classes ::: elements in the yoga, emotion, Vital,
children :::
branches ::: Happiness

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


object:Happiness
class:elements in the yoga

--- QUOTES
The happiness of the drop is to die in the river. ~ Al-Ghazali

All happiness or unhappiness solely depends upon the quality of the object to which we are attached by love.
~ Baruch Spinoza

Love, joy and happiness come from the psychic. The Self gives peace or a universal Ananda.
~ Sri Aurobindo, Letters On Yoga I

The Divine Consciousness is the only true help, the only true happiness. 12 August 1954
~ The Mother, Words Of The Mother II, 1.02 - The Divine Is with You

There is no law that wisdom should be something rigidly solemn and without a smile.
~ Sri Aurobindo, Letters On Yoga IV, 2.2.1 - Cheerfulness and Happiness

Happiness is not the aim of life. The aim of ordinary life is to carry out one's duty, the aim of spiritual life is to realise the Divine.
~ The Mother, Words Of The Mother II

It is only the Divine's Grace that can give peace, happiness, power, light, knowledge, beatitude and love in their essence and their truth.
~ The Mother, Words Of The Mother II

Remain fixed in the sunlight of the true consciousness for only there is happiness and peace.
~ Sri Aurobindo, Letters On Yoga IV, 4.2.3 - Vigilance, Resolution, Will and the Divine Help

The Divine's Presence gives us peace in strength, serenity in action and an unchanging happiness in the midst of all circumstances.
~ The Mother, Words Of The Mother II, 1.02 - The Divine Is with You

Real happiness is of divine origin; it is pure and unconditioned. Ordinary happiness is of vital origin; it is impure and depends on circumstances. 18 November 1933
~ The Mother, More Answers From The Mother

--- CHAPTERS
2.2.1 - Cheerfulness and Happiness

--- FOOTER
see also ::: Joy, Cheerfulness, Bliss, Ananda, good, Goodness,
see also ::: sadness, suffering,
missing ::: satisfaction, Ecstasy
missing ::: pain
class:emotion
class:Vital


see also ::: Ananda, Bliss, Cheerfulness, good, Goodness, Joy, sadness, suffering

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


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

TOPICS
SEE ALSO

Ananda
Bliss
Cheerfulness
good
Goodness
Joy
sadness
suffering

AUTH

BOOKS
Big_Mind,_Big_Heart
Enchiridion_text
Flow_-_The_Psychology_of_Optimal_Experience
Full_Circle
General_Principles_of_Kabbalah
God_Exists
Guru_Bhakti_Yoga
Heart_of_Matter
Hundred_Thousand_Songs_of_Milarepa
Infinite_Library
Letters_On_Yoga
Letters_On_Yoga_IV
Life_without_Death
Mantras_Of_The_Mother
Modern_Man_in_Search_of_a_Soul
My_Burning_Heart
On_Thoughts_And_Aphorisms
Plotinus_-_Complete_Works_Vol_01
Questions_And_Answers_1929-1931
The_Alchemy_of_Happiness
The_Art_of_Happiness
The_Book_of_Joy__Lasting_Happiness_in_a_Changing_World
The_Divine_Companion
The_Divine_Milieu
The_Essential_Songs_of_Milarepa
The_Imitation_of_Christ
The_Republic
The_Seals_of_Wisdom
The_Study_and_Practice_of_Yoga
The_Tarot_of_Paul_Christian
The_Use_and_Abuse_of_History
The_Yoga_Sutras
Thus_Spoke_Zarathustra
Toward_the_Future
Words_Of_The_Mother_I

IN CHAPTERS TITLE
1.00_-_Introduction_to_Alchemy_of_Happiness
19.15_-_On_Happiness
1.jr_-_A_Moment_Of_Happiness
1.jwvg_-_Happiness_And_Vision
2.2.1_-_Cheerfulness_and_Happiness
BOOK_VI._-_Of_Varros_threefold_division_of_theology,_and_of_the_inability_of_the_gods_to_contri_bute_anything_to_the_happiness_of_the_future_life
BOOK_XIX._-_A_review_of_the_philosophical_opinions_regarding_the_Supreme_Good,_and_a_comparison_of_these_opinions_with_the_Christian_belief_regarding_happiness
BOOK_XXII._-_Of_the_eternal_happiness_of_the_saints,_the_resurrection_of_the_body,_and_the_miracles_of_the_early_Church
ENNEAD_01.05_-_Does_Happiness_Increase_With_Time?

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
00.04_-_The_Beautiful_in_the_Upanishads
0.00_-_INTRODUCTION
0.02_-_Letters_to_a_Sadhak
0.03_-_Letters_to_My_little_smile
0.05_-_Letters_to_a_Child
0.06_-_Letters_to_a_Young_Sadhak
0.07_-_DARK_NIGHT_OF_THE_SOUL
0.07_-_Letters_to_a_Sadhak
01.01_-_The_Symbol_Dawn
01.02_-_The_Issue
01.03_-_The_Yoga_of_the_King_-_The_Yoga_of_the_Souls_Release
01.03_-_Yoga_and_the_Ordinary_Life
01.04_-_The_Secret_Knowledge
01.05_-_The_Yoga_of_the_King_-_The_Yoga_of_the_Spirits_Freedom_and_Greatness
01.07_-_Blaise_Pascal_(1623-1662)
01.08_-_Walter_Hilton:_The_Scale_of_Perfection
0.10_-_Letters_to_a_Young_Captain
01.13_-_T._S._Eliot:_Four_Quartets
0.14_-_Letters_to_a_Sadhak
0_1959-06-11
0_1959-07-14
0_1960-12-20
0_1964-03-29
0_1964-10-14
0_1964-12-02
0_1968-10-19
0_1969-02-15
0_1969-04-23
0_1969-05-24
0_1969-05-31
0_1969-11-19
0_1969-11-22
0_1970-03-28
0_1970-06-06
0_1971-02-06
0_1971-12-25
0_1972-02-23
0_1972-03-29a
0_1972-04-12
02.02_-_The_Kingdom_of_Subtle_Matter
02.03_-_The_Glory_and_the_Fall_of_Life
02.04_-_The_Kingdoms_of_the_Little_Life
02.05_-_The_Godheads_of_the_Little_Life
02.06_-_The_Kingdoms_and_Godheads_of_the_Greater_Life
02.07_-_The_Descent_into_Night
02.08_-_The_World_of_Falsehood,_the_Mother_of_Evil_and_the_Sons_of_Darkness
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
02.12_-_The_Heavens_of_the_Ideal
02.13_-_Rabindranath_and_Sri_Aurobindo
02.14_-_The_World-Soul
02.15_-_The_Kingdoms_of_the_Greater_Knowledge
03.01_-_The_Malady_of_the_Century
03.02_-_Yogic_Initiation_and_Aptitude
03.03_-_The_House_of_the_Spirit_and_the_New_Creation
03.03_-_The_Inner_Being_and_the_Outer_Being
03.04_-_Towardsa_New_Ideology
03.10_-_The_Mission_of_Buddhism
03.11_-_True_Humility
03.14_-_Mater_Dolorosa
03.15_-_Origin_and_Nature_of_Suffering
03.17_-_The_Souls_Odyssey
04.02_-_The_Growth_of_the_Flame
04.04_-_A_Global_Humanity
04.04_-_The_Quest
04.07_-_Readings_in_Savitri
05.02_-_Gods_Labour
05.02_-_Satyavan
05.03_-_Satyavan_and_Savitri
05.08_-_True_Charity
05.34_-_Light,_more_Light
06.01_-_The_Word_of_Fate
06.02_-_The_Way_of_Fate_and_the_Problem_of_Pain
06.28_-_The_Coming_of_Superman
06.31_-_Identification_of_Consciousness
07.01_-_The_Joy_of_Union;_the_Ordeal_of_the_Foreknowledge
07.03_-_The_Entry_into_the_Inner_Countries
07.04_-_The_Triple_Soul-Forces
07.05_-_The_Finding_of_the_Soul
07.06_-_Nirvana_and_the_Discovery_of_the_All-Negating_Absolute
07.13_-_Divine_Justice
07.14_-_The_Divine_Suffering
07.31_-_Images_of_Gods_and_Goddesses
08.03_-_Death_in_the_Forest
08.17_-_Psychological_Perfection
08.18_-_The_Origin_of_Desire
08.27_-_Value_of_Religious_Exercises
08.32_-_The_Surrender_of_an_Inner_Warrior
09.04_-_The_Divine_Grace
10.01_-_A_Dream
1.001_-_The_Aim_of_Yoga
10.01_-_The_Dream_Twilight_of_the_Ideal
10.02_-_The_Gospel_of_Death_and_Vanity_of_the_Ideal
10.03_-_The_Debate_of_Love_and_Death
10.04_-_Lord_of_Time
10.05_-_Mind_and_the_Mental_World
10.07_-_The_Demon
1.00_-_Introduction_to_Alchemy_of_Happiness
1.00_-_Preface
1.00_-_The_way_of_what_is_to_come
1.010_-_Self-Control_-_The_Alpha_and_Omega_of_Yoga
1.012_-_Sublimation_-_A_Way_to_Reshuffle_Thought
1.013_-_Defence_Mechanisms_of_the_Mind
1.013_-_Thunder
10.14_-_Night_and_Day
1.01_-_Description_of_the_Castle
1.01_-_MAPS_OF_EXPERIENCE_-_OBJECT_AND_MEANING
1.01_-_MAXIMS_AND_MISSILES
1.01_-_Necessity_for_knowledge_of_the_whole_human_being_for_a_genuine_education.
1.01_-_On_knowledge_of_the_soul,_and_how_knowledge_of_the_soul_is_the_key_to_the_knowledge_of_God.
1.01_-_On_renunciation_of_the_world
1.01_-_Principles_of_Practical_Psycho_therapy
1.01_-_Tara_the_Divine
1.01_-_The_Four_Aids
1.01_-_The_True_Aim_of_Life
1.01_-_To_Watanabe_Sukefusa
1.01_-_Who_is_Tara
1.020_-_The_World_and_Our_World
10.21_-_Short_Notes_-_4-_Ego
1.024_-_Affiliation_With_Larger_Wholes
1.025_-_Sadhana_-_Intensifying_a_Lighted_Flame
10.27_-_Consciousness
1.02_-_Karma_Yoga
1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.02_-_Meditating_on_Tara
1.02_-_On_the_Knowledge_of_God.
1.02_-_Prayer_of_Parashara_to_Vishnu
1.02_-_SADHANA_PADA
1.02_-_Taras_Tantra
1.02_-_The_7_Habits__An_Overview
1.02_-_The_Divine_Is_with_You
1.02_-_THE_PROBLEM_OF_SOCRATES
1.02_-_The_Stages_of_Initiation
1.02_-_What_is_Psycho_therapy?
1.038_-_Impediments_in_Concentration_and_Meditation
1.03_-_A_Sapphire_Tale
1.03_-_Fire_in_the_Earth
1.03_-_Invocation_of_Tara
1.03_-_On_Knowledge_of_the_World.
1.03_-_ON_THE_AFTERWORLDLY
1.03_-_Self-Surrender_in_Works_-_The_Way_of_The_Gita
1.03_-_Some_Practical_Aspects
1.03_-_Tara,_Liberator_from_the_Eight_Dangers
1.03_-_The_Human_Disciple
1.03_-_The_Psychic_Prana
1.03_-_The_Syzygy_-_Anima_and_Animus
1.03_-_VISIT_TO_VIDYASAGAR
1.04_-_ADVICE_TO_HOUSEHOLDERS
1.04_-_Descent_into_Future_Hell
1.04_-_GOD_IN_THE_WORLD
1.04_-_KAI_VALYA_PADA
1.04_-_Narayana_appearance,_in_the_beginning_of_the_Kalpa,_as_the_Varaha_(boar)
1.04_-_On_Knowledge_of_the_Future_World.
1.04_-_THE_APPEARANCE_OF_ANOMALY_-_CHALLENGE_TO_THE_SHARED_MAP
1.04_-_The_Gods_of_the_Veda
1.04_-_The_Paths
1.04_-_The_Praise
1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice
1.052_-_Yoga_Practice_-_A_Series_of_Positive_Steps
1.053_-_A_Very_Important_Sadhana
1.056_-_Lack_of_Knowledge_is_the_Cause_of_Suffering
1.056_-_The_Inevitable
1.05_-_Buddhism_and_Women
1.05_-_CHARITY
1.05_-_Hymns_of_Bharadwaja
1.05_-_MORALITY_AS_THE_ENEMY_OF_NATURE
1.05_-_On_the_Love_of_God.
1.05_-_The_Ascent_of_the_Sacrifice_-_The_Psychic_Being
1.05_-_THE_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN
1.05_-_To_Know_How_To_Suffer
1.060_-_Tracing_the_Ultimate_Cause_of_Any_Experience
1.06_-_Agni_and_the_Truth
1.06_-_BOOK_THE_SIXTH
1.06_-_Dhyana_and_Samadhi
1.06_-_Iconography
1.06_-_LIFE_AND_THE_PLANETS
1.06_-_Origin_of_the_four_castes
1.06_-_Psychic_Education
1.06_-_Psycho_therapy_and_a_Philosophy_of_Life
1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life
1.06_-_THE_FOUR_GREAT_ERRORS
1.06_-_The_Four_Powers_of_the_Mother
1.06_-_The_Objective_and_Subjective_Views_of_Life
1.075_-_Self-Control,_Study_and_Devotion_to_God
1.07_-_A_Song_of_Longing_for_Tara,_the_Infallible
1.07_-_Bridge_across_the_Afterlife
1.07_-_Hymn_of_Paruchchhepa
1.07_-_On_Our_Knowledge_of_General_Principles
1.07_-_ON_READING_AND_WRITING
1.07_-_Raja-Yoga_in_Brief
1.07_-_The_Ego_and_the_Dualities
1.07_-_TRUTH
1.08_-_RELIGION_AND_TEMPERAMENT
1.08_-_The_Depths_of_the_Divine
1.08_-_THE_MASTERS_BIRTHDAY_CELEBRATION_AT_DAKSHINESWAR
1.090_-_The_Land
1.097_-_Sublimation_of_Object-Consciousness
1.098_-_The_Transformation_from_Human_to_Divine
1.09_-_Equality_and_the_Annihilation_of_Ego
1.09_-_Legend_of_Lakshmi
1.09_-_SKIRMISHES_IN_A_WAY_WITH_THE_AGE
1.09_-_Taras_Ultimate_Nature
1.09_-_The_Guardian_of_the_Threshold
1.1.01_-_The_Divine_and_Its_Aspects
11.01_-_The_Eternal_Day__The_Souls_Choice_and_the_Supreme_Consummation
11.07_-_The_Labours_of_the_Gods:_The_five_Purifications
1.10_-_Concentration_-_Its_Practice
1.10_-_Fate_and_Free-Will
1.10_-_GRACE_AND_FREE_WILL
1.10_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES_(II)
1.10_-_The_Three_Modes_of_Nature
11.10_-_The_Test_of_Truth
11.13_-_In_these_Fateful_Days
1.11_-_Delight_of_Existence_-_The_Problem
1.11_-_GOOD_AND_EVIL
1.11_-_Oneness
1.11_-_ON_THE_NEW_IDOL
1.11_-_Powers
1.11_-_The_Three_Purushas
1.12_-_Independence
1.12_-_The_Office_and_Limitations_of_the_Reason
1.12_-_The_Strength_of_Stillness
1.12_-_The_Superconscient
1.13_-_Dawn_and_the_Truth
1.13_-_Posterity_of_Dhruva
1.13_-_SALVATION,_DELIVERANCE,_ENLIGHTENMENT
1.13_-_The_Lord_of_the_Sacrifice
1.13_-_THE_MASTER_AND_M.
1.14_-_INSTRUCTION_TO_VAISHNAVS_AND_BRHMOS
1.15_-_LAST_VISIT_TO_KESHAB
1.15_-_Prayers
1.16_-_Man,_A_Transitional_Being
1.16_-_PRAYER
1.16_-_The_Suprarational_Ultimate_of_Life
1.16_-_WITH_THE_DEVOTEES_AT_DAKSHINESWAR
1.17_-_Legend_of_Prahlada
1.17_-_M._AT_DAKSHINEWAR
1.17_-_Religion_as_the_Law_of_Life
1.17_-_The_Transformation
1.18_-_M._AT_DAKSHINESWAR
1.18_-_ON_LITTLE_OLD_AND_YOUNG_WOMEN
1.18_-_The_Divine_Worker
1.18_-_The_Infrarational_Age_of_the_Cycle
1.19_-_Equality
1.19_-_GOD_IS_NOT_MOCKED
1.19_-_THE_MASTER_AND_HIS_INJURED_ARM
1.19_-_The_Practice_of_Magical_Evocation
1.19_-_The_Victory_of_the_Fathers
1.200-1.224_Talks
1.201_-_Socrates
12.01_-_The_Return_to_Earth
1.2.03_-_Purity
12.04_-_Love_and_Death
12.05_-_The_World_Tragedy
1.20_-_Equality_and_Knowledge
1.20_-_RULES_FOR_HOUSEHOLDERS_AND_MONKS
1.21_-_IDOLATRY
1.21_-_Tabooed_Things
1.22_-_ADVICE_TO_AN_ACTOR
1.22__-_Dominion_over_different_provinces_of_creation_assigned_to_different_beings
1.22_-_The_Necessity_of_the_Spiritual_Transformation
1.23_-_FESTIVAL_AT_SURENDRAS_HOUSE
1.23_-_The_Double_Soul_in_Man
1.240_-_1.300_Talks
1.240_-_Talks_2
1.24_-_RITUAL,_SYMBOL,_SACRAMENT
1.25_-_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.
1.25_-_SPIRITUAL_EXERCISES
1.25_-_The_Knot_of_Matter
1.27_-_CONTEMPLATION,_ACTION_AND_SOCIAL_UTILITY
1.300_-_1.400_Talks
1.3.03_-_Quiet_and_Calm
1.3.04_-_Peace
13.07_-_The_Inter-Zone
1.31_-_Continues_the_same_subject._Explains_what_is_meant_by_the_Prayer_of_Quiet._Gives_several_counsels_to_those_who_experience_it._This_chapter_is_very_noteworthy.
1.400_-_1.450_Talks
1.4.01_-_The_Divine_Grace_and_Guidance
14.02_-_Occult_Experiences
14.04_-_More_of_Yajnavalkya
14.06_-_Liberty,_Self-Control_and_Friendship
1.40_-_Describes_how,_by_striving_always_to_walk_in_the_love_and_fear_of_God,_we_shall_travel_safely_amid_all_these_temptations.
1.439
1.44_-_Demeter_and_Persephone
1.44_-_Serious_Style_of_A.C.,_or_the_Apparent_Frivolity_of_Some_of_my_Remarks
1.450_-_1.500_Talks
15.06_-_Words,_Words,_Words...
15.08_-_Ashram_-_Inner_and_Outer
1.550_-_1.600_Talks
1.55_-_The_Transference_of_Evil
1.63_-_The_Interpretation_of_the_Fire-Festivals
17.09_-_Victory_to_the_World_Master
18.01_-_Padavali
18.03_-_Tagore
18.04_-_Modern_Poems
19.01_-_The_Twins
19.02_-_Vigilance
19.03_-_The_Mind
19.06_-_The_Wise
19.08_-_Thousands
19.09_-_On_Evil
19.10_-_Punishment
1913_06_18p
1914_01_11p
1914_01_13p
1914_02_27p
1914_03_06p
1914_03_07p
1914_03_12p
1914_03_15p
1914_03_19p
1914_03_25p
1914_04_13p
1914_05_25p
1914_06_29p
1914_07_18p
1914_08_26p
1914_10_14p
1914_12_15p
19.14_-_The_Awakened
1915_01_11p
1915_03_07p
19.15_-_On_Happiness
1916_12_07p
1916_12_21p
19.16_-_Of_the_Pleasant
1917_03_31p
1919_09_03p
19.25_-_The_Bhikkhu
1927_05_06p
1928_12_28p
1929-06-02_-__Divine_love_and_its_manifestation_-_Part_of_the_vital_being_in_Divine_love
1929-06-16_-_Illness_and_Yoga_-_Subtle_body_(nervous_envelope)_-_Fear_and_illness
1951-04-07_-_Origin_of_Evil_-_Misery-_its_cause
1953-05-20
1953-07-01
1953-07-15
1953-08-19
1953-12-09
1954-02-17_-_Experience_expressed_in_different_ways_-_Origin_of_the_psychic_being_-_Progress_in_sports_-Everything_is_not_for_the_best
1954-07-07_-_The_inner_warrior_-_Grace_and_the_Falsehood_-_Opening_from_below_-_Surrender_and_inertia_-_Exclusive_receptivity_-_Grace_and_receptivity
1954-07-21_-_Mistakes_-_Success_-_Asuras_-_Mental_arrogance_-_Difficulty_turned_into_opportunity_-_Mothers_use_of_flowers_-_Conversion_of_men_governed_by_adverse_forces
1955-06-01_-_The_aesthetic_conscience_-_Beauty_and_form_-_The_roots_of_our_life_-_The_sense_of_beauty_-_Educating_the_aesthetic_sense,_taste_-_Mental_constructions_based_on_a_revelation_-_Changing_the_world_and_humanity
1955-07-20_-_The_Impersonal_Divine_-_Surrender_to_the_Divine_brings_perfect_freedom_-_The_Divine_gives_Himself_-_The_principle_of_the_inner_dimensions_-_The_paths_of_aspiration_and_surrender_-_Linear_and_spherical_paths_and_realisations
1955-08-03_-_Nothing_is_impossible_in_principle_-_Psychic_contact_and_psychic_influence_-_Occult_powers,_adverse_influences;_magic_-_Magic,_occultism_and_Yogic_powers_-Hypnotism_and_its_effects
1955-11-16_-_The_significance_of_numbers_-_Numbers,_astrology,_true_knowledge_-_Divines_Love_flowers_for_Kali_puja_-_Desire,_aspiration_and_progress_-_Determining_ones_approach_to_the_Divine_-_Liberation_is_obtained_through_austerities_-_...
1956-02-08_-_Forces_of_Nature_expressing_a_higher_Will_-_Illusion_of_separate_personality_-_One_dynamic_force_which_moves_all_things_-_Linear_and_spherical_thinking_-_Common_ideal_of_life,_microscopic
1956-02-22_-_Strong_immobility_of_an_immortal_spirit_-_Equality_of_soul_-_Is_all_an_expression_of_the_divine_Will?_-_Loosening_the_knot_of_action_-_Using_experience_as_a_cloak_to_cover_excesses_-_Sincerity,_a_rare_virtue
1956-03-28_-_The_starting-point_of_spiritual_experience_-_The_boundless_finite_-_The_Timeless_and_Time_-_Mental_explanation_not_enough_-_Changing_knowledge_into_experience_-_Sat-Chit-Tapas-Ananda
1956-08-01_-_Value_of_worship_-_Spiritual_realisation_and_the_integral_yoga_-_Symbols,_translation_of_experience_into_form_-_Sincerity,_fundamental_virtue_-_Intensity_of_aspiration,_with_anguish_or_joy_-_The_divine_Grace
1956-08-08_-_How_to_light_the_psychic_fire,_will_for_progress_-_Helping_from_a_distance,_mental_formations_-_Prayer_and_the_divine_-_Grace_Grace_at_work_everywhere
1956-10-10_-_The_supramental_race__in_a_few_centuries_-_Condition_for_new_realisation_-_Everyone_must_follow_his_own_path_-_Progress,_no_two_paths_alike
1956-10-17_-_Delight,_the_highest_state_-_Delight_and_detachment_-_To_be_calm_-_Quietude,_mental_and_vital_-_Calm_and_strength_-_Experience_and_expression_of_experience
1957-01-30_-_Artistry_is_just_contrast_-_How_to_perceive_the_Divine_Guidance?
1958-11-12_-_The_aim_of_the_Supreme_-_Trust_in_the_Grace
1960_05_18
1960_05_25
1969_10_18
1.ac_-_A_Birthday
1.ac_-_The_Hermit
1.bs_-_Bulleh!_to_me,_I_am_not_known
1f.lovecraft_-_Ashes
1f.lovecraft_-_He
1f.lovecraft_-_Poetry_and_the_Gods
1f.lovecraft_-_Sweet_Ermengarde
1f.lovecraft_-_The_Crawling_Chaos
1f.lovecraft_-_The_Horror_at_Red_Hook
1f.lovecraft_-_The_Last_Test
1f.lovecraft_-_The_Quest_of_Iranon
1f.lovecraft_-_The_Shunned_House
1f.lovecraft_-_The_White_Ship
1.fs_-_Hero_And_Leander
1.fs_-_Resignation
1.fs_-_The_Favor_Of_The_Moment
1.fs_-_The_Fortune-Favored
1.fs_-_The_Infanticide
1.fs_-_The_Ring_Of_Polycrates_-_A_Ballad
1.fs_-_The_Two_Guides_Of_Life_-_The_Sublime_And_The_Beautiful
1.fs_-_The_Veiled_Statue_At_Sais
1.fua_-_A_dervish_in_ecstasy
1.fua_-_A_slaves_freedom
1.fua_-_The_angels_have_bowed_down_to_you_and_drowned
1.hs_-_Not_Worth_The_Toil!
1.hs_-_Several_Times_In_The_Last_Week
1.hs_-_Silence
1.hs_-_Stop_Being_So_Religious
1.hs_-_The_Bird_Of_Gardens
1.jk_-_Acrostic__-_Georgiana_Augusta_Keats
1.jk_-_A_Thing_Of_Beauty_(Endymion)
1.jk_-_Endymion_-_Book_I
1.jk_-_Endymion_-_Book_III
1.jk_-_Endymion_-_Book_IV
1.jk_-_Epistle_To_John_Hamilton_Reynolds
1.jk_-_Hyperion,_A_Vision_-_Attempted_Reconstruction_Of_The_Poem
1.jk_-_Isabella;_Or,_The_Pot_Of_Basil_-_A_Story_From_Boccaccio
1.jk_-_Ode_On_Indolence
1.jk_-_Ode_To_A_Nightingale
1.jk_-_Otho_The_Great_-_Act_I
1.jk_-_Sonnet._On_Peace
1.jk_-_Stanzas_To_Miss_Wylie
1.jk_-_To_Some_Ladies
1.jm_-_The_Song_of_Food_and_Dwelling
1.jr_-_A_Moment_Of_Happiness
1.jr_-_A_World_with_No_Boundaries_(Ghazal_363)
1.jwvg_-_For_ever
1.jwvg_-_Happiness_And_Vision
1.kbr_-_Abode_Of_The_Beloved
1.kbr_-_Dohas_(Couplets)_I_(with_translation)
1.kbr_-_Looking_At_The_Grinding_Stones_-_Dohas_(Couplets)_I
1.khc_-_Idle_Wandering
1.lb_-_Alone_And_Drinking_Under_The_Moon
1.lb_-_Alone_and_Drinking_Under_the_Moon
1.lb_-_Drinking_Alone_in_the_Moonlight
1.lovecraft_-_Astrophobos
1.lovecraft_-_Poemata_Minora-_Volume_II
1.lovecraft_-_The_Teutons_Battle-Song
1.mah_-_You_Went_Away_but_Remained_in_Me
1.pbs_-_Adonais_-_An_elegy_on_the_Death_of_John_Keats
1.pbs_-_Alastor_-_or,_the_Spirit_of_Solitude
1.pbs_-_Chorus_from_Hellas
1.pbs_-_Epipsychidion
1.pbs_-_Epipsychidion_-_Passages_Of_The_Poem,_Or_Connected_Therewith
1.pbs_-_Evening._To_Harriet
1.pbs_-_Hymn_To_Mercury
1.pbs_-_Melody_To_A_Scene_Of_Former_Times
1.pbs_-_Peter_Bell_The_Third
1.pbs_-_Prometheus_Unbound
1.pbs_-_Queen_Mab_-_Part_III.
1.pbs_-_Queen_Mab_-_Part_IV.
1.pbs_-_Queen_Mab_-_Part_IX.
1.pbs_-_Queen_Mab_-_Part_V.
1.pbs_-_Queen_Mab_-_Part_VI.
1.pbs_-_Queen_Mab_-_Part_Vi_(Excerpts)
1.pbs_-_Queen_Mab_-_Part_VIII.
1.pbs_-_Scenes_From_The_Faust_Of_Goethe
1.pbs_-_Song._To_[Harriet]
1.pbs_-_Sonnet_-_Political_Greatness
1.pbs_-_Sonnet_--_Ye_Hasten_To_The_Grave!
1.pbs_-_The_Daemon_Of_The_World
1.pbs_-_The_Drowned_Lover
1.pbs_-_The_Retrospect_-_CWM_Elan,_1812
1.pbs_-_The_Revolt_Of_Islam_-_Canto_I-XII
1.pbs_-_The_Witch_Of_Atlas
1.pbs_-_With_A_Guitar,_To_Jane
1.poe_-_Eureka_-_A_Prose_Poem
1.poe_-_Song
1.poe_-_The_Bells
1.poe_-_The_Power_Of_Words_Oinos.
1.rb_-_Introduction:_Pippa_Passes
1.rb_-_Paracelsus_-_Part_III_-_Paracelsus
1.rb_-_Paracelsus_-_Part_IV_-_Paracelsus_Aspires
1.rb_-_Paracelsus_-_Part_V_-_Paracelsus_Attains
1.rb_-_Sordello_-_Book_the_Fourth
1.rb_-_Sordello_-_Book_the_Second
1.rb_-_Sordello_-_Book_the_Sixth
1.rb_-_Sordello_-_Book_the_Third
1.rb_-_The_Glove
1.rmr_-_Elegy_X
1.rt_-_Brink_Of_Eternity
1.rt_-_Gitanjali
1.rt_-_Poems_On_Man
1.rt_-_Unyielding
1.rt_-_Your_flute_plays_the_exact_notes_of_my_pain._(from_The_Lover_of_God)
1.rwe_-_Nature
1.sca_-_Happy,_indeed,_is_she_whom_it_is_given_to_share_this_sacred_banquet
1.sca_-_What_you_hold,_may_you_always_hold
1.sfa_-_Prayer_Inspired_by_the_Our_Father
1.sig_-_Ecstasy
1.sjc_-_Not_for_All_the_Beauty
1.snk_-_The_Shattering_of_Illusion_(Moha_Mudgaram_from_The_Crest_Jewel_of_Discrimination)
1.srh_-_The_Royal_Song_of_Saraha_(Dohakosa)
1.srm_-_The_Marital_Garland_of_Letters
1.stav_-_In_the_Hands_of_God
1.wby_-_A_Dramatic_Poem
1.wby_-_A_Man_Young_And_Old_-_Complete
1.wby_-_A_Man_Young_And_Old_-_III._The_Mermaid
1.wby_-_Baile_And_Aillinn
1.wby_-_Ego_Dominus_Tuus
1.wby_-_Supernatural_Songs
1.wby_-_The_Gift_Of_Harun_Al-Rashid
1.wby_-_The_Old_Age_Of_Queen_Maeve
1.wby_-_The_Shadowy_Waters_-_The_Shadowy_Waters
1.wby_-_The_Two_Kings
1.wby_-_Under_The_Moon
1.wby_-_Vacillation
1.whitman_-_A_Riddle_Song
1.whitman_-_Beat!_Beat!_Drums!
1.whitman_-_Carol_Of_Occupations
1.whitman_-_Mediums
1.whitman_-_Poems_Of_Joys
1.whitman_-_Respondez!
1.whitman_-_Scented_Herbage_Of_My_Breast
1.whitman_-_Song_of_Myself
1.whitman_-_Song_Of_Myself-_L
1.whitman_-_Song_Of_Myself-_XXV
1.whitman_-_Song_Of_The_Exposition
1.whitman_-_Song_Of_The_Open_Road
1.ww_-_0-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons_-_Dedication
1.ww_-_5-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_Anecdote_For_Fathers
1.ww_-_A_Poet!_He_Hath_Put_His_Heart_To_School
1.ww_-_Book_Eleventh-_France_[concluded]
1.ww_-_Book_Fifth-Books
1.ww_-_Book_First_[Introduction-Childhood_and_School_Time]
1.ww_-_Book_Fourteenth_[conclusion]
1.ww_-_Book_Fourth_[Summer_Vacation]
1.ww_-_Book_Second_[School-Time_Continued]
1.ww_-_Book_Sixth_[Cambridge_and_the_Alps]
1.ww_-_Book_Thirteenth_[Imagination_And_Taste,_How_Impaired_And_Restored_Concluded]
1.ww_-_Book_Twelfth_[Imagination_And_Taste,_How_Impaired_And_Restored_]
1.ww_-_Character_Of_The_Happy_Warrior
1.ww_-_Elegiac_Stanzas_Suggested_By_A_Picture_Of_Peele_Castle
1.ww_-_For_The_Spot_Where_The_Hermitage_Stood_On_St._Herbert's_Island,_Derwentwater.
1.ww_-_London,_1802
1.ww_-_Memory
1.ww_-_Nutting
1.ww_-_Ode_To_Lycoris._May_1817
1.ww_-_Personal_Talk
1.ww_-_The_Excursion-_II-_Book_First-_The_Wanderer
1.ww_-_The_Excursion-_IV-_Book_Third-_Despondency
1.ww_-_The_Excursion-_IX-_Book_Eighth-_The_Parsonage
1.ww_-_The_Excursion-_V-_Book_Fouth-_Despondency_Corrected
1.ww_-_The_Excursion-_VII-_Book_Sixth-_The_Churchyard_Among_the_Mountains
1.ww_-_The_French_Revolution_as_it_appeared_to_Enthusiasts
1.ww_-_The_Happy_Warrior
1.ww_-_The_Idiot_Boy
1.ww_-_The_Old_Cumberland_Beggar
1.ww_-_The_Prelude,_Book_1-_Childhood_And_School-Time
1.ww_-_The_Recluse_-_Book_First
1.ww_-_The_Wishing_Gate_Destroyed
1.ww_-_To_A_Distant_Friend
1.ww_-_To_The_Spade_Of_A_Friend_(An_Agriculturist)
1.ww_-_To_Thomas_Clarkson
1.ww_-_Vaudracour_And_Julia
20.01_-_Charyapada_-_Old_Bengali_Mystic_Poems
20.03_-_Act_I:The_Descent
20.04_-_Act_II:_The_Play_on_Earth
2.01_-_Habit_1__Be_Proactive
2.01_-_Mandala_One
2.01_-_On_Books
2.01_-_THE_CHILD_WITH_THE_MIRROR
2.01_-_The_Mother
2.01_-_The_Ordinary_Life_and_the_True_Soul
2.01_-_The_Picture
2.01_-_War.
2.02_-_Habit_2__Begin_with_the_End_in_Mind
2.02_-_On_Letters
2.02_-_Surrender,_Self-Offering_and_Consecration
2.02_-_THE_DURGA_PUJA_FESTIVAL
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.02_-_The_Synthesis_of_Devotion_and_Knowledge
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_On_Medicine
2.03_-_The_Pyx
2.04_-_On_Art
2.04_-_The_Divine_and_the_Undivine
2.05_-_The_Cosmic_Illusion;_Mind,_Dream_and_Hallucination
2.05_-_VISIT_TO_THE_SINTHI_BRAMO_SAMAJ
2.06_-_The_Wand
2.06_-_Works_Devotion_and_Knowledge
2.07_-_BANKIM_CHANDRA
2.07_-_I_Also_Try_to_Tell_My_Tale
2.07_-_The_Knowledge_and_the_Ignorance
2.08_-_ON_THE_FAMOUS_WISE_MEN
2.08_-_Victory_over_Falsehood
2.09_-_Human_representations_of_the_Divine_Ideal_of_Love
2.09_-_THE_MASTERS_BIRTHDAY
2.09_-_THE_NIGHT_SONG
2.09_-_The_Pantacle
2.09_-_The_Release_from_the_Ego
2.0_-_THE_ANTICHRIST
21.01_-_The_Mother_The_Nature_of_Her_Work
2.10_-_The_Vision_of_the_World-Spirit_-_Time_the_Destroyer
2.1.1_-_The_Nature_of_the_Vital
2.12_-_THE_MASTERS_REMINISCENCES
2.1.2_-_The_Vital_and_Other_Levels_of_Being
2.12_-_The_Way_and_the_Bhakta
2.1.3.2_-_Study
2.13_-_ON_THOSE_WHO_ARE_SUBLIME
2.13_-_THE_MASTER_AT_THE_HOUSES_OF_BALARM_AND_GIRISH
2.1.3_-_Wrong_Movements_of_the_Vital
2.14_-_AT_RAMS_HOUSE
2.1.4_-_The_Lower_Vital_Being
2.14_-_The_Origin_and_Remedy_of_Falsehood,_Error,_Wrong_and_Evil
2.15_-_The_Cosmic_Consciousness
2.16_-_VISIT_TO_NANDA_BOSES_HOUSE
2.1.7.08_-_Comments_on_Specific_Lines_and_Passages_of_the_Poem
2.17_-_December_1938
2.17_-_The_Soul_and_Nature
2.18_-_The_Soul_and_Its_Liberation
2.19_-_Out_of_the_Sevenfold_Ignorance_towards_the_Sevenfold_Knowledge
2.2.01_-_The_Outer_Being_and_the_Inner_Being
2.2.01_-_Work_and_Yoga
2.2.03_-_The_Psychic_Being
22.06_-_On_The_Brink(3)
2.20_-_Nov-Dec_1939
2.20_-_THE_MASTERS_TRAINING_OF_HIS_DISCIPLES
2.2.1_-_Cheerfulness_and_Happiness
2.21_-_The_Ladder_of_Self-transcendence
2.21_-_The_Order_of_the_Worlds
2.22_-_Rebirth_and_Other_Worlds;_Karma,_the_Soul_and_Immortality
2.2.3_-_Depression_and_Despondency
2.23_-_THE_MASTER_AND_BUDDHA
2.24_-_THE_MASTERS_LOVE_FOR_HIS_DEVOTEES
2.25_-_AFTER_THE_PASSING_AWAY
2.27_-_The_Gnostic_Being
2.28_-_The_Divine_Life
2.3.01_-_Concentration_and_Meditation
2.3.03_-_The_Mother's_Presence
2.3.04_-_The_Mother's_Force
2.3.06_-_The_Mind
2.3.07_-_The_Vital_Being_and_Vital_Consciousness
2.3.08_-_I_have_a_hundred_lives
23.10_-_Observations_II
2.3.4_-_Fear
2.4.01_-_Divine_Love,_Psychic_Love_and_Human_Love
24.01_-_Narads_Visit_to_King_Aswapathy
2.4.02.08_-_Contact_with_the_Divine
2.4.02_-_Bhakti,_Devotion,_Worship
24.05_-_Vision_of_Dante
2.4.1_-_Human_Relations_and_the_Spiritual_Life
2.4.2_-_Interactions_with_Others_and_the_Practice_of_Yoga
2.4.3_-_Problems_in_Human_Relations
29.03_-_In_Her_Company
29.04_-_Mothers_Playground
2_-_Other_Hymns_to_Agni
30.01_-_World-Literature
30.08_-_Poetry_and_Mantra
30.12_-_The_Obscene_and_the_Ugly_-_Form_and_Essence
30.14_-_Rabindranath_and_Modernism
30.15_-_The_Language_of_Rabindranath
3.01_-_Towards_the_Future
3.02_-_Aridity_in_Prayer
3.02_-_Mysticism
3.02_-_The_Motives_of_Devotion
3.02_-_The_Practice_Use_of_Dream-Analysis
3.03_-_Faith_and_the_Divine_Grace
3.03_-_ON_INVOLUNTARY_BLISS
3.03_-_The_Ascent_to_Truth
3.03_-_The_Four_Foundational_Practices
3.03_-_The_Mind_
3.03_-_THE_MODERN_EARTH
3.04_-_BEFORE_SUNRISE
3.04_-_Folly_Of_The_Fear_Of_Death
3.04_-_LUNA
3.04_-_On_Thought_-_III
3.05_-_ON_VIRTUE_THAT_MAKES_SMALL
3.06_-_The_Sage
3.06_-_UPON_THE_MOUNT_OF_OLIVES
3.07.2_-_Finding_the_Real_Source
3.07_-_The_Adept
3.07_-_The_Ananda_Brahman
3.08_-_The_Thousands
3.09_-_Evil
3.0_-_THE_ETERNAL_RECURRENCE
3.10_-_ON_THE_THREE_EVILS
3.10_-_Punishment
3.11_-_ON_THE_SPIRIT_OF_GRAVITY
3.1.1_-_The_Transformation_of_the_Physical
3.13_-_THE_CONVALESCENT
3.14_-_ON_THE_GREAT_LONGING
32.04_-_The_Human_Body
3.2.08_-_Bhakti_Yoga_and_Vaishnavism
34.02_-_Hymn_To_All-Gods
34.10_-_Hymn_To_Earth
36.07_-_An_Introduction_To_The_Vedas
36.08_-_A_Commentary_on_the_First_Six_Suktas_of_Rigveda
3.7.1.01_-_Rebirth
3.7.1.12_-_Karma_and_Justice
3.7.2.01_-_The_Foundation
3.7.2.02_-_The_Terrestial_Law
3.7.2.03_-_Mind_Nature_and_Law_of_Karma
3.7.2.04_-_The_Higher_Lines_of_Karma
38.02_-_Hymns_and_Prayers
38.03_-_Mute
38.05_-_Living_Matter
38.06_-_Ravana_Vanquished
3_-_Commentaries_and_Annotated_Translations
4.01_-_Sweetness_in_Prayer
4.01_-_THE_HONEY_SACRIFICE
4.02_-_Autobiographical_Evidence
4.02_-_Divine_Consolations.
4.02_-_Humanity_in_Progress
4.02_-_THE_CRY_OF_DISTRESS
4.03_-_CONVERSATION_WITH_THE_KINGS
4.03_-_Prayer_of_Quiet
4.03_-_The_Meaning_of_Human_Endeavor
4.04_-_THE_LEECH
4.04_-_Weaknesses
4.05_-_THE_MAGICIAN
4.08_-_THE_VOLUNTARY_BEGGAR
4.09_-_The_Liberation_of_the_Nature
4.0_-_NOTES_TO_ZARATHUSTRA
4.10_-_AT_NOON
4.1.1_-_The_Difficulties_of_Yoga
4.11_-_THE_WELCOME
4.1.2_-_The_Difficulties_of_Human_Nature
4.12_-_The_Way_of_Equality
4.13_-_ON_THE_HIGHER_MAN
4.13_-_The_Action_of_Equality
4.1.4_-_Resistances,_Sufferings_and_Falls
4.17_-_THE_AWAKENING
4.18_-_Faith_and_shakti
4.19_-_THE_DRUNKEN_SONG
4.20_-_THE_SIGN
4.2.1.03_-_The_Psychic_Deep_Within
4.2.2.03_-_An_Experience_of_Psychic_Opening
4.2.2_-_Steps_towards_Overcoming_Difficulties
4.2.3.02_-_Signs_of_the_Psychic's_Coming_Forward
4.2.3.05_-_Obstacles_to_the_Psychic's_Emergence
4.2.3_-_Vigilance,_Resolution,_Will_and_the_Divine_Help
4.2.4.12_-_The_Psychic_and_Uneasiness
4.3.3_-_Dealing_with_Hostile_Attacks
4.4.3.04_-_The_Order_of_Descent_into_the_Being
4.4.4.05_-_The_Descent_of_Force_or_Power
5.02_-_Perfection_of_the_Body
5.06_-_THE_TRANSFORMATION
5.07_-_Beginnings_Of_Civilization
5.1.01.4_-_The_Book_of_Partings
5.4.01_-_Notes_on_Root-Sounds
5_-_The_Phenomenology_of_the_Spirit_in_Fairytales
6.06_-_Remembrances
7.01_-_The_Soul_(the_Psychic)
7.05_-_Patience_and_Perseverance
7.06_-_The_Simple_Life
7.11_-_Building_and_Destroying
7.6.12_-_The_Mother_of_God
7_-_Yoga_of_Sri_Aurobindo
Aeneid
Apology
Big_Mind_(non-dual)
Big_Mind_(ten_perfections)
Blazing_P3_-_Explore_the_Stages_of_Postconventional_Consciousness
BOOK_I._-_Augustine_censures_the_pagans,_who_attributed_the_calamities_of_the_world,_and_especially_the_sack_of_Rome_by_the_Goths,_to_the_Christian_religion_and_its_prohibition_of_the_worship_of_the_gods
BOOK_II._-_A_review_of_the_calamities_suffered_by_the_Romans_before_the_time_of_Christ,_showing_that_their_gods_had_plunged_them_into_corruption_and_vice
BOOK_III._-_The_external_calamities_of_Rome
BOOK_II._--_PART_I._ANTHROPOGENESIS.
BOOK_II._--_PART_III._ADDENDA._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_I._--_PART_I._COSMIC_EVOLUTION
BOOK_IV._-_That_empire_was_given_to_Rome_not_by_the_gods,_but_by_the_One_True_God
BOOK_IX._-_Of_those_who_allege_a_distinction_among_demons,_some_being_good_and_others_evil
Book_of_Imaginary_Beings_(text)
BOOK_VIII._-_Some_account_of_the_Socratic_and_Platonic_philosophy,_and_a_refutation_of_the_doctrine_of_Apuleius_that_the_demons_should_be_worshipped_as_mediators_between_gods_and_men
BOOK_VII._-_Of_the_select_gods_of_the_civil_theology,_and_that_eternal_life_is_not_obtained_by_worshipping_them
BOOK_VI._-_Of_Varros_threefold_division_of_theology,_and_of_the_inability_of_the_gods_to_contri_bute_anything_to_the_happiness_of_the_future_life
BOOK_V._-_Of_fate,_freewill,_and_God's_prescience,_and_of_the_source_of_the_virtues_of_the_ancient_Romans
BOOK_XI._-_Augustine_passes_to_the_second_part_of_the_work,_in_which_the_origin,_progress,_and_destinies_of_the_earthly_and_heavenly_cities_are_discussed.Speculations_regarding_the_creation_of_the_world
BOOK_XIII._-_That_death_is_penal,_and_had_its_origin_in_Adam's_sin
BOOK_XII._-_Of_the_creation_of_angels_and_men,_and_of_the_origin_of_evil
BOOK_XIV._-_Of_the_punishment_and_results_of_mans_first_sin,_and_of_the_propagation_of_man_without_lust
BOOK_XIX._-_A_review_of_the_philosophical_opinions_regarding_the_Supreme_Good,_and_a_comparison_of_these_opinions_with_the_Christian_belief_regarding_happiness
BOOK_X._-_Porphyrys_doctrine_of_redemption
BOOK_XVII._-_The_history_of_the_city_of_God_from_the_times_of_the_prophets_to_Christ
BOOK_XVI._-_The_history_of_the_city_of_God_from_Noah_to_the_time_of_the_kings_of_Israel
BOOK_XV._-_The_progress_of_the_earthly_and_heavenly_cities_traced_by_the_sacred_history
BOOK_XXII._-_Of_the_eternal_happiness_of_the_saints,_the_resurrection_of_the_body,_and_the_miracles_of_the_early_Church
BOOK_XXI._-_Of_the_eternal_punishment_of_the_wicked_in_hell,_and_of_the_various_objections_urged_against_it
BOOK_XX._-_Of_the_last_judgment,_and_the_declarations_regarding_it_in_the_Old_and_New_Testaments
COSA_-_BOOK_IV
COSA_-_BOOK_IX
COSA_-_BOOK_V
COSA_-_BOOK_VI
COSA_-_BOOK_VII
COSA_-_BOOK_XII
Deutsches_Requiem
DS2
DS4
ENNEAD_01.04_-_Whether_Animals_May_Be_Termed_Happy.
ENNEAD_01.05_-_Does_Happiness_Increase_With_Time?
ENNEAD_02.09_-_Against_the_Gnostics;_or,_That_the_Creator_and_the_World_are_Not_Evil.
ENNEAD_03.02_-_Of_Providence.
ENNEAD_03.07_-_Of_Time_and_Eternity.
ENNEAD_04.04_-_Questions_About_the_Soul.
ENNEAD_05.08_-_Concerning_Intelligible_Beauty.
ENNEAD_06.01_-_Of_the_Ten_Aristotelian_and_Four_Stoic_Categories.
ENNEAD_06.05_-_The_One_and_Identical_Being_is_Everywhere_Present_In_Its_Entirety.345
ENNEAD_06.07_-_How_Ideas_Multiplied,_and_the_Good.
ENNEAD_06.09_-_Of_the_Good_and_the_One.
Gorgias
Guru_Granth_Sahib_first_part
Liber_111_-_The_Book_of_Wisdom_-_LIBER_ALEPH_VEL_CXI
Liber_46_-_The_Key_of_the_Mysteries
Meno
Phaedo
Sayings_of_Sri_Ramakrishna_(text)
Symposium_translated_by_B_Jowett
Tablets_of_Baha_u_llah_text
Talks_001-025
Talks_026-050
Talks_051-075
Talks_076-099
Talks_125-150
Talks_176-200
Talks_225-239
Talks_500-550
Talks_600-652
Talks_With_Sri_Aurobindo_1
The_Act_of_Creation_text
Theaetetus
The_Anapanasati_Sutta__A_Practical_Guide_to_Mindfullness_of_Breathing_and_Tranquil_Wisdom_Meditation
The_Book_of_Certitude_-_P1
The_Circular_Ruins
The_Dream_of_a_Ridiculous_Man
The_Dwellings_of_the_Philosophers
the_Eternal_Wisdom
The_Garden_of_Forking_Paths_1
The_Library_of_Babel
The_Logomachy_of_Zos
The_Lottery_in_Babylon
The_Mirror_of_Enigmas
The_Monadology
The_One_Who_Walks_Away
The_Pilgrims_Progress
The_Wall_and_the_BOoks
Thus_Spoke_Zarathustra_text
Timaeus
Verses_of_Vemana

PRIMARY CLASS

elements_in_the_yoga
emotion
Vital
SIMILAR TITLES
Happiness
The Alchemy of Happiness
The Art of Happiness
The Book of Joy Lasting Happiness in a Changing World

DEFINITIONS


TERMS STARTING WITH

Happiness: (in Kant's ethics) Kant is more concerned with happiness in terms of its ideal possibility than with its realization in actual human experience. Its ideal possibility rests on the a priori laws of intelligible freedom (vide), by which the individual through self-determination achieves unity: the self-sufficiency and harmony of his own being. "Real happiness rests with my free volition, and real contentment consists in the consciousness of freedom." (Kant.) -- P.A.S.

happiness ::: n. --> Good luck; good fortune; prosperity.
An agreeable feeling or condition of the soul arising from good fortune or propitious happening of any kind; the possession of those circumstances or that state of being which is attended enjoyment; the state of being happy; contentment; joyful satisfaction; felicity; blessedness.
Fortuitous elegance; unstudied grace; -- used especially of language.


happiness (Simchah) :::
&


TERMS ANYWHERE

(4) If compaied with an end, the correlative is finally: e.g. eternal happiness is said to move man to act rightly not formally but finally, as in end to be attained.

According to the Nyaya philosophy, all existing things possess 24 gunas or characteristic qualities: rupa (shape or form); rasa (savor); gandha (odor); sparsa (tangibility); sankhya (number); parimana (dimension); prithaktva (severalty); samyoga (conjunction); vibhaga (disjunction); paratva (remoteness); aparatva (proximity); gurutva (weight); dravatva (fluidity); sneha (viscidity); sabda (sound); buddhi or jnana (understanding or knowledge); sukha (happiness); duhkha (pain); ichchha (desire); dvesha (aversion); prayatna (effort); dharma (merit or virtue); adharma (demerit); and samskara (the self-reproductive quality).

"Action is a resultant of the energy of the being, but this energy is not of one sole kind; the Consciousness-Force of the Spirit manifests itself in many kinds of energies: there are inner activities of mind, activities of life, of desire, passion, impulse, character, activities of the senses and the body, a pursuit of truth and knowledge, a pursuit of beauty, a pursuit of ethical good or evil, a pursuit of power, love, joy, happiness, fortune, success, pleasure, life-satisfactions of all kinds, life-enlargement, a pursuit of individual or collective objects, a pursuit of the health, strength, capacity, satisfaction of the body.” The Life Divine*

“Action is a resultant of the energy of the being, but this energy is not of one sole kind; the Consciousness-Force of the Spirit manifests itself in many kinds of energies: there are inner activities of mind, activities of life, of desire, passion, impulse, character, activities of the senses and the body, a pursuit of truth and knowledge, a pursuit of beauty, a pursuit of ethical good or evil, a pursuit of power, love, joy, happiness, fortune, success, pleasure, life-satisfactions of all kinds, life-enlargement, a pursuit of individual or collective objects, a pursuit of the health, strength, capacity, satisfaction of the body.” The Life Divine

adhamapurusa. (T. skyes bu chung ngu; C. xiashi; J. geshi; K. hasa 下士). In Sanskrit, "person of lesser capacity"; the lowest in a threefold classification of religious practitioners, together with madhyapurusa ("person of average capacity") and MAHAPURUsA ("person of great capacity"). The person of lesser capacity seeks only happiness in SAMSARA, wishing to be reborn as a human (MANUsYA) or a divinity (DEVA) in the next life. The three categories of persons are most famously set forth in ATIsA's BODHIPATHAPRADĪPA and, deriving from that text, in the LAM RIM literature in Tibet. See also TRĪNDRIYA; MṚDVINDRIYA; TĪKsnENDRIYA.

adhyatma-sukham ::: spiritual happiness.

AdīnavAnupassanANAna. In PAli, "knowledge arising from the contemplation of danger (ADĪNAVA)"; this is the fourth of nine knowledges (NAna) cultivated as part of the "purity of knowledge and vision of progress along the path" (PAtIPADANAnADASSANAVISUDDHI) according to the outline in the VISUDDHIMAGGA. This latter category, in turn, constitutes the sixth and penultimate purity (VISUDDHI) to be developed along the path to liberation. Knowledge arising from the contemplation of danger is developed by noting the frightfulness of conditioned formations (saMkhAra; S. SAMSKARA), that is to say, the mental and physical phenomena (NAMARuPA) comprising the individual and the universe. Having seen that all phenomena are fearful because they are impermanent (anicca; S. ANITYA) and destined for annihilation, the practitioner finds no refuge in any kind of existence in any of the realms of rebirth. He sees no conditioned formation or station on which he can rely or that is worth holding onto. The Visuddhimagga states that the practitioner sees the three realms of existence as burning charcoal pits, the elements of the physical world as venomous snakes, and the five aggregates (khandha; S. SKANDHA) comprising the person as murderers with drawn swords. Seeing danger in continued existence and in every kind of becoming (BHAVA), the practitioner realizes that the only safety and happiness are found in nibbAna (S. NIRVAnA).

akusalamula. (P. akusalamula; T. mi dge ba'i rtsa ba; C. bushangen; J. fuzenkon; K. pulson'gŭn 不善根). In Sanskrit, "unwholesome faculties," or "roots of evil"; these refer to the cumulative unwholesome actions performed by an individual throughout one's past lives, which lead that being toward the baleful destinies (DURGATI) of animals, hungry ghosts, and the denizens of hell. The Buddhist tradition offers various lists of these unwholesome faculties, the most common of which is threefold: craving or greed (LOBHA), aversion or hatred (DVEsA), and delusion (MOHA). These same three are also known in the sutra literature as the "three poisons" (TRIVIsA). These three factors thus will fructify as unhappiness in the future and provide the foundation for unfavorable destinies or rebirths (APAYA). These three unwholesome roots are the converse of the three wholesome faculties, or "roots of virtue" (KUsALAMuLA), viz., nongreed (alobha), nonhatred (advesa), and nondelusion (amoha), which lead instead to happiness or liberation (VIMOKsA). See also SAMUCCHINNAKUsALAMuLA.

alas ::: an exclamation expressive of unhappiness, grief, sorrow, pity, or concern.

all ::: a. --> The whole quantity, extent, duration, amount, quality, or degree of; the whole; the whole number of; any whatever; every; as, all the wheat; all the land; all the year; all the strength; all happiness; all abundance; loss of all power; beyond all doubt; you will see us all (or all of us).
Any.
Only; alone; nothing but.


American dream: An idea in American literature, film, and art that articulates positive imaginings for self-improvement, freedom, and self-sufficiency available in America. It has been suggested that the term can have no fixed meaning because the ideas desired are individual to each person according to that time. Generally, it has implications of "life, liberty, and the pursuit of happiness". Examples of these would be Miller's De ath of A Salesman and Steinbeck's The Grapes of Wrath.

Ananda: Bliss; happiness; joy.

anandamaya nati ::: ecstatic submission; the highest form of nati anandamaya which comes when one learns "to take delight in all things even as the Lord takes delight in them", becoming "capable of receiving all contacts with a blissful equality, because we feel in them the touch of the imperishable Love and Delight, the happiness absolute that hides . ever in the heart of things".

Ananda (Sanskrit) Ānanda [from ā-nand to rejoice, be delighted] Bliss, joy, happiness; the favorite disciple of Gautama Buddha, who served his teacher with utmost devotion for twenty years and is credited with having recited, shortly after the Buddha’s parinibbana (great passing away), the entire buddhavachana (word of Buddha).

Ananda: Sanskrit for joy, happiness, bliss.

Ananda: (Skr.) Joy, happiness, bliss, beatitude, associated in the thinking of many Indian philosophers with moksa (q.v.); a concomitant of perfection and divine consciousness (cf. sat-citananda). -- K.F.L.

anartha. ::: unhappiness; worthless; evil

.and active tendencies of the vital and throws them into mental forms (the pure imaginations or dreams of greatness, happiness, etc. in which men indulge are one peculiar form of the vital-min activity). There is still a lower range of the mental in the vita

anleguo. (J. anrakukoku; K. allakkuk 安樂國). In Chinese, the "land of peace and happiness." One of the many names in Chinese for the buddha-field (BUDDHAKsETRA) of AMITABHA known as SUKHAVATĪ or the "realm of bliss." Other terms such as JILE or JINGTU, however, are more commonly used to translate the Sanskrit term sukhAvatī.

Anle ji. (安樂集). In Chinese, "Collected Writings on the Land of Peace and Happiness"; an influential Chinese Buddhist treatise compiled by the monk DAOCHUO sometime during the early seventh century. The text is divided into twelve sections that largely consist of scriptural quotations and exhortations to seek rebirth in AMITABHA's PURE LAND, otherwise known as the land of peace and happiness (ANLEGUO). The Anle ji classifies the Buddha's teachings into two "gates" known as the "sagely way" (shengdao men) and the "pure land" (jingtu men). The latter refers to the teachings of the Buddha that emphasize the chanting of his name and especially that of the buddha AmitAbha, and the former refers to those teachings that expound the means of attaining NIRVAnA or enlightenment. This classification became the standard defense for the practice of NIANFO, or "chanting the name of the Buddha." Many of Daochuo's contemporaries, such as Jiacai (d.u.), also noted inconsistencies in certain parts of the text that have even led some to argue that the text was not compiled by Daochuo.

antah.sukha ::: inner happiness. antahsukha antah antahsukho"ntararamah

antahsukhontararamah ::: he who has the inner happiness and the inner ease and repose. [see the following]

antah sukhontararamas tathantarjyotir eva yah ::: he who has the inner happiness and the inner ease and repose and the inner light. [Gita 5.24]

anta sukham (shanta sukham) ::: calm happiness ssanta anta udasinata

a portent of victory and happiness.” According to

arcadia ::: n. --> A mountainous and picturesque district of Greece, in the heart of the Peloponnesus, whose people were distinguished for contentment and rural happiness.
Fig.: Any region or scene of simple pleasure and untroubled quiet.


aretaics ::: n. --> The ethical theory which excludes all relations between virtue and happiness; the science of virtue; -- contrasted with eudemonics.

As against the faulty ethical procedures of the past and of his own day, therefore, Kant very early conceived and developed the more critical concept of "form," -- not in the sense of a "mould" into which content is to be poured (a notion which has falselv been taken over by Kant-students from his theoretical philosophy into his ethics), but -- as a method of rational (not ratiocinative, but inductive) reflection; a method undetermined by, although not irrespective of, empirical data or considerations. This methodologically formal conception constitutes Kant's major distinctive contribution to ethical theory. It is a process of rational reflection, creative construction, and transition, and as such is held by him to be the only method capable if coping with the exigencies of the facts of hunnn experience and with the needs of moral obligation. By this method of creative construction the reflective (inductive) reason is able to create, as each new need for a next reflectively chosen step arises, a new object of "pure" -- that is to say, empirically undetermined -- "practical reason." This makes possible the transition from a present no longer adequate ethical conception or attitude to an untried and as yet "indemonstrable" object. No other method can guarantee the individual and social conditions of progress without which the notion of morality loses all assignable meaning. The newly constructed object of "pure practical reason" is assumed, in the event, to provide a type of life and conduct which, just because it is of my own construction, will be likely to be accompanied by the feeling of self-sufficiency which is the basic pre-requisite of any worthy human happiness. It is this theory which constitutes Kant's ethical formalism. See also Autonomy, Categorical Imperative, Duty, End(s), Freedom, Happiness, Law, Moral, Practical Imperative, Will. -- P. A.S.

’Asher (happiness) was the second son of Jacob (Genesis 30:13).

Asmodeus (Hebrew) ’Ashmĕdai Covetous; an evil demon in later Jewish tradition, son of Naamah (sister of Tubal-cain) and Shamdon. The spirit of lust and anger, he is king of demons, with Lilith as queen, and is sometimes associated with Beelzebub, Azrael (Angel of Death), and Abbadon. In the Talmud he is connected with the legends of Solomon, where he is the destroyer of matrimonial happiness and is forced to help in building the temple. But his description in the apocryphal book of Tobit (3:8), where he is rendered harmless by Tobias and captured by the angel Raphael, is most likely the basis for modern writers (cf IU 2:482). Possibly taken from Zend aeshma-daeva with daeva meaning ethereal being, cosmic spirit.

asukha (asukha; asukham) ::: unhappiness; grief; the negation of sukha.

Atindriya sukha: Happiness beyond the reach of the senses; the Bliss of Brahman or the Absolute.

Atomism, psychological: See Psychological Atomism. Atonement: Religious act of expressing consciousness of one's sins, penitence, reconciliation, giving satisfaction. Specifically, a theological doctrine meaning the reconciliation between God and man who had sinned against God, hence given offense to Him. This was effected through the Incarnation of Christ, the Son of God, His sufferings and death on the cross, who consequently is the Saviour and Redeemer of the human race. This voluntary death and vicarious sacrifice constituted a full reparation for the sins of humanity and satisfied the debt to divine justice, thus making it again possible for men to attain eternal happiness in heaven. -- J.J.R.

auspicious ::: a. --> Having omens or tokens of a favorable issue; giving promise of success, prosperity, or happiness; predicting good; as, an auspicious beginning.
Prosperous; fortunate; as, auspicious years.
Favoring; favorable; propitious; -- applied to persons or things.


Avichi (Sanskrit) Avīci [from a not + vīci waves, pleasure] Waveless, having no waves or movement; without happiness; without repose. “A generalized term for places of evil realizations, but not of ‘punishment’ in the Christian sense; where the will for evil, and the unsatisfied evil longings for pure selfishness, find their chance for expansion — and final extinction of the entity itself. Avichi has many degrees or grades. Nature has all things in her; if she has heavens where good and true men find rest and peace and bliss, so has she other spheres and states where gravitate those who must find an outlet for the evil passions burning within. They, at the end of their avichi, go to pieces and are ground over and over, and vanish away finally like a shadow before the sunlight in the air — ground over in Nature’s laboratory” (OG 16-17).

Avichi(Sanskrit) ::: A word, the general meaning of which is "waveless," having no waves or movement,suggesting the stagnation of life and being in immobility; it also means "without happiness" or "withoutrepose." A generalized term for places of evil realizations, but not of punishment in the Christian sense;where the will for evil, and the unsatisfied evil longings for pure selfishness, find their chance forexpansion -- and final extinction of the entity itself. Avichi has many degrees or grades. Nature has allthings in her; if she has heavens where good and true men find rest and peace and bliss, so has she otherspheres and states where gravitate those who must find an outlet for the evil passions burning within.They, at the end of their avichi, go to pieces and are ground over and over, and vanish away finally like ashadow before the sunlight in the air -- ground over in nature's laboratory. (See also Eighth Sphere)

Bat: In Chinese occult symbology, a symbol of happiness. (Cf. fu lu shou.)

Batu (Egyptian) Batu. Also Batoo, Baiti. First man in the Egyptian legend of the Two Brothers, the probable original of the Greek story of Epimetheus and Prometheus. Just as Pandora was sent to Epimetheus, so is a beautiful girl, the creation of the heavenly artist Khnum, sent to Batu, whereupon Batu’s happiness is destroyed.

(b) Benefit, "that which, when obtained, gives pleasure," or the largest amount of happiness for the greatest number of people, as a result of Universal Love (chien ai). Righteousness, loyalty, filial piety, and accomplishment are forms of li. (Mohism and Neo-Mohism.) -- W.T.C.

beatify ::: v. t. --> To pronounce or regard as happy, or supremely blessed, or as conferring happiness.
To make happy; to bless with the completion of celestial enjoyment.
To ascertain and declare, by a public process and decree, that a deceased person is one of "the blessed" and is to be reverenced as such, though not canonized.


beatitude ::: Madhav: “Beatitude is different from bliss. In bliss there is a constant vibration, there is a movement, but beatitude is something tranquil and joyous, I would not call it a vibration; it is a state of happiness oozing out benevolence.” Sat-Sang Vol. VIII

beatitude ::: supreme blessedness or happiness. beatitude"s, beatitudes.

benediction ::: n. --> The act of blessing.
A blessing; an expression of blessing, prayer, or kind wishes in favor of any person or thing; a solemn or affectionate invocation of happiness.
The short prayer which closes public worship; as, to give the benediction.
The form of instituting an abbot, answering to the consecration of a bishop.


benefit ::: n. --> An act of kindness; a favor conferred.
Whatever promotes prosperity and personal happiness, or adds value to property; advantage; profit.
A theatrical performance, a concert, or the like, the proceeds of which do not go to the lessee of the theater or to the company, but to some individual actor, or to some charitable use.
Beneficence; liberality.
Natural advantages; endowments; accomplishments.


benevolence ::: n. --> The disposition to do good; good will; charitableness; love of mankind, accompanied with a desire to promote their happiness.
An act of kindness; good done; charity given.
A species of compulsory contribution or tax, which has sometimes been illegally exacted by arbitrary kings of England, and falsely represented as a gratuity.


benevolent ::: a. --> Having a disposition to do good; possessing or manifesting love to mankind, and a desire to promote their prosperity and happiness; disposed to give to good objects; kind; charitable.

Benthamism: Name conventionally given to the utilitarianism of Jeremy Bentham (1748-1832) who regarded the greatest happiness of the greatest number as the supreme ethical goal of human society and individual men. The morality of men's actions is determined experimentally by their utility, which means the power of an action to produce happiness. The moral quality of any action is estimated in accordance with its pleasant or painful consequences, for the sovereign masters of man are pleasure, the only good, and, pain, the only evil. Ethics becomes a matter of calculation of consequences. -- J.J.R.

Bentham, Jeremy: (1748-1832) Founder of the English Utilitarian School of Philosophy. In law, he is remembered for his criticism of Blackstone's views of the English constitution, for his examination of the legal fiction and for his treatment of the subject of evidence. In politics, he is most famous for his analysis of the principles of legislation and, in ethics, for his greatest happiness principle. See Hedonic Calculus; Utilitarianism. J. Bentham, Principles of Morals and Legislation, 1789; Outline of a New System of Logic, 1827; Deontology. -- L.E.D.

B. Generically "an absolute" or "the absolute" (pl. "absolutes") means the real (thing-in-itself) as opposed to appearance; substance, the substantival, reals (possessing aseity or self-existence) as opposed to relations; the perfect, non-comparative, complete of its kind; the primordial or uncaused; the independent or autonomous. Logic. Aristotelian logic involves such absolutes as the three laws of thought and changeless, objectively real classes or species, In Kantian logic the categories and principles of judgment are absolutes, i.e. a priori, while the Ideas of reason seek absolute totality and unity, In the organic or metaphysical logic of the Hegelian school, the Absolute is considered the ultimate terminus, referent, or subject of every judgment. Ethics and Axiology. Moral and axiological identified with the Real values, norms, principles, maxims, laws are considered absolutes when universally valid objects of acknowledgment, whether conditionally or unconditionally (e.g. the law of the best possible, the utilitarian greatest happiness principle, the Kantian categorical imperative).

Bhaddiya-KAligodhAputta. (S. *Bhadrika-KAligodhAputrika; C. Bati; J. Batsudai; K. Palche 跋提). An ARHAT whom the Buddha declared foremost among his disciples of aristocratic birth (P. uccakulika). According to PAli sources, Bhaddiya was the son of lady KAligodhA and belonged to the royal SAkiyan (S. sAKYA) clan of Kapilavatthu (S. KAPILAVASTU) and entered the order together with Anuruddha (S. ANIRUDDHA) and other nobles in the Anupiya mango grove. Bhaddiya and Anuruddha were childhood friends. When Anuruddha decided to renounce the world, his mother agreed, but only on the condition that Bhaddiya accompany him. Her hope was that Bhaddiya would dissuade him, but in the end Anuruddha instead convinced Bhaddiya to join him as a renunciant. Soon after his ordination, Bhaddiya attained arhatship and subsequently dwelled in solitude beneath a tree, exclaiming, "Oh happiness, Oh happiness!," as he reveled in the bliss of NIRVAnA. When the Buddha queried him about his exclamation, he explained that as a prince in his realm he was well guarded but nevertheless always felt anxious of enemies; now, however, having renounced all worldly things, he was finally free from all fear. Bhaddiya was regal in bearing, a consequence of having been born a king five hundred times in previous lives. During the time of Padumuttara Buddha, he was the son of a wealthy family and performed numerous meritorious deeds, which earned him this distinction under the current buddha GAUTAMA.

Happiness: (in Kant's ethics) Kant is more concerned with happiness in terms of its ideal possibility than with its realization in actual human experience. Its ideal possibility rests on the a priori laws of intelligible freedom (vide), by which the individual through self-determination achieves unity: the self-sufficiency and harmony of his own being. "Real happiness rests with my free volition, and real contentment consists in the consciousness of freedom." (Kant.) -- P.A.S.

Bhiantisukha: Illusory pleasure; deluding happiness.

bhogi. ::: one who seeks happiness without; wordly enjoyer; one involved in worldly joys and sorrows

blargh /blarg/ [MIT] The opposite of {ping}. An exclamation indicating that one has absorbed or is emitting a quantum of unhappiness. Less common than {ping}. [{Jargon File}]

blargh ::: /blarg/ [MIT] The opposite of ping. An exclamation indicating that one has absorbed or is emitting a quantum of unhappiness. Less common than ping.[Jargon File]

blessed ::: imp. & p. p. --> of Bless ::: a. --> Hallowed; consecrated; worthy of blessing or adoration; heavenly; holy.
Enjoying happiness or bliss; favored with blessings; happy; highly favored.


blessedness ::: n. --> The state of being blessed; happiness; felicity; bliss; heavenly joys; the favor of God.

blessing ::: 1. Something promoting or contributing to happiness, well-being, or prosperity; a boon. 2. A ceremonial prayer invoking divine protection, grace, etc.

blessing ::: p. pr. & vb. n. --> of Bless ::: v. t. --> The act of one who blesses.
A declaration of divine favor, or an invocation imploring divine favor on some or something; a benediction; a wish of happiness pronounces.


bless ::: v. t. --> To make or pronounce holy; to consecrate
To make happy, blithesome, or joyous; to confer prosperity or happiness upon; to grant divine favor to.
To express a wish or prayer for the happiness of; to invoke a blessing upon; -- applied to persons.
To invoke or confer beneficial attributes or qualities upon; to invoke or confer a blessing on, -- as on food.
To make the sign of the cross upon; to cross (one&


blight ::: v. t. --> To affect with blight; to blast; to prevent the growth and fertility of.
Hence: To destroy the happiness of; to ruin; to mar essentially; to frustrate; as, to blight one&


bliss ::: n. --> Orig., blithesomeness; gladness; now, the highest degree of happiness; blessedness; exalted felicity; heavenly joy.

bliss ::: perfect happiness; serene joy or ecstasy. (See delight for Sri Aurobindo"s definitions.) **self-bliss, World-Bliss.

blo sbyong. (lojong). In Tibetan, "mind training"; a tradition of Tibetan Buddhist practice associated especially with the BKA' GDAMS sect and providing pithy instructions on the cultivation of compassion (KARUnA) and BODHICITTA. The trainings are based primarily on the technique for the equalizing and exchange of self and other, as set forth in the eighth chapter of sANTIDEVA's BODHICARYAVATARA, a poem in ten chapters on the BODHISATTVA path. The practice is to transform the conception of self (ATMAGRAHA), characterized as a self-cherishing attitude (T. rang gces 'dzin) into cherishing others (gzhan gces 'dzin), by contemplating the illusory nature of the self, the faults in self-cherishing, and the benefits that flow from cherishing others. The training seeks to transform difficulties into reasons to reaffirm a commitment to bodhicitta. Dharmaraksita's Blo sbyong mtshon cha'i 'khor lo (sometimes rendered as "Wheel of Sharp Weapons"), translated into Tibetan by ATIsA DĪPAMKARAsRĪJNANA and 'BROM STON, founders of the Bka' gdam sect, in the eleventh century; Glang ri thang pa's (Langri Thangpa) (1054-1123) BLO SBYONG TSHIG BRGYAD MA ("Eight Verses on Mind Training"); 'CHAD KA BA YE SHES RDO RJE's BLO SBYONG DON BDUN MA (Lojong dondünma) ("Seven Points of Mind Training"), and Hor ston Nam mkha'i dpal bzang's (1373-1447) Blo sbyong nyi ma'i 'od zer ("Mind Training like the Rays of the Sun") are four among a large number of widely studied and practiced blo sbyong texts. The Blo sbyong mtshon cha'i 'khor lo, for example, compares the bodhisattva to a hero who can withstand spears and arrows, and to a peacock that eats poison and becomes even more beautiful; it says difficulties faced in day-to-day life are reasons to strengthen resolve because they are like the spears and arrow of karmic results launched by earlier unsalutary actions. From this perspective, circumstances that are ordinarily upsetting or depressing are transformed into reasons for happiness, by thinking that negative KARMAN has been extinguished. The influence of tantric Buddhism is discernable in the training in blo sbyong texts like the Mtshon cha'i 'khor lo that exhorts practitioners to imagine themselves as the deity YAMANTAKA and mentally launch an attack on the conception of self, imagining it as a battle. The conception of self is taken as the primary reason for the earlier unsalutary actions that caused negative results, and for engaging in present unsalutary deeds that harm others and do nothing to advance the practitioner's own welfare.

bodhicittotpAda. (T. byang chub kyi sems bskyed pa; C. fa puti xin; J. hotsubodaishin; K. pal pori sim 發菩提心). In Sanskrit, "generating the aspiration for enlightenment," "creating (utpAda) the thought (CITTA) of enlightenment (BODHI)"; a term used to describe both the process of developing BODHICITTA, the aspiration to achieve buddhahood, as well as the state achieved through such development. The MAHAYANA tradition treats this aspiration as having great significance in one's spiritual career, since it marks the entry into the MahAyAna and the beginning of the BODHISATTVA path. The process by which this "thought of enlightenment" (bodhicitta) is developed and sustained is bodhicittotpAda. Various types of techniques or conditional environments conducive to bodhicittotpAda are described in numerous MahAyAna texts and treatises. The BODHISATTVABHuMI says that there are four predominant conditions (ADHIPATIPRATYAYA) for generating bodhicitta: (1) witnessing an inconceivable miracle (ṛddhiprAtihArya) performed by a buddha or a bodhisattva, (2) listening to a teaching regarding enlightenment (BODHI) or to the doctrine directed at bodhisattvas (BODHISATTVAPItAKA), (3) recognizing the dharma's potential to be extinguished and seeking therefore to protect the true dharma (SADDHARMA), (4) seeing that sentient beings are troubled by afflictions (KLEsA) and empathizing with them. The Fa putixinjing lun introduces another set of four conditions for generating bodhicitta: (1) reflecting on the buddhas; (2) contemplating the dangers (ADĪNAVA) inherent in the body; (3) developing compassion (KARUnA) toward sentient beings; (4) seeking the supreme result (PHALA). The Chinese apocryphal treatise DASHENG QIXIN LUN ("Awakening of Faith According to the MahAyAna") refers to three types of bodhicittotpAda: that which derives from the accomplishment of faith, from understanding and practice, and from realization. JINGYING HUIYUAN (523-592) in his DASHENG YIZHANG ("Compendium on the Purport of MahAyAna") classifies bodhicittotpAda into three groups: (1) the generation of the mind based on characteristics, in which the bodhisattva, perceiving the characteristics of SAMSARA and NIRVAnA, abhors saMsAra and aspires to seek nirvAna; (2) the generation of the mind separate from characteristics, in which the bodhisattva, recognizing that the nature of saMsAra is not different from nirvAna, leaves behind any perception of their distinctive characteristics and generates an awareness of their equivalency; (3) the generation of the mind based on truth, in which the bodhisattva, recognizing that the original nature of bodhi is identical to his own mind, returns to his own original state of mind. The Korean scholiast WoNHYO (617-686), in his Muryangsugyong chongyo ("Doctrinal Essentials of the 'Sutra of Immeasurable Life'"), considers the four great vows of the bodhisattva (see C. SI HONGSHIYUAN) to be bodhicitta and divides its generation into two categories: viz., the aspiration that accords with phenomena (susa palsim) and the aspiration that conforms with principle (suri palsim). The topic of bodhicittotpAda is the subject of extensive discussion and exegesis in Tibetan Buddhism. For example, in his LAM RIM CHEN MO, TSONG KHA PA sets forth two techniques for developing this aspiration. The first, called the "seven cause and effect precepts" (rgyu 'bras man ngag bdun) is said to derive from ATIsA DIPAMKARAsRĪJNANA. The seven are (1) recognition of all sentient beings as having been one's mother in a past life, (2) recognition of their kindness, (3) the wish to repay their kindness, (4) love, (5) compassion, (6) the wish to liberate them from suffering, and (7) bodhicitta. The second, called the equalizing and exchange of self and other (bdag gzhan mnyam brje) is derived from the eighth chapter of sANTIDEVA's BODHICARYAVATARA. It begins with the recognition that oneself and others equally want happiness and do not want suffering. It goes on to recognize that by cherishing others more than oneself, one ensures the welfare of both oneself (by becoming a buddha) and others (by teaching them the dharma). MahAyAna sutra literature typically assumes that, after generating the bodhicitta, the bodhisattva will require not one, but three "incalculable eons" (ASAMKHYEYAKALPA) of time in order to complete all the stages (BHuMI) of the bodhisattva path (MARGA) and achieve buddhahood. The Chinese HUAYAN ZONG noted, however, that the bodhisattva had no compunction about practicing for such an infinity of time, because he realized at the very inception of the path that he was already a fully enlightened buddha. They cite in support of this claim the statement in the "BrahmacaryA" chapter of the AVATAMSAKASuTRA that "at the time of the initial generation of the aspiration for enlightenment (bodhicittotpAda), complete, perfect enlightenment (ANUTTARASAMYAKSAMBODHI) is already achieved."

brahmasamsparsam atyantam sukham asnute ::: he enjoys the exceeding happiness of the touch of the brahman. [Gita 6.28]

bright ::: 1. Emitting or reflecting light readily or in large amounts; shining; radiant. 2. Magnificent; glorious. 3. Favourable or auspicious. 4. Fig. Characterized by happiness or gladness; full of promise and hope. 5. Distinct and clear to the mind, etc. 6. Intensely clear and vibrant in tone or quality. 7. Polished; glistening as with brilliant color. brighter, brightest, bright-hued, bright-pinioned, flame-bright, moon-bright, pearl-bright, sun-bright.

(chanda sukham) ::: ardent happiness...

concern ::: v. t. --> To relate or belong to; to have reference to or connection with; to affect the interest of; to be of importance to.
To engage by feeling or sentiment; to interest; as, a good prince concerns himself in the happiness of his subjects. ::: v. i. --> To be of importance.


Conditional Morality: Any system of morals which has for its basic principle what Kant calls a hypothetical imperative, e.g., a system of morals which reasons that we should act in certain ways because such actions will bring us happiness, assuming that we want happiness. See Hypothetical imperatives. -- W.K.F.

Crane ::: Messenger of happiness.

Criterion: Broadly speaking, any ground, basis, or means of judging anything as to its quality. Since validity, truth, goodness, justice, virtue, and beauty are some of the most fundamental qualities for philosophic enquiry, criteria for these are embodied in almost all philosophies and are either assumed or derived. In logic, consistency is a generally recognized criterion; in epistemology, evidence of the senses, comparison, or reason may be regarded as criteria; in metaphysical speculation have been suggested. as criteria for truth, among others, correspondence, representation, practicability, and coherence; in religion, evidences of faith, revelation or miracle; in ethics, pleasure, desirability, utility, self-determination of the will, duty, conscience, happiness, are among common criteria, while in aesthetics there have been cited interest, satisfaction, enjoyment, utility, harmony. -- K.F.L.

Criterion ethical: In ethics the main problem is often said to be the finding of a criterion of virtue, or of rightness, or of goodness, depending on which of these concepts is taken as basic; and the quest for a moral standard, or for an ethical first principle, or for a summum bonum may generally be construed as a quest for such a criterion (e.g., Kant's first form of the categorical imperative may be interpreted as a criterion of rightness). Hence to find a criterion of, say, goodness is to find a characteristic whose presence, absence, or degree may be taken as a mark of the presence, absence, or degree of goodness. Thus hedonists hold pleasantness to be such a characteristic. Often, finding a criterion of a characteristic is taken as equivalent to finding a definition of that characteristic. Strictly, this is not the case, for a characteristic may serve as a criterion of another with which it is not identical. Pleasantness might be a criterion of goodness without being identical with it, if only the above relation held between pleasantness and goodness. However, the discovery of a definition of a characteristic does normally furnish a criterion of that characteristic. Vide the definition of a right act as an act conducive to the greatest happiness.

cup ::: 1. A small open container, usually with a flat bottom and a handle, used for drinking, or something resembling it. cup"s 2. *Fig.* Something that one must endure; one"s lot to be experienced or endured with pain or happiness, as these lines in Savitri:

Cynics: A school of Greek Philosophy, named after the gymnasium Cynosarges, founded by Antisthenes of Athens, friend of Socrates. Man's true happiness, the Cynics taught, lies in right and intelligent living, and this constitutes for them also the concept of the virtuous life. For the Cynics, this right and virtuous life consists in a course of conduct which is as much as possible independent of all events and factors external to man. This independence can be achieved through mastery over one's desires and wants. The Cynics attempted to free man from bondage to human custom, convention and institution by reducing man's desires and appetites to such only as are indispensable to life and by renouncing those whicn are imposed by civilization. In extreme cases, such as that of Diogenes, this philosophy expressed itself in a desire to live the natural life in the midst of the civilized Greek community. -- M.F.

deep ::: n. 1. A vast extent, as of space or time; an abyss. 2. Fig. Difficult to penetrate; incomprehensible to one of ordinary understanding or knowledge; as an unfathomable thought, idea, esp. poetic. Deep, deep"s, deeps. adj. 3. Extending far downward below a surface. 4. Having great spatial extension or penetration downward or inward from an outer surface or backward or laterally or outward from a center; sometimes used in combination. 5. Coming from or penetrating to a great depth. 6. Situated far down, in, or back. 7. Lying below the surface; not superficial; profound. 8. Of great intensity; as extreme deep happiness, deep trouble. 9. Absorbing; engrossing. 10. Grave or serious. 11. Profoundly or intensely. 12. Mysterious; obscure; difficult to penetrate or understand. 13. Low in pitch or tone. 14. Profoundly cunning, crafty or artful. 15. The central and most intense or profound part; "in the deep of night”; "in the deep of winter”. deeper, deepest, deep-browed, deep-caved, deep-concealed, deep-etched, deep-fraught, deep-guarded, deep-hid, deep-honied, deep-pooled, deep-thoughted. *adv. *16. to a great depth psychologically or profoundly.

Descent into the most physical ::: It brings light, consciousness, force, Ananda into the cells and all the physical movements. The body becomes conscious and vi^ant and performs the right movements, obeying the higher will or else automatically by the force of the consciousness that has come into iL It becomes more possible to control the functions of the body and set right any> thing that is mong, to deal with illness and pain etc. A greater control comes over the actions of the body and even ov'er bap> penings to it from outside, e.g. minimising of aeddents and small happenings. The body becomes a more effective instrument for work. It becomes possible to mimmise fatigue. Peace, happiness, strength, lightness come in the whole system. There is also the unity with the earth-consdousness, the constant sense of the

desire-soul ::: the surface soul in us, which works in our vital cravings, our emotions, aesthetic faculty and mental seeking for power, knowledge and happiness; the true soul is the subliminal psychic essence.

Devachan is a state of peace and happiness beyond ordinary mental cognizance, and no disturbing element can enter until the reincarnating ego has finished resting and recuperating its energy for a new sojourn on earth. Because the reincarnating ego builds its own paradise out of the materials it gathered in the last incarnation, there are great varieties in the devachanic state. It is the product of every individual’s unfulfilled spiritual yearnings, longings, and aspirations: since these were not fulfilled or only partly so in earth life, during the interval between earth-lives the ego seeks to fulfill them, rehearsing its spiritual yearnings which, being mental visions or pictures, are thus real in a far truer sense that anything possible on earth, where the consciousness is so thickly enshrouded with the obscuring veils of lower attractions. It is the quality of these aspirations, however, which determines the length of the devachanic state: the more lofty and spiritual the aspirations, the longer the stay. Devachan is not a state of positive action and responsibility, and therefore not a field of retribution for wrong done in the past.

Devachan (Tibetan) bDe-ba-can (de-wa-chen) [from bde-ba happiness + can possessing] The happy land; exoterically, a translation of the Sanskrit sukhavati, the happy Western Realm or Pure Land of the dhyani-buddha Amitabha of East Asian Buddhism. Certain Tibetan books contain glowing descriptions of devachan, such as the Mani Kambum (or Kumbum) and the Odpagmed kyi shing kod. The term was first employed in theosophical literature by the Mahatmas in their letters to A. P. Sinnett.

dhatri &

dhyānānga. (P. jhānanga; T. bsam gtan gyi yan lag; C. chanzhi; J. zenshi; K. sonji 禪支). In Sanskrit, the "constituents of meditative absorption" (DHYĀNA); according to mainstream Buddhist materials, five factors that must be present in order to enter into the first meditative absorption of the subtlemateriality realm (RuPĀVACARADHYĀNA): (1) applied thought (VITARKA), (2) sustained thought (VICĀRA), (3) physical rapture (PRĪTI), (4) mental ease (SUKHA), and (5) one-pointedness (EKĀGRATĀ; cf. CITTAIKĀGRATĀ) or equanimity (UPEKsĀ). Each constituent results from the temporary allayment of a specific mental hindrance (NĪVARAnA): vitarka allays sloth and torpor (STYĀNA-MIDDHA); vicāra allays skeptical doubt (VICIKITSĀ); prīti allays malice (VYĀPĀDA); sukha allays restlessness and worry (AUDDHATYA-KAUKṚTYA); and ekāgratā allays sensuous desire (KĀMACCHANDA). Each higher dhyāna has a decreasing number of factors, with both types of thought dropping away in the second dhyāna, physical rapture dropping away in the third, and mental ease vanishing in the fourth, when only onepointedness remains. The ABHIDHARMAKOsABHĀsYA and related MAHĀYĀNA accounts say the first dhyāna has five branches: applied and sustained thought, rapture, bliss, and SAMĀDHI (meditative stabilization); the second, four branches: rapture, bliss, samādhi, and PRASĀDA (calm clarity); the third, five branches: equanimity, SMṚTI (recollection), SAMPRAJANYA (introspection), happiness, and one-pointedness; and the fourth, four branches: equanimity, recollection, an equanimous feeling that is neither painful nor pleasant, and samādhi. See also DHYĀNA; NĪVARAnA.

Dictynra, Dictynna (Greek) [from diktyon net] A sea goddess worshipped in Crete, an aspect of Britomartis (sweet maid), a goddess worshiped throughout the Mediterranean islands and coast, often identified with Artemis. Britomartis dispensed happiness and was a patroness of hunters, fishermen, and sailors, a goddess of health and birth. Dictynna, a daughter of Zeus and Artemis, seems to have originally been a moon goddess. She is said to “wear a wreath made of the magic plant diktamnon, or dictamnus, the evergreen shrub whose contact is said, at the same time, to develop somnambulism and cure it finally . . .” (IU 1:264).

domestic ::: a. --> Of or pertaining to one&

downfall ::: n. --> A sudden fall; a body of things falling.
A sudden descent from rank or state, reputation or happiness; destruction; ruin.


dream ::: 1. A series of images, ideas, emotions, and sensations occurring involuntarily in the mind during certain stages of sleep. 2. A vision occurring to a person while awake. 3. A person or thing that is as pleasant, or seemingly unreal, as a dream 4. An ideal or aspiration; goal; aim. 5. A wild or vain fancy. Dream, dream"s, Dream"s, dreams, dream-brood, dream-brush, dream-built, dream-caught, dream-fact, dream-fate, dream-god"s, dream-happiness, dream-hued, dream-life, dream-light, dream-made, dream-mind, dream-notes, dream-print, dream-sculptured, dream-shores, dream-smiles, dream-splendour, dream-truth, dream-vasts, dream-white, dream-world, half-dream, self-dream, sun-dream, world-dream. *adj. 6. Of a colour: misty, dim, or cloudy. v. 7. To have an image (of) or fantasy (about) in or as if in a dream. dreams, dreamed, *dreaming.

dream ::: n. --> The thoughts, or series of thoughts, or imaginary transactions, which occupy the mind during sleep; a sleeping vision.
A visionary scheme; a wild conceit; an idle fancy; a vagary; a revery; -- in this sense, applied to an imaginary or anticipated state of happiness; as, a dream of bliss; the dream of his youth.
To have ideas or images in the mind while in the state of sleep; to experience sleeping visions; -- often with of; as, to dream of a battle, or of an absent friend.


duh.kha-bhoga ::: feeling of unhappiness. duhkha-bhoga

duh.kha (duhkha; duhkham) ::: unhappiness, suffering, grief. duhkha

dukha&

durable ::: a. --> Able to endure or continue in a particular condition; lasting; not perishable or changeable; not wearing out or decaying soon; enduring; as, durable cloth; durable happiness.

Ecstasy ::: “It has been held that ecstasy is a lower and transient passage, the peace of the Supreme is the supreme realisation, the consummate abiding experience. This may be true on the spiritual-mind plane: there the first ecstasy felt is indeed a spiritual rapture, but it can be and is very usually mingled with a supreme happiness of the vital parts taken up by the Spirit; there is an exaltation, exultation, excitement, a highest intensity of the joy of the heart and the pure inner soul-sensation that can be a splendid passage or an uplifting force but is not the ultimate permanent foundation. But in the highest ascents of the spiritual bliss there is not this vehement exaltation and excitement; there is instead an illimitable intensity of participation in an eternal ecstasy which is founded on the eternal Existence and therefore on a beatific tranquillity of eternal peace. Peace and ecstasy cease to be different and become one. The Supermind, reconciling and fusing all differences as well as all contradictions, brings out this unity; a wide calm and a deep delight of all-existence are among its first steps of self-realisation, but this calm and this delight rise together, as one state, into an increasing intensity and culminate in the eternal ecstasy, the bliss that is the Infinite.” The Life Divine

edenized ::: a. --> Admitted to a state of paradisaic happiness.

Elementaries The earth-bound disimbodied human souls of people who were evil or depraved when imbodied: the conscious or quasi-conscious astral souls of people who on earth refused all spiritual light, remained and died deeply immersed in the mire of matter, and from whose souls or intermediate, personal nature the immortal spirit has gradually separated. These may exist for centuries before completely dissolving. Blavatsky writes of the spiritual death leading to this condition: “When one falls into a love of self and love of the world, with its pleasures, losing the divine love of God and of the neighbor, he falls from life to death. The higher principles which constitute the essential elements of his humanity perish, and he lives only on the natural plane of his faculties. Physically he exists, spiritually he is dead. . . . This spiritual death results from disobedience of the laws of spiritual life, which is followed by the same penalty as the disobedience of the laws of natural life. But the spiritually dead have still their delights; they have their intellectual endowments and power, and intense activities. All the animal delights are theirs, and to multitudes of men and women these constitute the highest ideal of human happiness. The tireless pursuit of riches, of the amusements and entertainments of social life; the cultivation of graces of manner, of taste in dress, of social preferment, of scientific distinction, intoxicate and enrapture these dead-alive . . .” (IU 1:318).

Eleusinian mysteries: The oldest of all Greek mysteries, known to have been performed as early as the 19th century B.C. They were held in the vicinity of Eleusia, near Athens. They honored the mother-goddess Demeter and her daughter Persephone who was abducted by Hades into the underworld and later was restored to Demeter by Zeus for eight months in each year. Thus, the rites seem to have originated as agrarian ceremonies to insure divine help for the fertility and productivity of the soil, Demeter symbolizing the earth and Persephone the seed. Later, the rites took on an occult significance, were ascribed the power to insure happiness in the world after death, and the power to give the initiate true enlightenment and understanding in this life and on the next plane of existence.

Elysian Fields, Elysium (Greek) Originally in Greek mythology, beautiful meadows or plains, or islands of the blest, located in the far west by the banks of Ocean. There certain heroes of the fourth race who never experienced death were said to dwell in perfect happiness ruled by Rhadamanthus. The titans after being reconciled with Zeus also lived there under the rule of Kronos. Pindar holds that all who have passed blamelessly through life three times live there in bliss. Later, Elysium was located in the underworld as the abode of those whom the judges of the dead found worthy. The river Lethe (forgetfulness) flowed by the Elysian Fields. See also AANROO; DEVACHAN; HADES

Elysian ::: Of the nature of, or resembling, what is in Elysium the dwelling place of the blessed after death, a state or place of ideal happiness, perfect bliss.

elysian ::: of the nature of, or resembling, what is in Elysium the dwelling place of the blessed after death, a state or place of ideal happiness, perfect bliss.

elysium ::: n. --> A dwelling place assigned to happy souls after death; the seat of future happiness; Paradise.
Hence, any delightful place.


emotion: an pattern of intense changes in physiological arousal, behavior, cognitive processes and environmental influences that are described in subjective terms such as happiness, fear or anger.

Ends: (in Kant's ethics) (1) Humanity and every rational creature is an end in itself (never merely a means). (2) "The natural end which all men have is their own happiness." (Kant.)

Energism: (Lat. energia, active) Ethical theory that right action consists in exercising one's normal capacities efficiently. Not happiness or pleasure, but self-realization is the aim of ethical action. -- A.J.B.

Epicureanism ::: While often considered to be the philosophy of pleasure seeking, in fact refers to a middle-path philosophy defining happiness as success in avoiding pain, in the form of both mental worry and physical discomfort, in order to produce a state of tranquility.

Epicurean Philosophy School founded by Epicurus (b. 341 BC), an atomist philosopher popularly associated with later travesties of his teachings. His actual teachings and way of living prove that his chief aim and good was happiness rather than pleasure; for he taught and practiced abstemiousness of living. In this he reacted to the travestied forms of Platonism which existed in his time, moving away from a barren idealism towards a concrete practicality, trying to substitute realities for empty abstractions, both in philosophy and ethics. For this reason he lays the chief stress on ethics, to the comparative neglect of logic and philosophy.

Epicurean School: Founded by Epicurus in Athens in the year 306 B.C. Epicureanism gave expression to the desire for a refined type of happiness which is the reward of the cultured man who can take pleasure in the joys of the mind over which he can have greater control than over those of a material or sensuous nature. The friendship of gifted and noble men, the peace and contentment that comes from fair conduct, good morals and aesthetic enjoyments are the ideals of the Epicurean who refuses to be perturbed by any metaphysical or religious doctrines which impose duties and thus hinder the freedom of pure enjoyment. Epicurus adopted the atomism of Democritus (q.v.) but modified its determinism by permitting chance to cause a swerve (clinamen) in the fall of the atoms. See C. W. Bailey, Epicurus. However, physics was not to be the main concern of the philosopher. See Apathia, Ataraxia, Hedonism. -- M.F.

Epicurus: (341-270 B.C.) A native of Samos, founded his School in Athens about 306 B.C., where he instructed his disciples and admirers in the art of rational living. He taught that pleasure and happiness are the natural end of life. But, contrary to later misconceptions, he did not advocate the pursuit of all or any pleasures, but only of those which are consistent with intelligence and moderation. Joys of the mind are superior to pleasures of the body. In his interpretation of nature, he accepted Democritus' atomism, but contended that the element of chance enters into atoms' motions and makes them deviate from their course. -- R.B.W.

Eudaemonia: (Gr. eudaimonia) Happiness, or well-being, acclaimed by Aristotle as the universally recognized chief good, and described by him as consisting in the activ exrcise (energeia) of the soul's powers in accordance with reason. See Aristotelianism. -- G.R.M.

eudaemonics ::: n. --> That part of moral philosophy which treats of happiness; the science of happiness; -- contrasted with aretaics.

eudaemonised ::: made happy. In ethics, the view that the ultimate justification of virtuous activity is happiness. Virtuous activity may be conceived as a means to happiness, or well-being, or as partly constitutive of it.

eudaemonised ::: Madhav: “To eudaemonise is to bestow happiness or felicity through an informal internal action on the spirit of a thing.” The Book of the Divine Mother

Eudaemonism: (Gr. eu, well + daimon, spirit) Theory that the aim of right action is personal well-being or happiness, often contrasted with hedonism's aim at pleasure. -- A.J.B.

eudaemonism ::: n. --> That system of ethics which defines and enforces moral obligation by its relation to happiness or personal well-being.

eudaimonism ::: A system of ethics that evaluates actions in terms of their capacity to produce happiness.

Eudœmonism: The Theory, first proposed in Western philosophy by Aristotle, that the aim of the good life is happiness or well-being.

euphoria: a feeling of happiness, confidence, or well-being sometimes exaggerated in mood disorders as mania.

Felicific: Conducive to pleasure or happiness.

Felicific: Making happy; conducive to happiness or pleasure. -- G.R.M.

felicitation ::: n. --> The act of felicitating; a wishing of joy or happiness; congratulation.

felicitous ::: 1. Marked by happiness or good fortune. 2. Exhibiting an agreeably appropriate manner or style. felicitously

felicity ::: an instance of great happiness; bliss. felicity"s, felicities.

felicity ::: n. --> The state of being happy; blessedness; blissfulness; enjoyment of good.
That which promotes happiness; a successful or gratifying event; prosperity; blessing.
A pleasing faculty or accomplishment; as, felicity in painting portraits, or in writing or talking.


flourish ::: v. i. --> To grow luxuriantly; to increase and enlarge, as a healthy growing plant; a thrive.
To be prosperous; to increase in wealth, honor, comfort, happiness, or whatever is desirable; to thrive; to be prominent and influental; specifically, of authors, painters, etc., to be in a state of activity or production.
To use florid language; to indulge in rhetorical figures and lofty expressions; to be flowery.


fn yoga one uses the inner will and compels the vital to sub- mit itself to tapasyS so that it may become calm, strong, obe- dient— or else calls down the calm from above obliging the vital to renounce desire and become quiet and receptive. The vital is a good instrument but a bad master. If you allow it to follow its likes and dislikes, its fancies, its desires, its bad habits, it becomes your master and peace and happiness are no longer possible. It becomes not your instrument or the instrument of the Divine Shakli, but of any force of the Ignorance or even any hostile force that is able to seize and use it.

foo "jargon" /foo/ A sample name for absolutely anything, especially programs and files (especially {scratch files}). First on the standard list of {metasyntactic variables} used in {syntax} examples. See also {bar}, {baz}, {qux}, quux, {corge}, {grault}, {garply}, {waldo}, {fred}, {plugh}, {xyzzy}, {thud}. The etymology of "foo" is obscure. When used in connection with "bar" it is generally traced to the WWII-era Army slang acronym {FUBAR}, later bowdlerised to {foobar}. However, the use of the word "foo" itself has more complicated antecedents, including a long history in comic strips and cartoons. "FOO" often appeared in the "Smokey Stover" comic strip by Bill Holman. This surrealist strip about a fireman appeared in various American comics including "Everybody's" between about 1930 and 1952. FOO was often included on licence plates of cars and in nonsense sayings in the background of some frames such as "He who foos last foos best" or "Many smoke but foo men chew". Allegedly, "FOO" and "BAR" also occurred in Walt Kelly's "Pogo" strips. In the 1938 cartoon "The Daffy Doc", a very early version of Daffy Duck holds up a sign saying "SILENCE IS FOO!". Oddly, this seems to refer to some approving or positive affirmative use of foo. It has been suggested that this might be related to the Chinese word "fu" (sometimes transliterated "foo"), which can mean "happiness" when spoken with the proper tone (the lion-dog guardians flanking the steps of many Chinese restaurants are properly called "fu dogs"). Earlier versions of this entry suggested the possibility that hacker usage actually sprang from "FOO, Lampoons and Parody", the title of a comic book first issued in September 1958, a joint project of Charles and Robert Crumb. Though Robert Crumb (then in his mid-teens) later became one of the most important and influential artists in underground comics, this venture was hardly a success; indeed, the brothers later burned most of the existing copies in disgust. The title FOO was featured in large letters on the front cover. However, very few copies of this comic actually circulated, and students of Crumb's "oeuvre" have established that this title was a reference to the earlier Smokey Stover comics. An old-time member reports that in the 1959 "Dictionary of the TMRC Language", compiled at {TMRC} there was an entry that went something like this: FOO: The first syllable of the sacred chant phrase "FOO MANE PADME HUM." Our first obligation is to keep the foo counters turning. For more about the legendary foo counters, see {TMRC}. Almost the entire staff of what became the {MIT} {AI LAB} was involved with TMRC, and probably picked the word up there. Another correspondant cites the nautical construction "foo-foo" (or "poo-poo"), used to refer to something effeminate or some technical thing whose name has been forgotten, e.g. "foo-foo box", "foo-foo valve". This was common on ships by the early nineteenth century. Very probably, hackish "foo" had no single origin and derives through all these channels from Yiddish "feh" and/or English "fooey". [{Jargon File}] (1998-04-16)

foo ::: (jargon) /foo/ A sample name for absolutely anything, especially programs and files (especially scratch files). First on the standard list of metasyntactic variables used in syntax examples. See also bar, baz, qux, quux, corge, grault, garply, waldo, fred, plugh, xyzzy, thud.The etymology of foo is obscure. When used in connection with bar it is generally traced to the WWII-era Army slang acronym FUBAR, later bowdlerised to foobar.However, the use of the word foo itself has more complicated antecedents, including a long history in comic strips and cartoons.FOO often appeared in the Smokey Stover comic strip by Bill Holman. This surrealist strip about a fireman appeared in various American comics including plates of cars and in nonsense sayings in the background of some frames such as He who foos last foos best or Many smoke but foo men chew.Allegedly, FOO and BAR also occurred in Walt Kelly's Pogo strips. In the 1938 cartoon The Daffy Doc, a very early version of Daffy Duck holds up a sign mean happiness when spoken with the proper tone (the lion-dog guardians flanking the steps of many Chinese restaurants are properly called fu dogs).Earlier versions of this entry suggested the possibility that hacker usage actually sprang from FOO, Lampoons and Parody, the title of a comic book first copies of this comic actually circulated, and students of Crumb's oeuvre have established that this title was a reference to the earlier Smokey Stover comics.An old-time member reports that in the 1959 Dictionary of the TMRC Language, compiled at TMRC there was an entry that went something like this:FOO: The first syllable of the sacred chant phrase FOO MANE PADME HUM. Our first obligation is to keep the foo counters turning.For more about the legendary foo counters, see TMRC. Almost the entire staff of what became the MIT AI LAB was involved with TMRC, and probably picked the word up there.Another correspondant cites the nautical construction foo-foo (or poo-poo), used to refer to something effeminate or some technical thing whose name has been forgotten, e.g. foo-foo box, foo-foo valve. This was common on ships by the early nineteenth century.Very probably, hackish foo had no single origin and derives through all these channels from Yiddish feh and/or English fooey.[Jargon File] (1998-04-16)

fortunate ::: n. --> Coming by good luck or favorable chance; bringing some good thing not foreseen as certain; presaging happiness; auspicious; as, a fortunate event; a fortunate concurrence of circumstances; a fortunate investment.
Receiving same unforeseen or unexpected good, or some good which was not dependent on one&


fortunateness ::: n. --> The condition or quality of being fortunate; good luck; success; happiness.

fortune ::: n. --> The arrival of something in a sudden or unexpected manner; chance; accident; luck; hap; also, the personified or deified power regarded as determining human success, apportioning happiness and unhappiness, and distributing arbitrarily or fortuitously the lots of life.
That which befalls or is to befall one; lot in life, or event in any particular undertaking; fate; destiny; as, to tell one&


Fu lu shou: In Chinese philosophy, the Three Plenties—blessing or happiness, official emolument and the honor which it brings, and longevity. They are also called the Three Stars, as each of them is believed to be dependent on a star-god. They are represented either by the three corresponding Chinese ideographic characters, or by a bat (fu) symbolizing happiness, a deer (lu) symbolizing honor, and a peach (shou) symbolizing longevity, or by a smiling figure, with or without children surrounding him, to represent happiness, an official to represent honor, and an old man to represent longevity. These representations are used as charms, as objects of worship, or simply as felicitations.

gati. (T. 'gro ba; C. qu; J. shu; K. ch'wi 趣). In Sanskrit and Pāli, "destiny," "destination," or "bourne," one of the five or six places in SAMSĀRA where rebirth occurs. In ascending order, these bournes are occupied by hell denizens (NĀRAKA), hungry ghosts (PRETA), animals (TIRYAK), humans (MANUsYA), and divinities (DEVA); sometimes, demigods (ASURA) are added between humans and divinities as a sixth bourne. These destinies are all located within the three realms of existence (TRILOKA[DHĀTU]), which comprises the entirety of our universe. At the bottom of the sensuous realm (KĀMADHĀTU) are located the denizens of the eight hot and cold hells (nāraka), of which the lowest is the interminable hell (see AVĪCI). These are said to be located beneath the continent of JAMBUDVĪPA. This most ill-fated of existences is followed by hungry ghosts, animals, humans, demigods, and the six sensuous-realm divinities, who live on MOUNT SUMERU or in the heavens directly above it. Higher levels of the divinities occupy the upper two realms of existence. The divinities of the BRAHMALOKA, whose minds are perpetually absorbed in one of the four meditative absorptions (DHYĀNA), occupy seventeen levels in the realm of subtle materiality (RuPADHĀTU). Divinities who are so ethereal that they do not require even a subtle material foundation occupy four heavens in the immaterial realm (ĀRuPYADHĀTU). The divinities in the immaterial realm are perpetually absorbed in formless trance states, and rebirth there is the result of mastery of one or all of the immaterial dhyānas (ĀRuPYĀVACARADHYĀNA). The bottom three destinies, of hell denizens, hungry ghosts, and animals, are referred to as the three evil bournes (DURGATI); these are destinies where suffering predominates because of the past performance of primarily unvirtuous actions. In the various levels of the divinities, happiness predominates because of the past performance of primarily virtuous deeds. By contrast, the human destiny is thought to be ideally suited for religious training because it is the only bourne where both suffering and happiness can be readily experienced in the proper balance (not intoxicated by pleasure or racked by pain), allowing one to recognize more easily the true character of life as impermanent (ANITYA), suffering (DUḤKHA), and nonself (ANĀTMAN). Some schools posit a transitional "intermediate state" (ANTARĀBHAVA) of being between past and future lives within these destinies. See also DAsADHĀTU.

genial ::: a. --> Same as Genian.
Contributing to, or concerned in, propagation or production; generative; procreative; productive.
Contributing to, and sympathizing with, the enjoyment of life; sympathetically cheerful and cheering; jovial and inspiring joy or happiness; exciting pleasure and sympathy; enlivening; kindly; as, she was of a cheerful and genial disposition.
Belonging to one&


glad ::: 1. Accompanied by or causing joy or pleasure. 2. Feeling joy or pleasure; delighted; pleased. 3. Experiencing or exhibiting joy and pleasure. 4. Filled with happiness pleased; contented. gladness, self-glad.

glorify ::: v. t. --> To make glorious by bestowing glory upon; to confer honor and distinction upon; to elevate to power or happiness, or to celestial glory.
To make glorious in thought or with the heart, by ascribing glory to; to asknowledge the excellence of; to render homage to; to magnify in worship; to adore.


glory ::: n. 1. Majestic and radiant beauty and splendour; resplendence. 2. Great honour, praise, or distinction accorded by common consent; renown. 3. A state of extreme happiness or exaltation. 4. A state of absolute happiness; gratification. Glory, glory"s, glories, self-glory. v. 5. Rejoice proudly (usually followed by in). glories, gloried, glorying.

Golden age: In occultism, the Satya Yuga (q.v.); an era of purity, simplicity of interests and pursuits and universal happiness.

good ::: superl. --> Possessing desirable qualities; adapted to answer the end designed; promoting success, welfare, or happiness; serviceable; useful; fit; excellent; admirable; commendable; not bad, corrupt, evil, noxious, offensive, or troublesome, etc.
Possessing moral excellence or virtue; virtuous; pious; religious; -- said of persons or actions.
Kind; benevolent; humane; merciful; gracious; polite; propitious; friendly; well-disposed; -- often followed by to or toward,


gratification: is the positive emotional response (happiness) to a fulfilment of desire.

"Greatest Happiness": In ethics, the basis of ethics considered as the highest good of the individual or of the greatest number of individuals. The feeling-tone of the individual, varying from tranquillity and contentment to happiness, considered as the end of all moral action, as for example in Epicurus, Lucretius and Rousseau. The welfare of the majority of individuals, or of society as a whole, considered as the end of all moral action, as for example in Plato, Bentham and Mill. The greatest possible surplus of pleasure over pain in the greatest number of individuals. Although mentioned by Plato in the Republic (IV, 420), the phrase in its current form probably originated in the English translation, in 1770, of Beccaria's Dei delitti e delle pene, where it occurs as "la massima felicita divisa nel maggior numero", which was rendered as "the greatest happiness of the greatest number", a phrase enunciated by Hutcheson in 1725. One of a number of ethical ideals or moral aims. The doctrine with which the phrase is most closely associated is that of John Stuart Mill, who said in his Utilitarianism (ch. II) that "the happiness which forms the . . . standard of what is right in conduct, is not the agent's own happiness, but that of all concerned". -- J.K.F.

grief ::: 1. Deep or intense sorrow or distress, esp. at the death of someone. 2. Something that causes great unhappiness. grief"s, griefs, griefless.

gtong len. (tonglen). In Tibetan, lit. "giving and taking"; a well-known BLO SBYONG (mind training) practice. In this practice, as the meditator inhales, he or she imagines all the suffering of all beings, in the form of smoke, darkness, and various frightening creatures, being lifted from the bodies of all beings and entering the meditator's body. Then, as he or she exhales, the meditator imagines all of his or her own happiness and merit (PUnYA) going out to all beings in the form of light and descending upon them. The practice is considered to be one of the techniques for developing BODHICITTA and is often set forth in connection with the practice of exchanging self and other (PARĀTMAPARIVARTANA) described in the eighth chapter of the BODHICARYĀVATĀRA of sĀNTIDEVA. See BLO SBYONG TSHIG BRGYAD MA.

gunapāramitā. (T. yon tan pha rol tu phyin pa; C. gongde boluomi; J. kudokuharamitsu; K. kongdok paramil 功德波羅蜜). In Sanskrit, "the perfection of qualities," referring to the four salutary qualities of the TATHĀGATAGARBHA: permanence, purity, bliss, and self, as described in the sRĪMĀLĀDEVĪSIMHANĀDASuTRA. These qualities are in distinction to the four perverted views (VIPARYĀSA), where ignorant sentient beings regard the conditioned realm of SAMSĀRA as being permanent, pure, blissful, and self when in fact it is impermanent (ANITYA), impure (asubha), suffering (DUḤKHA), and not-self (ANĀTMAN). More specifically, according to the Ratnagotravibhāgavyākyā, sentient beings assume that all the conditioned phenomena they experience are permanent and real: they consider their own bodies to be pure, regard their five aggregates (SKANDHA) as having a perduring self (ĀTMAN), falsely imagine permanence in the transitory, and mistakenly regard saMsāra as a source of real happiness. In order to counter these attachments, the Buddha therefore taught that saMsāra is impermanent, impure, suffering, and not-self. However, the Ratnagotravibhāgavyākyā says it would be wrong to assume that these four qualities also apply to the tathāgatagarbha or the DHARMAKĀYA; the Buddha teaches that it is endowed with the four gunapāramitā, or perfect qualities, of permanence, purity, bliss, and self. The FOXING LUN ("Buddha-Nature Treatise") additionally presents the gunapāramitā as resulting from the perfection of four soteriological practices, e.g., bliss refers to the condition of being free from suffering, which is experienced through cultivating a SAMĀDHI that overcomes wrong conceptions of emptiness (suNYATĀ); permanence indicates the endless variety of acts that bodhisattvas cultivate on the path of great compassion (MAHĀKARUnĀ), etc. This positive valorization of the qualities of the tathāgatagarbha serves to counteract any mistaken tendency toward nihilism that might be prompted by the apophatic language used within the PRAJNĀPĀRAMITĀ literature or the MADHYAMAKA school.

happiness ::: n. --> Good luck; good fortune; prosperity.
An agreeable feeling or condition of the soul arising from good fortune or propitious happening of any kind; the possession of those circumstances or that state of being which is attended enjoyment; the state of being happy; contentment; joyful satisfaction; felicity; blessedness.
Fortuitous elegance; unstudied grace; -- used especially of language.


happiness (Simchah) :::
&

Hartmann, Eduard von: (1842-1906) Hybridizing Schopenhauer's voluntarism with Hegel's intellectualism, and stimulated by Schelling, the eclectic v.H. sought to overcome irrationalism and rationalism by postulating the Unconscious, raised into a neutral absolute which has in it both will and idea in co-ordination. Backed by an encyclopaedic knowledge he showed, allegedly inductively, how this generates all values in a conformism or correlationism which circumvents a subjective monistic idealism no less than a phenomenalism by means of a transcendental realism. Writing at a time when vitalists were hard put to be endeavored to synthesize the new natural sciences and teleology by assigning to mechanistic causility a special function in the natural process under a more generalized and deeper purposiveness. Dispensing with a pure rationalism, but without taking refuge in a vital force, v.H. was then able to establish a neo-vitalism. In ethics he transcended an original pessimism, flowing from the admittance of the alogical and dis-teleological, in a qualified optimism founded upon an evolutionary hypothesis which regards nature with its laws subservient to the logical, as a species of the teleological, and to reason which, as product of development, redeems the irrational will once it has been permitted to create a world in which existence means unhappiness.

health ::: n. --> The state of being hale, sound, or whole, in body, mind, or soul; especially, the state of being free from physical disease or pain.
A wish of health and happiness, as in pledging a person in a toast.


heaven ::: 1. Any of the places in or beyond the sky conceived of as domains of divine beings in various religions. 2. The sky or universe as seen from the earth; the firmament. 3.* Fig. A condition or place of great happiness, delight, or pleasure. *Heaven, heaven"s, Heaven"s, heavens, heaven-air, heaven-bare, heaven-bliss, heaven-born, heaven-bound, heaven-fire, heaven-hints, heaven-leap, Heaven-light, heaven-lights, Heaven-nature"s, heaven-nymphs, heaven-pillaring, heaven-pleased, heaven-rapture"s, heaven-sent, heaven-sentience, heaven-surrounded, heaven-truth, heaven-use, heaven-worlds.

Heaven and hell may denote states of consciousness experienced in daily life on earth. A rough division of cosmic spheres makes heaven the highest, hell or Tartarus the lowest, with the earth beneath heaven, and the underworld beneath it and preceding Tartarus. The crystalline spheres of medieval astronomy are called heavens surrounding the earth concentrically. Far from being adjudicated by a deity to happiness or torment, after death a person goes to that region to which he is attracted by the affinities which he has set up during his life. Thus theosophy teaches the existence of almost endless and widely varying spheres or regions, all inhabited by peregrinating entities; and of these regions the higher can be dubbed the heavens and the lowest the hells, and the intermediate can be called the regions of experiences and purgation. All spheres possessing sufficient materialized substance to be called imbodied spheres are hells by contrast with the ethereal and spiritual globes of the heavens. Therefore in a sense and on a smaller scale, the lower globes of a planetary chain may be called hells, and the higher globes of the chain, by contrast, heavens.

heavenly ::: a. --> Pertaining to, resembling, or inhabiting heaven; celestial; not earthly; as, heavenly regions; heavenly music.
Appropriate to heaven in character or happiness; perfect; pure; supremely blessed; as, a heavenly race; the heavenly, throng. ::: adv. --> In a manner resembling that of heaven.


Hedonism [from Greek hedone, pleasure] In ethics, the doctrine that the gratification of natural inclinations is the chief good, and that the moral law is thereby fulfilled. The value of this doctrine depends entirely on what we are to understand by pleasure or inclination. In the best sense, which was that of Epicurus and his followers, these words may be considered as one way of trying to express the summum bonum, the goal of human endeavor; and this school pointedly taught that neither happiness nor peace are ever attainable by the subjection of human thought, mind, and conscience to the instincts or inclinations of the body. Some aspects of modern utilitarianism may be considered as a form of hedonism. But the doctrine as stated is easily degraded, and in its worst form becomes the pursuit of sensual gratification. In fact, hedonism as a word, and as understood now and by many even in ancient times, is the exact opposite of what these early philosophers believed and taught. See also EPICUREAN PHILOSOPHY

He slays his happiness and others’ good.

Heteronomy: (Gr. hetero, other + nomos, law) See Autonomy. Heteronomy of Ends: (Kant) Just as autonomy of the will is that state of affairs in the life of a rational being in which the will is determined in its choices by no ends other than itself, so heteronomy of the will is the state in which the will is determined by ends other than itself, e.g. happiness or gain either for self or others. In autonomy the will is its own end, and is determined only by its own laws. Autonomy of the will is the supreme principle of morality, Kant affirms, and heteronomy is the source of all spurious principles of morality. For in heteronomy the will, being attracted by external ends, is obeying laws not of its own making. In autonomy, however, the will obeys only its own laws, it makes only those choices of action which may also be regarded as instances of laws of its own choosing. The principle of the Autonomy of the Will, and the Categorical Imperative, are thus one and the same thing. -- F.L.W.

Hutcheson, Francis: (1694-1746) A prominent Scottish philosopher. Born in Drumalig, Ulster, educated at Glasgow, died in Dublin. The influence of his doctrine of "moral sense," stressing inborn conscience, or "moral feeling," was very wide, he was also the original author of the phrase "the greatest happiness for the greatest number," utilized by J. Bentham (q.v.) for the development of utilitarianism (q.v.) His principal work is Inquiry into the Origin of Our Ideas of Beauty and Virtue. -- R.B.W.

idyll: A work that represents an idealized setting of happiness and innocence.

ill ::: a. --> Contrary to good, in a physical sense; contrary or opposed to advantage, happiness, etc.; bad; evil; unfortunate; disagreeable; unfavorable.
Contrary to good, in a moral sense; evil; wicked; wrong; iniquitious; naughtly; bad; improper.
Sick; indisposed; unwell; diseased; disordered; as, ill of a fever.
Not according with rule, fitness, or propriety; incorrect;


In a legal sense, any claim against others, recognized by law. Political rights, the capacity of exercizing certain functions in the formation and administration of government -- the right to vote, to be elected to public office, etc. Natural rights, as against positive rights, those claims or liberties which are not derived from positive law but from a "higher law", the law of nature. The right to live, the right to work, the "pursuit of happiness", the right to self-development are sometimes considered natural rights. -- W.E.

Indolentia (Latin) Freedom from pain; an Epicurean term denoting the tranquility which was their ideal of attainment for the sage who sees that happiness is inseparable from virtue.

infelicity ::: n. --> The state or quality of being infelicitous; unhappiness; misery; wretchedness; misfortune; want of suitableness or appropriateness.
That (as an act, word, expression, etc.) which is infelicitous; as, infelicities of speech.


injure ::: v. t. --> To do harm to; to impair the excellence and value of; to hurt; to damage; -- used in a variety of senses; as: (a) To hurt or wound, as the person; to impair soundness, as of health. (b) To damage or lessen the value of, as goods or estate. (c) To slander, tarnish, or impair, as reputation or character. (d) To impair or diminish, as happiness or virtue. (e) To give pain to, as the sensibilities or the feelings; to grieve; to annoy. (f) To impair, as the intellect or mind.

In later esoteric Persian literature, Simorgh takes the place of haoma at the top of Mount Alborz. It finally becomes the mythical bird that brings happiness and good fortune to those he protects.

In the Ethics these basic principles are applied to the solution of the question of human good. The good for man is an actualization, or active exercise, of those faculties distinctive of man, that is the faculties of the rational, as distinct from the vegetative and sensitive souls. But human excellence thus defined shows itself in two forms, In the habitual subordination of sensitive and appetitive tendencies to rational rule and principle, and in the exercise of reason in the search for and contemplation of truth. The former type of excellence is expressed in the moral virtues, the latter in the dianoetic or intellectual virtues. A memorable feature of Aristotle's treatment of the moral virtues is his theory that each of them may be regarded as a mean between excess and defect; courage, for example, is a mean between cowardice and rashness, liberality a mean between stinginess and prodigality. In the Politics Aristotle sets forth the importance of the political community as the source and sustainer of the typically human life. But for Aristotle the highest good for man is found not in the political life, nor in any other form of practical activity, but in theoretical inquiry and contemplation of truth. This alone brings complete and continuous happiness, because it is the activity of the highest part of man's complex nature, and of that part which is least dependent upon externals, viz. the intuitive reason, or nous. In the contemplation of the first principles of knowledge and being man participates in that activity of pure thought which constitutes the eternal perfection of the divine nature.

In yoga one uses the lance wiU and compels the vital to sub- mit itself to lapasi-a so that It may become calm, strong, obe- dient— or else calls down the calm from above obliging the vital to renounce desire and become quiet and receptive. The vital is a good instrument but a bad master- If you allow it to follow its likes and dislikes, its fancies, its desires, its bad habits, it becomes your master and peace and happiness are no longer possible. It becomes not your instrument or the instrument of the Divine Shakti, but of any force of the Ignorance or even any hostile force that is able to seize and use it.

jealousy ::: n. --> The quality of being jealous; earnest concern or solicitude; painful apprehension of rivalship in cases nearly affecting one&

jienei jiao. (J. kainai no kyo; K. kyenae kyo 界教). In Chinese, "[mundane] teachings relating to [affairs found within] the three realms of existence." In the Chinese TIANTAI system of doctrinal classification (see JIAOXIANG PANSHI), those Buddhist teachings that have the aim of facilitating worldly happiness and rebirth into more desirable realms of existence are described as jienei jiao. Cf. JIAOWAI JIAO.

jiewai jiao. (J. kaige no kyo; K. kyeoe kyo 界外教). In Chinese, "[supramundane] teachings relating to [affairs beyond] the three realms of existence." In the Chinese TIANTAI system of doctrinal classification (see JIAOXIANG PANSHI), those Buddhist teachings that seek to do more than simply facilitate worldly happiness and rebirth into more desirable realms of existence-teachings that conduce to liberation from rebirth altogether-are described as jiewai jiao. Cf. JIAONEI JIAO.

jile. (J. Gokuraku; K. Kŭngnak 極樂). In Chinese, "extreme happiness" or "ultimate bliss." The term is most often used as a Chinese translation of SUKHĀVATĪ and frequently, but not necessarily, appears in this context in conjunction with the term JINGTU ("PURE LAND"). In the wider context of East Asian Buddhism, the term is also sometimes used to refer generally to a better afterlife or to heaven, and not specifically to the buddha-land of sukhāvatī.

JOY Life is joy, happiness, bliss in the mental and all higher worlds. Suffering is found only in the three lower regions of the physical and emotional worlds. K 1.41.18

joy ::: n. 1. The emotion of great delight or happiness caused by something exceptionally good or satisfying; keen pleasure; elation. 2. A state of happiness or felicity. joys, joyless, joylessness, joy-glow, soul-joy. v. 3. To feel happiness or joy. **joys, joyed.

joy ::: n. --> The passion or emotion excited by the acquisition or expectation of good; pleasurable feelings or emotions caused by success, good fortune, and the like, or by a rational prospect of possessing what we love or desire; gladness; exhilaration of spirits; delight.
That which causes joy or happiness.
The sign or exhibition of joy; gayety; mirth; merriment; festivity.


Kanakavatsa. (T. Gser be'u; C. Jianuojiafacuo; J. Kanyakabassa; K. Kanakkabolch'a 迦諾迦伐蹉). The Sanskrit name of the second of the sixteen ARHAT elders (sOdAsASTHAVIRA), who are charged by the Buddha with protecting his dispensation until the advent of the next buddha, MAITREYA; he is said to reside in Kashmir with five hundred disciples. In the East Asian tradition, he is known as the "sRĀVAKA who knows all the wholesome and unwholesome dharmas." Because he was renowned as a dynamic debater, one day a person approached him and asked, "What is happiness?" He answered, "It is the contentment that is gained through sensuality in hearing, viewing, smelling, tasting, and touching." The person continued, "Then what is joy?" He replied, "It is the contentment that is gained not through sensuality, but instead through the sincerity and joy one feels in the Buddha's existence." For this reason, Kanakavatsa is also known as the "Happiness and Joy Arhat." In CHANYUE GUANXIU's standard Chinese depiction, Kanakavatsa is portrayed in a gray robe, sitting in meditation on a rock, with his hands forming a MUDRĀ, and carrying a staff on his shoulder. His face is full of wrinkles, with eyebrows hanging downward and his gaze turned slightly upward.

karman. (P. kamma; T. las; C. ye; J. go; K. op 業). In Sanskrit, "action"; in its inflected form "karma," it is now accepted as an English word; a term used to refer to the doctrine of action and its corresponding "ripening" or "fruition" (VIPĀKA), according to which virtuous deeds of body, speech, and mind produce happiness in the future (in this life or subsequent lives), while nonvirtuous deeds lead instead to suffering. In Vedic religion, karman referred especially to ritual actions. The term came to take on wider meanings among the sRAMAnA movements of wandering ascetics, to which Buddhism belonged. The JAINAs, for example, have a theory of karman as a physical substance created through unwholesome actions, which hinder the soul's ability to achieve liberation; in order to free the soul from the bonds created through past actions, the body had to be rigorously cleansed of this karmic substance through moral discipline and asceticism. Although the Buddhists accepted the notion of moral causality, as did the Jainas, they redefined karman instead as mental intention (CETANĀ) or intentional (cetayitvā) acts: the Buddha specifically says, "Action is volition, for after having intended something, one accomplishes action through body, speech, and mind." These actions are of four types: (1) wholesome (KUsALA), which lead to wholesome results (vipāka); (2) unwholesome (AKUsALA), which lead to unwholesome results; (3) mixed, with mixed results that may be partially harmful and partially beneficial; and (4) indeterminate (AVYĀKṚTA), which are actions done after enlightenment, which yield no result in the conditioned realm. The term karman describes both the potential and kinetic energy necessary to sustain a process; and, just as energy is not lost in a physical process, neither is it lost in the process of moral cause and effect. The Buddhists assert that there is a necessary relationship that exists between the action and its fruition, but this need not manifest itself in the present life; rather, when the complex of conditions and the appropriate time for their fruition come together, actions will bear their retributive fruit, even after an interval of hundreds of millions of eons (KALPA). The fruition of action is also received by the mental continuum (CITTASAMTĀNA) of the being who initially performed the action, not by another; thus, in mainstream Buddhism, one can neither receive the fruition of another's karman nor redeem another's actions. The physical universe (BHĀJANALOKA) and all experience within it are also said to be the products of karman, although in a passive, ethically neutral sense (viz., upapattibhava; see BHAVA). The goal of the Buddhist path is to be liberated from the effects of karman and the cycle of rebirth (SAMSĀRA) by destroying attachment to the sense of self (ĀTMAN). The doctrine of karman is meant to counter the errors of antinomianism (that morality is unnecessary to salvation), annihilationism, and materialism. Actions do, in fact, matter, even if there is ultimately no self that is the agent of action. Hence, karman as representing the continuity between action and result must be understood in conjunction with the teaching of discontinuity that is ANĀTMAN: there is indeed a causal chain connecting the initiator of action and the recipient of its result, but it is not the case that the person who performs the action is the same as the person who experiences the result (the wrong view of eternality) or that the agent is different from the experiencer (the wrong view of annihilationism). This connection is likened to milk changing to its different forms of curds, butter, and ghee: the milk and the ghee are neither identical nor different, but they are causally connected. The process that connects karmic cause and effect, as well as the process by which that connection is severed, is detailed in the twelvefold chain of dependent origination (PRATĪTYASAMUTPĀDA). Enlightened beings, such as a buddha or an ARHAT, have destroyed this chain and thus have eradicated all attachment to their past karmic continuums; consequently, after their enlightenment, they can still perform actions, but those will not lead to results that would lead to additional lifetimes in saMsāra. Although the Buddha acknowledges that the connections between karman and its effect may seem so complex as to appear unfathomable (why, for example, does the evil person who harms others live in wealth, while the good Samaritan who helps others lives in poverty?), he is adamant that those connections can be known, and known with perfect precision, through the experience of awakening (BODHI). Indeed, two of the three kinds of knowledge (TRIVIDYĀ; P. tevijja) and one of the superknowledges (ABHIJNĀ) that are by-products of enlightenment involve insight into the validity of the connection between karmic cause and effect for both oneself and for all beings: viz., the ability to remember one's own former lives (PuRVANIVĀSĀNUSMṚTI: P. pubbenivāsānunssati) in all their detail; and the insight into the karmic destinies of all other beings as well (CYUTYUPAPATTIJNĀNA; P. cutupapātānuNāna). Distinguish KARMAN, "ecclesiastical proceeding," s.v.; see also ĀNANTARYAKARMAN; ANINJYAKARMAN; ER BAO; KARMĀVARAnA.

kind ::: superl. --> Characteristic of the species; belonging to one&

Kisā Gotamī. (S. *Kṛsā Gautamī). In Pāli, "Gotamī the emaciated"; an eminent arahant (S. ARHAT) therī, who was declared by the Buddha to be foremost among his nun disciples in the wearing of coarse robes (lukhacīvara). The story of Kisā Gotamī is found in several places in the Pāli canon and commentaries and is one of the most beloved narratives in the THERAVĀDA world for its poignancy. Born to a poor family in the city of Sāvatthi (S. sRĀVASTĪ), her personal name was Gotamī, and she received the epithet Kisā ("lean," or "emaciated") because she was so thin. She was fortunate to marry into a wealthy family, although she was not treated with respect until she bore a son. Her happiness was short lived, however, for her son died just as he became old enough to run around and play. Driven mad with grief, Kisā Gotamī wandered about carrying her son's body at her hip, seeking everywhere for medicine to restore him to life. She was mocked and driven away by everyone she approached, until a kind man finally took pity on her and directed her to the Buddha. In response to her pleas to revive her son, the Buddha told her he would do so if she would bring him a mustard seed from a household in which no one had died. Searching frantically from house to house and ultimately finding none that had not experienced the death of loved ones, she came to realize the inevitability of death and so was able finally to lay her child's body to rest in the charnel ground. Returning to the Buddha, she sought admission into the nun's order and was ordained. She promptly became a stream-enterer (sotāpanna; S. SROTAĀPANNA) and, soon afterward, an arahant (S. ARHAT). In a previous existence, she had witnessed Padumuttara Buddha declare one of his nuns foremost among those who wear coarse robes, and it was then that she vowed to one day earn that same title.

Krishna's lights ::: Krishna’s light is a special light ; in the mind it brings clarity, freedom from obscurity, mental error and per- version ::: in the vital it clears all perilous stuff and where it is, there is a pure and divine happiness and gladness.

kusalamula. (P. kusalamula; T. dge ba'i rtsa ba; C. shangen; J. zengon; K. son'gŭn 善根). In Sanskrit, the term "wholesome faculties," or "roots of virtue," refers to the cumulative meritorious deeds performed by an individual throughout his or her past lives. Different schools offer various lists of these wholesome faculties. The most common list is threefold: nongreed (ALOBHA), nonhatred (ADVEsA), and nondelusion (AMOHA)-all factors that encourage such wholesome actions (KARMAN) as giving (DĀNA), keeping precepts, and learning the dharma. These three factors thus will fructify as happiness in the future and will provide the foundation for liberation (VIMUKTI). These three wholesome roots are the converse of the three unwholesome faculties, or "roots of nonvirtue" (AKUsALAMuLA), viz., greed (LOBHA), hatred (DVEsA), and delusion (MOHA), which lead instead to unhappiness or even perdition. In place of this simple threefold list, the VAIBHĀsIKA school of ABHIDHARMA offers three separate typologies of kusalamulas. The first class is the "wholesome roots associated with merit" (punyabhāgīya-kusalamula), which lead to rebirth in the salutary realms of humans or heavenly divinities (DEVA). These include such qualities as faith, energy, and decency and modesty, the foundations of moral progress. Second are the "wholesome roots associated with liberation" (MOKsABHĀGĪYA-KUsALAMuLA), which eventually lead to PARINIRVĀnA. These are factors associated with the truth of the path (MĀRGASATYA) or various factors conducive to liberation. Third are the "wholesome roots associated with spiritual penetration" (NIRVEDHABHĀGĪYA-kusalamula), which are the four aspects of the direct path of preparation (PRAYOGAMĀRGA): heat (usMAN), summit (MuRDHAN), receptivity (KsĀNTI), and highest worldly dharmas (LAUKIKĀGRADHARMA). These nirvedhabhāgīyas open access to the path of vision (DARsANAMĀRGA), where the first stage of sanctity, stream-entry (SROTAĀPANNA), is won. The nirvedhabhāgīya differ so markedly from the two previous categories of wholesome roots that they are often listed independently as the four wholesome faculties (catvāri kusalamulāni). The wholesome roots may be dedicated toward a specific aim, such as rebirth in a heavenly realm; toward the benefit of a specific person, such as a parent or relative; or toward the achievement of buddhahood for the sake of all sentient beings.

Lakshmi (Sanskrit) Lakṣmī Prosperity, happiness; the Hindu Venus, goddess of fortune and beauty who sprang with other precious things from the foam of the ocean when churned by the gods and demons for the recovery of the amrita. She is variously regarded as the wife or sakti of several of the great gods, notably Vishnu.

liberation ::: “The sense of release as if from jail always accompanies the emergence of the psychic being or the realisation of the self above. It is therefore spoken of as a liberation, mukti. It is a release into peace, happiness, the soul’s freedom not tied down by the thousand ties and cares of the outward ignorant existence.” Letters on Yoga

liberation ::: "The sense of release as if from jail (which) always accompanies the emergence of the psychic being or the realisation of the self above. It is therefore spoken of as a liberation, mukti. It is a release into peace, happiness, the soul's freedom." [S23:1001]

logotherapy: a theory of development and therapy developed by Frank, which proposes that finding a meaning for life is crucial for individual growth and happiness.

lokadharma. (P. lokadhamma; T. 'jig rten gyi chos; C. shifa; J. seho; K. sebop 世法). In Sanskrit, "worldly factors," a polysemous term that in its most general sense indicates mundane factors (DHARMA) that arise and cease according to causes and conditions (HETUPRATYAYA). The term also refers to worldly ways and principles, which can be summed up as the process of birth, decay, and death. However, in its most common usage, the term lokadharma is understood as referring to eight worldly conditions or states (AstALOKADHARMA) that govern all of mundane life in this world: gain (lābha) and loss (alābha), fame (yasas) and disgrace (ayasas), praise (prasaMsā) and blame (nindā), and happiness (SUKHA) and suffering (DUḤKHA). Each of these states will inevitably befall any sentient being trapped in the cycle of continued existence (SAMSĀRA). In this schema, the lokadharma are understood as four complimentary pairs: gain (lābha) is the inevitable precursor of loss (alābha) and loss the inevitable outcome of gain; and so forth for the other three pairs. Learning to react with equanimity to each of these worldly conditions will lead to nonattachment and ultimately enlightenment.

Lorem ipsum "text" A common piece of text used as mock-{content} when testing a given page layout or {font}. The following text is often used: "Lorem ipsum dolor sit amet, consectetaur adipisicing elit, sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. Ut enim ad minim veniam, quis nostrud exercitation ullamco laboris nisi ut aliquip ex ea commodo consequat. Duis aute irure dolor in reprehenderit in voluptate velit esse cillum dolore eu fugiat nulla pariatur. Excepteur sint occaecat cupidatat non proident, sunt in culpa qui officia deserunt mollit anim id est laborum." This continues at length and variously. The text is not really Greek, but badly garbled Latin. It started life as extracted phrases from sections 1.10.32 and 1.10.33 of Cicero's "De Finibus Bonorum et Malorum" ("The Extremes of Good and Evil"), which read: Sed ut perspiciatis unde omnis iste natus error sit voluptatem accusantium doloremque laudantium, totam rem aperiam, eaque ipsa quae ab illo inventore veritatis et quasi architecto beatae vitae dicta sunt explicabo. Nemo enim ipsam voluptatem quia voluptas sit aspernatur aut odit aut fugit, sed quia consequuntur magni dolores eos qui ratione voluptatem sequi nesciunt. Neque porro quisquam est, qui dolorem ipsum quia dolor sit amet, consectetur, adipisci velit, sed quia non numquam eius modi tempora incidunt ut labore et dolore magnam aliquam quaerat voluptatem. Ut enim ad minima veniam, quis nostrum exercitationem ullam corporis suscipit laboriosam, nisi ut aliquid ex ea commodi consequatur? Quis autem vel eum iure reprehenderit qui in ea voluptate velit esse quam nihil molestiae consequatur, vel illum qui dolorem eum fugiat quo voluptas nulla pariatur? At vero eos et accusamus et iusto odio dignissimos ducimus qui blanditiis praesentium voluptatum deleniti atque corrupti quos dolores et quas molestias excepturi sint occaecati cupiditate non provident, similique sunt in culpa qui officia deserunt mollitia animi, id est laborum et dolorum fuga. Et harum quidem rerum facilis est et expedita distinctio. Nam libero tempore, cum soluta nobis est eligendi optio cumque nihil impedit quo minus id quod maxime placeat facere possimus, omnis voluptas assumenda est, omnis dolor repellendus. Temporibus autem quibusdam et aut officiis debitis aut rerum necessitatibus saepe eveniet ut et voluptates repudiandae sint et molestiae non recusandae. Itaque earum rerum hic tenetur a sapiente delectus, ut aut reiciendis voluptatibus maiores alias consequatur aut perferendis doloribus asperiores repellat. Translation: But I must explain to you how all this mistaken idea of denouncing pleasure and praising pain was born and I will give you a complete account of the system, and expound the actual teachings of the great explorer of the truth, the master-builder of human happiness. No one rejects, dislikes, or avoids pleasure itself, because it is pleasure, but because those who do not know how to pursue pleasure rationally encounter consequences that are extremely painful. Nor again is there anyone who loves or pursues or desires to obtain pain of itself, because it is pain, but because occasionally circumstances occur in which toil and pain can procure him some great pleasure. To take a trivial example, which of us ever undertakes laborious physical exercise, except to obtain some advantage from it? But who has any right to find fault with a man who chooses to enjoy a pleasure that has no annoying consequences, or one who avoids a pain that produces no resultant pleasure? On the other hand, we denounce with righteous indignation and dislike men who are so beguiled and demoralized by the charms of pleasure of the moment, so blinded by desire, that they cannot foresee the pain and trouble that are bound to ensue; and equal blame belongs to those who fail in their duty through weakness of will, which is the same as saying through shrinking from toil and pain. These cases are perfectly simple and easy to distinguish. In a free hour, when our power of choice is untrammelled and when nothing prevents our being able to do what we like best, every pleasure is to be welcomed and every pain avoided. But in certain circumstances and owing to the claims of duty or the obligations of business it will frequently occur that pleasures have to be repudiated and annoyances accepted. The wise man therefore always holds in these matters to this principle of selection: he rejects pleasures to secure other greater pleasures, or else he endures pains to avoid worse pains. -- Translation by H. Rackham, from his 1914 edition of De Finibus. However, since textual fidelity was unimportant to the goal of having {random} text to fill a page, it has degraded over the centuries, into "Lorem ipsum...". The point of using this text, or some other text of incidental intelligibility, is that it has a more-or-less normal (for English and Latin, at least) distribution of ascenders, descenders, and word-lengths, as opposed to just using "abc 123 abc 123", "Content here content here", or the like. The text is often used when previewing the layout of a document, as the use of more understandable text would distract the user from the layout being examined. A related technique is {greeking}. {Lorem Ipsum - All the facts (http://lipsum.com/)}. (2006-09-18)

luck ::: n. --> That which happens to a person; an event, good or ill, affecting one&

Mahāparinibbānasuttanta. (S. MAHĀPARINIRVĀnASuTRA; C. Youxing jing/Da banniepan jing; J. Yugyokyo/Daihatsunehangyo; K. Yuhaeng kyong/Tae panyolban kyong 遊行經/大般涅槃經). In Pāli, the "Discourse on the Great Decease" or the "Great Discourse on the Final Nirvāna"; the sixteenth sutta of the Pāli DĪGHANIKĀYA and longest discourse in the Pāli canon. (There were also either Sanskrit or Middle Indic recensions of this mainstream Buddhist version of the scripture, which should be distinguished from the longer MAHĀYĀNA recension of the scripture that bears the same title; see MAHĀPARINIRVĀnASuTRA.) There are six different Chinese translations of this mainstream version of the text, including a DHARMAGUPTAKA recension in the Chinese translation of the DĪRGHĀGAMA and an independent translation in three rolls by FAXIAN. This scripture recounts in six chapters the last year of Buddha's life, his passage into PARINIRVĀnA, and his cremation. In the text, the Buddha and ĀNANDA travel from Rājagaha (S. RĀJAGṚHA) to Kusināra (S. KUsINAGARĪ) in fourteen stages, meeting with different audiences to whom the Buddha gives a variety of teachings. The narrative contains numerous sermons on such subjects as statecraft, the unity of the SAMGHA, morality, the FOUR NOBLE TRUTHS, and the four great authorities (MAHĀPADEsA) for determining the authenticity of Buddhist doctrines following the Buddha's demise. The Buddha crosses a river using his magical powers and describes to the distraught where their deceased loved ones have been reborn. Becoming progressively more ill, the Buddha decides to spend his final rains retreat (P. vassa; S. VARsĀ) with Ānanda meditating in the forest near VEnUGRĀMAKA, using his powers of deep concentration to hold his disease in check. He is eighty years old and describes his body as being like an old cart held together by straps. When the Buddha expresses his wish to address the saMgha, Ānanda assumes that there is a teaching that the Buddha has not yet taught. The Buddha replies that he was not one who taught with a "teacher's fist" (P. ācariyamutthi) or "closed fist," holding back some secret teaching, but that he has in fact already revealed everything. The Buddha also says that he is not the head of the saMgha and that after his death each monk should "be an island unto himself" with the DHARMA as his island (P. dīpa; S. dvīpa) and his refuge. ¶ While meditating at the CĀPĀLACAITYA, the Buddha mentions to Ānanda three times that a TATHĀGATA has the power to live for an eon or until the end of an eon. (The Pāli commentaries take "eon" here to mean "his full allotted lifespan," not a cosmological period.) Ānanda, however, misses the hint and does not ask him to do so. MĀRA then appears to remind the Buddha of what he told him at the time of his enlightenment: that he would not enter nibbāna (NIRVĀnA) until he had trained monks and disciples who were able to teach the dhamma (S. DHARMA). Māra tells the Buddha that that task has now been accomplished, and the Buddha eventually agrees, "consciously and deliberately" renouncing his remaining lifespan and informing Māra that he will pass away in three months' time. The earth then quakes, causing the Buddha to explain to Ānanda the eight reasons for an earthquake, one of which is that a tathāgata has renounced his life force. It is only at that point that Ānanda implores the Buddha to remain until the end of the eon, but the Buddha tells him that the appropriate time for his request has passed, and recalls fifteen occasions on which he had told Ānanda of this remarkable power and how each time Ānanda had failed to ask him to exercise it. The Buddha then explains to a group of monks the four great authorities (MAHĀPADEsA), the means of determining the authenticity of a particular doctrine after the Buddha has died and is no longer available to arbitrate. He then receives his last meal from the smith CUNDA. The dish that the Buddha requests is called SuKARAMADDAVA, lit., "pig's delight." There has been a great deal of scholarly discussion on the meaning of this term, centering upon whether it is a pork dish, such as mincemeat, or something eaten by pigs, such as truffles or mushrooms. At the meal, the Buddha announces that he alone should be served the dish and what was left over should be buried, for none but a buddha could survive eating it. Shortly after finishing the dish, the Buddha is afflicted with the dysentery from which he would eventually die. The Buddha then converts a layman named Pukkusa, who offers him gold robes. Ānanda notices that the color of the robes pales next to the Buddha's skin, and the Buddha informs him that the skin of the Buddha is particularly bright on two occasions, the night when he achieves enlightenment and the night that he passes away. Proceeding to the outskirts of the town of Kusinagarī, the Buddha lies down on his right side between twin sāla (S. sĀLA) trees, which immediately bloom out of season. Shortly before dying, the Buddha instructs Ānanda to visit Cunda and reassure him that no blame has accrued to him; rather, he should rejoice at the great merit he has earned for having given the Buddha his last meal. Monks and divinities assemble to pay their last respects to the Buddha. When Ānanda asks how monks can pay respect to the Buddha after he has passed away, the Buddha explains that monks, nuns, and laypeople should visit four major places (MAHĀSTHĀNA) of pilgrimage: the site of his birth at LUMBINĪ, his enlightenment at BODHGAYĀ, his first teaching at ṚsIPATANA (SĀRNĀTH), and his PARINIRVĀnA at Kusinagarī. Anyone who dies while on pilgrimage to one of these four places, the Buddha says, will be reborn in the heavens. Scholars have taken these instructions as a sign of the relatively late date of this sutta (or at least this portion of it), arguing that this admonition by the Buddha is added to promote pilgrimage to four already well-established shrines. The Buddha instructs the monks to cremate his body in the fashion of a CAKRAVARTIN. He says that his remains (sARĪRA) should be enshrined in a STuPA to which the faithful should offer flowers and perfumes in order to gain happiness in the future. The Buddha then comforts Ānanda, telling him that all things must pass away and praising him for his devotion, predicting that he will soon become an ARHAT. When Ānanda laments the fact that the Buddha will pass away at such a "little mud-walled town, a backwoods town, a branch township," rather than a great city, the Buddha disabuses him of this notion, telling him that Kusinagarī had previously been the magnificent capital of an earlier cakravartin king named Sudarsana (P. Sudassana). The wanderer SUBHADRA (P. Subhadda) then becomes the last person to be ordained by the Buddha. When Ānanda laments that the monks will soon have no teacher, the Buddha explains that henceforth the dharma and the VINAYA will be their teacher. As his last disciplinary act before he dies, the Buddha orders that the penalty of brahmadanda (lit. the "holy rod") be passed on CHANDAKA (P. Channa), his former charioteer, which requires that he be completely shunned by his fellow monks. Then, asking three times whether any of the five hundred monks present has a final question, and hearing none, the Buddha speaks his last words, "All conditioned things are subject to decay. Strive with diligence." The Buddha's mind then passed into the first stage of meditative absorption (P. JHĀNA; S. DHYĀNA) and then in succession through the other three levels of the subtle-materiality realm (RuPADHĀTU) and then through the four levels of the immaterial realm (ĀRuPYADHĀTU). He then passed back down through the same eight levels to the first absorption, then back up to the fourth absorption, and then passed away, at which point the earth quaked. Seven days later, his body was prepared for cremation. However, the funeral pyre could not be ignited until the arrival of MAHĀKĀsYAPA (P. Mahākassapa), who had been away at the time of the Buddha's death. After he arrived and paid his respects, the funeral pyre ignited spontaneously. The relics (sARĪRA) of the Buddha remaining after the cremation were taken by the Mallas of Kusinagarī, but seven other groups of the Buddha's former patrons also came to claim the relics. The brāhmana DROnA (P. Dona) was called upon to decide the proper procedure for apportioning the relics. Drona divided the relics into eight parts that the disputing kings could carry back to their home kingdoms for veneration. Drona kept for himself the urn he used to apportion the relics; a ninth person was given the ashes from the funeral pyre. These ten (the eight portions of relics, the urn, and the ashes) were each then enshrined in stupas. At this point the scripture's narrative ends. A similar account, although with significant variations, appears in Sanskrit recensions of the Mahāparinirvānasutra.

mahāpurusa. (P. mahāpurisa; T. skyes bu chen po; C. daren; J. dainin; K. taein 大人). In Sanskrit, lit., "great person," sometimes translated as "superman"; a being whose body is adorned with the "marks of a great person" (MAHĀPURUsALAKsAnA), which include the thirty-two "major marks" (LAKsAnA) and the eighty secondary marks (ANUVYANJANA). A being with such physical marks is destined to become either a buddha or a CAKRAVARTIN. ¶ The term mahāpurusa is also used to indicate the highest rank in a threefold division of humans that occur in certain MAHĀYĀNA texts, notably ATIsA's BODHIPATHAPRADĪPA: (a) beings of great capacity, who seek to free all beings from suffering; (b) beings of intermediate capacity, who seek to free themselves from suffering; and (c) beings of lesser capacity, who seek happiness within the cycle of rebirth. The Tibetan translation of this term, skyes bu chen po, is used widely in the LAM RIM literature as a designation for those practicing the Mahāyāna.

MAHASARASWATI ::: the goddess of divine skill and of the works of the Spirit, and hers is the Yoga that is skill in works, yogah karmasu kausalam, and the utilities of divine knowledge and the self-application of the spirit to life and the happiness of its harmonies.

Maitreya. (P. Metteya; T. Byams pa; C. Mile; J. Miroku; K. Mirŭk 彌勒). In Sanskrit, "The Benevolent One"; the name of the next buddha, who now abides in TUsITA heaven as a BODHISATTVA, awaiting the proper time for him to take his final rebirth. Buddhists believed that their religion, like all conditioned things, was inevitably impermanent and would eventually vanish from the earth (cf. SADDHARMAVIPRALOPA; MOFA). According to one such calculation, the teachings of the current buddha sĀKYAMUNI would flourish for five hundred years after his death, after which would follow a one-thousand-year period of decline and a three-thousand-year period in which the dharma would be completely forgotten. At the conclusion of this long disappearance, Maitreya would then take his final birth in India (JAMBUDVĪPA) in order to reestablish the Buddhist dispensation anew. According to later calculations, Maitreya will not take rebirth for some time, far longer than the 4,500 years mentioned earlier. He will do so only after the human life span has decreased to ten years and then increased to eighty thousand years. (Stalwart scholiasts have calculated that his rebirth will occur 5.67 billion years after the death of sākyamuni.) Initially a minor figure in early Indian Buddhism, Maitreya (whose name derives from the Indic MAITRĪ, meaning "loving-kindness" or "benevolence") evolved during the early centuries of the Common Era into one of the most popular figures in Buddhism across Asia in both the mainstream and MAHĀYĀNA traditions. He is also known as AJITA, although there are indications that, at some point in history, the two were understood to be different deities. As the first bodhisattva to become a figure of worship, his imagery and cult set standards for the development of later bodhisattvas who became objects of cultic worship, such as AVALOKITEsVARA and MANJUsRĪ. Worship of Maitreya began early in Indian Buddhism and became especially popular in Central and East Asia during the fifth and sixth centuries. Such worship takes several forms, with disciples praying to either meet him when he is reborn on earth or in tusita heaven so that they may then take rebirth with him when he becomes a buddha, a destiny promised in the SADDHARMAPUndARĪKASuTRA ("Lotus Sutra") to those who recite his name. Maitreya is also said to appear on earth, such as in a scene in the Chinese pilgrim XUANZANG's account of his seventh-century travels to India: attacked by pirates as he sailed on the Ganges River, Xuanzang prayed to and was rescued by the bodhisattva. Maitreya also famously appeared to the great Indian commentator ASAnGA in the form of a wounded dog as a means of teaching him the importance of compassion. Devotees across the Buddhist world also attempt to extend their life span in order to be alive when Maitreya comes, or to be reborn at the time of his presence in the world, a worldly paradise that will be known as ketumati. His earliest iconography depicts him standing or sitting, holding a vase (KUndIKĀ), symbolizing his imminent birth into the brāhmana caste, and displaying the ABHAYAMUDRĀ, both features that remain common attributes of his images. In addition, he frequently has a small STuPA in his headdress, believed to represent a prophecy regarding his descent to earth to receive the robes of his predecessor from MAHĀKĀsYAPA. Maitreya is also commonly depicted as a buddha, often shown sitting in "European pose" (BHADRĀSANA; see also MAITREYĀSANA), displaying the DHARMACAKRAMUDRĀ. He is said to sit in a chair in "pensive" posture in order to be able to quickly stand and descend to earth at the appropriate time. Once he is reborn, Maitreya will replicate the deeds of sākyamuni, with certain variations. For example, he will live the life of a householder for eight thousand years, but having seen the four sights (CATURNIMITTA) and renounced the world, he will practice asceticism for only one week before achieving buddhahood. As the Buddha, he will first travel to Mount KUKKUtAPĀDA near BODHGAYĀ where the great ARHAT Mahākāsyapa has been entombed in a state of deep SAMĀDHI, awaiting the advent of Maitreya. Mahākāsyapa has kept the robes of sākyamuni, which the previous buddha had entrusted to him to pass on to his successor. Upon his arrival, the mountain will break open, and Mahākāsyapa will come forth from a stupa and give Maitreya his robes. When Maitreya accepts the robes, it will only cover two fingers of his hands, causing people to comment at how diminutive the past buddha must have been. ¶ The cult of Maitreya entered East Asia with the initial propagation of Buddhism and reached widespread popularity starting in the fourth century CE, a result of the popularity of the Saddharmapundarīkasutra and several other early translations of Maitreya scriptures made in the fourth and fifth centuries. The Saddharmapundarīkasutra describes Maitreya's present abode in the tusita heaven, while other sutras discuss his future rebirth on earth and his present residence in heaven. Three important texts belonging to the latter category were translated into Chinese, starting in the fifth century, with two differing emphases: (1) the Guan Mile pusa shangsheng doushuo tian jing promised sentient beings the prospect of rebirth in tusita heaven together with Maitreya; and (2) the Guan Mile pusa xiasheng jing and (3) the Foshuo Mile da chengfo jing emphasized the rebirth of Maitreya in this world, where he will attain buddhahood under the Dragon Flower Tree (Nāgapuspa) and save numerous sentient beings. These three texts constituted the three principal scriptures of the Maitreya cult in East Asia. In China, Maitreya worship became popular from at least the fourth century: DAO'AN (312-385) and his followers were among the first to propagate the cult of Maitreya and the prospect of rebirth in tusita heaven. With the growing popularity of Maitreya, millenarian movements associated with his cult periodically developed in East Asia, which had both devotional and political dimensions. For example, when the Empress WU ZETIAN usurped the Tang-dynasty throne in 690, her followers attempted to justify the coup by referring to her as Maitreya being reborn on earth. In Korea, Maitreya worship was already popular by the sixth century. The Paekche king Mu (r. 600-641) identified his realm as the world in which Maitreya would be reborn. In Silla, the hwarang, an elite group of male youths, was often identified with Maitreya and such eminent Silla monks as WoNHYO (617-686), WoNCH'ŬK (613-696), and Kyonghŭng (fl. seventh century) composed commentaries on the Maitreya scriptures. Paekche monks transmitted Maitreya worship to Japan in the sixth century, where it became especially popular in the late eighth century. The worship of Maitreya in Japan regained popularity around the eleventh century, but gradually was replaced by devotions to AMITĀBHA and KsITIGARBHA. The worship of Maitreya has continued to exist to the present day in both Korea and Japan. The Maitreya cult was influential in the twentieth century, for example, in the establishment of the Korean new religions of Chŭngsan kyo and Yonghwa kyo. Maitreya also merged in China and Japan with a popular indigenous figure, BUDAI (d. 916)-a monk known for his fat belly-whence he acquired his now popular East Asian form of the "laughing Buddha." This Chinese holy man is said to have been an incarnation of the bodhisattva Maitreya (J. Miroku Bosatsu) and is included among the Japanese indigenous pantheon known as the "seven gods of good fortune"(SHICHIFUKUJIN). Hotei represents contentment and happiness and is often depicted holding a large cloth bag (Hotei literally means "hemp sack"). From this bag, which never empties, he feeds the poor and needy. In some places, he has also become the patron saint of restaurants and bars, since those who drink and eat well are said to be influenced by Hotei. Today, nearly all Chinese Buddhist monasteries (and many restaurants as well) will have an image of this Maitreya at the front entrance; folk belief has it that by rubbing his belly one can establish the potential for wealth.

maitrī. (P. mettā; T. byams pa; C. ci/cibei; J. ji/jihi; K. cha/chabi 慈/慈悲). In Sanskrit, "loving-kindness," "kindness"; often seen in Western literature in its Pāli form mettā. Loving-kindness is one of the four divine abidings (BRAHMAVIHĀRA) and the four immeasurables (APRAMĀnA), and is defined as the wish for happiness; the other three divine abidings and immeasurables are KARUnĀ, or compassion; MUDITĀ, or sympathetic joy; and UPEKsĀ, or equanimity. Of the four divine abidings, loving-kindness, along with sympathetic joy and compassion, is capable of producing the first three of the four states of meditative absorption (DHYĀNA). Equanimity alone is capable of producing the fourth dhyāna. In the VISUDDHIMAGGA, loving-kindness is listed as one among forty meditative topics (KAMMAttHĀNA). The text indicates that divine abidings, including loving-kindness, are only to be used for the cultivation of tranquility (P. samatha; S. sAMATHA), not insight (P. VIPASSANĀ; VIPAsYANĀ). In the Visuddhimagga, BUDDHAGHOSA recommends that the practice of mettā (maitrī) begin with wishing for happiness for oneself, and then extending that wish to others. In other contexts, maitrī, as the wish for the happiness of others, is considered one of the factors that motivates the BODHISATTVA to seek to save all beings from suffering. See also METTĀSUTTA.

Mangalasutta. In Pāli, "Discourse on the Auspicious"; one of the best-loved and most frequently recited texts in the Southeast Asian Buddhist world. The Mangalasutta appears in an early scriptural anthology, the SUTTANIPĀTA; a later collection, the KHUDDAKAPĀtHA; and in a postcanonical anthology of "protection texts," the PARITTA. The text itself is a mere twelve verses in length and is accompanied by a brief preface inquiring about what is true auspiciousness. The Buddha's response provides a straightforward recital of auspicious things, beginning with various social virtues and ending with the achievement of nibbāna (S. NIRVĀnA). The Mangalasutta's great renown derives from its inclusion in the Paritta, a late anthology of texts that are chanted as part of the protective rituals performed by Buddhist monks to ward off misfortunes; indeed, it is this apotropaic quality of the scripture that accounts for its enduring popularity. Paritta suttas refer to specific discourses delivered by the Buddha that are believed to offer protection to those who either recite the sutta or listen to its recitation. Other such auspicious apotropaic suttas are the RATANASUTTA ("Discourse on the Precious") and the METTĀSUTTA ("Discourse on Loving-Kindness"). These paritta texts are commonly believed in Southeast Asia to bring happiness and good fortune when chanted by the SAMGHA. The Mangalasutta has been the subject of many Pāli commentaries, one of the largest of which, the Mangalatthadīpanī, composed in northern Thailand in the sixteenth century, is over five hundred pages in length and continues to serve as the core of the monastic curriculum in contemporary Thailand. The Mangalasutta's twelve verses are: "Many divinities and humans, desiring well-being, have thought about auspiciousness; tell us what is the highest auspiciousness./ Not to associate with fools, to associate with the wise, to worship those worthy of worship-that is the highest auspiciousness./ To live in a suitable place and to have done good deeds before, having a proper goal for oneself-that is the highest auspiciousness./ Learning, craftsmanship, and being well-trained in discipline, being well-spoken-that is the highest auspiciousness./ Care for mother and father, supporting wife and children, and types of work that bring no conflict-that is the highest auspiciousness./ Generosity, morality, helping relatives and performing actions that are blameless-that is the highest auspiciousness./ Ceasing and refraining from evil, abstaining from intoxicants, diligence in morality-that is the highest auspiciousness./ Respect, humility, contentment, gratitude, listening to the dhamma at the proper time-that is the highest auspiciousness./ Patience, obedience, seeing ascetics and timely discussions of the dhamma-that is the highest auspiciousness./ Ascetic practice, the religious life, seeing the four noble truths, and the realization of nibbāna-that is the highest auspiciousness./ If someone's mind is sorrowless, stainless, secure, and does not shake when touched by the things of the world-that is the highest auspiciousness./ Having acted in this wise, unconquered everywhere they go to well-being everywhere-for them, this is the highest auspiciousness."

mangala. (T. bkra shis; C. jixiang; J. kichijo; K. kilsang 吉祥). In Sanskrit and Pāli, "auspiciousness," but having a wide range of connotations, including luck, good fortune, happiness, prosperity, welfare, good omen, and blessing. The term is also used to describe any number of social virtues, considered auspicious because they produce benefits in both this and future lifetimes. According to the Pāli MAnGALASUTTA, for example, these virtues include not associating with fools, but associating instead with the wise; caring for parents, supporting wife and children, and following a salutary occupation; generosity, morality, helping relatives, and performing actions that are blameless; refraining from evil; abstaining from intoxicants; respect, humility, contentment, gratitude, learning the teachings (P. dhamma; S. DHARMA); obedience, ascetic practice, and so forth.

Ma (Sanskrit) Mā In Hindu mythology a name of Lakshmi, the consort of Vishnu, goddess of prosperity, welfare, and happiness.

mātsarya. (P. macchariya; T. ser sna; C. qian/ji; J. ken/shitsu; K. kan/chil 慳/嫉). In Sanskrit, "selfishness," "miserliness"; one of the forty-six mental concomitants (see CAITTA) according to the SARVĀSTIVĀDA-VAIBHĀsIKA school, one of the fifty-one according to the YOGĀCĀRA school, and one of the fifty-two according to the Pāli abhidhamma; it is listed among the secondary afflictions (UPAKLEsA). Mātsarya is described as the inability to bear the good fortune of others because of one's attachment to objects. It is related to hatred (DVEsA) and results in mental discomfort and unhappiness.

Mettāsutta. (C. Ci jing; J. Jikyo; K. Cha kyong 慈經). In Pāli, the "Discourse on Loving-Kindness"; one of the best-loved and most frequently recited texts in the THERAVĀDA Buddhist world. According to the Mettāsutta's framing narrative, a group of monks went into the forest during the rainy season to meditate. The tree deities of the forest were disturbed by the presence of the monks and sought to drive them away by frightening them during the night. The monks went to the Buddha and requested his assistance in quelling the disturbance. The Mettāsutta was the discourse that the Buddha then delivered in response, instructing the monks to meditate on loving-kindness (P. mettā; S. MAITRĪ), thinking, "May all beings be happy and safe. May they have happy minds. Whatever living beings there may be-feeble or strong, long, stout, or of medium size, short, small, large, those seen or those unseen, those dwelling far or near, those who are born as well as those yet to be born-may all beings have happy minds." Having radiated these thoughts throughout the forest, the monks were no longer troubled by the spirits. The Mettāsutta appears in an early scriptural anthology, the SUTTANIPĀTA, a later collection, the KHUDDAKAPĀtHA, and in a postcanonical anthology of "protection texts," (PARITTA). (Separate recensions appear in the Chinese translations of the EKOTTARĀGAMA and the SAMYUKTĀGAMA, the latter affiliated with the SARVĀSTIVĀDA school.) The Mettāsutta's great renown derives from its inclusion among the paritta texts, which are chanted as part of the protective rituals performed by Buddhist monks to ward off misfortunes; indeed, it is this apotropaic quality of the scripture that accounts for its enduring popularity. Paritta suttas refer to specific discourses delivered by the buddha that are believed to offer protection to those who either recite the sutta or listen to its recitation. Other such auspicious apotropaic suttas are the MAnGALASUTTA ("Discourse on the Auspicious") and the RATANASUTTA ("Discourse on the Precious"). These paritta texts are commonly believed to bring happiness and good fortune when chanted by the SAMGHA. See also BRAHMAVIHĀRA.

millennial ::: a. --> Of or pertaining to the millennium, or to a thousand years; as, a millennial period; millennial happiness.

miserable ::: a. --> Very unhappy; wretched.
Causing unhappiness or misery.
Worthless; mean; despicable; as, a miserable fellow; a miserable dinner.
Avaricious; niggardly; miserly. ::: n.


misery ::: 1. Severe mental or emotional unhappiness or distress. 2. The state of suffering and want as a result of physical circumstances or extreme poverty. 3. A cause or source of suffering. misery"s, miseries.

misery ::: n. --> Great unhappiness; extreme pain of body or mind; wretchedness; distress; woe.
Cause of misery; calamity; misfortune.
Covetousness; niggardliness; avarice.


Mjolnir (Icelandic) [from mjoll meal, flour from mala, mola to grind, crush, mill] Also Miolnir. The hammer of Thor, the Thunderer in Norse mythology, a gift to the god from the dwarfs Brock (mineral kingdom) and Sindri (vegetation), sons of Ivaldi, the lunar life cycle. It is at once the instrument of creation and destruction, being the emblem of marriage on one hand and the weapon whereby the giants (cycles of material life) are destroyed. It is the magic mill which creates all things — gold, salt, happiness, peace, etc. — as well as grinding up all substance and recycling it for future use in worlds to come. Blavatsky likens the hammer of Thor to the fire weapon agneyastra of the Hindu Puranas and Mahabharata (TG 215).

mother ::: Sri Aurobindo: "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.” The Mother ::: "The one original transcendent Shakti, the Mother stands above all the worlds and bears in her eternal consciousness the Supreme Divine.

"That which we call Nature or Prakriti is only her [the Mother"s] most outward executive aspect; she marshals and arranges the harmony of her forces and processes, impels the operations of Nature and moves among them secret or manifest in all that can be seen or experienced or put into motion of life.” *The Mother

:   "The Mother comes in order to bring down the Supramental and it is the descent which makes her full manifestation here possible.” *Letters on the Mother

  "When one does sadhana, the inner consciousness begins to open and one is able to go inside and have all kinds of experiences there. As the sadhana progresses, one begins to live more and more in this inner being and the outer becomes more and more superficial. At first the inner consciousness seems to be the dream and the outer the waking reality. Afterwards the inner consciousness becomes the reality and the outer is felt by many as a dream or delusion, or else as something superficial and external. The inner consciousness begins to be a place of deep peace, light, happiness, love, closeness to the Divine or the presence of the Divine, the Mother.” Letters on Yoga :::   **mighty Mother, World-Mother, World-Mother"s.**


mudita. ::: joy; happiness

muditā. (T. dga' ba; C. xi; J. ki; K. hŭi 喜). In Sanskrit and Pāli, "joy" or "sympathetic joy"; the third of the four divine abidings (BRAHMAVIHĀRA) and four immeasurables (APRAMĀnA). Sympathetic joy is the attitude of taking delight in the happiness and good fortune of others and is the opposite of jealousy and envy. The other three divine abidings and immeasurables are MAITRĪ (loving-kindness), KARUnĀ (compassion), and UPEKsĀ (equanimity). The divine abidings are used for the cultivation of tranquillity or serenity meditation (sAMATHA). Of the four divine abidings, sympathetic joy, along with loving-kindness and compassion, is capable of producing the first three of four states of meditative absorption (DHYĀNA). Equanimity alone is capable of producing the fourth dhyāna. In the VISUDDHIMAGGA, sympathetic joy is listed as one among forty possible meditative topics (KAMMAttHĀNA). The text indicates that, along with the other three divine abidings, sympathetic joy is used only for the cultivation of tranquillity, not to cultivate insight (P. VIPASSANĀ; S. VIPAsYANĀ).

mutual ::: a. --> Reciprocally acting or related; reciprocally receiving and giving; reciprocally given and received; reciprocal; interchanged; as, a mutual love, advantage, assistance, aversion, etc.
Possessed, experienced, or done by two or more persons or things at the same time; common; joint; as, mutual happiness; a mutual effort.


Nanda (Sanskrit) Nanda [from the verbal root nand to rejoice] Joy, happiness; the name of the cowherd who brought up Krishna; also one of the kings of Magadha whose dynasty was overthrown by Chandragupta.

Nemesis (Greek) [from nemo distribute, allot] Originally a goddess of due proportion, who restores the proper order of things, but later used for the operation of divine wrath, for people who get their desserts tend to impute the wrath they feel to the divine law which allots. Nemesis has been called the retributive aspect of karma, yet in the earlier Greek writers she is the goddess who distributes both happiness and misery. It was only among the later writers that she became specially the punisher of crimes and the corrector of overweening exultation in good fortune. One of her names was Adrasteia, she whom no man can escape. But the idea of reward is, equally with that of punishment, man-made; for “Karma-Nemesis is the creator of nations and mortals, but once created, it is they who make of her either a fury or a rewarding Angel: (SD 1:642).

niḥsreyasa. (T. nges legs; C. zhishan; J. shizen; K. chison 至善). In Sanskrit, "ultimate goodness," a term often used in Buddhist texts to refer to liberation from REBIRTH. The term commonly occurs in conjunction with ABHYUDAYA (lit., "elevation"), which refers to the worldly prosperity and temporal happiness that is achieved through rebirth as a prosperous human or divinity. Thus, abhyudaya and niḥsreyasa constitute the two benefits that accrue from practicing the dharma: those who maintain the precepts and offer charity to the SAMGHA attain the "elevation" (abhyudaya) of a happy rebirth within SAMSĀRA; those who follow the path to its conclusion achieve the ultimate goodness (niḥsreyasa) of liberation from rebirth.

Nityasukha: Eternal happiness.

niyāma. [alt. niyama] (T. nges par 'gyur ba; C. jueding; J. ketsujo; K. kyolchong 決定). In Sanskrit and Pāli, "constraint," "certainty," referring to the certainty of what is to come or the fixedness of things. Laws governing the universe are referred to as the five certainties (paNcaniyāma). According to the Pāli commentaries, these five certainties are (1) the certainty of the seasons (utuniyāma), which includes such aspects of the natural environment as the regular progression of the seasons, the rise and fall in temperature, etc.; (2) the certainty of seeds (bījaniyāma), which refers to botany, viz., that specific seeds produce specific plants, that certain fruits have certain flavors, and so on; (3) the certainty of action (kammaniyāma), which refers to the fact that virtuous actions lead to happiness in the future and nonvirtuous actions lead to suffering; (4) the certainty of mind (cittaniyāma), which includes the processes and constituents of consciousness; and (5) the certainty of the dharma (dhammaniyāma), which refers, among other things, to certain events that occur in the lives of all buddhas. ¶ In the MAHĀYĀNA, nyāma, a BUDDHIST HYBRID SANSKRIT word that is probably an alternate form of niyāma, has a different meaning, referring to the development of compassion that overcomes the faults of the HĪNAYĀNA and is unique to the bodhisattva path. It has been translated into English as "the fixed condition" of a bodhisattva or a bodhisattva's "distinctive way of salvation."

Occultly the Saturnalia derived its name not only from the regent of the planet Saturn, but also from the esoteric teachings of the Mystery schools dealing with Saturn’s cosmogonical role. There were also the somewhat distorted mythologic ideas concerning the Age of Saturn, or the period of beginnings, of human happiness and innocence. While the Age of Saturn is usually placed at the beginnings of human history, Saturn likewise closes an evolutionary period when the age of innocence and happiness plus spirituality and intellect shall have returned. Saturn therefore both opens and closes a grand evolutionary period.

Oldenberg, Hermann. (1854-1920). An important scholar in the early history of Buddhist Studies in the West. Oldenberg was born in Hamburg, Germany, the son of a Protestant minister. He studied Sanskrit and Indology in Berlin, receiving his doctorate in 1875. During his career, he held positions at Berlin, Kiel, and Gottingen University, teaching comparative philology and Sanskrit. He traveled to India for the first time in 1912 and also worked in the India Office in London. Oldenberg was arguably the most influential German scholar of Buddhism of the nineteenth century. He published an edition of the Pāli VINAYAPItAKA in five volumes between 1879 and 1883. He also published an edition of the DĪPAVAMSA and collaborated with THOMAS W. RHYS DAVIDS in translating the pātimokkha (S. PRĀTIMOKsA), MAHĀVAGGA, and CulAVAGGA for FRIEDRICH MAX MÜLLER's "Sacred Books of the East" series. He also contributed translations of Vedic works to the same series. His most influential work, however, was his 1881 Buddha: sein Leben, seine Lehre, seine Gemeinde, published in English as Buddha: His Life, His Doctrine, His Order. In Oldenberg's view, the majority of the texts included in the Pāli canon had been compiled prior to the second Buddhist council (SAMGĪTI) in Vesālī (S. VAIsALĪ), said to have taken place c. 380 BCE (see COUNCIL, SECOND). He also believed that these texts had been accurately preserved in Sri Lanka. Oldenberg is therefore (together with THOMAS RHYS DAVIDS and CAROLINE RHYS DAVIDS) largely responsible for the view that the Pāli canon is the most accurate record of the Buddha and his teachings, and that it contains reliable historical information about the events in the Buddha's life. Paralleling the search for the historical Jesus, Oldenberg attempted to strip away the legends of that life, in order to offer a demythologized, historical portrayal of the Buddha. In this effort, his work is often contrasted with that of the French scholar ÉMILE SENART, who, working largely from Sanskrit texts, took a more mythological approach to the accounts of the Buddha's life. For Oldenberg, the Buddha of the later Sanskrit texts was a superhuman figure; the Buddha of the Pāli was historical and human. Oldenberg also disagreed with Senart on the nature of Buddhism, seeing its true religious significance only in the aspiration to achieve NIRVĀnA; Senart saw Buddhism as largely a popular movement that emphasized achieving happiness in the world and rebirth in the heavens. Oldenberg was the first scholar seriously to compare Pāli and Sanskrit versions of texts, a project that EUGÉNE BURNOUF had planned but was unable to undertake due to his untimely death. Based on these studies, Oldenberg sought to identify the older (and thus, in his view, the more reliable) stratum of textual materials. Oldenberg's views on both the centrality of the Pāli canon and the nature of Buddhism have remained influential in modern presentations of the religion.

’Or (Hebrew) ’Ōr [from ’ōr to be or become light] Also aior, aour, aur. Light, with secondary meanings of dawn, daybreak, lightning; the light of life; mystically light in the sense of instruction, knowledge, hence doctrine. Metaphorically, happiness, prosperity, guidance, and a teacher. By extension when used with paneh (face), to make the face shine, said of a candidate during initiation.

orphaned ::: deprived of protection, advantages, benefits, or happiness, previously enjoyed.

PAIN. ::: Pain and suffering arc necessary results of the Igno- rance in which we live ; men grow by all l>.inds of experience, pain and suflcring as well as their opposites, joy and happiness and ecstasy. One can get strength from them if one meets them in the right way.

pāpa. (T. sdig pa; C. e/zui; J. aku/zai; K. ak/choe 惡/罪). In Sanskrit and Pāli, "transgression"; an unsalutary, unwholesome, or nonvirtuous (AKUsALA) deed that produces a correspondingly negative effect; thus, any knowingly wrongful, wicked, or immoral act of body, speech, or mind. Equivalent in meaning to AKUsALAKARMAN, or "unsalutary action," pāpa leads to unfortunate and painful consequences in the form of physical or mental suffering for the agent of the deed, either in this or future lives; it may lead to rebirth as an animal (TIRYAK), ghost (PRETA), or hell denizen (NĀRAKA). Pāpa is the opposite of PUnYA, meritorious deeds that lead to happiness in this or future lifetimes. The common translation of pāpa as "sin" is misleading because there is no divine being in Buddhism whose commandments can be broken. Rather, painful consequences of unsalutary actions befall the agent, according to the impersonal law of KARMAN and its retribution. According to classical karman theory, a person is literally defiled by the performance of unwholesome deeds and carries that stain until those deeds are either expiated through painful experience, or until the person attains liberation, whereupon the seeds of all former nonvirtuous deeds are destroyed. In practice, however, the Buddhist traditions are replete with practices designed to remove or minimize the effects of past nonvirtuous actions.

paradise ::: n. --> The garden of Eden, in which Adam and Eve were placed after their creation.
The abode of sanctified souls after death.
A place of bliss; a region of supreme felicity or delight; hence, a state of happiness.
An open space within a monastery or adjoining a church, as the space within a cloister, the open court before a basilica, etc.
A churchyard or cemetery.


parātmaparivartana. (T. bdag gzhan brje ba). In Sanskrit, "exchange of self and other," a method for developing BODHICITTA, or the aspiration to achieve buddhahood in order to liberate all beings from suffering. As described by sĀNTIDEVA in the eighth chapter of his BODHICARYĀVATĀRA, the BODHISATTVA should take one's natural sense of self-cherishing and transfer that to others, while taking one's natural disregard for others and transfer that to oneself. In this way, one can then seek the welfare of others as one once sought one's own welfare, and abandon one's own welfare as one once abandoned the welfare of others. The goal is for the bodhisattva to develop the aspiration to give all of one's happiness to others and to take all of the sufferings of others upon oneself.

parātmasamatā. (T. bdag gzhan mnyam pa; C. zita pingdeng; J. jita byodo; K. chat'a p'yongdŭng 自他平等). In Sanskrit, "equalizing self and other," a method for developing BODHICITTA, or the aspiration to achieve buddhahood in order to liberate all beings from suffering. In the eighth chapter of his BODHICARYĀVATĀRA, sĀNTIDEVA, drawing apparently on the Tathāgataguhyasutra, explains that there is no reason to cherish oneself over others, because both oneself and others equally wish for happiness and equally wish to avoid suffering. If suffering is to be dispelled, it should be done without distinguishing whether that suffering is experienced by oneself or by another sentient being. This equalizing of self and other is considered a prerequisite for the "exchange of self and other" (PARĀTMAPARIVARTANA).

Pareto optimum - The situation (economic theory) where it is not possible to change the combination of output of goods and services produced by a society without making the net happiness of society fall.

peace ::: a deep quietude bringing not merely a release but a certain happiness or Ananda of itself, a harmony that gives a feeling of liberation and full satisfaction.

Peace is more positive than calm ; there can be a negative calm which is merely an absence of disturbance or trouble, but peace is always something positive bringing not merely a release as calm docs but a certain happiness or Ananda of itself.

perdition ::: n. --> Entire loss; utter destruction; ruin; esp., the utter loss of the soul, or of final happiness in a future state; future misery or eternal death.
Loss of diminution.


Periods of despondency and inactivity or even degenency and depravity in India have kept pice with disastrous political developments. But a joy in life's pursuits is evident from the earliest Vedic period and is to be traced in the multifariousness of Indian culture and the colorful Indian history itself which has left the Hindus one of the ancient races still virile among nations and capable of assimilation without itself becoming extinct. Happiness may be enjoyed even in the severest penance and asceticism for which India is noted, while a certain concomitant heroism seems undeniable.

Phra Malai. (P. Māleyya). A legendary arahant (S. ARHAT) and one of the most beloved figures in Thai Buddhist literature. According to legend, Phra Malai lived on the island of Sri Lanka and was known for his great compassion and supramundane abilities, including the power to fly to various realms of the Buddhist universe. On one of his visits to the hells, he alleviated the suffering of hell beings and then returned to the human realm to advise their relatives to make merit on their behalf. One day as he was on his alms round, he encountered a poor man who presented him with eight lotus blossoms. Phra Malai accepted the offering and then took the flowers to tāvatimsa (S. TRĀYASTRIMsA) heaven to present them at the Culāmani cetiya (S. caitya), where the hair relic of the Buddha is enshrined. Phra Malai then met the king of the gods, INDRA, and asked him various questions: why he had built the caitya, when the future buddha Metteya (S. MAITREYA) would come to pay respects to it, and how the other deities coming to worship had made sufficient merit to be reborn at such a high level. The conversation proceeded as one divinity after another arrived, with Indra's explanation of the importance of making merit by practicing DĀNA (generosity), observing the precepts and having faith. Eventually Metteya himself arrived and, after paying reverence to the chedi, asked Phra Malai about the people in the human realm. Phra Malai responded that there is great diversity in their living conditions, health, happiness, and spiritual faculties, but that they all hoped to meet Metteya in the future and hear him preach. Metteya in response told Phra Malai to tell those who wished to meet him to listen to the recitation of the entire VESSANTARA-JĀTAKA over the course of one day and one night, and to bring to the monastery offerings totaling a thousand flowers, candles, incense sticks, balls of rice, and other gifts. In the northern and northeastern parts of Thailand, this legend is recited in the local dialects (Lānnā Thai and Lao, respectively) as a preface to the performance or recitation of the Vessantara-Jātaka at an annual festival. In central and south Thailand, a variant of the legend emphasizing the suffering of the hell denizens was customarily recited at funeral wakes, a practice that is becoming less common in the twenty-first century.

pleasure ::: n. --> The gratification of the senses or of the mind; agreeable sensations or emotions; the excitement, relish, or happiness produced by the expectation or the enjoyment of something good, delightful, or satisfying; -- opposed to pain, sorrow, etc.
Amusement; sport; diversion; self-indulgence; frivolous or dissipating enjoyment; hence, sensual gratification; -- opposed to labor, service, duty, self-denial, etc.
What the will dictates or prefers as gratifying or


PrajNāpāramitāsarvatathāgatamātā-Ekāksarā. (T. Shes rab kyi pha rol tu phyin pa de bzhin gshegs pa thams cad kyi yum yi ge gcig ma). In Sanskrit, "Perfection of Wisdom in One Letter, the Mother of All Tathāgatas." The shortest of all the PRAJNĀPĀRAMITĀ sutras, it reads in its entirety: "Thus have I heard. At one time, the Lord (BHAGAVAT) was dwelling on Vulture Peak (GṚDHRAKutAPARVATA) with a great assembly of 1,250 monks and many millions of bodhisattvas. At that time, the Lord said this to the venerable ĀNANDA: 'Ānanda, keep this perfection of wisdom in one letter for the benefit and happiness of sentient beings. It is thus: A.' So spoke the Lord and everyone-Ānanda, the monks, the BODHISATTVA-MAHĀSATTVAs-having understood and admired the perfection of wisdom, praised what the Lord had said." "The Perfection of Wisdom in One Letter" thus refers to the letter "a," the first letter of the Indic alphabet. See also A; AJIKAN.

predestination ::: n. --> The act of predestinating.
The purpose of Good from eternity respecting all events; especially, the preordination of men to everlasting happiness or misery. See Calvinism.


prīti. (P. pīti; T. dga' ba; C. xi; J. ki; K. hŭi 喜). In Sanskrit, "rapture," "joy," "zest"; the third of the five factors of meditative absorption (DHYĀNĀnGA) and the fourth of the seven factors of enlightenment (BODHYAnGA); rapture helps to control the mental hindrances (NĪVARAnA) of both malice (VYĀPĀDA) and sloth and torpor (STYĀNA-MIDDHA). A sustained sense of prīti is obstructed by malice (vyāpāda), the second of the five hindrances to DHYĀNA. Prīti refreshes both body and mind and manifests itself as physical and mental tranquillity (PRAsRABDHI). The most elemental types of prīti involve such physical reactions as horripilation (viz., hair standing on end). As the experience becomes ever more intense, it becomes "transporting rapture," which is so uplifting that it makes the body seem so light as almost to levitate. Ultimately, rapture becomes "all-pervading happiness" that suffuses the body and mind, cleansing it of ill will and tiredness. As both a physical and mental experience, prīti is present during both the first and second of the meditative absorptions associated with the subtle-materiality realm (RuPĀVACARADHYĀNA), but fades into equanimity (UPEKsĀ). In the even subtler third dhyāna, only mental ease (SUKHA) and one-pointedness (EKĀGRATĀ) remain. Divinities in the sUDDHĀVĀSA realm (viz., the five "pure abodes," the upper five of the eight heavens associated with the fourth dhyāna) and the ĀBHĀSVARĀLOKA (heaven of universal radiance) divinities are said literally to "feed on joy" (S. prītibhaksa; P. pītibhakkha), i.e., to survive solely on the sustenance of physical and mental rapture.

priya&

Promised Land Exoterically, the so-called Holy Land of Palestine, which was promised to the Hebrews as the goal of their wanderings. All peoples of the earth cherish the hope of reaching a Promised Land where peace, happiness, and prosperity will once again be the endowment of the human race. Esoterically it is nirvana or the pristine spiritual laya-state from which issued the eternal monad and to which it shall ultimately return. It also refers to the sublime consummation of human evolutionary destiny which will take place at the end of the seventh round on the last globe of our planetary chain; and to the reaching by the neophyte through self-devised efforts and initiation of the full status of mahatmaship or minor dhyan-chohanship even on this earth.

punya. (P. puNNa; T. bsod nams; C. fu; J. fuku; K. pok 福). In Sanskrit, "merit," the store of wholesome KARMAN created by the performance of virtuous deeds, which fructify in the form of happiness in the future. This merit may be accumulated (see PUnYASAMBHĀRA) over many lifetimes and dedicated toward a specific outcome (see PARInĀMANĀ), such as a favorable rebirth for oneself or another, or the achievement of buddhahood. The accumulation of merit, especially through charity (DĀNA) to the SAMGHA, is one of the central practices of Buddhism across cultures and traditions, and numerous techniques for accumulating merit, increasing the store of merit, and protecting the store of merit from depletion or destruction are set forth in Buddhist texts. Pāli sources, for example, delineate three specific "grounds for producing merit" (puNNakiriyavatthuni): giving (dāna), morality (P. sīla, S. sĪLA), and meditative practice (BHĀVANĀ). Merit can be dedicated toward a specific end, whether it is rebirth in the next lifetime, rebirth in the retinue of the future buddha MAITREYA, or the achievement of buddhahood for the welfare of all sentient beings.

pursuit ::: v. t. --> The act of following or going after; esp., a following with haste, either for sport or in hostility; chase; prosecution; as, the pursuit of game; the pursuit of an enemy.
A following with a view to reach, accomplish, or obtain; endeavor to attain to or gain; as, the pursuit of knowledge; the pursuit of happiness or pleasure.
Course of business or occupation; continued employment with a view to same end; as, mercantile pursuits; a literary pursuit.


purusa. (P. purisa; T. skyes bu; C. ren/shifu/shenwo; J. nin/jifu/jinga; K. in/sabu/sina 人/士夫/神我). In Sanskrit, "person" or "being," a common term for an individual being or self in Indian literature. In the non-Buddhist Indian philosophical schools, especially SāMkhya, the term often refers to the imperishable self that persists from lifetime to lifetime. However, in Buddhist scholastic literature, the term tends to function as a synonym for PUDGALA, that is, the person or being created in each lifetime, which is the product of past action (KARMAN) and devoid of any perduring self (ĀTMAN). In less philosophical contexts, the term commonly means simply "man" or "(human) male." Thus, the Buddha is called a MAHĀPURUsA, "great man." One of the famous uses of the term in Buddhist literature is found in the BODHIPATHAPRADĪPA of ATIsA DĪPAMKARAsRĪJNĀNA. In this work, Atisa divides all persons into three capacities (TRĪNDRIYA), based on their level of aspiration. Those who seek only happiness within SAMSĀRA, whether in this life or a future life, are classified as beings of lesser capacity (MṚDVINDRIYA). Those who seek liberation from rebirth for themselves alone are classified as beings of intermediate capacity (MADYENDRIYA). Those who seek to liberate all beings in the universe from suffering are beings of great capacity (TĪKsnENDRIYA). This threefold division provided the structure for TSONG KHA PA's LAM RIM CHEN MO.

Pygmalion (Greek) In Greek legend, a king of Cyprus and a sculptor who makes an ivory image of a maiden, Galatea, so lifelike that he can scarcely believe it to be inanimate, and so beautiful that he falls in love with it. Thereupon he prays Aphrodite to animate it and, his prayer being granted, they are wedded and live in happiness. This story probably originated in the teachings about the building up in the constitution and life of the aspirant of a self-conscious and cognizing soul, which finally becomes conjoined in perfect unity with its own creator, the spiritual soul.

Pyrrhonism The philosophy of Pyrrho, the Greek Skeptic (c. 365-275 BC); also a general name for philosophic doubt. Pyrrho left no writings, but lives in those of his pupil Timon. His doctrine was that we can know nothing about reality by the use of our senses or mental faculties; against every statement its opposite may be maintained with equal justice; hence it is necessary to preserve a balanced judgment, the result of which is imperturbability, a tranquil acceptance of the events of life. The moral attitude thus engendered is somewhat like that of the Epicureans and Stoics, which has often been wrongly described as a self-centered indifference, bent upon the happiness of the individual, but this is only the negative aspect of the doctrine. His teachings approximate those of the Sankhya philosophy, and of some later philosophers — as in the doctrine of maya, that all is illusion save the divine. Whether Pyrrho himself stopped short at a suspense of judgment, or whether his teachings were imperfectly handed down by his followers, may be questioned. The ardent desire for knowledge may result in that illumination by which we becomes aware of the deceptive character of our faculties and the illusory nature of the images they create; but if our skepticism is merely the result of an intellectual disillusionment, unaccompanied by any inward vision, the result is usually selfish indifference bringing about a lapse into mere sensuality.

Pyrrho of Elis: (c. 365-275 B.C.) A systematic skeptic who believed that it is impossible to know the true nature of things and that the wise man suspends his judgment on all matters and seeks to attain imperturbable happiness (ataraxy) by abstaining from all passion and curiosity. See Timon of Phlius, pupil of Pyrrho. -- R.B.W.

quote :::The method of attainment is to endeavor always to make others happy and by experiencing happiness in the happiness of others. In the terms of the Sufi it is "Suluk".

radiant ::: a. --> Emitting or proceeding as from a center; resembling rays; radiating; radiate.
Especially, emitting or darting rays of light or heat; issuing in beams or rays; beaming with brightness; emitting a vivid light or splendor; as, the radiant sun.
Beaming with vivacity and happiness; as, a radiant face.
Giving off rays; -- said of a bearing; as, the sun radiant; a crown radiant.


Ratanasutta. In Pāli, "Discourse on the Precious," one of the best loved and most widely-recited Buddhist texts in the THERAVĀDA Buddhist world (there is no analogous recension in the Chinese translations of the ĀGAMAs). The Ratanasutta appears in an early scriptural anthology, the SUTTANIPĀTA, a later collection, the KHUDDAKAPĀtHA, and in a postcanonical anthology of PARITTA ("protection texts"). The Pāli commentaries say that the discourse was first delivered to the Buddha's attendant ĀNANDA, who then went around the city of the Licchavis reciting the text and sprinkling holy water from the Buddha's own begging bowl (PĀTRA). Through this performance, the baleful spirits harassing the city were vanquished and all the people's illnesses were cured. The text itself consists of a mere seventeen verses, twelve of which recount the virtues of the three jewels (RATNATRAYA) of the Buddha, DHARMA, and SAMGHA. The Ratanasutta's great renown derives from its inclusion in the Paritta anthology, texts that are chanted as part of the protective rituals performed by Buddhist monks to ward off misfortunes; indeed, it is this apotropaic quality of the text that accounts for its enduring popularity. Paritta suttas refer to specific discourses delivered by the Buddha that are believed to offer protection to those who either recite the sutta or listen to its recitation. Other such auspicious apotropaic suttas are the MAnGALASUTTA and the METTĀSUTTA. In Southeast Asia, these paritta texts are commonly believed to bring happiness and good fortune when chanted by the saMgha. See also RAKsĀ.

REAPING, THE LAW OF The law of reaping says that all the good and evil we have initiated in thoughts, feelings, words, and deeds are returned to us with the same effect. Every consciousness manifestation has an effect in manifold ways and entails either good or bad sowing which will ripen and be reaped some time. K 1.41.13

If man lives in accordance with the laws of life, his development will progress as rapidly as possibly, without friction, harmoniously, with the greatest possible degree of happiness. But every mistake as to the laws of life (known or unknown ones) entails consequences calculated eventually (the number of incarnations is up to him) to teach the individual to discover the laws and apply them correctly. If he has caused suffering to other beings, he is himself to experience the same measure of suffering. This is the law of uncompromising justice which no arbitrary grace can free him from.

It is part of man&


Sachchidananda (Sanskrit) Saccidānanda [from sat reality + cit pure consciousness + ānanda bliss] Abstract being, abstract consciousness, abstract bliss; the state of the cosmic spiritual hierarch, Brahman or the Second Logos, the Absolute of our cosmic hierarchy. Subba Row wrote that the Logos is described as sachchidananda because as sat it is the efflux of parabrahman, as chit it contains within itself the whole law of cosmic evolution, as ananda it is the abode of impersonal bliss and the highest happiness possible for a person who has become a jivanmukta — a freed monad, when union with the cosmic Logos is attained.

sad ::: supperl. --> Sated; satisfied; weary; tired.
Heavy; weighty; ponderous; close; hard.
Dull; grave; dark; somber; -- said of colors.
Serious; grave; sober; steadfast; not light or frivolous.
Affected with grief or unhappiness; cast down with affliction; downcast; gloomy; mournful.
Afflictive; calamitous; causing sorrow; as, a sad


Saint-Simon, Claude Henry, Count De: (1760-1825) French philosopher who fought with the French army during the American Revolution. He supported the French Revolution. He advocated what he termed a new science of society to do away with inequalities in the distribution of property, power and happiness. Love for the poor and the lowly was basic for the reform he urged. He greatly influenced Comte and Positivism. -- L.E.D.

Sāleyyakasutta. In Pāli, the "Discourse to the Sāleyyakas"; the forty-first sutta contained in the MAJJHIMANIKĀYA (a separate SARVĀSTIVĀDA recension appears, but without title, in the Chinese translation of the SAMYUKTĀGAMA); preached by the Buddha to a group of brāhmana householders at the town of Sālā in the Kosala (S. KOsALA) country. The Buddha describes for them the ten nonvirtuous actions that lead to unhappiness and unfortunate rebirths and the ten virtuous actions that lead to happiness and fortunate rebirths (see KARMAPATHA). The ten nonvirtuous actions are divided into three kinds of bodily misdeed: (1) killing, (2) stealing, (3) and sexual misconduct; four kinds of verbal misdeed: (4) lying, (5) divisive speech, (6) harsh speech, and (7) senseless prattle; and three kinds of mental misdeed: (8) covetousness, (9) harmful intent, and (10) wrong views. The ten virtuous actions are explained as the abstaining from the ten virtuous actions. The Buddha then describes the fortunate rebirths among humans and divinities that may be expected by those who perform virtuous deeds.

salvation ::: n. --> The act of saving; preservation or deliverance from destruction, danger, or great calamity.
The redemption of man from the bondage of sin and liability to eternal death, and the conferring on him of everlasting happiness.
Saving power; that which saves.


Sambhu (Sanskrit) Śambhu [from śam auspiciously, happily + bhu being, existing] Benevolent, causing happiness, kind, a title given to many of the Hindu gods.

saMsāra. (T. 'khor ba; C. lunhui/shengsi lunhui; J. rinne/shojirinne; K. yunhoe/saengsa yunhoe 輪迴/生死輪迴). In Sanskrit and Pāli, "wandering," viz., the "cycle of REBIRTH." The realms that are subject to rebirth are typically described as composed of six rebirth destinies (GATI): divinities (DEVA), demigods or titans (ASURA), humans (MANUsYA), animals (TIRYAK), ghosts (PRETA), and hell denizens (NĀRAKA). These destinies are all located within the three realms of existence (TRAIDHĀTUKA), which comprises the entirety of our universe (see also AVACARA; LOKADHĀTU). At the bottom of the sensuous realm (KĀMADHĀTU; kāmāvacara) are located the denizens of the hells (NĀRAKA), the lowest of which is named the interminable (AVĪCI). This most ill-fated of existences is followed by ghosts, animals, humans, demigods, and the divinities of the six heavens of the sensuous realm. Higher levels of the divinities occupy the upper two realms of existence, the subtle-materiality realm (RuPADHĀTU) and the immaterial realm (ĀRuPYADHĀTU). The bottom three destinies, of hell denizens, hungry ghosts, and animals, are referred to as the three evil bournes (DURGATI); these are destinies where suffering predominates because of the past performance of unwholesome (AKUsALA) actions (KARMAN). In the various levels of the divinities, happiness predominates, because of the past performance of wholesome (KUsALA) actions. By contrast, the human destiny is thought to be ideally suited for religious training, because it is the only bourne where both suffering and happiness can be readily experienced, allowing the adept to recognize more easily the true character of life as impermanent (ANITYA), suffering (DUḤKHA), and nonself (ANĀTMAN). SaMsāra is said to have no beginning and to come to end only for those individuals who achieve liberation from rebirth through the practice of the path (MĀRGA) to NIRVĀnA. SaMsāra is depicted iconographically as a "wheel of existence" (BHAVACAKRA), which shows the six rebirth destinies, surrounding a pig, a rooster, and a snake, which symbolize ignorance (AVIDYĀ), desire (LOBHA), and hatred (DVEsA), respectively. Around the edge of the wheel are scenes representing the twelve links of dependent origination (PRATĪTYASAMUTPĀDA). The relation between saMsāra and nirvāna is discussed at length in Buddhist texts, with NĀGĀRJUNA famously declaring that there is not the slightest difference between them, because the true nature of both is emptiness (suNYATĀ).

samyakpradhāna. (P. sammāpadhāna; T. yang dag par spong ba; C. zhengqin; J. shogon; K. chonggŭn 正勤). In Sanskrit, "right effort" or "correct effort"; in Tibetan (which reads the term as PRAHĀnA), "right abandonment." There are four right efforts, which are set forth within the presentation of the second set of dharmas making up the thirty-seven constituents of enlightenment (BODHIPĀKsIKADHARMA). The four pradhānas (efforts or, as prahāna, abandonments) describe effort at incipient stages of the path or religious training; by contrast, right effort (SAMYAKVYĀYĀMA), the sixth constituent of the eightfold path (ĀRYĀstĀnGAMĀRGA), denotes the effort or abandonment that occurs during the path of vision (DARsANAMĀRGA) or the path of cultivation (BHĀVANĀMĀRGA), when the path is more fully developed. Pradhāna involves the effort to abandon unwholesome (AKUsALA) mental states-and their resulting actions via body, speech, and mind-that are conducive to suffering. Simultaneously, samyakpradhāna encompasses the effort to cultivate those wholesome (KUsALA) mental states that are conducive to happiness for both oneself and others. These wholesome mental states are characterized by mindfulness (SMṚTI), energy (VĪRYA), rapture (PRĪTI), concentration (SAMĀDHI), and equanimity (UPEKsĀ). At the first stage of practice, the focus is on SMṚTI, which, as the foundations of mindfulness (SMṚTYUPASTHĀNA), involves mindfulness of the FOUR NOBLE TRUTHS as applied to the body, sensations, states of mind, and wholesome and unwholesome dharmas. At the second stage of the practice, the focus is on the effort needed to develop samādhi. When fully developed in the mind of the awakened person, the practice of mindfulness is called right mindfulness; concentration, rapture, and equanimity are included under right concentration; and energy is called right effort (samyakvyāyāma).

santih. visalata aikyalipsa atmaprasadah. ::: calm, wideness, the urge santih towards unity, clear and tranquil happiness (the attributes of Mahesvari).

Santosha: Contentment; joy; happiness.

sāsrava. (P. sāsava; T. zag bcas; C. youlou; J. uro; K. yuru 有漏). In Sanskrit, lit. "with outflows," hence, "contaminated," "tainted." Just as a leaky roof lets in rain that destroys a residence and all its contents, the edifice of the five aggregates (SKANDHA) is a ruin dampened by the afflictions (KLEsA) of greed, hatred, and delusion and riddled with the rot of KARMAN (viz., the formative forces left by the actions motivated by the afflictions). Sāsrava is similar in meaning to SAMKLIstA (defilement, affliction), although wider in application because unwholesome (AKUsALA) and wholesome (KUsALA) states are sāsrava if they lead to a future state with outflows, even if that is a fortunate state of happiness in this lifetime or the next. In this sense, sāsrava is a common designation for the aggregates (skandha) and refers to those objects that may serve as an occasion for the increase of klesa. Thus, even an inanimate object can be considered "contaminated" in the sense that it can serve as a cause for the increase of the afflictions, such as greed. According to the ABHIDHARMAKOsABHĀsYA, only four dharmas are uncontaminated. Three of these are permanent: space (ĀKĀsA), nonanalytical cessation (APRATISAMKHYĀNIRODHA), and analytical cessation (PRATISAMKHYĀNIRODHA), which would include NIRVĀnA. The only impermanent dharma that is uncontaminated is the truth of the path or true path (MĀRGASATYA); technically, this would refer to the equipoise of nonperception (ASAMJNĀSAMĀPATTI) when absorbed in a perfect vision of the FOUR NOBLE TRUTHS, or, in the MAHĀYĀNA, in the perfect vision of the emptiness (suNYATĀ) of all dharmas. The SĀSRAVASKANDHA (contaminated aggregates) is the entire heap of dharmas that make up a person (PUDGALA), with the sole exception of the NIRVĀnA element, or in Mahāyāna the pure element (DHĀTU) that locates the lineage (GOTRA) of all beings destined for the final perfect enlightenment. The ABHIDHARMASAMUCCAYA gives six meanings for sāsrava, which it says can be (1) a contaminant (ĀSRAVA) itself, i.e., an actual klesa, (2) the other parts of the mind that are necessarily present when obscuration (ĀVARAnA) is present, (3) the aggregates when klesa is operating, (4) the future contaminated aggregates that arise from the earlier cause, (5) the higher stages of the path because, although not governed by klesa, they are tied up with thought construction, and (6) even the very final stage of the bodhisattva path, because it is affected by residual impressions left by earlier contaminated states.

sat-chit-ananda. ::: the natural state of being-knowledge-bliss; Truth being in bliss; Truth being in bliss; the Source of knowledge or consciousness; pure knowledge &

sattvaguna. :::the single principle which leads to happiness, sentience, unity and unification, symmetry, salvation and liberation; resistance to binding action and to both positive and negative space-time curvatures; facilitates the reflection of consciousness and is favourable for the attainment of liberation; it's effect is Brahmavichara &

SATTVA. ::: Prindple of assimilation, equilibrium and har- mony ; force of equilibrium, translates in quality as good and harmony and happiness and Kghf ; the quality that illumines ; one of the three gunas, fundamental qualities or modes of nature.

sattva (Sattwa) ::: [one of the three gunas]: the mode of light and poise and peace; the force of equilibrium (translates in quality as good and harmony and happiness and light).

Sattwa is the force of equilibrium and translates in quality as good and harmony and happiness and light.
   Ref: CWSA Vol. 23-24, Page: 232


saturnian ::: a. --> Of or pertaining to Saturn, whose age or reign, from the mildness and wisdom of his government, is called the golden age.
Hence: Resembling the golden age; distinguished for peacefulness, happiness, contentment.
Of or pertaining to the planet Saturn; as, the Saturnian year. ::: n.


self-devotion ::: n. --> The act of devoting one&

self-interested ::: a. --> Particularly concerned for one&

selfishness ::: n. --> The quality or state of being selfish; exclusive regard to one&

selfishness ::: the condition or quality of being devoted to or caring only for oneself; regard for one"s own interests, benefits, welfare or happiness to the disregard of the well-being of others.

self-love ::: n. --> The love of one&

Self-love: The term may be used to denote self-complacency or self-admiration (see Spinoza, Ethics, Book III, Prop. 55, note), but in ethical discussion it usually designates concern for one's own individual interest, advantage, or happiness. Taking the term in this latter sense philosophers have debated the question whether or not all of our actions, approvals, etc., are motivated entirely by self-love. Hobbes holds that they are. Spinoza, similarity, holds that the endeavor to conserve oneself is the basis of all of one's actions and virtues. Shaftesbury, Hutcheson, Butler, and Hume, in opposition to Hobbes, argued that benevolence or sympathy and the moral sense or conscience are springs of action which are not reducible to self-love. Butler also pointed out that self-love itself presupposes the existence of certain primary desires, such as hunger, with whose satisfaction it is concerned, and which therefore cannot be subsumed under it. See Egoism. -- W.K.F.

self-seeking ::: a. --> Seeking one&

sensualist ::: n. --> One who is sensual; one given to the indulgence of the appetites or senses as the means of happiness.
One who holds to the doctrine of sensualism.


serviceable ::: a. --> Doing service; promoting happiness, interest, advantage, or any good; useful to any end; adapted to any good end use; beneficial; advantageous.
Prepared for rendering service; capable of, or fit for, the performance of duty; hence, active; diligent.


shambho. ::: the beneficient; auspicious; origin of bliss; bestower of happiness

Shichifukujin. (七福神). In Japanese, "Seven Gods of Good Fortune"; an assembly of seven deities dating from at least the fifteenth century, which gained popularity in Japan's folk religious setting and are still well known today. Those who have faith in the group are said to gain happiness and good fortune in their lives. Before their grouping, each of the individual gods existed independently and historically shared little in common. Of the seven, Ebisu is the only god with an identity linked to the Japanese islands. Daikokuten (C. Dahei tian; S. MAHĀKĀLA), Bishamonten (C. Pishamen tian; S. VAIsRAVAnA), and Benzaiten (C. Biancai tian; S. SARASVATĪ) originated in India, and Hotei (C. BUDAI, d. 917), Jurojin (C. Shoulaoren), and Fukurokuju (C. Fulushou) come from the Chinese Buddho-Daoist traditions. Their grouping into seven gods of good fortune likely occurred in the Japanese Kansai region, with the commerce-affiliated Daikoku and Ebisu gaining initial popularity among merchants. Early mention of them appears in a reference from 1420, when they were said to have been escorted in procession through Fushimi, a southern ward of Kyoto, in imitation of a daimyo procession. ¶ Ebisu (a.k.a. Kotoshiro-nushi-no-mikoto, the abandoned child of Izanami and Izanagi) is the god of fishermen and the sea, commerce, good fortune, and labor. Among its etymological roots, the term "ebisu" traces back to the Ainu ethnic group of Hokkaido, connecting them to fishermen who came from abroad. Ebisu is often depicted with a fishing rod in one hand and either a large red sea bream (J. tai) or a folding fan in the other. Since the inception of the Shichifukujin, he is often paired with Daikokuten as either son or brother. ¶ Daikokuten, or "Great Black Spirit," comes originally from India (where is he is called Mahākāla); among the Shichifukujin, he is known as the god of wealth, agriculture, and commerce. Typically portrayed as standing on two bales of rice, Daikokuten carries a sack of treasure over his shoulder and a magic mallet in one hand. He is also considered to be a deity of the kitchen and is sometimes found in monasteries and private kitchens. Prior to the Tokugawa period, he was called Sanmen Daikokuten (Three-Headed Daikokuten), a wrathful protector of the three jewels (RATNATRAYA). ¶ Bishamonten, also originally from India (where he is called Vaisravana), is traditionally the patron deity of the state and warriors. He is often depicted holding a lance in one hand and a small pagoda in the palm of his other hand with which he rewards those he deems worthy. Through these associations, he came to represent wealth and fortune. His traditional residence is Mt. SUMERU, where he protects the Buddha's dais and listens to the dharma. ¶ Benzaiten ([alt. Myoonten]; C. Miaoyin tian) is the Indian goddess Sarasvatī. She is traditionally considered to be a goddess of music, poetry, and learning but among the Shichifukujin, she also represents good fortune. She takes two forms: one playing a lute in both hands, the other with eight arms. ¶ Hotei is the Japanese name of Budai (d. 916), a Chinese thaumaturge who is said to have been an incarnation of the BODHISATTVA MAITREYA (J. Miroku bosatsu). The only historical figure among the Shichifukujin, Hotei represents contentment and happiness. Famous for his fat belly and broad smile, Hotei is often depicted holding a large cloth bag (Hotei literally means "hemp sack"). From this bag, which never empties, he feeds the poor and needy. In some places, he has also become the patron saint of restaurants and bars, since those who drink and eat well are said to be influenced by Hotei. ¶ Jurojin and Fukurokuju, often associated with one another and said to share the same body, originated within the Chinese Daoist tradition. Jurojin (lit. "Gaffer Long Life"), the deity of longevity within the Shichifukujin, is possibly a historical figure from the late eleventh through twelfth century. Depicted as an old man with a long, white beard, he is often accompanied by a crane or white stag. Fukurokuju (lit. "Wealth, Happiness, and Longevity") has an elongated forehead, a long, white beard and usually a staff in one hand; he is likely based on a mythical Daoist hermit from the Song period. ¶ This set of seven gods is most commonly worshipped in Japan. There are, however, other versions. Especially noteworthy is a listing found in the 1697 Nihon Shichifukujinden ("The Exposition on the Japanese Seven Gods of Good Fortune"), according to which Fukurokuju and Jurojin are treated as a single god named Nankyoku rojin and a new god, Kichijoten (C. Jixiang tian; S. srīmahādevī), the goddess of happiness or auspiciousness, is added to the group.

Simchah (&

sitosna-sukhaduhkhesu tatha manapamanayoh ::: in heat and cold and happiness and grief and also in honour and disgrace. [Gita 6.7]

siva &

slack ::: 1. (operating system) Internal fragmentation. Space allocated to a disk file but not actually used to store useful information.2. (jargon) In the theology of the Church of the SubGenius, a mystical substance or quality that is the prerequisite of all human happiness.Since Unix files are stored compactly, except for the unavoidable wastage in the last block or fragment, it might be said that Unix has no slack.See ha ha only serious.[Jargon File] (1995-03-01)

slack 1. "operating system" Internal fragmentation. Space allocated to a disk file but not actually used to store useful information. 2. "jargon" In the theology of the {Church of the SubGenius}, a mystical substance or quality that is the prerequisite of all human happiness. Since {Unix} files are stored compactly, except for the unavoidable wastage in the last block or fragment, it might be said that "Unix has no slack". See {ha ha only serious}. [{Jargon File}] (1995-03-01)

&

social ::: a. --> Of or pertaining to society; relating to men living in society, or to the public as an aggregate body; as, social interest or concerns; social pleasure; social benefits; social happiness; social duties.
Ready or disposed to mix in friendly converse; companionable; sociable; as, a social person.
Consisting in union or mutual intercourse.
Naturally growing in groups or masses; -- said of many


Soka Gakkai. (創價學會/創価学会). In Japanese, "Value-Creating Society," a Japanese Buddhist lay organization associated with the NICHIRENSHu, founded by MAKIGUCHI TSUNESABURO (1871-1944) and his disciple Toda Josei (1900-1958). Formerly a teacher, Makiguchi became a follower of Nichiren's teachings, finding that they supported his own ideas about engendering social and religious values, and converted to NICHIREN SHoSHu in 1928. In 1930, he established a lay organization under the umbrella of the Nichiren Shoshu, which initially called itself the Soka Kyoiku Gakkai (Creating Educational Values Society), and led its first general meeting. After its inauguration, the society began to take on a decidedly religious character, focusing on missionary work for Nichiren Shoshu. As the Pacific War expanded, Makiguchi and his followers refused to cooperate with state-enforced SHINTo practices, leading to a rift between them and TAISEKIJI, the head monastery of Nichiren Shoshu. In 1943, the society almost disintegrated with the imprisonment of Makiguchi and Toda, along with twenty other leaders charged with lèse-majesté and violations of the Public Order Act, which required each family to enshrine a Shinto talisman in its home. Makiguchi died in 1944 in prison, but Toda survived and was released on parole in July 1945. After his release, Toda took charge of the organization, renaming it Soka Gakkai in 1946. He successfully led a massive proselytization campaign that gained Soka Gakkai and Nichiren Shoshu vast numbers of new converts and by the late 1950s, upwards of 750,000 families had become adherents. After Toda died in 1958, IKEDA DAISAKU (b. 1928) became its third president and the society grew even more rapidly in Japan during the 1960s and the 1970s. In 1975, Ikeda also founded Soka Gakkai International (SGI), which disseminated the society's values around the world. Soka Gakkai publishes numerous books and periodicals, as well as a daily newspaper in Japan. During this period, Soka Gakkai also became involved in Japanese domestic politics, establishing its own political party, the Komeito (Clean Government Party) in 1964, which became completely separate and independent from the Soka Gakkai in 1970. The society also supported Taisekiji with massive donations, including raising the funds for a new main shrine hall for the monastery. Soka Gakkai, like other groups in the Nichiren lineage, focuses on worship of the SADDHARMAPUndARĪKASuTRA ("Lotus Sutra") and its adherents are expected to chant daily the title (DAIMOKU) of the sutra, NAM MYoHoRENGEKYo, as well as recite the most important sections of the sutra and study Nichiren's writings. Soka Gakkai believes that all beings possess the capacity to attain buddhahood and emphasizes the ability of each person's buddha-nature to overcome obstacles and achieve happiness. Soka Gakkai followers can accomplish these goals through a "human revolution" (the title of one of Ikeda's books) that creates a sense of oneness between the individual and the environment, thus demonstrating how each individual can positively affect the surrounding world. As tensions grew between the Nichiren Shoshu and its increasingly powerful lay subsidiary, Nikken (b. 1922), the sixty-seventh chief priest of Nichiren Shoshu, tried to bring its membership directly under his control. His efforts were ultimately unsuccessful and he excommunicated the Soka Gakkai in 1991, forbidding Soka Gakkai followers from having access to the holiest shrines associated with Nichiren. Sokka Gakkai remains at the center of controversy because of its strong emphasis on recruitment and proselytization, its demonization of enemies, and a mentorship structure within the organization that some claim creates a cult of personality centered on Ikeda. Soka Gakkai remains among the largest Buddhist organizations in the Western world.

sorrow ::: n. --> The uneasiness or pain of mind which is produced by the loss of any good, real or supposed, or by diseappointment in the expectation of good; grief at having suffered or occasioned evil; regret; unhappiness; sadness.
To feel pain of mind in consequence of evil experienced, feared, or done; to grieve; to be sad; to be sorry.


"Sri Aurobindo: "It has been held that ecstasy is a lower and transient passage, the peace of the Supreme is the supreme realisation, the consummate abiding experience. This may be true on the spiritual-mind plane: there the first ecstasy felt is indeed a spiritual rapture, but it can be and is very usually mingled with a supreme happiness of the vital parts taken up by the Spirit; there is an exaltation, exultation, excitement, a highest intensity of the joy of the heart and the pure inner soul-sensation that can be a splendid passage or an uplifting force but is not the ultimate permanent foundation. But in the highest ascents of the spiritual bliss there is not this vehement exaltation and excitement; there is instead an illimitable intensity of participation in an eternal ecstasy which is founded on the eternal Existence and therefore on a beatific tranquillity of eternal peace. Peace and ecstasy cease to be different and become one. The Supermind, reconciling and fusing all differences as well as all contradictions, brings out this unity; a wide calm and a deep delight of all-existence are among its first steps of self-realisation, but this calm and this delight rise together, as one state, into an increasing intensity and culminate in the eternal ecstasy, the bliss that is the Infinite.” The Life Divine

Sri Aurobindo: "The sense of release as if from jail always accompanies the emergence of the psychic being or the realisation of the self above. It is therefore spoken of as a liberation, mukti. It is a release into peace, happiness, the soul"s freedom not tied down by the thousand ties and cares of the outward ignorant existence.” Letters on Yoga

Stoic School: Founded by Zeno (of Citium, in Cyprus) in the year 308 B.C. in Athens. For Stoicism virtue alone is the only good and the virtuous man is the one who has attained happiness through knowledge, as Socrites had taught. The virtuous man thus finds happiness in himself and is independent of the external world which he has succeeded in overcoming by mastering himself, his passions and emotions. As for the Stoic conception of the universe as a whole, their doctrine is pantheistic. All things and all natural laws follow by a conscious determination from the basic World Reason, and it is this rational order by which, according to Stoicism, the wise man seeks to regulate his life as his highest duty. -- M.F.

Stoics [from stoa corridor in Athens in which Zeno held his school and taught] Stoicism is most familiar as a great ethical system; its aim was to make wisdom practical. It set virtue above outer, physical, or social happiness as an ideal to be aimed at, and both its watchword and its consequent objective was duty. Though in the form familiar to us it arose in Greece, its qualities were better adapted to Hellenistic then to purely Greek appreciations, and especially to the Romans of the Empire with their graver temperament and individual subjection to the imperium. So far as Greece is concerned, its practical character can be traced to the influence of Socrates and of the Cynics; but it received Asiatic influence from its founder (Zeno, 4th century BC), of Asiatic origin.

SUFFERING Life is joy, happiness, bliss in the mental and all higher worlds. K 1.41.18

Suffering exists only in the three lower molecular kinds of the physical and emotional worlds (48:5-7; 49:5-7), and then only as bad reaping after bad sowing. K
1.35.20


sukha-bhoga ::: [experience of happiness].

Sukhachintana: Thought of happiness; happy thinking.

sukha. ::: happiness; ease; joy; happy; pleasant; agreeable

sukhahasyam ::: laughter of happiness, an element of Mahasarasvati sukhahasyam bhava and a form of devihasya.

sukham aksayam astnute ::: enjoys an imperishable happiness. [Gita 5.21]

sukham ::: happiness.

Sukha: Pleasure; happiness; joy.

sukha (sukha; sukham) ::: happiness; the third member of the samata santi catus.t.aya: "not merely freedom from grief and pain, but a positive state of happiness in the whole system".

sukhāvatī. (T. bde ba can; C. jile jingtu; J. gokurakujodo; K. kŭngnak chongt'o 極樂淨土). In Sanskrit, "blissful" or "full of happiness" (the Chinese translates the name as "ultimate bliss"); the name of the buddha-field (BUDDHAKsETRA) or PURE LAND of the buddha AMITĀBHA as described in what are referred to in East Asia as the three pure land sutras (JINGTU SANBUJING): the larger and smaller SUKHĀVATĪVYuHASuTRAs (see AMITĀBHASuTRA) and GUAN WULIANGSHOU JING (*Amitāyurdhyānasutra). Although many buddha-fields are enumerated and described in the Mahāyāna sutras, sukhāvatī is the most famous and is often referred to as "the western pure land" in East Asia. In India, rebirth in sukhāvatī appears to have been something of a generalized soteriological goal, disconnected from devotion to the buddha Amitābha; references to sukhāvatī appear in a number of important Mahāyāna sutras, including the SAMĀDHIRĀJASuTRA, which likely dates to the second century CE. The most detailed description of sukhāvatī appears in the larger Sukhāvatīvyuhasutra, discussed in the next entry. See also PURE LAND and ANLE GUO.

. sukho"ntararamah. ::: having the inner happiness and inner repose. [Gita 5.24]

Summum Bonum: (Lat. the supreme good) A term applied to an ultimate end of human conduct the worth of which is intrinsically and substantively good. It is some end that is not subordinate to anything else. Happiness, pleasure, virtue, self-realization, power, obedience to the voice of duty, to conscience, to the will of God, good will, perfection have been claimed as ultimate aims of human conduct in the history of ethical theory. Those who interpret all ethical problems in terms of a conception of good they hold to be the highest ignore all complexities of conduct, focus attention wholly upon goals towards which deeds are directed, restrict their study by constructing every good in one single pattern, center all goodness in one model and thus reduce all other types of good to their model. -- H.H.

Sushumna (Sanskrit) Suṣumṇā, Suṣumnā [probably from su excellent, excellence, excelling + sumna musical hymn, happiness, joy] Perfect harmony; one of the three channels forming the spinal column of the body. These three channels are the main avenues not only for the psychovital economy of the body, but for spiritual and intellectual currents between the head and the body. In occultism the spinal column plays many physiological roles, but is especially threefold in its functions. The central channel or nadi, the sushumna-nadi, is the especial carrier of the “solar ray,” which comprises not merely physiological forces and attributes, but the spiritual and intellectual qualities and powers. The two other channels are the ida and pingala; exoteric Hindu works vary in regard to the positions of these, some place the pingala on the left and the ida on the right, and others the reverse. The sushumna connects the heart with the brahmarandhra and plays an important part in yoga practices.

svārtha. (T. rang don; C. zili; J. jiri; K. chari 自利). In Sanskrit, "self-benefit," "benefitting oneself." The term is used in several contexts. First, it may refer to the goal of worldly actions that selfishly seek happiness but, because they are motivated by the afflictions (KLEsA), in fact result in suffering. Second, the term may be used to describe the goal of the sRĀVAKA and PRATYEKABUDDHA, who seek their own welfare by becoming an ARHAT, in contrast to the BODHISATTVA who seeks the welfare of others (PARĀRTHA), willingly relinquishing motivations and deeds that would lead to his own personal benefit. In the case of the bodhisattva, it is said that by following the bodhisattva path to buddhahood, the bodhisattva fulfills both his own welfare (because he achieves the omniscience of a buddha) as well as the welfare of others (because he teaches the dharma so that others may also become buddhas).

swarga &

termination ::: n. --> The act of terminating, or of limiting or setting bounds; the act of ending or concluding; as, a voluntary termination of hostilities.
That which ends or bounds; limit in space or extent; bound; end; as, the termination of a line.
End in time or existence; as, the termination of the year, or of life; the termination of happiness.
End; conclusion; result.


The ethics of Platonism is intellectualistic. While he questions (Protagoras, 323 ff.) the sophistic teaching that "virtue is knowledge", and stresses the view that the wise man must do what is right, as well as know the right, still the cumulative impetus of his many dialogues on the various virtues and the good life, tends toward the conclusion that the learned, rationally developed soul is the good soul. From this point of view, wisdom is the greatest virtue, (Repub. IV). Fortitude and temperance are necessary virtues of the lower parts of the soul and justice in the individual, as in the state, is the harmonious co-operation of all parts, under the control of reason. Of pleasures, the best are those of the intellect (Philebus); man's greatest happiness is to be found in the contemplation of the highest Ideas (Repub., 583 ff.).

The general superiority of theology in this system over the admittedly distinct discipline of philosophy, makes it impossible for unaided reason to solve certain problems which Thomism claims are quite within the province of the latter, e.g., the omnipotence of God, the immortality of the soul. Indeed the Scotist position on this latter question has been thought by some critics to come quite close to the double standard of truth of Averroes, (q.v.) namely, that which is true in theology may be false in philosophy. The univocal assertion of being in God and creatures; the doctrine of universal prime matter (q.v.) in all created substances, even angels, though characteristically there are three kinds of prime matter); the plurality of forms in substances (e.g., two in man) giving successive generic and specific determinations of the substance; all indicate the opposition of Scotistic metaphysics to that of Thomism despite the large body of ideas the two systems have in common. The denial of real distinction between the soul and its faculties; the superiority of will over intellect, the attainment of perfect happiness through a will act of love; the denial of the absolute unchangeableness of the natural law in view of its dependence on the will of God, acts being good because God commanded them; indicate the further rejection of St. Thomas who holds the opposite on each of these questions. However the opposition is not merely for itself but that of a voluntarist against an intellectualist. This has caused many students to point out the affinity of Duns Scotus with Immanuel Kant. (q.v.) But unlike the great German philosopher who relies entirely upon the supremacy of moral consciousness, Duns Scotus makes a constant appeal to revelation and its order of truth as above all philosophy. In his own age, which followed immediately upon the great constructive synthesis of Saints Albert, Bonaventure, and Thomas, this lesser light was less a philosopher because he and his School were incapable of powerful synthesis and so gave themselves to analysis and controversy. The principal Scotists were Francis of Mayron (d. 1327) and Antonio Andrea (d. 1320); and later John of Basoles, John Dumbleton, Walter Burleigh, Alexander of Alexandria, Lychetus of Brescia and Nicholas de Orbellis. The complete works with a life of Duns Scotus were published in 1639 by Luke Wadding (Lyons) and reprinted by Vives in 1891. (Paris) -- C.A.H.

The Golden Age was under the rule of Kronos (Saturnus) who, according to Plato, not believing that men could rule themselves, caused them to be ruled by gods. It was a time of innocence and happiness: truth and justice prevailed, the earth brought forth without toil all that was necessary for mankind, perpetual spring reigned, and the heroes passed away peacefully into spiritual existence. Equivalent to the Hindu satya yuga.

The gunas affect every part of our natural being. They have indeed their strongest relative hold in the three different members of it, mind, life and body. Tamas, the principle of inertia, is strongest in material nature and in our physical being. The action of this principle is of two kinds, inertia of force and inertia of knowledge. Whatever is predominantly governed by Tamas, tends in its force to a sluggish inaction and immobility or else to a mechanical action which it does not possess, but is possessed by obscure forces which drive it in a mechanical round of energy; equally in its consciousness it turns to an inconscience or enveloped subconscience or to a reluctant, sluggish or in some way mechanical conscious action which does not possess the idea of its own energy, but is guided by an idea which seems external to it or at least concealed from its active awareness. Thus the principle of our body is in its nature inert, subconscient, incapable of anything but a mechanical and habitual self-guidance and action: though it has like everything else a principle of kinesis and a principle of equilibrium of its state and action, an inherent principle of response and a secret consciousness, the greatest portion of its rajasic motions are contributed by the lifepower and all the overt consciousness by the mental being. The principle of rajas has its strongest hold on the vital nature. It is the Life within us that is the strongest kinetic motor power, but the life-power in earthly beings is possessed by the force of desire, th
   refore rajas turns always to action and desire; desire is the strongest human and animal initiator of most kinesis and action, predominant to such an extent that many consider it the father of all action and even the originator of our being. Moreover, rajas finding itself in a world of matter which starts from the principle of inconscience and a mechanical driven inertia, has to work against an immense contrary force; th
   refore its whole action takes on the nature of an effort, a struggle, a besieged and an impeded conflict for possession which is distressed in its every step by a limiting incapacity, disappointment and suffering: even its gains are precarious and limited and marred by the reaction of the effort and an aftertaste of insufficiency and transience. The principle of sattwa has its strongest hold in the mind; not so much in the lower parts of the mind which are dominated by the rajasic life-power, but mostly in the intelligence and the will of the reason. Intelligence, reason, rational will are moved by the nature of their predominant principle towards a constant effort of assimilation, assimilation by knowledge, assimilation by a power of understanding will, a constant effort towards equilibrium, some stability, rule, harmony of the conflicting elements of natural happening and experience. This satisfaction it gets in various ways and in various degrees of acquisition. The attainment of assimilation, equilibrium and harmony brings with it always a relative but more or less intense and satisfying sense of ease, happiness, mastery, security, which is other than the troubled and vehement pleasures insecurely bestowed by the satisfaction of rajasic desire and passion. Light and happiness are the characteristics of the sattwic guna. The whole nature of the embodied living mental being is determined by these three gunas.
   Ref: CWSA Vol. 23-24, Page: 684-685


The idea of the three essential modes of Nature is a creation of the ancient Indian thinkers and its truth is not at once obvious, because it was the result of long psychological experiment and profound internal experience. Th
   refore without a long inner experience, without intimate self-observation and intuitive perception of the Nature-forces it is difficult to grasp accurately or firmly utilise. Still certain broad indications may help the seeker on the Way of Works to understand, analyse and control by his assent or
   refusal the combinations of his own nature. These modes are termed in the Indian books qualities, gunas, and are given the names sattva, rajas, tamas. Sattwa is the force of equilibrium and translates in quality as good and harmony and happiness and light; rajas is the force of kinesis and translates in quality as struggle and effort, passion and action; tamas is the force of inconscience and inertia and translates in quality as obscurity and incapacity and inaction. Ordinarily used for psychological self-analysis, these distinctions are valid also in physical Nature. Each thing and every existence in the lower Prakriti contains them and its process and dynamic form are the result of the interaction of these qualitative powers.
   Ref: CWSA Vol. 23-24, Page: 232-233


The influence of Pietism and of Rousseau's gospel of Nature are apparent in the essentially Christian and democratic direction in which Kant develops this rigorous ethics. The reality of God and the immortality of souls -- concerning which no theoretical demonstration was possible -- emerge now as postulates of practical reason; God, to assure the moral governance of a world in which virtue is crowned with happiness, the "summum bonum"; immortality, so that the pursuit of moral perfection may continue beyond the empirical life of man. These postulates, together with moral freedom and popular rights, provide the basis for Kant's assertion of the primacy of practical reason.

the “innocence, happiness, and preservation of the

The necessity involved in an obligation may be of various kinds -- sheer physical compulsion, social pressure, prudential necessity, etc. Thus not all obligation is moral, e.g. when one says, "The force of the wind obliged me to take cover". The question is what sort of necessity is involved in moral obligation? Is moral obligation hypothetical or is it categorical? Hypothetical obligation is expressed in such sentences as "If you want so and so, e.g. happiness, then you must or should do such and such." Here the necessity or obligatoriness is conditional, depending on whether or not one desires the end to which the action enjoined is conducive. Categorical obligation is expressed by simple sentences of the form, "You ought to do such and such". Here the necessity of doing such and such is unconditional.

The story of Cupid and Psyche — where Psyche represents the human soul as such, apart from special connection with buddhi or kama — depicts the search for happiness, or the course of human love. Psyche is of mortal birth, but so beautiful that Venus herself becomes jealous and sends Cupid to inspire Psyche with love for an unworthy object. But Cupid himself becomes enamored of Psyche. The love between Cupid and Psyche cannot be realized in the atmosphere of earthly passion and delusion, and is fulfilled only when Psyche, reconciled with Venus, is taken to the Olympian heights. The emblem of Psyche was the butterfly, which in winged joy comes forth into the sunlight from its prison of caterpillar and chrysalis.

Though Socrates, Plato and Aristotle had propounded doctrines of virtues, they were concerned essentially with Good rather than with rightness of action as such. The Stoics were the first to develop and popularize the notion that man has a duty to live virtuously, reasonably and fittingly, regardless of considerations of human happiness. Certain elements in Rabbinical legalism and the Christian Gospel strained in the same direction, notably the concept of the supreme and absolute law of God. But it was Kant who pressed the logic of duty to its final conclusion. The supreme law of duty, the categorical imperative (q.v.), is revealed intuitively by the pure rational will and strives to determine the moral agent to obey only that law which can be willed universally without contradiction, regardless of consequences.

titiksha. ::: fortitude; patient forbearance of suffering; patient endurance of all sorrow or pain which is conducive to happiness; endurance of opposites; tolerance

"To regard the fundamental as the refined essence and to regard things as its coarse embodiment; to regard accumulation as deficiency; to dwell quietly and alone with the spiritual and the intelligent; these were some aspects of the system of Tao of the ancients . . . They built their system upon the principle the eternal Non-Being and centered it upon the idea of Ultimate Unity. Their outward expression was weakness and humility. Pure emptiness without injury to objective things was for them true substance. Kuan Yin said, "Establish nothing in regard to oneself. Let things be what they are; move like water; be tranquil like a mirror; respond like an echo. Pass quickly like the non-existent; be quiet like purity . . .' Lao Tan (Lao Tzu) said, 'Know manhood (active force), and preserve womanhood (passive force); become the ravine of the world. Know whiteness (glory); endure blackness (disgrace); become a model of the world.' Men all seek the first; he alone took the last . . . Men all seek for happiness; he alone sought contentment in adaptation . . . He regarded the deep as the fundamental, moderation as the rule . . .

trivisa. (P. tivisa; T. dug gsum; C. sandu; J. sandoku; K. samdok 三毒). In Sanskrit, "three poisons"; the three primary afflictions (MuLAKLEsA) of sensuality, desire, or greed (RĀGA or LOBHA), hatred or aversion (DVEsA), and delusion or ignorance (MOHA), regarded as poisons because of the harm they cause to those who ingest them or the way they poison the mind. This same list of three is also known as the three "unwholesome faculties" (AKUsALAMuLA), which will fructify as unhappiness in the future and provide the foundation for unfavorable rebirths (APĀYA). In the "wheel of existence" (BHAVACAKRA) that the Buddha is said to have instructed to be painted at the entrances of monasteries, showing the six realms of rebirth (sAdGATI) as well as the twelve links of dependent origination (PRATĪTYASAMUTPĀDA), the three poisons are often depicted at the center of painting, suggesting their role as root causes of cycle of rebirth, with greed represented by a rooster, hatred by a snake, and delusion by a pig in a circle, each biting the tail of the other.

True love seeks for union and self-giving and that is the love one must bring to the Divine. Vital (so-called) love brings only suffering and disappointment ; it does not bring happiness ; it never gets satisfied and, even if it is granted something that it asks for, it is never satisfied with it.

tushti&

udayabbayānupassanāNāna. In Pāli, "knowledge arising from the contemplation of arising and passing away"; the first of nine knowledges (P. Nāna) cultivated as part of the "purity of knowledge and vision of progress along the path" (P. PAtIPADĀNĀnADASSANAVISUDDHI), according to the account in the VISUDDHIMAGGA. This latter category, in turn, constitutes the sixth and penultimate purity (P. visuddhi; S. VIsUDDHI) to be developed along the path to liberation. Knowledge arising from the contemplation of arising and passing away refers to the clear comprehension of the arising, presence, and dissolution of material and mental phenomena (NĀMARuPA). Through contemplating this process, the three universal marks of existence (P. tilakkhana; S. TRILAKsAnA) become apparent, viz., (1) impermanence (ANITYA), (2) suffering (DUḤKHA), and (3) no-self (ANĀTMAN). Full comprehension of the three universal marks of existence is not possible so long as the mind is disturbed by attachment to any of the ten "defilements of insight" (P. vipassanupakkilesa), which arise as concomitants of insight meditation (P. vipassanābhāvanā); these are (1) a vision of radiant light (obhāsa), (2) knowledge (Nāna), (3) rapture (pīti), (4) tranquillity (passaddhi), (5) happiness (sukha), (6) determination (adhimokkha), (7) energy (paggaha), (8) heightened awareness (upatthāna), (9) equanimity (upekkhā), and (10) delight (nikanti). The ten defilements are overcome by understanding them for what they are, as mere by-products of meditation. This understanding is developed through perfecting the "purity of knowledge and vision of what is and is not the path" (P. MAGGĀMAGGANĀnADASSANAVISUDDHI), which is the fifth of seven "purities" (visuddhi) to be developed along the path to liberation.

unalloyed ::: a. --> Not alloyed; not reduced by foreign admixture; unmixed; unqualified; pure; as, unalloyed metals; unalloyed happiness.

unhappiness :::

unparadise ::: v. t. --> To deprive of happiness like that of paradise; to render unhappy.

Utilitarianism: (a) Traditionally understood as the view that the right act is the act which, of all those open to the agent, will actually or probably produce the greatest amount of pleasure or happiness in the world at large (this is the so called Principle of Utility). This view has been opposed to intuitionism in the traditional sense in a long and well-known controversy. It received its classical form in Bentham and the two Mills. Earlier it took a theological form in Gay and Paley, later an evolutionistic form in Spencer, and an intuitionistic form (in the wider sense) in Sidgwick.

utilitarianism ::: n. --> The doctrine that the greatest happiness of the greatest number should be the end and aim of all social and political institutions.
The doctrine that virtue is founded in utility, or that virtue is defined and enforced by its tendency to promote the highest happiness of the universe.
The doctrine that utility is the sole standard of morality, so that the rectitude of an action is determined by its


utilitarianism: states that what is ethically acceptable is that which produces the greatest pleasure and happiness (in comparison to pain and suffering) for the greatest number of people.

utility ::: n. --> The quality or state of being useful; usefulness; production of good; profitableness to some valuable end; as, the utility of manure upon land; the utility of the sciences; the utility of medicines.
Adaptation to satisfy the desires or wants; intrinsic value. See Note under Value, 2.
Happiness; the greatest good, or happiness, of the greatest number, -- the foundation of utilitarianism.


utmost ::: a. --> Situated at the farthest point or extremity; farthest out; most distant; extreme; as, the utmost limits of the land; the utmost extent of human knowledge.
Being in the greatest or highest degree, quantity, number, or the like; greatest; as, the utmost assiduity; the utmost harmony; the utmost misery or happiness. ::: n.


utopian ::: a. --> Of or pertaining to Utopia; resembling Utopia; hence, ideal; chimerical; fanciful; founded upon, or involving, imaginary perfections; as, Utopian projects; Utopian happiness. ::: n. --> An inhabitant of Utopia; hence, one who believes in the perfectibility of human society; a visionary; an idealist; an optimist.

Vedas, the drink and the plant refer to the same entity, and is perceived as a giver of immortality, a healthy and long life, offspring, happiness, courage, strength, victory over enemies, wisdom, understanding and creativity

VeraNjakasutta. In Pāli, the "Discourse to the VeraNjakas," the forty-second sutta in the Pāli MAJJHIMANIKĀYA (there is an untitled SARVĀSTIVĀDA recension included in the Chinese translation of the SAMYUKTĀGAMA); preached by the Buddha to a group of brāhmana householders from VeraNja while he dwelt in the JETAVANA grove in the town of Sāvatthi (S. sRĀVASTĪ). The Buddha describes for them the ten demeritorious actions that lead to unhappiness and unfortunate rebirths and the ten virtuous actions that lead to happiness and fortunate rebirths. The ten unvirtuous actions are analyzed into three kinds of bodily misdeed: (1) killing and violence, (2) stealing, and (3) sexual misconduct; four kinds of verbal misdeed: (4) falsehood, (5) malicious gossip, (6) harsh speech, and (7) meaningless prattle; and three kinds of mental misdeed: (8) covetousness, (9) ill will, and (10) wrong views. The ten meritorious actions are explained as abstaining from the ten demeritorious actions. The Buddha then describes the fortunate rebirths among humans and the divinities that may be expected by those who live righteously and perform meritorious actions. The sutta is parallel in content to the SĀLEYYAKASUTTA, the forty-first sutta in the Majjhimanikāya.

Watts, Alan. (1915-1973). A widely read British Buddhist writer. Born in Kent, Watts was inspired to study Buddhism after reading such works as W. E. Holmes' The Creed of the Buddha. At the age of fifteen, he declared himself a Buddhist and wrote to the Buddhist Lodge of the Theosophical Society in London, becoming a student and protégé of the head of the Lodge (later the Buddhist Society), CHRISTMAS HUMPHREYS. At the age of nineteen, Watts wrote his first book, The Spirit of Zen, largely a summary of the writings of DAISETZ TEITARO SUZUKI. Shortly thereafter, he assumed the editorship of the journal Buddhism in England (later to become The Middle Way). In 1938, he married the American Eleanor Everett, the daughter of Ruth Fuller Everett (later, RUTH FULLER SASAKI). They immigrated to the United States during World War II (Watts, a pacifist, did not serve) and lived in New York, where Watts studied briefly with Shigetsu Sasaki, a Japanese artist and Zen practitioner known as Sokei-an. Watts gave seminars in New York and published a book entitled The Meaning of Happiness. Shortly after his wife had a vision of Christ, Watts decided to become a priest and entered Seabury-Western Theological Seminary near Chicago. He became an Episcopal priest and served for five years as chaplain at Northwestern University, ultimately resigning from the priesthood shortly after his wife had their marriage annulled. He later worked for six years at the newly founded American Academy of Asian Studies in San Francisco. He published The Way of Zen in 1957, followed by Nature, Man, and Woman in 1958, and Psychotherapy East and West in 1961. He supported himself as a popular author and speaker and played a leading role in popularizing Buddhism and Zen until his death in 1973.

wel-begone ::: a. --> Surrounded with happiness or prosperity.

weleful ::: a. --> Producing prosperity or happiness; blessed.

wele ::: n. --> Prosperity; happiness; well-being; weal.

welfare ::: n. --> Well-doing or well-being in any respect; the enjoyment of health and the common blessings of life; exemption from any evil or calamity; prosperity; happiness.

well-being ::: n. --> The state or condition of being well; welfare; happiness; prosperity; as, virtue is essential to the well-being of men or of society.

well-wish ::: n. --> A wish of happiness.

“When one does sadhana, the inner consciousness begins to open and one is able to go inside and have all kinds of experiences there. As the sadhana progresses, one begins to live more and more in this inner being and the outer becomes more and more superficial. At first the inner consciousness seems to be the dream and the outer the waking reality. Afterwards the inner consciousness becomes the reality and the outer is felt by many as a dream or delusion, or else as something superficial and external. The inner consciousness begins to be a place of deep peace, light, happiness, love, closeness to the Divine or the presence of the Divine, the Mother.” Letters on Yoga

Wuliangshou jing youpotishe yuansheng ji. (J. Muryojukyo upadaisha ganshoge; K. Muryangsugyong ubajesa wonsaeng ke 無量壽經優婆提舎願生偈). In Chinese, "Verses on the Wish for Rebirth and the Exposition of the Limitless Life Scripture"; also known as the Wuliangshou jing lun ("Commentary on the Limitless Life Scripture"), Jingtu lun ("Treatise on the Pure Land"), Wangsheng lun ("Treatise on Rebirth"), and Yuansheng ji ("Verses on the Wish for Rebirth"). The Wuliangshou jing youpotishe yuansheng ji is attributed to VASUBANDHU and was translated into Chinese by BODHIRUCI at the monastery of YONGNINGSI in 529. The text is largely a commentary on the larger SUKHĀVATĪVYuHASuTRA and is comprised of a twenty-four-line verse and prose commentary. The verse section begins with an exhortation to be reborn in the country of peace and happiness (ANLEGUO) or PURE LAND (JINGTU) of the buddha AMITĀBHA, which it subsequently describes in detail, and ends with the dedication of merit (PARInĀMANĀ). The prose commentary explains the ritual means of rebirth in terms of "five gates of recollection" (wu nianmen). These five gates are veneration (libai), praise (cantan), vow (zuoyuan), discernment (guancha), and dedication (huixiang). The text came to be held in high regard in China and Japan after the eminent Chinese monk TANLUAN composed an influential commentary on the text. Along with the shorter and longer Sukhāvatīvyuhasutras and the GUAN WULIANGSHOU JING, the Japanese monk HoNEN recognized the Wuliangshou jing youpotishe yuansheng ji as a central scripture of the school now known as the JoDOSHu. See also JINGTU LUN.

Yama. (T. Gshin rje; C. Yanmo wang; J. Enma o; K. Yomma wang 閻魔王). In the Buddhist pantheon, the lord of death and the king of hell. Among the six rebirth destinies (sAdGATI), Yama is considered a divinity (DEVA), even though his abode is variously placed in heaven (SVARGA), in the realm of the ghosts (PRETA), and in the hells (see NĀRAKA). Birth, old age, sickness, and punishment are said to be his messengers, sent among humans to remind them to avoid evil deeds and to live virtuously. Since KARMAN functions as a natural law, with suffering resulting from unvirtuous actions and happiness from virtuous actions, the process of moral cause and effect should proceed without the need for a judge to mete out rewards and punishments. However, in Indian sources, Yama is sometimes described as the judge of the dead, who interrogates them about their deeds and assigns the wicked to the appropriate hell. This role of Yama was expanded in China, where he oversaw a quintessentially Chinese infernal bureaucracy: Yama is said to have organized the complex array of indigenous "subterranean prisons" (C. diyu) into a streamlined system of ten infernal courts, each presided over by a different king who would judge the incoming denizens. These judges were known collectively as the ten kings of hell (C. SHIWANG) and are the subject of the eponymous Shiwang jing, a Chinese indigenous scripture (see APOCRYPHA). See also KsITIGARBHA.

yogi&

Yu sim allak to. (C. Youxin anledao; J. Yushin anrakudo 遊心安樂道). In Korean, "Wandering the Path to Mental Peace and Bliss"; traditionally attributed to the Korean monk WoNHYO, its authorship remains a matter of debate. No early references to this text are found in Korean canonical catalogues, and the earliest extant version was found in the library of the Raigoin in Kyoto, Japan. The prevailing scholarly view is that the text was composed in tenth-century Japan, perhaps by an adherent of the TENDAISHu, with the first half of the work taken virtually verbatim from Wonhyo's Muryangsugyong chongyo ("Doctrinal Essentials of the SUKHĀVATĪVYuHASuTRA"). The Yu sim allak to was influential in Japan, especially during the Kamakura period, when it was quoted in such texts as the Komyo shingon dosha kanjinki by MYoE KoBEN, An'yoshu by Minamoto Takakuni (1004-1077), Ketsujo ojoshu by Chinkai (1087-1165), and the SENCHAKU HONGAN NENBUTSUSHu by HoNEN. The Yu sim allak to consists of seven sections: (1) the central tenet (i.e., the benefits of rebirth), (2) the whereabouts of the land of peace and happiness (ANLEGUO, viz., SUKHĀVATĪ), (3) clarification of doubts and concerns, (4) the various causes and conditions of rebirth in the PURE LAND, (5) the nine grades (JIUPIN) of rebirth, (6) the ease and difficulty of rebirth in the different buddha-fields (BUDDHAKsETRA), (7) and the rebirth of women, those with dull faculties, and sinners. The last section also contains a MANTRA from the Amoghapāsakalparājāsutra and an empowerment (ADHIstHĀNA) ritual.



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   24 Sri Aurobindo
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   4 Tolstoi
   4 Friedrich Nietzsche
   4 Bertrand Russell
   4 Sri Ramakrishna
   4 Abu Hamid al-Ghazali
   3 Thich Nhat Hanh
   3 Porphyry
   3 Dhammapada
   3 Dalai Lama
   2 William Butler Yeats
   2 Tom Butler-Bowdon
   2 Thomas Keating
   2 Swami Akhandananda
   2 Seneca
   2 Phoenix Desmond
   2 Og Mandino
   2 Jatakamala
   2 Jan Zwicky
   2 Hermes
   2 Ernest Hemingway
   2 C S Lewis
   2 Sri Nisargadatta Maharaj
   2 Saint Augustine of Hippo
   1 Zoroaster
   1 Wikipedia
   1 Wayne Gretzky
   1 Vivenkananda
   1 Vivekananda
   1 U.G. Krishnamurti
   1 Udanavarga
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   1 The Prophet Muhammad in Qushayri: al-Risalat al-Qushayriyy
   1 The Mother
   1 The Buddha
   1 Tenzin Wangyal Rinpoche
   1 SWAMI VIRESWARANANDA
   1 Swami Sivananda Saraswati
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   1 Swami Adbhutananda
   1 Sri Aurobindo
   1 Sri Anandamayi Ma
   1 SRI ANANDAMAYI MA
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   1 Saul Williams
   1 Sallust
   1 Saint Leo the Great
   1 Saint John Vianney
   1 Saint Hilarion of Czenstochau
   1 Saint Gianna Molla
   1 Saint Francis of Assisi
   1 Saint Basil
   1 Saint Ambrose
   1 Rupert Spira
   1 Robert Holden
   1 Robert Heinlein
   1 Robert Heinlei @aax9
   1 Red Skelton
   1 Ramakrishna
   1 Rabbi Samson Raphael Hirsch?
   1 Princess Mandarava
   1 Patanjali
   1 Osho
   1 - Oracle of Sumiyoshi
   1 Nietzsche
   1 Naval Ravikant
   1 Nathaniel Hawthorne
   1 MOTHER MIRA
   1 Michel de Montaigne
   1 Masanobu Fukuoka
   1 Marshall Glickman
   1 Marcos Aurelius
   1 Mandy Hale
   1 Mahavantara
   1 Mahabharata
   1 Leo the Great
   1 Laws of Manu
   1 Lama Zopa Rinpoche
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   1 Karen Blixen
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   1 Jonathan Safran Foer
   1 John Powell
   1 John Lennon
   1 John Harrigan
   1 John Aske
   1 Joanne Carriatore
   1 Jim Rohn
   1 Jean Cocteau
   1 it is not as though I had invented it with my mind
   1 Isaac Asimov
   1 Idil Ahmed
   1 Ian Tucker
   1 Hafiz
   1 Gyothai
   1 Gurdjieff
   1 Gabriel Garcí­a Márquez
   1 Frederick Lenz
   1 Foshu-hing-tsan-king
   1 first of all for those upon whose smiles and well-being our own happiness is wholly dependent
   1 Firdausi; "Shah-Namah."
   1 Essential Integral
   1 Ernest Holmes
   1 Eric Hoffer
   1 Dzongsar Jamyang Khyentse
   1 Dilgo Khyentse Rinpoche
   1 Diane Lane
   1 Dhammapada. 35
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   1 Buddhist Text
   1 Bhagavad Gita II. 666-68
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   1 Ashley Montagu
   1 Anthony Robbins
   1 Anthony de Mello
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   1 Angolua Siloaius
   1 Alfred Korzybski
   1 Albert Pike
   1 Albert Einstein
   1 Albert Camus
   1 Swami Vivekananda
   1 Saint Teresa of Avila
   1 Kobayashi Issa
   1 Jorge Luis Borges
   1 Jetsun Milarepa
   1 Epictetus
   1 Confucius
   1 Chuang Tzu
   1 Aristotle
   1 A C Bhaktivedanta Swami Prabhupada
   1 ?

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   25 Aristotle
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   14 Victor Hugo
   13 Paulo Coelho
   13 Leo Tolstoy
   12 Thich Nhat Hanh
   12 Sri Ramana Maharshi
   12 Robert Holden
   12 Mason Cooley
   12 Anonymous
   11 Mehmet Murat ildan
   10 Nhat Hanh
   10 Fran ois Lelord
   10 Dalai Lama
   9 Timothy Ferriss
   8 Stendhal
   8 George Sand
   8 Dennis Prager
   8 Albert Camus
   7 Frederick Lenz

1:The possession of wisdom leadeth to true happiness. ~ Porphyry,
2:No medicine cures what happiness cannot. ~ Gabriel Garcí­a Márquez,
3:Happiness is a mediorce sin for a middle class existence. ~ Saul Williams,
4:Our essential nature is happiness. ~ Sri Ramana Maharshi
5:Let it be that our happiness depends only on ourselves. ~ Michel de Montaigne,
6:Happiness in intelligent people is the rarest thing I know. ~ Ernest Hemingway,
7:One loses joy and happiness in the attempt to possess them." ~ Masanobu Fukuoka,
8:The search for happiness is one of the chief sources of unhappiness." ~ Eric Hoffer,
9:Detachment is necessary for peace, and peace is necessary for happiness." ~ Naval Ravikant,
10:Self-mastery is the greatest conquest, it is the basis of all enduring happiness. ~ MOTHER MIRA,
11:It is the mind that veils our happiness. ~ Sri Ramana Maharshi,
12:Happiness in intelligent people is the rarest thing I know.
   ~ Ernest Hemingway, The Garden of Eden,
13:That which is called happiness alone exists. ~ Sri Ramana Maharshi,
14:True happiness consists not in the multitude of friends - but in the worth and choice." ~ Ben Jonson,
15:Happiness is a perfume you cannot pour on others without getting a few drops on yourself." ~ Og Mandino,
16:Happiness is the settling of the soul into its most appropriate spot. ~ Aristotle,
17:Happiness and distress are only modes of the mind. ~ Sri Ramana Maharshi,
18:Happiness is the absence of the striving for happiness. ~ Chuang Tzu, 370BC-287BC,
19:You cannot protect yourself from sadness without protecting yourself from happiness. ~ Jonathan Safran Foer,
20:The happiness of the drop is to die in the river. ~ Abu Hamid al-Ghazali,
21:Maintain equanimity whether in happiness or suffering. ~ Sri Ramana Maharshi,
22:Happiness is not something you postpone for the future; it is something you design for the present." ~ Jim Rohn,
23:There is no happiness apart from rectitude. ~ Buddhist Text, the Eternal Wisdom
24:Happiness is the seed. Happiness shared is the flower." ~ John Harrigan, English author. Wrote "Belly and Guts.",
25:Love is that condition in which the happiness of another person is essential to your own." ~ Robert Heinlei @aax9
26:Everybody will go after only what gives happiness to him. ~ Sri Ramana Maharshi,
27:There is no happiness so great as peace of mind. ~ Dhammapada, the Eternal Wisdom
28:The possession of wisdom leadeth to true happiness. ~ Porphyry, the Eternal Wisdom
29:All I can guarantee you is that as long as you are searching for happiness, you will remain unhappy." ~ U.G. Krishnamurti,
30:To put an end to care for one's self is a great happiness. ~ Udanavarga, the Eternal Wisdom
31:Maybe happiness is this: not feeling like you should be elsewhere, doing something else, being someone else.
   ~ Isaac Asimov,
32:My children, the three acts of faith, hope, and charity contain all the happiness of man upon the earth. ~ Saint John Vianney,
33:When I think of the happiness that is in store for me, every sorrow, every pain becomes dear to me. ~ Saint Francis of Assisi,
34:Existence is the same as happiness and happiness is the same as being. ~ Sri Ramana Maharshi,
35:Inner happiness can only come by right living. ~ Sri Aurobindo, Essays on the Gita, Deva and Asura,
36:All happiness or unhappiness solely depends upon the quality of the object to which we are attached by love.
   ~ Baruch Spinoza,
37:The moments of happiness we enjoy take us by surprise. It is not that we seize them - but that they seize us." ~ Ashley Montagu,
38:Thinking that happiness comes from some object or other, you go after it. ~ Sri Ramana Maharshi,
39:You great star, what would your happiness be had you not those for whom you shine?
   ~ Friedrich Nietzsche, Thus Spoke Zarathustra,
40:Pressed her body to his body, Laughed; and plunging down Forgot in cruel happiness That even lovers drown." ~ William Butler Yeats,
41:All beings aspire to happiness, therefore envelop all in thy love. ~ Mahavantara, the Eternal Wisdom
42:One must realize the Self in order to open the store of unalloyed happiness. ~ Sri Ramana Maharshi,
43:Any rational creature naturally desires its happiness ~ Saint Thomas Aquinas, (In 4 Sent. 49.1.3).,
44:Happiness stems from your relationship with Allah ~ Shaykh Muhammad al-Yaqoubi, @Sufi_Path
45:It is unhappiness that teaches us more than happiness; it is misery that cleanses our hearts more than enjoyment. ~ Swami Saradananda,
46:Procrastination is one of the most common and deadliest of diseases, and its toll on success and happiness is heavy." ~ Wayne Gretzky,
47:Happiness is letting go of what you think your life is supposed to look like, and celebrating it for everything that it is." ~ Mandy Hale,
48:Drunkenness is temporary suicide: the happiness that it brings is merely negative, a momentary cessation of unhappiness. ~ Bertrand Russell,
49:Happiness is the very nature of the Self; happiness and the Self are not different. ~ Sri Ramana Maharshi,
50:Happiness is neither virtue nor pleasure nor this thing nor that but simply growth. We are happy when we are growing. ~ William Butler Yeats,
51:Man's perfect Happiness consists in the vision of the Divine Essence ~ Saint Thomas Aquinas, (ST 1-2.5.5).,
52:To realize happiness, the enquiry, 'Who am I?' in quest of the Self is the best means. ~ Sri Ramana Maharshi,
53:The secret of happiness is to live moment by moment and to thank God for what He is sending us every day in His goodness." ~ Saint Gianna Molla,
54:Happiness and misery are only in the senses, they cannot touch our real Self. ~ Swami Vivekananda, (C.W. VIII. 10),
55:If you want happiness for a year, inherit a fortune. If you want happiness for a lifetime, help someone else." ~ Confucius,
56:I have no power of miracle other than the attainment of quiet happiness, I have no tact except the exercise of gentleness." ~ - Oracle of Sumiyoshi,
57:There may be happiness or misery. Be equally indifferent to both and abide in the faith of God. ~ Sri Ramana Maharshi,
58:Train your mind to see the good in everything. Positivity is a choice. The happiness of your life depends on the quality of your thoughts." ~ Idil Ahmed,
59:The just holds his own suffering for a gain when it can increase the happiness of others. ~ Jatakamala, the Eternal Wisdom
60:Love, joy and happiness come from the psychic. The Self gives peace or a universal Ananda. ~ Sri Aurobindo, Letters On Yoga - I,
61:There can be no true freedom and happiness so long as men have not understood their oneness. ~ Channing, the Eternal Wisdom
62:This ultimate end of man is called that human good: happiness ~ Saint Thomas Aquinas, (Commentary on Ethics 1, lect. 9).,
63:happiness
before dawn
is a bonfire
~ Kobayashi Issa, @BashoSociety
64:Letting go takes a lot of courage sometimes. But once you let go, happiness comes very quickly. You won't have to go around search for it." ~ Thich Nhat Hanh,
65:Thousands of candles can be lit from a single candle, and the life of the candle will not be shortened. Happiness never decreases by being shared. ~ The Buddha,
66:You will understand all happiness comes only from the Self, and then you will always abide in the Self. ~ Sri Ramana Maharshi,
67:The world is but a dream that passes and neither happiness nor sorrow are enduring. ~ Firdausi; "Shah-Namah.", the Eternal Wisdom
68:Happiness is a butterfly, which when pursued, is always just beyond your grasp, but which, if you will sit down quietly, may alight upon you." ~ Nathaniel Hawthorne,
69:Happiness is conceived by love. To love is to be absorbed in the Truth of the unity of creation." ~ Phoenix Desmond, author of "Make Love to the Universe,", (2011).,
70:Those who prefer their principles over their happiness, they refuse to be happy outside the conditions they seem to have attached to their happiness. ~ Albert Camus,
71:See from whence all happiness, including the happiness you regard as coming from sense objects, really comes. ~ Sri Ramana Maharshi,
72:Happiness is your nature. It is not wrong to desire it. What is wrong is seeking it outside when it is inside. ~ Sri Ramana Maharshi,
73:When we feel love and kindness toward others, it not only makes others feel loved and cared for, but it helps us also to develop inner happiness and peace. ~ Dalai Lama,
74:Every - real - happiness - for - man - can - arise - exclusively - only - from - some - unhappiness - also - real - which - he - has - already - experienced. ~ Gurdjieff,
75:I think the secret to happiness is having a Teflon soul. Whatever comes your way you either let it slide or you cook with it." ~ Diane Lane, (b.1965), an American actress,
76:Thoughts of lack manifest as limitation. Thoughts of abundance manifest as success and happiness. Failure and success are but two ends of the same stick." ~ Ernest Holmes,
77:With perfect and unyielding faith, With steadfastness, respect, and courtesy, With modesty and conscientiousness, Work calmly for the happiness of others." ~ Shantideva, ,
78:The birds crying for heart's happiness,
Winged poets of our solitary reign ~ Sri Aurobindo, Savitri, The Return to Earth,
79:Live by this credo: have a little laugh at life and look around you for happiness instead of sadness. Laughter has always brought me out of unhappy situations." ~ Red Skelton,
80:Oh lord, I do not want riches, fame, health, happiness or anything else. Grant that I may have pure Bhakti for thy lotus feet! ~ Sri Ramakrishna,
81:There is no law that wisdom should be something rigidly solemn and without a smile. ~ Sri Aurobindo, Letters on Yoga - IV, Cheerfulness and Happiness,
82:Man cannot possess perfect happiness until all that separates him from others has been abolished in oneness. ~ Angolua Siloaius, the Eternal Wisdom
83:When wilt thou understand that the true happiness is always in thy power and that it is the love for all men. ~ Marcos Aurelius, the Eternal Wisdom
84:Almost everything that I've ever worried about has never happened." ~ Ian Tucker, English author, wrote "Your Simple Path: Find happiness in every step,", (2014), etc. More quotes:,
85:The Divine Consciousness is the only true help, the only true happiness. 12 August 1954
   ~ The Mother, Words Of The Mother II, The Divine Is with You [11],
86:As a little child can have no idea of married happiness, so a worldly person cannot at all comprehend the ecstasy of Divine communion. ~ Sri Ramakrishna,
87:I wish I had never been born," she said. "What are we born for?" "For infinite happiness," said the Spirit. "you can step out into it at any moment..." ~ C S Lewis, The Great Divorce,
88:Dream not that happiness
Can spring from wicked roots. God overrules
And Right denied is mighty. ~ Sri Aurobindo, Collected Plays and Stories, Act II,
89:Men want absolute and permanent happiness. This does not reside in objects, but in the Absolute. It is Peace free from pain and pleasure - it is a neutral state. ~ Sri Ramana Maharshi,
90:God is the embodiment of all happiness and pleasure at once. Those who realize God can find no attraction in the pleasures of the world. ~ Sri Ramakrishna,
91:We must know how to give our life and also our death, our happiness and also our suffering. With my blessings. ~ The Mother, Mantras of the Mother, 28 December,
92:Beauty and happiness are her native right,
And endless Bliss is her eternal home. ~ Sri Aurobindo, Savitri, The Glory and Fall of Life,
93:Suffering is resistance to a presentation of the Truth. Happiness is deliverance from suffering, First accept Now let go." ~ Phoenix Desmond, author of "Make Love to the Universe,", (2011).,
94:And yet, O the happiness of being man and of being able to recognise the way of the Truth and by following it to attain the goal. ~ Gyothai, the Eternal Wisdom
95:Some men only have the happiness to raise themselves to that perception of the Divine which exists only in God and in the human mind. ~ Hermes, the Eternal Wisdom
96:True happiness lies in the finding and maintenance of a natural harmony of spirit, mind and body. ~ Sri Aurobindo, The Renaissance in India, "Is India Civilised?" - I,
97:Letting go gives us freedom, and freedom is the only condition for happiness. If, in our heart, we still cling to anything - anger, anxiety, or possessions - we cannot be free." ~ Thich Nhat Hanh,
98:Happiness can only arise as a 'byproduct' of a life devoted to the services of others." ~ Joanne Carriatore, from "Bearing the Unbearable: Love, Loss, and the Heartbreaking Path of Grief", (2017).,
99:Yet whoever believes in something to which he has not attained believes in what he cannot see [al-ghayb], and that is the key to happiness. ~ Abu Hamid al-Ghazali,
100:Loving oneself for the sake of God as the object of supernatural happiness and the author of grace is an act of charity ~ Saint Thomas Aquinas, (On Evil, a. 4 ad 15).,
101:Hard is the mind to restrain, light, running where it pleases; to subjugate it is a salutary achievement; subjugated it brings happiness. ~ Dhammapada, the Eternal Wisdom
102:Happiness is not the aim of life. The aim of ordinary life is to carry out one's duty, the aim of spiritual life is to realise the Divine.
   ~ The Mother, Words Of The Mother II, 26,
103:The mind is difficult to restrain, light, running whither it pleases; to control it is a helpful thing; controlled, it secures happiness. ~ Dhammapada. 35, the Eternal Wisdom
104:The zeal we devote to fulfilling the precept "Know thyself," leads us to the true happiness whose condition is the knowledge of veritable truths. ~ Porphyry, the Eternal Wisdom
105:Happiness and suffering are the inevitable characteristics of the body. The one thing needful is jnāna and bhakti. God alone is Substance; all else is illusory. ~ Sri Ramakrishna,
106:It is only the Divine's Grace that can give peace, happiness, power, light, knowledge, beatitude and love in their essence and their truth.
   ~ The Mother, Words Of The Mother II, [T5],
107:Let the disciple consecrate himself to love, not in order to seek for his own happiness, but let him take pleasure in love for the love of love. ~ Jatakamala, the Eternal Wisdom
108:Happiness and misery, pleasure and pain are transient and so the Lord asks us in the Gita to go beyond both, and this can be attained only by constantly thinking of the Lord in the heart. ~ SWAMI VIRESWARANANDA,
109:Remain fixed in the sunlight of the true consciousness—for only there is happiness and peace. ~ Sri Aurobindo, Letters on Yoga - IV, Vigilance, Resolution, Will and the Divine Help,
110:The only way for us to have long-term happiness is to live by our highest ideals, to consistently act in acccordance with what we believe our life is truly about. ~ Anthony Robbins, Awaken the Giant Within, p. 345,
111:The secret of happiness is this : let your interest be as wide as possible, and let your reactions to the things and persons that interest you be as far as possible friendly rather than hostile. ~ Bertrand Russell,
112:The happiness of each thing resides in its own proper perfection, and this perfection is nothing else for each individual than union with his own Cause. ~ Sallust, the Eternal Wisdom
113:Happiness only comes when you let go of who you think you are. If you think you're wealthy and powerful and noble and truthful or horrible and demonic, whatever it may be, it's all a waste of time." ~ Frederick Lenz,
114:I strive to attain the happiness which does not pass away nor perish and which has not its source in riches or beauty nor depends upon them. ~ Foshu-hing-tsan-king, the Eternal Wisdom
115:Maintain a state of simplicity. If you encounter happiness, success, prosperity, or other favorable conditions, consider them as dreams or illusions, and do not get attached to any of them. ~ Dilgo Khyentse Rinpoche,
116:Since we desire the true happiness that is brought about by a calm mind, and such peace of mind arises only from having a compassionate attitude, we need to make a concerted effort to develop compassion." ~ Dalai Lama,
117:The Divine's Presence gives us peace in strength, serenity in action and an unchanging happiness in the midst of all circumstances.
   ~ The Mother, Words Of The Mother II, The Divine Is with You,
118:Whosoever comes to birth in God, is delivered from the physical sensations, recognises the different elements which compose it and enjoys a perfect happiness. ~ Hermes, the Eternal Wisdom
119:When one is in the right consciousness, then there is the right movement, the right happiness, everything in harmony with the Truth. ~ Sri Aurobindo, Letters on Yoga - III, The Inward Movement,
120:It is essential to happiness that our way of living should spring from our own deep impulses and not from the accidental tastes and desires of those who happen to be our neighbors, or even our relations. ~ Bertrand Russell,
121:Thus the sage, always equal, awaits the comm and of destiny, while the vulgar throw themselves into a thousand dangers in a search for happiness at any price. ~ Confucius, the Eternal Wisdom
122:Dearly beloved, today our Saviour is born; let us rejoice. Sadness should have no place on the birthday of life. The fear of death has been swallowed up; life brings us joy with the promise of eternal happiness. ~ Leo the Great,
123:To do at each moment the best we can and leave the result to the Divine's decision, is the surest way to peace, happiness, strength, progress and final perfection.
   ~ The Mother, Words Of The Mother II,
124:By the practice of benevolence, tenderness, good will and indifference to the objects of happiness and sorrow, virtue and vice the mind arrives at its purification. ~ Patanjali, the Eternal Wisdom
125:he sovereign good has its abode in the soul; when that is upright, attentive to its duties, shut in upon itself, it has nothing to desire, it enjoys a perfect happiness. ~ Seneca, the Eternal Wisdom
126:What Do Sad people have in Common? It seems They have all built a shrine ... To the past And often go there And do a strange wail and Worship. What is the beginning of Happiness? It is to stop being So religious Like That. ~ Hafiz,
127:But the man who bringeth not by his own movement on living beings the pains of slavery and death and who desireth the good of all creatures, attaineth to happiness. ~ Laws of Manu, the Eternal Wisdom
128:The discovery that peace, happiness, and love are ever-present within our own Being, and completely available at every moment of experience, under all conditions, is the most important discovery that anyone can make. ~ Rupert Spira,
129:To waste one's time seeking the satisfaction of one's petty desires is sheer folly. True happiness is possible only when one has found the Divine. 19 February 1972 ~ The Mother, Some Answers From The Mother,
130:Real happiness is of divine origin; it is pure and unconditioned. Ordinary happiness is of vital origin; it is impure and depends on circumstances. 18 November 1933 ~ The Mother, More Answers From The Mother,
131:Attachment to pleasure-seeking never give one peace or happiness. As much as the mind is withdrawn from sense enjoyment , that much joy will it derive. Apart from this, there is no other means of attaining peace. ~ Swami Adbhutananda,
132:Doing good to others is not a duty. It is a joy, for it increases our own health and happiness." ~ Zoroaster, (c. 628~ c. 551), Iranian religious reformer and prophet, traditionally regarded as the founder of Zoroastrianism, Wikipedia.,
133:In the world, as it is, the goal of life is not to secure personal happiness, but to awaken the individual progressively towards the truth-consciousness.
   ~ The Mother, Words Of The Mother II, The True Aim of Life,
134:That which brings well-being to man is Dharma. Dharma supports this world. The people are upheld by Dharma. That which secures preservation of beings is Dharma. Dharma leads to eternal happiness and immortality. ~ Swami Sivananda Saraswati,
135:Free from the happiness desired by slaves, delivered from the gods and their adoration, fearless and terrible, grand and solitary is the will of the man of truth. ~ Nietzsche, Zarathoustra, the Eternal Wisdom
136:We need not acquire anything new, only give up false ideas and useless accretions. Instead of doing this, we try to grasp something strange and mysterious because we believe happiness lies elsewhere. This is a mistake. ~ Sri Ramana Maharshi,
137:Man finds happiness only in serving his neighbour. And he finds it there because, rendering service to his neighbours, he is in communion with the divine spirit that lives in them. ~ Tolstoi, the Eternal Wisdom
138:The fact that we experience anxiety and annoyance is the certain sign that, in the unconscious, there is an emotional program for happiness that has just been frustrated. ~ Thomas Keating, The Human Condition: Contemplation and Transformation,
139:And now I have to confess the unpardonable and the scandalous. I am a happy man. And I am going to tell you the secret of my happiness. It is quite simple. I love mankind. I love love. I hate hate. I try to understand and accept. ~ Jean Cocteau,
140:You will not be able to give anyone happiness by means of your wealth, so do it by means of a cheerful countenance and good humor. ~ The Prophet Muhammad in Qushayri: al-Risalat al-Qushayriyy, @Sufi_Path
141:... happiness is daily experienced by everyone in sleep, when there is no mind. To attain that natural happiness one must know oneself. For that, Self-Enquiry, Who am I? is the chief means.
   ~ Sri Ramana Maharshi,
142:Dream that the more you struggle, the more you prove the love that you bear your God, and the more you will rejoice one day with your Beloved, in a happiness and rapture that can never end. ~ Saint Teresa of Avila,
143:Look at yourself fearlessly and you will at once realize that your happiness depends on conditions and circumstances, hence it is momentary, not real. Real happiness flows from within. ~ Sri Nisargadatta Maharaj,
144:The realised being does not see the world as being apart from the Self, he possesses true knowledge and the internal happiness of being perfect, whereas the other person sees the world apart, feels imperfection and is miserable. ~ Sri Ramana Maharshi,
145:Beware of destination addiction—a preoccupation with the idea that happiness is in the next place, the next job, and with the next partner. Until you give up the idea that happiness is somewhere else, it will never be where you are." ~ Robert Holden,
146:Contentment, internal peace, dominion over oneself, purity, compassion, affectionate words and consideration for friends are seven sorts of fuel which keep alive the flame of happiness. ~ Mahabharata, the Eternal Wisdom
147:Divine happiness, even the tiniest particle of a grain of it, never leaves one again; and when one attains to the essence of things and finds one's Self-this is supreme happiness. When it is found, nothing else remains to be found. ~ Sri Anandamayi Ma,
148:The idea of a person in loving God, is only with a view to being happy himself. He is, however, the embodiment of happiness and that happiness is God. Who else is to be loved? Love itself is God. ~ Sri Ramana Maharshi,
149:You will end by the discovery that the best means, of health is to watch over the good health of others, and that the surest way to feel happy is to watch over the happiness of others. ~ Vivenkananda, the Eternal Wisdom
150:[Sophrosune, self-control] is an embrace of simplicity…. Our understanding of happiness alters. We actively desire the health of the ecological communities to which we belong. We want to do what it takes to be at home. ~ Jan Zwicky, A Ship from Delos,
151:The happiness which comes from long practice, which leads to the end of suffering, which at first is like poison, but at last like nectar - this kind of happiness arises from the serenity of one's own mind.
   ~ Krishna-Dwaipayana Vyasa, The Bhagavad Gita,
152:Without heart, everything else counts for nought. Unless the heart expands, nothing else will avail. One's heart must feel for others; one must identify oneself with the happiness and sorrows of others; then only will God be realized. ~ Swami Akhandananda,
153:Anyone who is steady in his determination for the advanced stage of spiritual realization and can equally tolerate the onslaughts of distress and happiness is certainly a person eligible for liberation.
   ~ A C Bhaktivedanta Swami Prabhupada, The Bhagavad Gita,
154:In the Ineffable who is the indivisible and eternal bliss, are centred all pleasure and happiness. Those who enjoy him, can find no attraction in the facile and valueless pleasures of the world. ~ Ramakrishna, the Eternal Wisdom
155:Realize that true happiness lies within you. Waste no time and effort searching for peace and contentment and joy in the world outside. Remember that there is no happiness in having or in getting, but only in giving. Reach out. Share. Smile. Hug." ~ Og Mandino,
156:It is desire that causes sorrow; but the will to realize God is itself felicity. Be certain that He will cleanse and comfort you and take you into His arms. Sorrow comes in order to lead you to happiness. At all times hold Him in remembrance. ~ SRI ANANDAMAYI MA,
157:There are three parts of the love we are asked to give one another. They are, (1) kindness, (2) encouragement, (3) and challenge. Only the mind and heart of love know when each is needed by the one loved." ~ John Powell, S.J. "Happiness Is An Inside Job.", (1989),
158:The book of psalms is the voice of complete assent, the joy of freedom, a cry of happiness, the echo of gladness. It soothes the temper, distracts from care, lightens the burden of sorrow. It is a source of security at night, a lesson in wisdom by day. ~ Saint Ambrose,
159:Buddhism teaches that joy and happiness arise from letting go. Please sit down and take an inventory of your life. There are things you've been hanging on to that really are not useful and deprive you of your freedom. Find the courage to let them go." ~ Thich Nhat Hanh,
160:Ibrahim Ben Adham, in his prayers, said, "O God! In my eyes heaven itself is less than a gnat in comparison with the love of Thee and the joy of Thy remembrance which thou hast granted me." ~ Abu Hamid al-Ghazali, Alchemy of Happiness,
161:No one can obtain felicity by pursuit. This explains why one of the elements of being happy is the feeling that a debt of gratitude is owed, a debt that cannot be repaid... To be conscious of gratitude is to acknowledge a gift. ~ Josef Pieper, Happiness & Contemplation,
162:The mind of the one who knows the truth does not leave Brahman. The mind of the ignorant, on the contrary, revolves in the world, feeling miserable, and for a little time returns to Brahman to experience happiness. ~ Sri Ramana Maharshi,
163:Here is the secret of happiness. Forget yourself and think of others." ~ Swami Paramananda, (1884-1940), an early Indian teacher who went to the United States to spread the Vedanta philosophy. He was a mystic, a poet and an innovator in spiritual community living, Wikipedia.,
164:Our Savior was born today: let us be glad. For there is no proper place for sadness, when we keep the birthday of the Life, which destroys the fear of mortality and brings to us the joy of promised eternity. No one is kept from sharing in this happiness. ~ Saint Leo the Great,
165:In deep sleep the man is devoid of possessions, including his own body. Instead of being unhappy he is quite happy. Happiness is inherent in man and is not due to external causes. One must realise his Self in order to open the store of unalloyed happiness. ~ Sri Ramana Maharshi,
166:Each one of us is responsible for other living beings' happiness, besides our own. As a result, your loving kindness is the most wish-fulfilling thing in life, more precious than anything else in this world. That makes for a most satisfying, fulfilling life. ~ Lama Zopa Rinpoche,
167:Friendship can be had only with rational creatures, who are able to return love and to share in the works of life, and for whom things may fare well or ill, according to the changes of fortune and happiness ~ Saint Thomas Aquinas, (ST 1.20.2ad3).,
168:Self control is, in a way, not control at all: it is the melting away of the need for certain forms of comfort and distraction. It is an embrace of simplicity. When we know what's what, pleonexia doesn't arise. Our understanding of happiness alters. ~ Jan Zwicky, A Ship from Delos,
169:Before the Christian Churches are renovated and united, God will send the Eagle, who will travel to Rome and bring much happiness and good. The Holy Man will bring peace between the clergy and the Eagle and his reign will last four years." ~ Saint Hilarion of Czenstochau, (+291 AD),
170:God has entrusted me with myself. No man is free who is not master of himself. A man should so live that his happiness shall depend as little as possible on external things. The world turns aside to let any man pass who knows where he is going.
   ~ Epictetus,
171:One has no reason to regret when one dies, when one has lost money, property or house; all that does not belong to the man. One should have regret when man loses his real good, his greatest happiness: the faculty of loving. ~ Tolstoi, the Eternal Wisdom
172:When there is contact of a desirable sort or memory thereof, and when there is freedom from undesirable contacts or memory thereof, we say there is happiness. Such happiness is relative and is better called pleasure. But men want absolute and permanent happiness. ~ Sri Ramana Maharshi,
173:Through the Spirit we become citizens of heaven, we are admitted to the company of the angels, we enter into eternal happiness and abide in God. Through the Spirit we acquire a likeness to God; indeed, we attain what is beyond our most sublime aspirations—we become God. ~ Saint Basil,
174:When I was 5 years old, my mother always told me that happiness was the key to life. When I went to school, they asked me what I wanted to be when I grew up. I wrote down 'happy'. They told me I didn't understand the assignment, and I told them they didn't understand life. ~ John Lennon,
175:...a man should say to his soul every morning, "God has given thee twenty-four treasures; take heed lest thou lose anyone of them, for thou wilt not be able to endure the regret that will follow such loss. ~ Abu Hamid al-Ghazali, The Alchemy of Happiness,
176:Discriminate: there is no real happiness in life, as misery follows happiness; life after life this oscillation between this pair of opposites is continuing. No more of this. Now start on the search for unalloyed happiness. Seek that happiness which is not adulterated ~ Swami Akhandananda,
177:Wherever they may be, upright men remain what they are in themselves. The desire of enjoyment can draw no word from the virtuous. In possession of happiness or in prey to misfortune the wise show neither pride nor dejection. ~ Dhammapada, the Eternal Wisdom
178:If you could take the bliss and happiness that comes from meditation, and put it into a bottle, it would be the most popular drink in the world. Of course, this is not possible. But the good news is that it is free, it is good for your health, and it is always available. ~ Chamtrul Rinpoche,
179:The Passion of Christ discloses the miseries of this life; the Resurrection of Christ points to the happiness of the life to come. At present, let us labor; let us hope for the future. Now is the time for work; then, for reward. ~ Saint Augustine of Hippo,
180:You tell me that good cheer, raiment, riches and luxury are happiness. I believe that the greatest felicity is to desire nothing, and in order to draw near to this supreme happiness, one must habituate oneself to have need of little. ~ Socrates, the Eternal Wisdom
181:All eyes that look on me are my sole eyes;
The one heart that beats within all breasts is mine.
The world's happiness flows through me like wine,
Its million sorrows are my agonies. ~ Sri Aurobindo, Collected Poems, The Indwelling Universal,
182:It is not in order to be happy that we are upon earth, for in the present conditions of terrestrial life happiness is an impossibility. We are upon earth to find and realise the Divine, for the Divine Consciousness alone can give true happiness.
   ~ The Mother, Words Of The Mother II,
183:There are muffled throbs of laughter's undertones,
The murmur of an occult happiness,
An exultation in the depths of sleep,
A heart of bliss within a world of pain. ~ Sri Aurobindo, Savitri, 02.05,
184:Never to cause pain by thought, word or act to any living being is what is meant by innocence. Than this there is no higher virtue. There is no greater happiness than that of the man who has reached this attitude of good will towards all creation. ~ Vivekananda, the Eternal Wisdom
185:A lustre of some rapturous Infinite,
It held in the splendour of its golden laugh
Regions of the heart's happiness set free,
Intoxicated with the wine of God,
Immersed in light, perpetually divine. ~ Sri Aurobindo, Savitri, The Paradise of the Life-Gods,
186:Pleasure is readily accepted, while all the powers of the self reject pain. As the acceptance of pain is the denial of the self, and the self stands in the way of true happiness, the wholehearted acceptance of pain releases the springs of happiness. ~ Sri Nisargadatta Maharaj,
187:If thou livest for thyself alone, thou feelest thyself surrounded by enemies and the happiness of each an obstacle to thy own happiness. Live for others and thou wilt feel thyself surrounded by friends and the happiness of each will become thy happiness. ~ Tolstoi, the Eternal Wisdom
188:Sincerity, Aspiration, Faith, Devotion and Self-Giving, Surrender to the Divine Will, Love, Openness and Receptivity, Purity and Humility, Gratitude and Faithfulness, Will and Perseverance, Enthusiasm, Hope and Straightforwardness, Happiness and Joy, Heroism and Bravery, Prudence and Balance, Truth and Speech ~ ?, toc,
189:If honor and wisdom and happiness are not for me, let them be for others. Let heaven exist, though my place be in hell. Let me be outraged and annihilated, but for one instant, in one being, let Your enormous Library be justified.~ Jorge Luis Borges, Labyrinths, Selected Stories and Other Writings,
190:It is only the poisons of desire, anger, delusion, pride, avarice, and jealousy that cause long-lasting harm. If you abandon these poisons, you will come to know happiness. These delusions and negative emotions are the root cause of samsara. If you liberate yourself from them, you will achieve permanent bliss.~ Princess Mandarava,
191:That which causes us trials shall yield us triumph: and that which make our hearts ache shall fill us with gladness. The only true happiness is to learn, to advance, and to improve: which could not happen unless we had commenced with error, ignorance, and imperfection. We must pass through the darkness, to reach the light.
   ~ Albert Pike,
192:Sin makes a man unhappy and makes him feel inferior. Being unhappy, he is likely to make claims upon other people which are excessive and which prevent him from enjoying happiness in personal relations. Feeling inferior, he will have a grudge against those who seem superior. He will find admiration difficult and envy easy. ~ Bertrand Russell,
193: know not anything, O my brothers, which so much gives birth to good, leads to the supreme happiness and destroys evil as vigilance, energy, moderation, contentment, wise reflection, a clear conscience, the friendship of the just, seeking after good and aversion from evil. ~ Anguttara Nikaya, the Eternal Wisdom
194:Thus we draw near to the All-Wonderful
Following his rapture in things as sign and guide;
Beauty is his footprint showing us where he has passed,
Love is his heart-beats' rhythm in mortal breasts,
Happiness the smile on his adorable face. ~ Sri Aurobindo, Savitri, The Kingdom of Subtle Matter,
195:Dream-caught or sensed, they touch our hearts with their depths;
Unreal-seeming, yet more real than life,
Happier than happiness, truer than things true,
If dreams these were or captured images,
Dream's truth made false earth's vain realities. ~ Sri Aurobindo, Savitri, The Glory and Fall of Life,
196:I do not know which of the religious leaders is right, nor is it possible for me to know it with any certainty. But I know pertinently that the best I can do is to develop love in myself and about that it is impossible for me to doubt. I cannot doubt it because in developing my love my happiness increases.- ~ Tolstoi, the Eternal Wisdom
197:Chārvāka
Thy thoughts are gleams that pass on Matter's verge,
Thy life a lapsing wave on Matter's sea. ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal
Chārvāka
Cheerfulness is the salt of sadhana. ~ Sri Aurobindo, Letters on Yoga - IV, Cheerfulness and Happiness,
198:The sorrow by which Nature's hunger is fed,
The oestrus which creates with fire of pain,
The fate that punishes virtue with defeat,
The tragedy that destroys long happiness,
The weeping of Love, the quarrel of the Gods,
Ceased in a truth which l ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul's Release,
199:Sadness gives depth. Happiness gives height. Sadness gives roots. Happiness gives branches. Happiness is like a tree going into the sky, and sadness is like the roots going down into the womb of the earth. Both are needed, and the higher a tree goes, the deeper it goes, simultaneously. The bigger the tree, the bigger will be its roots. In fact, it is always in proportion. That's its balance. ~ Osho,
200:Here even the highest rapture Time can give
Is a mimicry of ungrasped beatitudes,
A mutilated statue of ecstasy,
A wounded happiness that cannot live,
A brief felicity of mind or sense
Thrown by the World-Power to her body-slave,
Or a simulacr ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Spirit's Freedom and Greatness,
201:Without contemplation there is no tranquillity and without tranquillity how shall there be happiness? The mind that orders itself according to the motions of the senses, carries away the intelligence as the wind carries away a ship on the sea. Therefore only he whose senses are drawn back from the objects of sense, has a firmly seated wisdom. ~ Bhagavad Gita II. 666-68, the Eternal Wisdom
202:For the rest of your life to be as meaningful as possible, engage in spiritual practice if you can. It is nothing more than acting out of concern for others. If you practice sincerely and with persistence, little by little, step by step you will gradually reorder your habits and attitudes so as to think less about your own narrow concerns and more about others' - and thereby find peace and happiness yourself. ~ Dalai Lama,
203:Even in what is suffering to our sense,
He feels the sweetness of her mastering touch,
In all experience meets her blissful hands;
On his heart he bears the happiness of her tread
And the surprise of her arrival's joy
In each event and every moment's chance.
All she can do is marvellous in his sight:
He revels in her, a swimmer in her sea, ~ Sri Aurobindo, Savitri, 1:4,
204:A religion is sometime a source of happiness, and I would not deprive anyone of happiness. But it is a comfort appropriate for the weak, not for the strong. The great trouble with religion - any religion - is that a religionist, having accepted certain propositions by faith, cannot thereafter judge those propositions by evidence. One may bask at the warm fire of faith or choose to live in the bleak certainty of reason- but one cannot have both.
   ~ Robert Heinlein, from Friday.,
205:Detaching oneself from the ignorant actions of the mind and vital and from any kind of ambition, and allowing the Divine Mother to work according to Her own will, one can have inner as well as outer peace and happiness; and this, I think, is the way one can serve the Mother gratefully and sincerely. Is this not so?

   Certainly, action without ambition and egoistic calculation is the condition of peace and felicity - both inner and outer.
   ~ The Mother, Words Of The Mother II,
206:Please understand that all sentient beings, all our past parents, want nothing but happiness. Unfortunately, through their negative actions they only create the causes for further pain and suffering. Take this to heart and consider all our parents, wandering blindly and endlessly through painful samsaric states. When we truly take this to heart, out of compassion we feel motivated to achieve enlightenment to truly help all of them. This compassionate attitude is indispensable as a preparation for practice. ~ Tulku Urgyen Rinpoche,
207:Or, a courtier in her countless retinue,
Content to be with her and feel her near
He makes the most of the little that she gives
And all she does drapes with his own delight. ||13.24||

A glance can make his whole day wonderful,
A word from her lips with happiness wings the hours. ||13.25||

He leans on her for all he does and is:
He builds on her largesses his proud fortunate days
And trails his peacock-plumaged joy of life
And suns in the glory of her passing smile. ||13.25|| ~ Sri Aurobindo, Savitri, 1:3, || 13.24 - 13.25 ||,
208:(Mother to Mona Sarkar:) "You know, the Grace is something that pushes you towards the goal to be reached. Do not try to judge it with your mind – you will get nowhere. For it is something tremendous which is not expressed in words or in feelings.
You know, when the Grace acts, the result could be a death or misfortune or happiness; it could even be a catastrophe but it is always the best for the individual. It is a blow sent by the Divine for a bounding progress. The Grace is that which makes you advance rapidly towards the realisation." ~ The Mother, Sweet Mother - Luminous Notes, p.116
209:Everybody has certain ideals which determine the direction of his endeavors and his judgments. In this sense I have never looked upon ease and happiness as ends in themselves - such an ethical basis I call more proper for a herd of swine. The ideals which have lighted me on my way and time after time given me new courage to face life cheerfully, have been Truth, Goodness, and Beauty. Without the sense of fellowship with men of like mind, of preoccupation with the objective, the eternally unattainable in the field of art and scientific research, life would have seemed to me empty. ~ Albert Einstein,
210:Lojong Slogan 1. First, train in the preliminaries; The four reminders. or alternatively called the Four Thoughts
   1. Maintain an awareness of the preciousness of human life.
   2. Be aware of the reality that life ends; death comes for everyone; Impermanence.
   3. Recall that whatever you do, whether virtuous or not, has a result; Karma.
   4. Contemplate that as long as you are too focused on self-importance and too caught up in thinking about how you are good or bad, you will experience suffering. Obsessing about getting what you want and avoiding what you dont want does not result in happiness; Ego.
   ~ Wikipedia,
211:The event of falling in love is of such a nature that we are right to reject as intolerable the idea that it should be transitory. In one high bound it has overleaped the massive of our selfhood; it has made appetite itself altruistic, tossed personal happiness aside as a triviality and planted the interests of another in the centre of our being. Spontaneously and without effort we have fulfilled the law (towards one person) by loving our neighbour as ourselves. It is an image, a foretaste, of what we must become to all if Love Himself rules in us without a rival. It is even (well used) a preparation for that. ~ C S Lewis,
212:How strange is the lot of us mortals! Each of us is here for a brief sojourn; for what purpose he knows not, though he sometimes thinks he senses it. But without deeper reflection one knows from daily life that one exists for other people ~ first of all for those upon whose smiles and well-being our own happiness is wholly dependent, and then for the many, unknown to us, to whose destinies we are bound by the ties of sympathy. A hundred times every day I remind myself that my inner and outer life are based on the labors of other men, living and dead, and that I must exert myself in order to give in the same measure as I have received and am still receiving.,
213:... and you, Marcus, you have given me many things; now I shall give you this good advice. Be many people. Give up the game of being always Marcus Cocoza. You have worried too much about Marcus Cocoza, so that you have been really his slave and prisoner. You have not done anything without first considering how it would affect Marcus Cocoza's happiness and prestige. You were always much afraid that Marcus might do a stupid thing, or be bored. What would it really have mattered? All over the world people are doing stupid things ... I should like you to be easy, your little heart to be light again. You must from now, be more than one, many people, as many as you can think of ...''
   ~ Karen Blixen, The Dreamers from Seven Gothic Tales (1934),
214:I Have A Hundred Lives:::

I have a hundred lives before me yet
To grasp thee in, O spirit ethereal,
Be sure I will with heart insatiate
Pursue thee like a hunter through them all.

Thou yet shalt turn back on the eternal way
And with awakened vision watch me come
Smiling a little at errors past, and lay
Thy eager hand in mine, its proper home.

Meanwhile made happy by thy happiness
I shall approach thee in things and people dear
And in thy spirit's motions half-possess
Loving what thou hast loved, shall feel thee near,

Until I lay my hands on thee indeed
Somewhere among the stars, as 'twas decreed. ~ Sri Aurobindo, Collected Poems, 180,
215:The most spiritual men, as the strongest, find their happiness where others would find their downfall: in the labyrinth, in hardness towards oneself and others, in experiment; their delight lies in self-mastery: asceticism is with them nature, need, instinct. The difficult task they consider a privilege; to play with burdens that crush others, a recreation... Knowledge - a form of asceticism. - They are the most venerable kind of man: that does not exclude their being the cheerfullest, the kindliest. They rule not because they want to but because they are; they are not free to be second. - The second type: they are the guardians of the law, the keepers of order and security; they are the noble warriors, with the king above all as the highest formula of warrior, judge, and upholder of the law. ~ Friedrich Nietzsche, The Antichrist,
216:Talk 3.
A question was asked as to the nature of happiness.

M.: If a man thinks that his happiness is due to external causes and his possessions, it is reasonable to conclude that his happiness must increase with the increase of possessions and diminish in proportion to their diminution. Therefore if he is devoid of possessions, his happiness should be nil. What is the real experience of man? Does it conform to this view?

In deep sleep the man is devoid of possessions, including his own body. Instead of being unhappy he is quite happy. Everyone desires to sleep soundly. The conclusion is that happiness is inherent in man and is not due to external causes. One must realise his Self in order to open the store of unalloyed happiness. ~ Sri Ramana Maharshi, Talks with Sri Ramana Maharshi, Sri Ramanasramam,
217:A smile costs nothing but gives much
   It enriches those who receive
   Without making poorer those who give
   It takes but a moment,
  
   But the memory of it sometimes
   Lasts forever
   None is so rich or mighty that
   He can get along without it,
   And none is so poor but that
   He can be made rich by it
  
   A smile creates happiness in the home,
   Fosters good will in business,
   And is the countersign of friendship
   It brings rest to the weary,
  
   Cheer to the discouraged,
   Sunshine to the sad and it is natures
   Best antidote for trouble
   Yet it cannot be bought, begged,
   Borrowed, or stolen, for it is
   Something that is of no value
   To anyone until it is given away.
  
   Some people are too tired to give you a smile
   Give them one of yours
   As none needs a smile
   So much as he who has no more to be give.
   ~ Rabbi Samson Raphael Hirsch?,
218:Maheshwari can appear too calm and great and distant for the littleness of earthly nature to approach or contain her, Mahakali too swift and formidable for its weakness to bear; but all turn with joy and longing to Mahalakshmi.
   For she throws the spell of the intoxicating sweetness of the Divine: to be close to her is a profound happiness and to feel her within the heart is to make the existence a rapture and a marvel; grace and charm and tenderness flow from her like the light from the sun and wherever she fixes her wonderful gaze or lets fall of the loveliness of her smile, the soul is seized and made captive and plunged into the depths of an unfathomable bliss.
   Magnetic is the touch of her hands and their occult and delicate influence refines the mind and life and body and where she presses her feet course miraculous streams of an entrancing Ananda.
   ~ Sri Aurobindo, The Mother With Letters On The Mother,
219:To see, know, become and fulfil this One in our inner selves and in all our outer nature, was always the secret goal and becomes now the conscious purpose of our embodied existence. 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.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
220:The scientists, all of them, have their duties no doubt, but they do not fully use their education if they do not try to broaden their sense of responsibility toward all mankind instead of closing themselves up in a narrow specialization where they find their pleasure. Neither engineers nor other scientific men have any right to prefer their own personal peace to the happiness of mankind; their place and their duty are in the front line of struggling humanity, not in the unperturbed ranks of those who keep themselves aloof from life. If they are indifferent, or discouraged because they feel or think that they know that the situation is hopeless, it may be proved that undue pessimism is as dangerous a "religion" as any other blind creed. Indeed there is very little difference in kind between the medieval fanaticism of the "holy inquisition," and modern intolerance toward new ideas. All kinds of intellect must get together, for as long as we presuppose the situation to be hopeless, the situation will indeed be hopeless. The spirit of Human Engineering does not know the word "hopeless"; for engineers know that wrong methods are alone responsible for disastrous results, and that every situation can be successfully handled by the use of proper means. The task of engineering science is not only to know but to know how. Most of the scientists and engineers do not yet realize that their united judgment would be invincible; no system or class would care to disregard it. ~ Alfred Korzybski, Manhood of Humanity,
221:need for the soul's spiritualization :::
   And yet even the leading of the inmost psychic being is not found sufficient until it has succeeded in raising itself out of this mass of inferior Nature to the highest spiritual levels and the divine spark and flame descended here have rejoined themselves to their original fiery Ether. For there is there no longer a spiritual consciousness still imperfect and half lost to itself in the thick sheaths of human mind, life and body, but the full spiritual consciousness in its purity, freedom and intense wideness. There, as it is the eternal Knower that becomes the Knower in us and mover and user of all knowledge, so it is the eternal All-Blissful who is the Adored attracting to himself the eternal divine portion of his being and joy that has gone out into the play of the universe, the infinite Lover pouring himself out in the multiplicity of his own manifested selves in a happy Oneness. All Beauty in the world is there the beauty of the Beloved, and all forms of beauty have to stand under the light of that eternal Beauty and submit themselves to the sublimating and transfiguring power of the unveiled Divine Perfection. All Bliss and Joy are there of the All-Blissful, and all inferior forms of enjoyment, happiness or pleasure are subjected to the shock of the intensity of its floods or currents and either they are broken to pieces as inadequate things under its convicting stress or compelled to transmute themselves into the forms of the Divine Ananda. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 2, 168,
222:THE FOUR FOUNDATIONAL PRACTICES
   Changing the Karmic Traces
   Throughout the day, continuously remain in the awareness that all experience is a dream. Encounter all things as objects in a dream, all events as events in a dream, all people as people in a dream.
   Envision your own body as a transparent illusory body. Imagine you are in a lucid dream during the entire day. Do not allow these reminders to be merely empty repetition. Each time you tell yourself, "This is a dream," actually become more lucid. Involve your body and your senses in becoming more present.

   Removing Grasping and Aversion
   Encounter all things that create desire and attachment as the illusory empty, luminous phenomena of a dream. Recognize your reactions to phenomena as a dream; all emotions, judgments, and preferences are being dreamt up. You can be certain that you are doing this correctly if immediately upon remembering that your reaction is a dream, desire and attachment lessen.

   Strengthening Intention
   Before going to sleep, review the day and reflect on how the practice has been. Let memories of the day arise and recognize them as memories of dream. Develop a strong intention to be aware in the coming night's dreams. Put your whole heart into this intention and pray strongly for success.

   Cultivating Memory and joyful Effort
   Begin the day with the strong intention to maintain the practice. Review the night, developing happiness if you remembered or were lucid in your dreams. Recommit yourself to the practice, with the intention to become lucid if you were not, and to further develop lucidity if you were. At any time during the day or evening it is good to pray for success in practice. Generate as strong an intention as possible. This is the key to the practice, ~ Tenzin Wangyal Rinpoche, The Tibetan Yogas Of Dream And Sleep,
223:Hence, it's obvious to see why in AA the community is so important; we are powerless over ourselves. Since we don't have immediate awareness of the Higher Power and how it works, we need to be constantly reminded of our commitment to freedom and liberation. The old patterns are so seductive that as they go off, they set off the association of ideas and the desire to give in to our addiction with an enormous force that we can't handle. The renewal of defeat often leads to despair. At the same time, it's a source of hope for those who have a spiritual view of the process. Because it reminds us that we have to renew once again our total dependence on the Higher Power. This is not just a notional acknowledgment of our need. We feel it from the very depths of our being. Something in us causes our whole being to cry out, "Help!" That's when the steps begin to work. And that, I might add, is when the spiritual journey begins to work. A lot of activities that people in that category regard as spiritual are not communicating to them experientially their profound dependence on the grace of God to go anywhere with their spiritual practices or observances. That's why religious practice can be so ineffective. The real spiritual journey depends on our acknowledging the unmanageability of our lives. The love of God or the Higher Power is what heals us. Nobody becomes a full human being without love. It brings to life people who are most damaged. The steps are really an engagement in an ever-deepening relationship with God. Divine love picks us up when we sincerely believe nobody else will. We then begin to experience freedom, peace, calm, equanimity, and liberation from cravings for what we have come to know are damaging-cravings that cannot bring happiness, but at best only momentary relief that makes the real problem worse. ~ Thomas Keating, Divine Therapy and Addiction,
224:Shastra is the knowledge and teaching laid down by intuition, experience and wisdom, the science and art and ethic of life, the best standards available to the race. The half-awakened man who leaves the observance of its rule to follow the guidance of his instincts and desires, can get pleasure but not happiness; for the inner happiness can only come by right living. He cannot move to perfection, cannot acquire the highest spiritual status. The law of instinct and desire seems to come first in the animal world, but the manhood of man grows by the pursuit of truth and religion and knowledge and a right life. The Shastra, the recognised Right that he has set up to govern his lower members by his reason and intelligent will, must therefore first be observed and made the authority for conduct and works and for what should or should not be done, till the instinctive desire nature is schooled and abated and put down by the habit of self-control and man is ready first for a freer intelligent self-guidance and then for the highest supreme law and supreme liberty of the spiritual nature.
   For the Shastra in its ordinary aspect is not that spiritual law, although at its loftiest point, when it becomes a science and art of spiritual living, Adhyatma-shastra, - the Gita itself describes its own teaching as the highest and most secret Shastra, - it formulates a rule of the self-transcendence of the sattwic nature and develops the discipline which leads to spiritual transmutation. Yet all Shastra is built on a number of preparatory conditions, dharmas; it is a means, not an end. The supreme end is the freedom of the spirit when abandoning all dharmas the soul turns to God for its sole law of action, acts straight from the divine will and lives in the freedom of the divine nature, not in the Law, but in the Spirit. This is the development of the teaching which is prepared by the next question of Arjuna. ~ Sri Aurobindo, Essays On The Gita,
225:What is the most useful idea to spread and what is the best example to set?

The question can be considered in two ways, a very general one applicable to the whole earth, and another specific one which concerns our present social environment.

From the general point of view, it seems to me that the most useful idea to spread is twofold:

1) Man carries within himself perfect power, perfect wisdom and perfect knowledge, and if he wants to possess them, he must discover them in the depth of his being, by introspection and concentration.

2) These divine qualities are identical at the centre, at the heart of all beings; this implies the essential unity of all, and all the consequences of solidarity and fraternity that follow from it.

The best example to give would be the unalloyed serenity and immutably peaceful happiness which belong to one who knows how to live integrally this thought of the One God in all.

From the point of view of our present environment, here is the idea which, it seems to me, it is most useful to spread:

True progressive evolution, an evolution which can lead man to his rightful happiness, does not lie in any external means, material improvement or social change. Only a deep and inner process of individual self-perfection can make for real progress and completely transform the present state of things, and change suffering and misery into a serene and lasting contentment.

Consequently, the best example is one that shows the first stage of individual self-perfection which makes possible all the rest, the first victory to be won over the egoistic personality: disinterestedness.

At a time when all rush upon money as the means to sat- isfy their innumerable cravings, one who remains indifferent to wealth and acts, not for the sake of gain, but solely to follow a disinterested ideal, is probably setting the example which is most useful at present.
~ The Mother, Words Of Long Ago, Volume-2, 22-06-1912, page no.66-67,
226:Has any one at the end of the nineteenth century any distinct notion of what poets of a stronger age understood by the word inspiration? If not, I will describe it. If one had the smallest vestige of superstition left in one, it would hardly be possible completely to set aside the idea that one is the mere incarnation, mouthpiece, or medium of an almighty power. The idea of revelation, in the sense that something which profoundly convulses and upsets one becomes suddenly visible and audible with indescribable certainty and accuracy―describes the simple fact. One hears―one does not seek; one takes―one does not ask who gives. A thought suddenly flashes up like lightening; it comes with necessity, without faltering. I have never had any choice in the matter. There is an ecstasy so great that the immense strain of it is sometimes relaxed by a flood of tears, during which one's steps now involuntarily rush and anon involuntarily lag. There is the feeling that one is utterly out of hand, with the very distinct consciousness of an endless number of fine thrills and titillations descending to one's very toes. There is a depth of happiness in which the most painful and gloomy parts do not act as antitheses to the rest, but are produced and required as necessary shades of color in such an overflow of light. There is an instinct of rhythmic relations which embraces a whole world of forms (length, the need of a wide-embracing rhythm, is almost the measure of the force of an inspiration, a sort of counterpart to its pressure and tension). Everything happens quite involuntary, as if in a tempestuous outburst of freedom, of absoluteness, of power and divinity. The involuntary nature of the figures and similes is the most remarkable thing; everything seems to present itself as the readiest, the truest, and simplest means of expression. It actually seems, to use one of Zarathustra's own phrases, as if all things came to one, and offered themselves as similes. ~ Friedrich Nietzsche, Thus Spoke Zarathustra [trans. Thomas_Common] (1999),
227:Accumulating Prostrations

Why Prostrate at All?

Why fling yourself full-length on an often filthy floor, then get up and do it again hundreds of thousands of times?

Prostrations are a very immediate method for taking refuge and one of the best available for destroying pride. They are an outer gesture of surrender to the truth of dharma, and an expression of our intention to give up and expose our pride.

So, as we take refuge, we prostrate to demonstrate our complete surrender by throwing ourselves at the feet of our guru and pressing the five points of our body — forehead, hands and knees — to the floor as many times as we can.

(In the Tibetan tradition there are two ways of doing prostrations: one is the full-length and the other the half-length prostration, and we usually accumulate the full-length version.)

Prostrations are said to bring a number of benefits, such as being reborn with an attractive appearance, or our words carry weight and are valued, or our influence over friends and colleagues is positive, or that we are able to manage those who work for us.

It is said that practitioners who accumulate prostrations will one day keep company with sublime beings and as a result become majestic, wealthy, attain a higher rebirth and eventually attain liberation.

For worldly beings, though, to contemplate all the spiritual benefits of prostrations and the amount of merit they accumulate is not necessarily the most effective way of motivating ourselves. The fact that prostrations are good for our health, on the other hand, is often just the incentive we need to get started.

It's true, doing prostrations for the sake of taking healthy exercise is a worldly motivation, but not one I would ever discourage.

In these degenerate times, absolutely anything that will inspire you to practise dharma has some value, so please go ahead and start your prostrations for the sake of the exercise. If you do, not only will you save money on your gym membership, you will build up muscle and a great deal of merit.
~ Dzongsar Jamyang Khyentse, Not for Happiness - A Guide to the So-Called Preliminary Practises, Shambhala Publications,
228:What is the ape to a human? A laughing stock or a painful embarrassment. And that is precisely what the human shall be to the overman: a laughing stock or a painful embarrassment.

You have made your way from worm to human, and much in you is still worm. Once you were apes, and even now a human is still more ape than any ape.

But whoever is wisest among you is also just a conflict and a cross between plant and ghost. But do I implore you to become ghosts or plants?

Behold, I teach you the overman!

The overman is the meaning of the earth. Let your will say: the overman shall be the meaning of the earth!

I beseech you, my brothers, remain faithful to the earth and do not believe those who speak to you of extraterrestrial hopes! They are mixers of poisons whether they know it or not.

They are despisers of life, dying off and self-poisoned, of whom the earth is weary: so let them fade away!

Once the sacrilege against God was the greatest sacrilege, but God died, and then all these desecrators died. Now to desecrate the earth is the most terrible thing, and to esteem the bowels of the unfathomable higher than the meaning of the earth!

Once the soul gazed contemptuously at the body, and then such contempt was the highest thing: it wanted the body gaunt, ghastly, starved.

Thus it intended to escape the body and the earth.

Oh this soul was gaunt, ghastly and starved, and cruelty was the lust of this soul!

But you, too, my brothers, tell me: what does your body proclaim about your soul? Is your soul not poverty and filth and a pitiful contentment?

Truly, mankind is a polluted stream. One has to be a sea to take in a polluted stream without becoming unclean.

Behold, I teach you the overman: he is this sea, in him your great contempt can go under.

What is the greatest thing that you can experience? It is the hour of your great contempt. The hour in which even your happiness turns to nausea and likewise your reason and your virtue.

The hour in which you say: 'What matters my happiness? It is poverty and filth, and a pitiful contentment. But my happiness ought to justify existence itself!' ~ Friedrich Nietzsche, Thus Spoke Zarathustra, trans. Fred Kaufmann,
229:formal-operational ::: The orange altitude emerged a few hundred years ago with the European Rennisance. Its modern, rational view grew in prominance through the Age of Enlightenment and came to its fullest expression during the Industrial Revolution.

Fueling this age of reason and science was the emergence of formal operational cognition, or the ability to operate on thoughts themselves. No longer limited to reflection on concrete objects, cognition moves from representations to abstractions and can now operate on a range of non-tangiable propositions that may not reflect the concrete world. This is the basis of scientific reasoning through hypothesis. Orange also brings multiplistic thinking, or the realization that there are several possible ways of approaching a situation, even though one is still considered most right. Self-sense at orange features two shifts, first to expert and then to achiever, these moves feature an increase in self-awareness and appreciation for multiple possibilities in a given situation. Recognition that one doesnt always live up to idealized social expectations is fueled by an awareness that begins to penetrate the inner world of subjectivity. This is the beginning of introspection. An objectifiable self-sense and the capacity to take a third person perspective. Needs shift from belonging to self-esteem. And values land on pragmatic utiliarian approaches to life that rely on ... and thinking to earn progress, prosperity and self-reliance. Morality at orange sees right defined by universal ethical principles. The emergence of formal operational thinking at orange enables a world-centric care for universal human rights and the right of each individual for autonomy and the pursuit of happiness. A desire for individual dignity and self-respect are also driving forces behind orange morality. A significant number of the founding fathers of the United States harbored orange values. ...

Faith at orange is called Individual Reflective and so far as identity and world-view are differentiated from others, and faith takes on an essence of critical thought. Demythologizing symbols into conceptual meanings. At orange we see the emergence of rational deism and secularism. ~ Essential Integral, 4.1-51, Formal Operational,
230:I have seen the truth; I have seen and I know that people can be beautiful and happy without losing the power of living on earth. I will not and cannot believe that evil is the normal condition of mankind. And it is just this faith of mine that they laugh at. But how can I help believing it? I have seen the truth ~ it is not as though I had invented it with my mind, I have seen it, seen it, and the living image of it has filled my soul for ever. I have seen it in such full perfection that I cannot believe that it is impossible for people to have it. And so how can I go wrong? I shall make some slips no doubt, and shall perhaps talk in second-hand language, but not for long: the living image of what I saw will always be with me and will always correct and guide me. Oh, I am full of courage and freshness, and I will go on and on if it were for a thousand years! Do you know, at first I meant to conceal the fact that I corrupted them, but that was a mistake ~ that was my first mistake! But truth whispered to me that I was lying, and preserved me and corrected me. But how establish paradise ~ I don't know, because I do not know how to put it into words. After my dream I lost command of words. All the chief words, anyway, the most necessary ones. But never mind, I shall go and I shall keep talking, I won't leave off, for anyway I have seen it with my own eyes, though I cannot describe what I saw. But the scoffers do not understand that. It was a dream, they say, delirium, hallucination. Oh! As though that meant so much! And they are so proud! A dream! What is a dream? And is not our life a dream? I will say more. Suppose that this paradise will never come to pass (that I understand), yet I shall go on preaching it. And yet how simple it is: in one day, in one hour everything could be arranged at once! The chief thing is to love others like yourself, that's the chief thing, and that's everything; nothing else is wanted ~ you will find out at once how to arrange it all. And yet it's an old truth which has been told and retold a billion times ~ but it has not formed part of our lives! The consciousness of life is higher than life, the knowledge of the laws of happiness is higher than happiness ~ that is what one must contend against. And I shall. If only everyone wants it, it can be arranged at once. ~ Fyodor Dostoevsky in The Dream of a Ridiculous Man,
231:reading :::
   Self-Help Reading List:
   James Allen As a Man Thinketh (1904)
   Marcus Aurelius Meditations (2nd Century)
   The Bhagavad-Gita
   The Bible
   Robert Bly Iron John (1990)
   Boethius The Consolation of Philosophy (6thC)
   Alain de Botton How Proust Can Change Your Life (1997)
   William Bridges Transitions: Making Sense of Life's Changes (1980)
   David Brooks The Road to Character (2015)
   Brené Brown Daring Greatly (2012)
   David D Burns The New Mood Therapy (1980)
   Joseph Campbell (with Bill Moyers) The Power of Myth (1988)
   Richard Carlson Don't Sweat The Small Stuff (1997)
   Dale Carnegie How to Win Friends and Influence People (1936)
   Deepak Chopra The Seven Spiritual Laws of Success (1994)
   Clayton Christensen How Will You Measure Your Life? (2012)
   Paulo Coelho The Alchemist (1988)
   Stephen Covey The 7 Habits of Highly Effective People (1989)
   Mihaly Cziksentmihalyi Flow: The Psychology of Optimal Experience (1991)
   The Dalai Lama & Howard Cutler The Art of Happiness (1999)
   The Dhammapada (Buddha's teachings)
   Charles Duhigg The Power of Habit (2011)
   Wayne Dyer Real Magic (1992)
   Ralph Waldo Emerson Self-Reliance (1841)
   Clarissa Pinkola Estes Women Who Run With The Wolves (1996)
   Viktor Frankl Man's Search For Meaning (1959)
   Benjamin Franklin Autobiography (1790)
   Shakti Gawain Creative Visualization (1982)
   Daniel Goleman Emotional Intelligence (1995)
   John Gray Men Are From Mars, Women Are From Venus (1992)
   Louise Hay You Can Heal Your Life (1984)
   James Hillman The Soul's Code: In Search of Character and Calling (1996)
   Susan Jeffers Feel The Fear And Do It Anyway (1987)
   Richard Koch The 80/20 Principle (1998)
   Marie Kondo The Life-Changing Magic of Tidying Up (2014)
   Ellen Langer Mindfulness: Choice and Control in Everyday Life (1989)
   Lao-Tzu Tao-te Ching (The Way of Power)
   Maxwell Maltz Psycho-Cybernetics (1960)
   Abraham Maslow Motivation and Personality (1954)
   Thomas Moore Care of the Soul (1992)
   Joseph Murphy The Power of Your Subconscious Mind (1963)
   Norman Vincent Peale The Power of Positive Thinking (1952)
   M Scott Peck The Road Less Traveled (1990)
   Anthony Robbins Awaken The Giant Within (1991)
   Florence Scovell-Shinn The Game of Life and How To Play It (1923)
   Martin Seligman Learned Optimism (1991)
   Samuel Smiles Self-Help (1859)
   Pierre Teilhard de Chardin The Phenomenon of Man (1955)
   Henry David Thoreau Walden (1854)
   Marianne Williamson A Return To Love (1993)
   ~ Tom Butler-Bowdon, 50 Self-Help,
232:As far as heaven, as near as thought and hope,
Glimmered the kingdom of a griefless life.
Above him in a new celestial vault
Other than the heavens beheld by mortal eyes,
As on a fretted ceiling of the gods,
An archipelago of laughter and fire,
Swam stars apart in a rippled sea of sky.
Towered spirals, magic rings of vivid hue
And gleaming spheres of strange felicity
Floated through distance like a symbol world.
On the trouble and the toil they could not share,
On the unhappiness they could not aid,
Impervious to life's suffering, struggle, grief,
Untarnished by its anger, gloom and hate,
Unmoved, untouched, looked down great visioned planes
Blissful for ever in their timeless right.
Absorbed in their own beauty and content,
Of their immortal gladness they live sure.
Apart in their self-glory plunged, remote
Burning they swam in a vague lucent haze,
An everlasting refuge of dream-light,
A nebula of the splendours of the gods
Made from the musings of eternity.
Almost unbelievable by human faith,
Hardly they seemed the stuff of things that are.
As through a magic television's glass
Outlined to some magnifying inner eye
They shone like images thrown from a far scene
Too high and glad for mortal lids to seize.
But near and real to the longing heart
And to the body's passionate thought and sense
Are the hidden kingdoms of beatitude.
In some close unattained realm which yet we feel,
Immune from the harsh clutch of Death and Time,
Escaping the search of sorrow and desire,
In bright enchanted safe peripheries
For ever wallowing in bliss they lie.
In dream and trance and muse before our eyes,
Across a subtle vision's inner field,
Wide rapturous landscapes fleeting from the sight,
The figures of the perfect kingdom pass
And behind them leave a shining memory's trail.
Imagined scenes or great eternal worlds,
Dream-caught or sensed, they touch our hearts with their depths;
Unreal-seeming, yet more real than life,
Happier than happiness, truer than things true,
If dreams these were or captured images,
Dream's truth made false earth's vain realities.
In a swift eternal moment fixed there live
Or ever recalled come back to longing eyes
Calm heavens of imperishable Light,
Illumined continents of violet peace,
Oceans and rivers of the mirth of God
And griefless countries under purple suns.
~ Sri Aurobindo, Savitri, The Glory and the Fall of Life,
233:reading :::
   50 Spiritual Classics: List of Books Covered:
   Muhammad Asad - The Road To Mecca (1954)
   St Augustine - Confessions (400)
   Richard Bach - Jonathan Livingston Seagull (1970)
   Black Elk Black - Elk Speaks (1932)
   Richard Maurice Bucke - Cosmic Consciousness (1901)
   Fritjof Capra - The Tao of Physics (1976)
   Carlos Castaneda - Journey to Ixtlan (1972)
   GK Chesterton - St Francis of Assisi (1922)
   Pema Chodron - The Places That Scare You (2001)
   Chuang Tzu - The Book of Chuang Tzu (4th century BCE)
   Ram Dass - Be Here Now (1971)
   Epictetus - Enchiridion (1st century)
   Mohandas Gandhi - An Autobiography: The Story of My Experiments With Truth (1927)
   Al-Ghazzali - The Alchemy of Happiness (1097)
   Kahlil Gibran - The Prophet (1923)
   GI Gurdjieff - Meetings With Remarkable Men (1960)
   Dag Hammarskjold - Markings (1963)
   Abraham Joshua Heschel - The Sabbath (1951)
   Hermann Hesse - Siddartha (1922)
   Aldous Huxley - The Doors of Perception (1954)
   William James - The Varieties of Religious Experience (1902)
   Carl Gustav Jung - Memories, Dreams, Reflections (1955)
   Margery Kempe - The Book of Margery Kempe (1436)
   J Krishnamurti - Think On These Things (1964)
   CS Lewis - The Screwtape Letters (1942)
   Malcolm X - The Autobiography of Malcolm X (1964)
   Daniel C Matt - The Essential Kabbalah (1994)
   Dan Millman - The Way of the Peaceful Warrior (1989)
   W Somerset Maugham - The Razor's Edge (1944)
   Thich Nhat Hanh - The Miracle of Mindfulness (1975)
   Michael Newton - Journey of Souls (1994)
   John O'Donohue - Anam Cara: A Book of Celtic Wisdom (1998)
   Robert M Pirsig - Zen and the Art of Motorcycle Maintenance (1974)
   James Redfield - The Celestine Prophecy (1994)
   Miguel Ruiz - The Four Agreements (1997)
   Helen Schucman & William Thetford - A Course in Miracles (1976)
   Idries Shah - The Way of the Sufi (1968)
   Starhawk - The Spiral Dance: A Rebirth of the Ancient Religion of the Great Goddess (1979)
   Shunryu Suzuki - Zen Mind, Beginner's Mind (1970)
   Emanuel Swedenborg - Heaven and Hell (1758)
   Teresa of Avila - Interior Castle (1570)
   Mother Teresa - A Simple Path (1994)
   Eckhart Tolle - The Power of Now (1998)
   Chogyam Trungpa - Cutting Through Spiritual Materialism (1973)
   Neale Donald Walsch - Conversations With God (1998)
   Rick Warren - The Purpose-Driven Life (2002)
   Simone Weil - Waiting For God (1979)
   Ken Wilber - A Theory of Everything (2000)
   Paramahansa Yogananda - Autobiography of a Yogi (1974)
   Gary Zukav - The Seat of the Soul (1990)
   ~ Tom Butler-Bowdon, 50 Spirital Classics (2017 Edition),
234:The Song Of Food And Dwelling :::
I bow down at the feet of the wish-fulfilling Guru.
Pray vouchsafe me your grace in bestowing beneficial food,
Pray make me realize my own body as the house of Buddha,
Pray grant me this knowledge.

I built the house through fear,
The house of Sunyata, the void nature of being;
Now I have no fear of its collapsing.
I, the Yogi with the wish-fulfilling gem,
Feel happiness and joy where'er I stay.

Because of the fear of cold, I sought for clothes;
The clothing I found is the Ah Shea Vital Heat.
Now I have no fear of coldness.

Because of the fear of poverty, I sought for riches;
The riches I found are the inexhaustible Seven Holy Jewels.
Now I have no fear of poverty.

Because of the fear of hunger, I sought for food;
The food I found is the Samadhi of Suchness.
Now I have no fear of hunger.

Because of the fear of thirst, I sought for drink;
The heavenly drink I found is the wine of mindfulness.
Now I have no fear of thirst.

Because of the fear of loneliness, I searched for a friend;
The friend I found is the bliss of perpetual Sunyata.
Now I have no fear of loneliness.

Because of the fear of going astray,
I sought for the right path to follow.
The wide path I found is the Path of Two-in-One.
Now I do not fear to lose my way.

I am a yogi with all desirable possessions,
A man always happy where'er he stays.

Here at Yolmo Tagpu Senge Tson,
The tigress howling with a pathetic, trembling cry,
Reminds me that her helpless cubs are innocently playing.
I cannot help but feel a great compassion for them,
I cannot help but practice more diligently,
I cannot help but augment thus my Bodhi-Mind.

The touching cry of the monkey,
So impressive and so moving,
Cannot help but raise in me deep pity.
The little monkey's chattering is amusing and pathetic;
As I hear it, I cannot but think of it with compassion.

The voice of the cuckoo is so moving,
And so tuneful is the lark's sweet singing,
That when I hear them I cannot help but listen
When I listen to them,
I cannot help but shed tears.

The varied cries and cawings of the crow,
Are a good and helpful friend unto the yogi.
Even without a single friend,
To remain here is a pleasure.
With joy flowing from my heart, I sing this happy song;
May the dark shadow of all men's sorrows
Be dispelled by my joyful singing. ~ Jetsun Milarepa,
235:It is then by a transformation of life in its very principle, not by an external manipulation of its phenomena, that the integral Yoga proposes to change it from a troubled and ignorant into a luminous and harmonious movement of Nature. There are three conditions which are indispensable for the achievement of this central inner revolution and new formation; none of them is altogether sufficient in itself, but by their united threefold power the uplifting can be done, the conversion made and completely made. For, first, life as it is is a movement of desire and it has built in us as its centre a desire-soul which refers to itself all the motions of life and puts in them its own troubled hue and pain of an ignorant, half-lit, baffled endeavour: for a divine living, desire must be abolished and replaced by a purer and firmer motive-power, the tormented soul of desire dissolved and in its stead there must emerge the calm, strength, happiness of a true vital being now concealed within us. Next, life as it is is driven or led partly by the impulse of the life-force, partly by a mind which is mostly a servant and abettor of the ignorant life-impulse, but in part also its uneasy and not too luminous or competent guide and mentor; for a divine life the mind and the life-impulse must cease to be anything but instruments and the inmost psychic being must take their place as the leader on the path and the indicator of a divine guidance. Last, life as it is is turned towards the satisfaction of the separative ego; ego must disappear and be replaced by the true spiritual person, the central being, and life itself must be turned towards the fulfilment of the Divine in terrestrial existence; it must feel a Divine Force awaking within it and become an obedient instrumentation of its purpose.
   There is nothing that is not ancient and familiar in the first of these three transforming inner movements; for it has always been one of the principal objects of spiritual discipline. It has been best formulated in the already expressed doctrine of the Gita by which a complete renouncement of desire for the fruits as the motive of action, a complete annulment of desire itself, the complete achievement of a perfect equality are put forward as the normal status of a spiritual being. A perfect spiritual equality is the one true and infallible sign of the cessation of desire, - to be equal-souled to all things, unmoved by joy and sorrow, the pleasant and the unpleasant, success or failure, to look with an equal eye on high and low, friend and enemy, the virtuous and the sinner, to see in all beings the manifold manifestation of the One and in all things the multitudinous play or the slow masked evolution of the embodied Spirit. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 2, 176,
236:To Know How To Suffer
   IF AT any time a deep sorrow, a searing doubt or an intense pain overwhelms you and drives you to despair, there is an infallible way to regain calm and peace.
   In the depths of our being there shines a light whose brilliance is equalled only by its purity; a light, a living and conscious portion of a universal godhead who animates and nourishes and illumines Matter, a powerful and unfailing guide for those who are willing to heed his law, a helper full of solace and loving forbearance towards all who aspire to see and hear and obey him. No sincere and lasting aspiration towards him can be in vain; no strong and respectful trust can be disappointed, no expectation ever deceived.
   My heart has suffered and lamented, almost breaking beneath a sorrow too heavy, almost sinking beneath a pain too strong.... But I have called to thee, O divine comforter, I have prayed ardently to thee, and the splendour of thy dazzling light has appeared to me and revived me.
   As the rays of thy glory penetrated and illumined all my being, I clearly perceived the path to follow, the use that can be made of suffering; I understood that the sorrow that held me in its grip was but a pale reflection of the sorrow of the earth, of this abysm of suffering and anguish.
   Only those who have suffered can understand the suffering of others; understand it, commune with it and relieve it. And I understood, O divine comforter, sublime Holocaust, that in order to sustain us in all our troubles, to soothe all our pangs, thou must have known and felt all the sufferings of earth and man, all without exception.
   How is it that among those who claim to be thy worshippers, some regard thee as a cruel torturer, as an inexorable judge witnessing the torments that are tolerated by thee or even created by thy own will?
   No, I now perceive that these sufferings come from the very imperfection of Matter which, in its disorder and crudeness, is unfit to manifest thee; and thou art the very first to suffer from it, to bewail it, thou art the first to toil and strive in thy ardent desire to change disorder into order, suffering into happiness, discord into harmony.
   Suffering is not something inevitable or even desirable, but when it comes to us, how helpful it can be!
   Each time we feel that our heart is breaking, a deeper door opens within us, revealing new horizons, ever richer in hidden treasures, whose golden influx brings once more a new and intenser life to the organism on the brink of destruction.
   And when, by these successive descents, we reach the veil that reveals thee as it is lifted, O Lord, who can describe the intensity of Life that penetrates the whole being, the radiance of the Light that floods it, the sublimity of the Love that transforms it for ever! ~ The Mother, Words Of Long Ago, To Know How To Suffer, 1910,
237:reading :::
   50 Psychology Classics: List of Books Covered:
   Alfred Adler - Understanding Human Nature (1927)
   Gordon Allport - The Nature of Prejudice (1954)
   Albert Bandura - Self-Efficacy: The Exercise of Control (1997)
   Gavin Becker - The Gift of Fear (1997)
   Eric Berne - Games People Play (1964)
   Isabel Briggs Myers - Gifts Differing: Understanding Personality Type (1980)
   Louann Brizendine - The Female Brain (2006)
   David D Burns - Feeling Good: The New Mood Therapy (1980)
   Susan Cain - Quiet: The Power of Introverts in a World That Can't Stop Talking (2012)
   Robert Cialdini - Influence: The Psychology of Persuasion (1984)
   Mihaly Csikszentmihalyi - Creativity (1997)
   Carol Dweck - Mindset: The New Psychology of Success (2006)
   Albert Ellis & Robert Harper - (1961) A Guide To Rational Living(1961)
   Milton Erickson - My Voice Will Go With You (1982) by Sidney Rosen
   Eric Erikson - Young Man Luther (1958)
   Hans Eysenck - Dimensions of Personality (1947)
   Viktor Frankl - The Will to Meaning (1969)
   Anna Freud - The Ego and the Mechanisms of Defense (1936)
   Sigmund Freud - The Interpretation of Dreams (1901)
   Howard Gardner - Frames of Mind: The Theory of Multiple Intelligences (1983)
   Daniel Gilbert - Stumbling on Happiness (2006)
   Malcolm Gladwell - Blink: The Power of Thinking Without Thinking (2005)
   Daniel Goleman - Emotional Intelligence at Work (1998)
   John M Gottman - The Seven Principles For Making Marriage Work (1999)
   Temple Grandin - The Autistic Brain: Helping Different Kinds of Minds Succeed (2013)
   Harry Harlow - The Nature of Love (1958)
   Thomas A Harris - I'm OK - You're OK (1967)
   Eric Hoffer - The True Believer: Thoughts on the Nature of Mass Movements (1951)
   Karen Horney - Our Inner Conflicts (1945)
   William James - Principles of Psychology (1890)
   Carl Jung - The Archetypes and the Collective Unconscious (1953)
   Daniel Kahneman - Thinking, Fast and Slow (2011)
   Alfred Kinsey - Sexual Behavior in the Human Female (1953)
   RD Laing - The Divided Self (1959)
   Abraham Maslow - The Farther Reaches of Human Nature (1970)
   Stanley Milgram - Obedience To Authority (1974)
   Walter Mischel - The Marshmallow Test (2014)
   Leonard Mlodinow - Subliminal: How Your Unconscious Mind Rules Your Behavior (2012)
   IP Pavlov - Conditioned Reflexes (1927)
   Fritz Perls - Gestalt Therapy: Excitement and Growth in the Human Personality (1951)
   Jean Piaget - The Language and Thought of the Child (1966)
   Steven Pinker - The Blank Slate: The Modern Denial of Human Nature (2002)
   VS Ramachandran - Phantoms in the Brain (1998)
   Carl Rogers - On Becoming a Person (1961)
   Oliver Sacks - The Man Who Mistook His Wife for a Hat (1970)
   Barry Schwartz - The Paradox of Choice: Why More is Less (2004)
   Martin Seligman - Authentic Happiness (2002)
   BF Skinner - Beyond Freedom & Dignity (1953)
   Douglas Stone, Bruce Patton & Sheila Heen - Difficult Conversations (2000)
   William Styron - Darkness Visible (1990)
   ~ Tom Butler-Bowdon, 50 Psychology Classics,
238:Talk 26

...

D.: Taking the first part first, how is the mind to be eliminated or relative consciousness transcended?

M.: The mind is by nature restless. Begin liberating it from its restlessness; give it peace; make it free from distractions; train it to look inward; make this a habit. This is done by ignoring the external world and removing the obstacles to peace of mind.

D.: How is restlessness removed from the mind?

M.: External contacts - contacts with objects other than itself - make the mind restless. Loss of interest in non-Self, (vairagya) is the first step. Then the habits of introspection and concentration follow. They are characterised by control of external senses, internal faculties, etc. (sama, dama, etc.) ending in samadhi (undistracted mind).

Talk 27.

D.: How are they practised?

M.: An examination of the ephemeral nature of external phenomena leads to vairagya. Hence enquiry (vichara) is the first and foremost step to be taken. When vichara continues automatically, it results in a contempt for wealth, fame, ease, pleasure, etc. The 'I' thought becomes clearer for inspection. The source of 'I' is the Heart - the final goal. If, however, the aspirant is not temperamentally suited to Vichara Marga (to the introspective analytical method), he must develop bhakti (devotion) to an ideal - may be God, Guru, humanity in general, ethical laws, or even the idea of beauty. When one of these takes possession of the individual, other attachments grow weaker, i.e., dispassion (vairagya) develops. Attachment for the ideal simultaneously grows and finally holds the field. Thus ekagrata (concentration) grows simultaneously and imperceptibly - with or without visions and direct aids.

In the absence of enquiry and devotion, the natural sedative pranayama (breath regulation) may be tried. This is known as Yoga Marga. If life is imperilled the whole interest centres round the one point, the saving of life. If the breath is held the mind cannot afford to (and does not) jump at its pets - external objects. Thus there is rest for the mind so long as the breath is held. All attention being turned on breath or its regulation, other interests are lost. Again, passions are attended with irregular breathing, whereas calm and happiness are attended with slow and regular breathing. Paroxysm of joy is in fact as painful as one of pain, and both are accompanied by ruffled breaths. Real peace is happiness. Pleasures do not form happiness. The mind improves by practice and becomes finer just as the razor's edge is sharpened by stropping. The mind is then better able to tackle internal or external problems. If an aspirant be unsuited temperamentally for the first two methods and circumstantially (on account of age) for the third method, he must try the Karma Marga (doing good deeds, for example, social service). His nobler instincts become more evident and he derives impersonal pleasure. His smaller self is less assertive and has a chance of expanding its good side. The man becomes duly equipped for one of the three aforesaid paths. His intuition may also develop directly by this single method. ~ Sri Ramana Maharshi, Talks with Sri Ramana Maharshi, Sri Ramanasramam,
239:Evil
Hasten towards the good, leave behind all evil thoughts, for to do good without enthusiasm is to have a mind which delights in evil.

If one does an evil action, he should not persist in it, he should not delight in it. For full of suffering is the accumulation of evil.

If one does a good action, he should persist in it and take delight in it. Full of happiness is the accumulation of good.

As long as his evil action has not yet ripened, an evildoer may experience contentment. But when it ripens, the wrong-doer knows unhappiness.

As long as his good action has not yet ripened, one who does good may experience unhappiness. But when it ripens, the good man knows happiness.

Do not treat evil lightly, saying, "That will not touch me." A jar is filled drop by drop; even so the fool fills himself little by little with wickedness.

Do not treat good lightly, saying, "That will not touch me." A jar is filled drop by drop; even so the sage fills himself little by little with goodness.

The merchant who is carrying many precious goods and who has but few companions, avoids dangerous roads; and a man who loves his life is wary of poison. Even so should one act regarding evil.

A hand that has no wound can carry poison with impunity; act likewise, for evil cannot touch the righteous man.

If you offend one who is pure, innocent and defenceless, the insult will fall back on you, as if you threw dust against the wind.

Some are reborn here on earth, evil-doers go to the worlds of Niraya,1 the just go to the heavenly worlds, but those who have freed themselves from all desire attain Nirvana.

Neither in the skies, nor in the depths of the ocean, nor in the rocky caves, nowhere upon earth does there exist a place where a man can find refuge from his evil actions.

Neither in the skies, nor in the depths of the ocean, nor in the rocky caves, nowhere upon earth does there exist a place where a man can hide from death.

People have the habit of dealing lightly with thoughts that come. And the atmosphere is full of thoughts of all kinds which do not in fact belong to anybody in particular, which move perpetually from one person to another, very freely, much too freely, because there are very few people who can keep their thoughts under control.

When you take up the Buddhist discipline to learn how to control your thoughts, you make very interesting discoveries. You try to observe your thoughts. Instead of letting them pass freely, sometimes even letting them enter your head and establish themselves in a quite inopportune way, you look at them, observe them and you realise with stupefaction that in the space of a few seconds there passes through the head a series of absolutely improbable thoughts that are altogether harmful.
...?
Conversion of the aim of life from the ego to the Divine: instead of seeking one's own satisfaction, to have the service of the Divine as the aim of life.
*
What you must know is exactly the thing you want to do in life. The time needed to learn it does not matter at all. For those who wish to live according to Truth, there is always something to learn and some progress to make. 2 October 1969 ~ The Mother, Questions And Answers 1929-1931,
240:On that spring day in the park I saw a young woman who attracted me. She was tall and slender, elegantly dressed, and had an intelligent and boyish face. I liked her at once. She was my type and began to fill my imagination. She probably was not much older than I but seemed far more mature, well-defined, a full-grown woman, but with a touch of exuberance and boyishness in her face, and this was what I liked above all .

   I had never managed to approach a girl with whom I had fallen in love, nor did I manage in this case. But the impression she made on me was deeper than any previous one had been and the infatuation had a profound influence on my life.

   Suddenly a new image had risen up before me, a lofty and cherished image. And no need, no urge was as deep or as fervent within me as the craving to worship and admire. I gave her the name Beatrice, for, even though I had not read Dante, I knew about Beatrice from an English painting of which I owned a reproduction. It showed a young pre-Raphaelite woman, long-limbed and slender, with long head and etherealized hands and features. My beautiful young woman did not quite resemble her, even though she, too, revealed that slender and boyish figure which I loved, and something of the ethereal, soulful quality of her face.

   Although I never addressed a single word to Beatrice, she exerted a profound influence on me at that time. She raised her image before me, she gave me access to a holy shrine, she transformed me into a worshiper in a temple.

   From one day to the next I stayed clear of all bars and nocturnal exploits. I could be alone with myself again and enjoyed reading and going for long walks.

   My sudden conversion drew a good deal of mockery in its wake. But now I had something I loved and venerated, I had an ideal again, life was rich with intimations of mystery and a feeling of dawn that made me immune to all taunts. I had come home again to myself, even if only as the slave and servant of a cherished image.

   I find it difficult to think back to that time without a certain fondness. Once more I was trying most strenuously to construct an intimate "world of light" for myself out of the shambles of a period of devastation; once more I sacrificed everything within me to the aim of banishing darkness and evil from myself. And, furthermore, this present "world of light" was to some extent my own creation; it was no longer an escape, no crawling back to -nether and the safety of irresponsibility; it was a new duty, one I had invented and desired on my own, with responsibility and self-control. My sexuality, a torment from which I was in constant flight, was to be transfigured nto spirituality and devotion by this holy fire. Everything :brk and hateful was to be banished, there were to be no more tortured nights, no excitement before lascivious picures, no eavesdropping at forbidden doors, no lust. In place of all this I raised my altar to the image of Beatrice, :.. and by consecrating myself to her I consecrated myself to the spirit and to the gods, sacrificing that part of life which I withdrew from the forces of darkness to those of light. My goal was not joy but purity, not happiness but beauty, and spirituality.

   This cult of Beatrice completely changed my life.

   ~ Hermann Hesse, Demian,
241::::
   As an inner equality increases and with it the sense of the true vital being waiting for the greater direction it has to serve, as the psychic call too increases in all the members of our nature, That to which the call is addressed begins to reveal itself, descends to take possession of the life and its energies and fills them with the height, intimacy, vastness of its presence and its purpose. In many, if not most, it manifests something of itself even before the equality and the open psychic urge or guidance are there. A call of the veiled psychic element oppressed by the mass of the outer ignorance and crying for deliverance, a stress of eager meditation and seeking for knowledge, a longing of the heart, a passionate will ignorant yet but sincere may break the lid that shuts off that Higher from this Lower Nature and open the floodgates. A little of the Divine Person may reveal itself or some Light, Power, Bliss, Love out of the Infinite. This may be a momentary revelation, a flash or a brief-lived gleam that soon withdraws and waits for the preparation of the nature; but also it may repeat itself, grow, endure. A long and large and comprehensive working will then have begun, sometimes luminous or intense, sometimes slow and obscure. A Divine Power comes in front at times and leads and compels or instructs and enlightens; at others it withdraws into the background and seems to leave the being to its own resources. All that is ignorant, obscure, perverted or simply imperfect and inferior in the being is raised up, perhaps brought to its acme, dealt with, corrected, exhausted, shown its own disastrous results, compelled to call for its own cessation or transformation or expelled as worthless or incorrigible from the nature. This cannot be a smooth and even process; alternations there are of day and night, illumination and darkness, calm and construction or battle and upheaval, the presence of the growing Divine Consciousness and its absence, heights of hope and abysses of despair, the clasp of the Beloved and the anguish of its absence, the overwhelming invasion, the compelling deceit, the fierce opposition, the disabling mockery of hostile Powers or the help and comfort and communion of the Gods and the Divine Messengers. A great and long revolution and churning of the ocean of Life with strong emergences of its nectar and its poison is enforced till all is ready and the increasing Descent finds a being, a nature prepared and conditioned for its complete rule and its all-encompassing presence. But if the equality and the psychic light and will are already there, then this process, though it cannot be dispensed with, can still be much lightened and facilitated: it will be rid of its worst dangers; an inner calm, happiness, confidence will support the steps through all the difficulties and trials of the transformation and the growing Force profiting by the full assent of the nature will rapidly diminish and eliminate the power of the opposing forces. A sure guidance and protection will be present throughout, sometimes standing in front, sometimes working behind the veil, and the power of the end will be already there even in the beginning and in the long middle stages of the great endeavour. For at all times the seeker will be aware of the Divine Guide and Protector or the working of the supreme Mother-Force; he will know that all is done for the best, the progress assured, the victory inevitable. In either case the process is the same and unavoidable, a taking up of the whole nature, of the whole life, of the internal and of the external, to reveal and handle and transform its forces and their movements under the pressure of a diviner Life from above, until all here has been possessed by greater spiritual powers and made an instrumentation of a spiritual action and a divine purpose. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 2, 179,

*** WISDOM TROVE ***

1:Know your own happiness. ~ jane-austen, @wisdomtrove
2:Happiness was born a twin. ~ lord-byron, @wisdomtrove
3:Be happy. Talk happiness. ~ hellen-keller, @wisdomtrove
4:Happiness is a state of mind. ~ walt-disney, @wisdomtrove
5:Love is trembling happiness. ~ kahlil-gibran, @wisdomtrove
6:True happiness lies within you. ~ og-mandino, @wisdomtrove
7:Happiness depends upon ourselves. ~ aristotle, @wisdomtrove
8:Happiness is a state of activity. ~ aristotle, @wisdomtrove
9:Happiness is the reward of virtue. ~ aristotle, @wisdomtrove
10:Happiness is not the portion of man. ~ voltaire, @wisdomtrove
11:Happiness wishes everybody happy. ~ victor-hugo, @wisdomtrove
12:Occupation alone is happiness. ~ samuel-johnson, @wisdomtrove
13:Happiness is love, nothing else. ~ hermann-hesse, @wisdomtrove
14:Many friends are the key to happiness ~ epicurus, @wisdomtrove
15:Art never comes from happiness. ~ chuck-palahniuk, @wisdomtrove
16:Happiness is not outside ourselves. ~ leo-babauta, @wisdomtrove
17:Happiness never becomes a habit. ~ marilyn-monroe, @wisdomtrove
18:Beauty is the promise of happiness. ~ edmund-burke, @wisdomtrove
19:Feel the joy .. feel the happiness. ~ rhonda-byrne, @wisdomtrove
20:Happiness has a very short half-life. ~ tim-ferris, @wisdomtrove
21:Happiness is pleasure without regret ~ leo-tolstoy, @wisdomtrove
22:Happiness is wanting what you get. ~ dale-carnegie, @wisdomtrove
23:Happiness is a habit—cultivate it. ~ elbert-hubbard, @wisdomtrove
24:The ultimate happiness is doing nothing. ~ zhuangzi, @wisdomtrove
25:Happiness is a habit. Cultivate it. ~ elbert-hubbard, @wisdomtrove
26:Happiness is the result of what you do. ~ zig-ziglar, @wisdomtrove
27:Happiness is wanting what you get. ~ andrew-carnegie, @wisdomtrove
28:Inspirational, Happiness, Inspiring ~ marilyn-monroe, @wisdomtrove
29:The test of happiness is gratitude. ~ g-k-chesterton, @wisdomtrove
30:Being happy is not the only happiness. ~ alice-walker, @wisdomtrove
31:Dreaming is happiness. Waiting is life. ~ victor-hugo, @wisdomtrove
32:Happiness begins when selfishness ends. ~ john-wooden, @wisdomtrove
33:Happiness belongs to the self-sufficient. ~ aristotle, @wisdomtrove
34:Happiness is a habit—cultivate it. ~ elbert-hubbard, @wisdomtrove
35:Happiness is not by chance, but by choice. ~ jim-rohn, @wisdomtrove
36:Pray the gods do not envy your happiness! ~ euripedes, @wisdomtrove
37:When ambition ends, happiness begins. ~ thomas-merton, @wisdomtrove
38:Happiness begins where selfishness ends. ~ john-wooden, @wisdomtrove
39:Happiness is not pleasure, it is victory. ~ zig-ziglar, @wisdomtrove
40:Your success and happiness lie in you. ~ hellen-keller, @wisdomtrove
41:Happiness can exist only in acceptance. ~ george-orwell, @wisdomtrove
42:Happiness can only exist in acceptance. ~ george-orwell, @wisdomtrove
43:Happiness, Doing Nothing, Ultimate Happiness ~ zhuangzi, @wisdomtrove
44:Hope is itself a species of happiness. ~ samuel-johnson, @wisdomtrove
45:Melancholy is the happiness of being sad. ~ victor-hugo, @wisdomtrove
46:Pure and simple, balance is happiness. ~ frederick-lenz, @wisdomtrove
47:They live too long who happiness outlive. ~ john-dryden, @wisdomtrove
48:Your success and happiness start with you. ~ zig-ziglar, @wisdomtrove
49:All men seek one goal: success or happiness. ~ aristotle, @wisdomtrove
50:Every moment is a moment of happiness. ~ thich-nhat-hanh, @wisdomtrove
51:Happiness is health and a short memory! ~ audrey-hepburn, @wisdomtrove
52:Our happiness depends on wisdom all the way. ~ sophocles, @wisdomtrove
53:The door to happiness opens outward. ~ soren-kierkegaard, @wisdomtrove
54:Walk and touch happiness every moment. ~ thich-nhat-hanh, @wisdomtrove
55:Happiness is a natural state of being. ~ michael-beckwith, @wisdomtrove
56:Happiness is doing it rotten your own way. ~ isaac-asimov, @wisdomtrove
57:Happiness is prosperity combined with virtue. ~ aristotle, @wisdomtrove
58:The abuse of power takes happiness away. ~ frederick-lenz, @wisdomtrove
59:There is no higher happiness than peace. ~ jack-kornfield, @wisdomtrove
60:Your success & happiness lies in you. ~ hellen-keller, @wisdomtrove
61:Gratitude is happiness doubled by wonder. ~ g-k-chesterton, @wisdomtrove
62:Happiness and love are just a choice away. ~ leo-buscaglia, @wisdomtrove
63:Happiness is having a scratch for every itch. ~ ogden-nash, @wisdomtrove
64:Happiness is in your ability to love others. ~ leo-tolstoy, @wisdomtrove
65:Happiness must ensue. It cannot be pursued ~ viktor-frankl, @wisdomtrove
66:The secret of happiness is renunciation. ~ andrew-carnegie, @wisdomtrove
67:Happiness cannot be pursued; it must ensue. ~ viktor-frankl, @wisdomtrove
68:Happiness is the most insidious prison of all. ~ alan-moore, @wisdomtrove
69:Instead of pleasing, learn the art of happiness. ~ rajneesh, @wisdomtrove
70:There is no happiness where there is no wisdom. ~ sophocles, @wisdomtrove
71:Wisdom is the most important part of happiness. ~ sophocles, @wisdomtrove
72:Contentment with our lot is an element of happiness. ~ aesop, @wisdomtrove
73:Happiness is an allegory, unhappiness a story. ~ leo-tolstoy, @wisdomtrove
74:Happiness is not in money, but in shopping. ~ marilyn-monroe, @wisdomtrove
75:Happiness is the china shop; love is the bull. ~ h-l-mencken, @wisdomtrove
76:Pass us by, and forgive us our happiness ~ fyodor-dostoevsky, @wisdomtrove
77:The key to happiness is achievable dreams. ~ nicholas-sparks, @wisdomtrove
78:be it peace or happiness let it enfold you ~ charles-bukowski, @wisdomtrove
79:Make joy and happiness the center of your world. ~ louise-hay, @wisdomtrove
80:Portable property is happiness in a pocketbook. ~ jane-austen, @wisdomtrove
81:The foundation of happiness is mindfulness. ~ thich-nhat-hanh, @wisdomtrove
82:The key to happiness was achievable dreams. ~ nicholas-sparks, @wisdomtrove
83:Can this be happiness, this terrifying freedom? ~ albert-camus, @wisdomtrove
84:Happiness is the natural state of our being ~ michael-beckwith, @wisdomtrove
85:If you want to find happiness, find gratitude. ~ steve-maraboli, @wisdomtrove
86:You must be the best judge of your own happiness. ~ jane-austen, @wisdomtrove
87:Happiness is a choice that requires effort at times. ~ aeschylus, @wisdomtrove
88:Happiness is not a goal; it is a by-product. ~ eleanor-roosevelt, @wisdomtrove
89:Sanity and happiness are an impossible combination. ~ mark-twain, @wisdomtrove
90:The cruel of heart have their own black happiness. ~ victor-hugo, @wisdomtrove
91:There is no path to happiness: happiness is the path.   ~ buddha, @wisdomtrove
92:Without Goodness one cannot enjoy enduring happiness ~ confucius, @wisdomtrove
93:Come sit with me! Let us drink the holy wine of happiness. ~ rumi, @wisdomtrove
94:Happiest is he who expects no happiness from others. ~ meher-baba, @wisdomtrove
95:The object of living is work, experience, happiness. ~ henry-ford, @wisdomtrove
96:To find recreation in amusement is not happiness. ~ blaise-pascal, @wisdomtrove
97:Virtue and Happiness are Mother and Daughter. ~ benjamin-franklin, @wisdomtrove
98:Does happiness really depend on self-delusion? ~ yuval-noah-harari, @wisdomtrove
99:Happiness does not require anything external ~ neale-donald-walsch, @wisdomtrove
100:Happiness is the relief after extreme tension ~ f-scott-fitzgerald, @wisdomtrove
101:Heroism is accessible. Happiness is more difficult. ~ albert-camus, @wisdomtrove
102:It's such a happiness when good people get together. ~ jane-austen, @wisdomtrove
103:Seize the moment of happiness... love and be loved. ~ leo-tolstoy, @wisdomtrove
104:With love one can live even without happiness. ~ fyodor-dostoevsky, @wisdomtrove
105:All human happiness and misery take the form of action. ~ aristotle, @wisdomtrove
106:Deviation from Nature is deviation from happiness. ~ samuel-johnson, @wisdomtrove
107:Happiness in marriage is entirely a matter of chance. ~ jane-austen, @wisdomtrove
108:Happiness is found in doing, not merely possessing. ~ napoleon-hill, @wisdomtrove
109:Happiness makes up in height what it lacks in length ~ robert-frost, @wisdomtrove
110:Inspirational, Finding Happiness, Enthusiastic ~ h-jackson-brown-jr, @wisdomtrove
111:The secret to happiness is having low expectations. ~ warren-buffet, @wisdomtrove
112:Anything you're good at contributes to happiness. ~ bertrand-russell, @wisdomtrove
113:Dependence is misery. Independence is happiness. ~ swami-vivekananda, @wisdomtrove
114:Happiness is not the end of life: character is. ~ henry-ward-beecher, @wisdomtrove
115:Happiness rarely keeps company with an empty stomach ~ hellen-keller, @wisdomtrove
116:I haven't known 6 days of happiness in my life. ~ napoleon-bonaparte, @wisdomtrove
117:You must choose between your attachments and happiness. ~ adyashanti, @wisdomtrove
118:Constant happiness is the philosopher's stone of the soul. ~ voltaire, @wisdomtrove
119:Every gift from a friend is a wish for your happiness. ~ richard-bach, @wisdomtrove
120:Happiness does not come from consumption of things. ~ thich-nhat-hanh, @wisdomtrove
121:Happiness is available. Please help yourself to it. ~ thich-nhat-hanh, @wisdomtrove
122:I don't care about truth. I want some happiness. ~ f-scott-fitzgerald, @wisdomtrove
123:There is no key to happiness; the door is always open ~ mother-teresa, @wisdomtrove
124:unbroken happiness is a bore: it should have ups and downs. ~ moliere, @wisdomtrove
125:Don't let your happiness depend on something you may lose. ~ c-s-lewis, @wisdomtrove
126:Happiness is the cessation of suffering. Well-being. ~ thich-nhat-hanh, @wisdomtrove
127:if you want to keep happiness , you have to share it ! ~ dale-carnegie, @wisdomtrove
128:It is the pursuit of happiness that thwarts happiness. ~ viktor-frankl, @wisdomtrove
129:Perfect happiness is the absence of striving for happiness. ~ zhuangzi, @wisdomtrove
130:Self-pity is an acid which eats holes in happiness. ~ earl-nightingale, @wisdomtrove
131:The key to happiness is the decision to be happy ~ marianne-williamson, @wisdomtrove
132:There is no way to happiness - happiness is the way. ~ thich-nhat-hanh, @wisdomtrove
133:Happiness and moral duty are inseparably connected. ~ george-washington, @wisdomtrove
134:Happiness cannot be traveled to, owned, earned or worn. ~ denis-waitley, @wisdomtrove
135:Happiness is the greatest hiding place for despair. ~ soren-kierkegaard, @wisdomtrove
136:Everyone, without exception, is searching for happiness. ~ blaise-pascal, @wisdomtrove
137:Gratitude is pure happiness. Happiness is sure perfection. ~ sri-chinmoy, @wisdomtrove
138:Happiness is a how; not a what. A talent, not an object. ~ hermann-hesse, @wisdomtrove
139:Happiness is not an ideal of reason but of imagination.  ~ immanuel-kant, @wisdomtrove
140:Happiness makes up in height for what it lacks in length. ~ robert-frost, @wisdomtrove
141:Life's greatest happiness is to be convinced we are loved. ~ victor-hugo, @wisdomtrove
142:Out of moderation a pure happiness springs. ~ johann-wolfgang-von-goethe, @wisdomtrove
143:Success and happiness are not matters of chance but choice. ~ zig-ziglar, @wisdomtrove
144:The foundation of all happiness in thinking rightly. ~ benjamin-franklin, @wisdomtrove
145:The pain now is part of the happiness then. That's the deal. ~ c-s-lewis, @wisdomtrove
146:We don’t even ask happiness, just a little less pain. ~ charles-bukowski, @wisdomtrove
147:Enjoy in happiness the pleasures which each hour brings with it. ~ horace, @wisdomtrove
148:Happiness is not an ideal of reason but of imagination.   ~ immanuel-kant, @wisdomtrove
149:Rest, nature, books, music... such is my idea of happiness. ~ leo-tolstoy, @wisdomtrove
150:The ultimate source of happiness is our mental attitude.     ~ dalai-lama, @wisdomtrove
151:Folly is the direct pursuit of happiness and beauty. ~ george-bernard-shaw, @wisdomtrove
152:Friends show their love in times of trouble, not in happiness. ~ euripedes, @wisdomtrove
153:Happiness does not come from without, it comes from within ~ hellen-keller, @wisdomtrove
154:Learn to value yourself, which means: fight for your happiness. ~ ayn-rand, @wisdomtrove
155:Sometimes pain is easier to bear alone than happiness. ~ nathaniel-branden, @wisdomtrove
156:The happiness of men consists in life. And life is in labor. ~ leo-tolstoy, @wisdomtrove
157:The journey is what brings us happiness not the destination. ~ dan-millman, @wisdomtrove
158:Happiness is brief. It will not stay. God batters at its sails. ~ euripedes, @wisdomtrove
159:Happiness is liberty from everything that makes us unhappy. ~ vernon-howard, @wisdomtrove
160:I do suspect that he is not really necessary to my happiness. ~ jane-austen, @wisdomtrove
161:All who joy would win must share it. Happiness was born a Twin. ~ lord-byron, @wisdomtrove
162:Happiness isn’t outside of us, but actually comes from within. ~ leo-babauta, @wisdomtrove
163:Happiness was a term of hypocrisy used to bluff other people. ~ d-h-lawrence, @wisdomtrove
164:I can approve of those only who seek in tears for happiness. ~ blaise-pascal, @wisdomtrove
165:I have sought happiness through many ages and not found it. ~ virginia-woolf, @wisdomtrove
166:In spiritual terms, success is the expansion of happiness.   ~ deepak-chopra, @wisdomtrove
167:Instinct teaches us to look for happiness outside ourselves. ~ blaise-pascal, @wisdomtrove
168:[I]t is well to have as many holds upon happiness as possible. ~ jane-austen, @wisdomtrove
169:Profit is a by-product of work; happiness is its chief product. ~ henry-ford, @wisdomtrove
170:Shop for security over happiness and we buy it at that price. ~ richard-bach, @wisdomtrove
171:Bride: A woman with a fine prospect of happiness behind her. ~ ambrose-bierce, @wisdomtrove
172:Doing nothing is happiness for children and misery for old men. ~ victor-hugo, @wisdomtrove
173:Everything exists in limited quantity - especially happiness. ~ pablo-picasso, @wisdomtrove
174:Happiness comes when your work and words are of benefit to others.   ~ buddha, @wisdomtrove
175:Happiness is not at the top of the mountain, but in how to climb. ~ confucius, @wisdomtrove
176:I know what happiness is, for I have done good work. ~ robert-louis-stevenson, @wisdomtrove
177:No one has a right to consume happiness without producing it. ~ hellen-keller, @wisdomtrove
178:Some cause happiness wherever they go; others whenever they go. ~ oscar-wilde, @wisdomtrove
179:Surely happiness is reflective, like the light of heaven. ~ washington-irving, @wisdomtrove
180:A large income is the best recipe for happiness I ever heard of. ~ jane-austen, @wisdomtrove
181:Do not speak of your happiness to one less fortunate than yourself. ~ plutarch, @wisdomtrove
182:Happiness in intelligent people is the rarest thing I know. ~ ernest-hemingway, @wisdomtrove
183:If you find happiness, people may be jealous. Be happy anyway. ~ mother-teresa, @wisdomtrove
184:My God was never happiness, but to understand and be understood. ~ elie-wiesel, @wisdomtrove
185:Our envy always lasts longer than the happiness of those we envy. ~ heraclitus, @wisdomtrove
186:There is within every soul a thirst for happiness and meaning. ~ denis-diderot, @wisdomtrove
187:This is my last message to you: in sorrow, seek happiness. ~ fyodor-dostoevsky, @wisdomtrove
188:But there was happiness elsewhere which no description can reach. ~ jane-austen, @wisdomtrove
189:Happiness is a dry martini and a good woman ... or a bad woman. ~ george-burns, @wisdomtrove
190:Happiness is the art of learning how to get joy from your substance. ~ jim-rohn, @wisdomtrove
191:Happiness reveals itself when we are at peace with ourselves. ~ thich-nhat-hanh, @wisdomtrove
192:If you truly desire happiness, seek and learn how to serve. ~ albert-schweitzer, @wisdomtrove
193:Knowledge of what is possible is the beginning of happiness. ~ george-santayana, @wisdomtrove
194:No man can enjoy happiness without thinking that he enjoys it. ~ samuel-johnson, @wisdomtrove
195:Optimist: Person who travels on nothing from nowhere to happiness. ~ mark-twain, @wisdomtrove
196:Talk happiness. The world is sad enough without your woe. ~ orison-swett-marden, @wisdomtrove
197:The great end of all human industry is the attainment of happiness ~ david-hume, @wisdomtrove
198:The pain I feel now is the happiness I had before. That's the deal. ~ c-s-lewis, @wisdomtrove
199:There is within every soul a thirst for happiness and meaning. ~ thomas-aquinas, @wisdomtrove
200:Your greatness is here and now. Your happiness is here and now. ~ napoleon-hill, @wisdomtrove
201:but has an eye towards his own happiness also. It is middling. ~ sri-ramakrishna, @wisdomtrove
202:Dependence on anything for happiness is utter misery. ~ sri-nisargadatta-maharaj, @wisdomtrove
203:Every moment spent in unhappiness is a moment of happiness lost. ~ leo-buscaglia, @wisdomtrove
204:Good apple pies are a considerable part of our domestic happiness. ~ jane-austen, @wisdomtrove
205:Happiness is nothing more than good health and a bad memory. ~ albert-schweitzer, @wisdomtrove
206:Happiness that is sought for ourselves alone can never be found. ~ thomas-merton, @wisdomtrove
207:Pleasure and pain alternate. Happiness is unshakable. ~ sri-nisargadatta-maharaj, @wisdomtrove
208:Real happiness lies in that which never comes nor goes, but simply is. ~ ram-das, @wisdomtrove
209:Selfishness at the expense of others happiness is demonism. ~ henry-ward-beecher, @wisdomtrove
210:..that sanguine expectation of happiness which is happiness itself ~ jane-austen, @wisdomtrove
211:The greatest happiness is to know the source of unhappiness. ~ fyodor-dostoevsky, @wisdomtrove
212:The short way to happiness is through kindness and sensitivity. ~ frederick-lenz, @wisdomtrove
213:The supreme happiness of life is the conviction that we are loved. ~ victor-hugo, @wisdomtrove
214:The surest way to be happy is to seek happiness for others. ~ martin-luther-king, @wisdomtrove
215:They must often change who would be constant in happiness or wisdom. ~ confucius, @wisdomtrove
216:whenever I would feel such happiness my guilt alarm went off ~ elizabeth-gilbert, @wisdomtrove
217:Happiness is a continuation of happenings which are not resisted. ~ deepak-chopra, @wisdomtrove
218:No one's happiness but my own is in my power to achieve or to destroy. ~ ayn-rand, @wisdomtrove
219:They must often change, who would be constant in happiness or wisdom. ~ confucius, @wisdomtrove
220:Whoever said money can't buy happiness didn't know where to shop ~ gertrude-stein, @wisdomtrove
221:Happiness is a hard master, particularly other people's happiness. ~ aldous-huxley, @wisdomtrove
222:Happiness is not something you find, but rather something you create. ~ zig-ziglar, @wisdomtrove
223:Happiness is the only thing that multiplies when you share it. ~ albert-schweitzer, @wisdomtrove
224:It is a happiness to wonder; - it is a happiness to dream. ~ edgar-allan-poe, @wisdomtrove
225:Only the highway of useful service leads to the city of happiness. ~ napoleon-hill, @wisdomtrove
226:The hour of happiness will be the more welcome, the less it was expected. ~ horace, @wisdomtrove
227:To love is to place happiness in the heart of another. ~ gottfried-wilhelm-leibniz, @wisdomtrove
228:Happiness consists in the multiplicity of agreeable consciousness. ~ samuel-johnson, @wisdomtrove
229:Happiness is a state of mind. You can be happy or you can be unhappy. ~ walt-disney, @wisdomtrove
230:Money can only give happiness where there is nothing else to give it. ~ jane-austen, @wisdomtrove
231:TO LOVE is to find pleasure in the happiness of others. ~ gottfried-wilhelm-leibniz, @wisdomtrove
232:We don't have to wait for the right circumstances to have happiness. ~ rupert-spira, @wisdomtrove
233:If your happiness depends on money, you will never be happy with yourself. ~ lao-tzu, @wisdomtrove
234:If you seek approval from others in this world, you will not know happiness. ~ mooji, @wisdomtrove
235:Love is the master key that opens the gates of happiness. ~ oliver-wendell-holmes-sr, @wisdomtrove
236:Success is getting what you want. Happiness is wanting what you get. ~ dale-carnegie, @wisdomtrove
237:The first requisite to happiness is that a man be born in a famous city. ~ euripedes, @wisdomtrove
238:The happiness you feel is in direct proportion to the love you give. ~ oprah-winfrey, @wisdomtrove
239:There can be no peace for us, only misery, and the greatest happiness. ~ leo-tolstoy, @wisdomtrove
240:There is something curiously boring about somebody else's happiness. ~ aldous-huxley, @wisdomtrove
241:Happiness is not something ready made. It comes from your own actions.   ~ dalai-lama, @wisdomtrove
242:My opinion is that you never find happiness until you stop looking for it. ~ zhuangzi, @wisdomtrove
243:The one who would be constant in happiness must frequently change. ~ anthony-de-mello, @wisdomtrove
244:Happiness does not depend on outward things, but on the way we see them. ~ leo-tolstoy, @wisdomtrove
245:Happiness does not lie in happiness, but in the achievement of it. ~ fyodor-dostoevsky, @wisdomtrove
246:Happiness has to do with your mindset, not with outside circumstance. ~ steve-maraboli, @wisdomtrove
247:Happiness is not something ready-made. It comes from your own actions.    ~ dalai-lama, @wisdomtrove
248:Happiness is the reward we get for living to the highest right we know. ~ richard-bach, @wisdomtrove
249:I've found the secret of happiness, total disregard of everybody. ~ ashleigh-brilliant, @wisdomtrove
250:Lasting happiness starts with one question... what can I celebrate? ~ michael-beckwith, @wisdomtrove
251:To love is to place happiness in the heart of another... . ~ gottfried-wilhelm-leibniz, @wisdomtrove
252:A single day is sufficient for a man to discover what happiness is. ~ fyodor-dostoevsky, @wisdomtrove
253:Effort is not a means to lead us to happiness. Effort itself is happiness ~ leo-tolstoy, @wisdomtrove
254:Happiness is love, nothing else. A man who is capable of love is happy. ~ hermann-hesse, @wisdomtrove
255:In mutual love the lover not only wants the happiness of his beloved; ~ sri-ramakrishna, @wisdomtrove
256:In this sullen apathy neither true wisdom nor true happiness can be found. ~ david-hume, @wisdomtrove
257:Make happiness a habit. Be so happy you drive the devil stark-raving mad. ~ joyce-meyer, @wisdomtrove
258:Men like to to count their troubles; few calculate their happiness. ~ fyodor-dostoevsky, @wisdomtrove
259:What keeps us from happiness is our inability to fully inhabit the present ~ alan-watts, @wisdomtrove
260:Debt creates stress, stress creates behaviors that don't lead to happiness. ~ seth-godin, @wisdomtrove
261:Get happiness out of your work or you may never know what happiness is. ~ elbert-hubbard, @wisdomtrove
262:Happiness is a certain activity of soul in conformity with perfect goodness. ~ aristotle, @wisdomtrove
263:It's like Tolstoy said. Happiness is an allegory, unhappiness a story. ~ haruki-murakami, @wisdomtrove
264:Success is getting what you want. Happiness is liking what you get. ~ h-jackson-brown-jr, @wisdomtrove
265:Work lovingly done is the secret of all order and all happiness. ~ pierre-auguste-renoir, @wisdomtrove
266:Don't mistake pleasure for happiness. They are a different breed of dogs. ~ josh-billings, @wisdomtrove
267:Everybody strains after happiness, and the result is that nobody's happy. ~ aldous-huxley, @wisdomtrove
268:Every nation ought to have a right to provide for its own happiness. ~ alexander-hamilton, @wisdomtrove
269:For every minute you are angry you lose sixty seconds of happiness. ~ ralph-waldo-emerson, @wisdomtrove
270:Peace and happiness are available in every moment. Peace is every step. ~ thich-nhat-hanh, @wisdomtrove
271:Perhaps the most important word in success and happiness is the word,"ask." ~ brian-tracy, @wisdomtrove
272:Reason and happiness are like other flowers; they wither when plucked. ~ george-santayana, @wisdomtrove
273:The greatest source of happiness is the ability to be grateful at all times. ~ zig-ziglar, @wisdomtrove
274:“Action may not bring happiness but there is no happiness without action.” ~ william-james, @wisdomtrove
275:Happiness is the final and perfect fruit of obedience to the laws of life. ~ hellen-keller, @wisdomtrove
276:Happiness lies not in happiness but only in the attempt to achieve it. ~ fyodor-dostoevsky, @wisdomtrove
277:Human happiness konsists in having what yu want, and wanting what yu have. ~ josh-billings, @wisdomtrove
278:Nothing thicker than a knife's blade separates happiness from melancholy. ~ virginia-woolf, @wisdomtrove
279:Pleasure is the only thing one should live for, nothing ages like happiness. ~ oscar-wilde, @wisdomtrove
280:The more you invest in your happiness, the more happiness will invest in you. ~ alan-cohen, @wisdomtrove
281:The selfish love is the lowest. It only looks towards its own happiness, ~ sri-ramakrishna, @wisdomtrove
282:Wealth is only a source of happiness when it is used to do good for others ~ denis-waitley, @wisdomtrove
283:A good way I know to find happiness, is to not bore a hole to fit the plug. ~ josh-billings, @wisdomtrove
284:Don't depend on other people as the source of your happiness or for approval. ~ joyce-meyer, @wisdomtrove
285:Every period of life is obliged to borrow its happiness from time to come. ~ samuel-johnson, @wisdomtrove
286:It is not how much we have, but how much we enjoy, that makes happiness. ~ charles-spurgeon, @wisdomtrove
287:Now God, who has made us, knows what we are and that our happiness lies in Him. ~ c-s-lewis, @wisdomtrove
288:Peace is the altar of God, the condition in which happiness exists. ~ paramahansa-yogananda, @wisdomtrove
289:The only way to find true happiness is to risk being completely cut open. ~ chuck-palahniuk, @wisdomtrove
290:We all have a hungry heart, and one of the things we hunger for is happiness. ~ mary-oliver, @wisdomtrove
291:Be in love with your heart-life. There, only there, Is the flood of happiness. ~ sri-chinmoy, @wisdomtrove
292:Happiness does not consist in having what you want, but in wanting what you have ~ confucius, @wisdomtrove
293:Happiness, though an indefinite concept, is the goal of all rational beings. ~ immanuel-kant, @wisdomtrove
294:I believe in one God, and no more; and I hope for happiness beyond this life. ~ thomas-paine, @wisdomtrove
295:The opposite of love is indifference, and the opposite of happiness is boredom. ~ tim-ferris, @wisdomtrove
296:You can only recognize your happiness against the background of suffering. ~ thich-nhat-hanh, @wisdomtrove
297:Angelic happiness is in service, from service, and according to service. ~ emanuel-swedenborg, @wisdomtrove
298:Everyday happiness means you can't wait to come home, because the soup is hot. ~ george-burns, @wisdomtrove
299:Every man should marry. After all, happiness is not the only thing in life. ~ stephen-hawking, @wisdomtrove
300:Happiness is secured through virtue; it is a good attained by man's own will. ~ denis-diderot, @wisdomtrove
301:Happiness is your choice to make. How happy or how miserable do you want to be? ~ edgar-cayce, @wisdomtrove
302:Money will not purchase happiness for the man who has no concept of what he wants. ~ ayn-rand, @wisdomtrove
303:Novels teach the youthful mind to sigh after happiness that never existed. ~ oliver-goldsmith, @wisdomtrove
304:Remember that there is no happiness in having or in getting, but only in giving. ~ og-mandino, @wisdomtrove
305:Rules for Happiness: something to do, someone to love, something to hope for. ~ immanuel-kant, @wisdomtrove
306:Understand that the only way to get happiness is by giving it away to others. ~ napoleon-hill, @wisdomtrove
307:Happiness is a state of mind. It's just according to the way you look at things. ~ walt-disney, @wisdomtrove
308:Happiness is having a large, loving, caring, close-knit family in another city. ~ george-burns, @wisdomtrove
309:Happiness is not the absence of problems, it's the ability to deal with them. ~ steve-maraboli, @wisdomtrove
310:Happiness is secured through virtue; it is a good attained by man's own will. ~ thomas-aquinas, @wisdomtrove
311:I take happiness very seriously. It is a creed, a philosophy and an objective. ~ hellen-keller, @wisdomtrove
312:Of all the gifts You have offered to God, Your happiness-gift He treasures most. ~ sri-chinmoy, @wisdomtrove
313:Once I wanted total happiness - now I will settle for a little less pain. ~ ashleigh-brilliant, @wisdomtrove
314:Universal happiness keeps the wheels steadily turning, truth and beauty can't. ~ aldous-huxley, @wisdomtrove
315:What a fool I would have been to let self-respect interfere with my happiness! ~ kurt-vonnegut, @wisdomtrove
316:When we numb [hard feelings], we numb joy, we numb gratitude, we numb happiness. ~ brene-brown, @wisdomtrove
317:Woman is not made to be the admiration of everybody , but the happiness of one. ~ edmund-burke, @wisdomtrove
318:Character is the basis of happiness and happiness the sanction of character. ~ george-santayana, @wisdomtrove
319:For all the happiness mankind can gain Is not in pleasure, but in rest from pain. ~ john-dryden, @wisdomtrove
320:Happiness is a state of mind, and depends very little on outward circumstances. ~ hellen-keller, @wisdomtrove
321:Happiness is largely an attitude of mind, of viewing life from the right angle. ~ dale-carnegie, @wisdomtrove
322:Happiness is to have a little string onto which things will attach themselves. ~ virginia-woolf, @wisdomtrove
323:If we do not find happiness in the present moment, in what shall we find it? ~ oliver-goldsmith, @wisdomtrove
324:It is necessary to the happiness of man that he be mentally faithful to himself. ~ thomas-paine, @wisdomtrove
325:I will not be afraid because I understand ... And understanding is happiness. ~ arthur-c-carke, @wisdomtrove
326:Love is when the other person's happiness is more important than your own. ~ h-jackson-brown-jr, @wisdomtrove
327:The greatest enemies of success and happiness are negative emotions of all kinds. ~ brian-tracy, @wisdomtrove
328:What humans want is not just happiness. They want justice; they want meaning. ~ martin-seligman, @wisdomtrove
329:Happiness is not to be found in knowledge, but in the acquisition of knowledge ~ edgar-allan-poe, @wisdomtrove
330:I really believe that happiness comes from things that cannot taken away from you. ~ john-wooden, @wisdomtrove
331:Moral rules ought not to be such as to make instinctive happiness impossible. ~ bertrand-russell, @wisdomtrove
332:The only ones who will find real happiness are those who find a way to serve ~ albert-schweitzer, @wisdomtrove
333:Youth offers the promise of happiness, but life offers the realities of grief. ~ nicholas-sparks, @wisdomtrove
334:A joyful heart is like the sunshine of God's love, the hope of eternal happiness. ~ mother-teresa, @wisdomtrove
335:Happiness is not a matter of intensity but of balance, order, rhythm and harmony. ~ thomas-merton, @wisdomtrove
336:Happiness resides not in possessions, and not in gold, happiness dwells in the soul. ~ democritus, @wisdomtrove
337:I grow to experience greater happiness, not to improve or because I feel incomplete. ~ wayne-dyer, @wisdomtrove
338:It is in the enjoyment and not in mere possession that makes for happiness. ~ michel-de-montaigne, @wisdomtrove
339:May blessings and happiness attend every step of your progress in this world. ~ swami-vivekananda, @wisdomtrove
340:People settle for a level of despair they can tolerate and call it happiness. ~ soren-kierkegaard, @wisdomtrove
341:The universe is conspiring at this moment to bring you happiness and peace. ~ marianne-williamson, @wisdomtrove
342:Delight in splendor is No more than happiness with little: for both Have their appeal. ~ euripedes, @wisdomtrove
343:Forgive. Learn. Move on. Let your tears water the seeds of your future happiness. ~ steve-maraboli, @wisdomtrove
344:Happiness is not the acquisition of anything; it's the understanding of something. ~ vernon-howard, @wisdomtrove
345:Happiness may be difficult to obtain. The obstacles are not primarily financial. ~ alain-de-botton, @wisdomtrove
346:Happiness, not in another place but this place…not for another hour, but this hour. ~ walt-whitman, @wisdomtrove
347:No matter how sad we might be, the universe is still planning our happiness. ~ marianne-williamson, @wisdomtrove
348:No one can grant you happiness. Happiness is a choice we all have the power to make. ~ dean-koontz, @wisdomtrove
349:Outside of that single fatality of death, everything, joy or happiness, is liberty. ~ albert-camus, @wisdomtrove
350:Success and happiness are not destinations, they are exciting, never-ending journeys. ~ zig-ziglar, @wisdomtrove
351:The most exciting happiness is the happiness generated by forces beyond your control. ~ ogden-nash, @wisdomtrove
352:To treat others ethically is to act out of concern for their happiness and suffering. ~ sam-harris, @wisdomtrove
353:Your happiness and suffering depend on your actions and not on my wishes for you. ~ jack-kornfield, @wisdomtrove
354:Happiness depends on how you accept, understand and surrender to situations. ~ mata-amritanandamayi, @wisdomtrove
355:Happiness implied a choice, and within that choice a concerted will, a lucid desire. ~ albert-camus, @wisdomtrove
356:Here is a commandment for you: seek happiness in sorrow. Work, work tirelessly. ~ fyodor-dostoevsky, @wisdomtrove
357:He was right in saying that the only certain happiness in life is to live for others. ~ leo-tolstoy, @wisdomtrove
358:Human happiness seems to consist in three ingredients: action, pleasure and indolence. ~ david-hume, @wisdomtrove
359:If your happiness depends on what somebody else does, I guess you do have a problem. ~ richard-bach, @wisdomtrove
360:Men can only be happy when they do not assume that the object of life is happiness. ~ george-orwell, @wisdomtrove
361:To be without some of the things you want is an indispensable part of happiness. ~ bertrand-russell, @wisdomtrove
362:Action may not always bring happiness; but there is no happiness without action. ~ benjamin-disraeli, @wisdomtrove
363:Every happiness is the child of a separation it did not think it could survive. ~ rainer-maria-rilke, @wisdomtrove
364:Happiness can be bought with a bottle of wine and has become ambiguous through overuse. ~ tim-ferris, @wisdomtrove
365:Happiness is not something you get in life. Happiness is something you bring to life.   ~ wayne-dyer, @wisdomtrove
366:Happiness is simply to allow everything to be exactly as it is from moment to moment. ~ rupert-spira, @wisdomtrove
367:It is one's own personal, selfish happiness that one seeks, earns, and derives from love. ~ ayn-rand, @wisdomtrove
368:Money can't buy happiness, but it will certainly get you a better class of memories. ~ ronald-reagan, @wisdomtrove
369:Need does not exist. I need nothing to be happy. Happiness is a state of mind. ~ neale-donald-walsch, @wisdomtrove
370:Optimism is the one quality more associated with success and happiness than any other. ~ brian-tracy, @wisdomtrove
371:People are always happy where there is love, because their happiness in in themselves. ~ leo-tolstoy, @wisdomtrove
372:The great secret of happiness in love is to be glad that the other fellow married her. ~ h-l-mencken, @wisdomtrove
373:A lifetime of happiness: no man alive could bear it; it would be hell on earth. ~ george-bernard-shaw, @wisdomtrove
374:A sure way to lose happiness, I found, is to want it at the expense of everything else. ~ bette-davis, @wisdomtrove
375:Happiness : An agreeable sensation arising from contemplating the misery of another. ~ ambrose-bierce, @wisdomtrove
376:Happiness does not reside in strength or money; it lies in rightness and many-sidedness. ~ democritus, @wisdomtrove
377:Happiness is when what you think and what you say and what you feel are in harmony.  ~ mahatma-gandhi, @wisdomtrove
378:I know a lot of ways to happiness! I also know some pretty fast shortcuts to misery. ~ frederick-lenz, @wisdomtrove
379:It is in vain, I perceive, to look for ease and happiness in a world of troubles. ~ george-washington, @wisdomtrove
380:The greatest of follies is to sacrifice health for any other kind of happiness. ~ arthur-schopenhauer, @wisdomtrove
381:The rays of happiness, like those of light, are colorless when unbroken. ~ henry-wadsworth-longfellow, @wisdomtrove
382:While money can't buy happiness, it certainly lets you choose your own form of misery. ~ groucho-marx, @wisdomtrove
383:Every word, every look, every action, and every smile can bring happiness to others. ~ thich-nhat-hanh, @wisdomtrove
384:One test of the correctness of educational procedure is the happiness of the child. ~ maria-montessori, @wisdomtrove
385:Only man clogs his happiness with care, destroying what is with thoughts of what may be. ~ john-dryden, @wisdomtrove
386:Philosophy first constructs a scheme of happiness and then tries to fit the world to it. ~ h-l-mencken, @wisdomtrove
387:Purity of morals [is] the only sure foundation of public happiness in any country. ~ george-washington, @wisdomtrove
388:Why does a silly bird go on saying "chiff-chaff" all day long? Is it happiness or hiccups? ~ a-a-milne, @wisdomtrove
389:Yes, there is happiness to be found in the mere contemplation of the deepest mysteries. ~ john-wheeler, @wisdomtrove
390:Avarice and Happiness never saw each other, how then should they become acquainted? ~ benjamin-franklin, @wisdomtrove
391:Happiness is not a matter of intensity but of balance and order and rhythm and harmony. ~ thomas-merton, @wisdomtrove
392:Happiness is the ability to move forward, knowing the future will be better than the past. ~ zig-ziglar, @wisdomtrove
393:Happiness is the meaning and the purpose of life, the whole aim and end of human existence. ~ aristotle, @wisdomtrove
394:Indeed, man wishes to be happy even when he so lives as to make happiness impossible. ~ saint-augustine, @wisdomtrove
395:It is not easy to find happiness in ourselves, and it is not possible to find it elsewhere. ~ anais-nin, @wisdomtrove
396:It is pretty hard to tell what does bring happiness; poverty and wealth have both failed. ~ kin-hubbard, @wisdomtrove
397:Real happiness in life comes from the mental capacity to adapt to any situation. ~ mata-amritanandamayi, @wisdomtrove
398:But O, how bitter a thing it is to look into happiness through another man's eyes. ~ william-shakespeare, @wisdomtrove
399:Happiness doesn't always come from a pursuit. Sometimes it comes when we least expect it.   ~ dalai-lama, @wisdomtrove
400:Happiness is an art that one has to learn. It has nothing to do with your doing or not doing. ~ rajneesh, @wisdomtrove
401:Happiness is that state of consciousness which proceeds from the achievement of one's values. ~ ayn-rand, @wisdomtrove
402:If one were to build the house of happiness, the largest space would be the waiting room. ~ jules-renard, @wisdomtrove
403:Of all forms of caution, caution in love is perhaps the most fatal to true happiness. ~ bertrand-russell, @wisdomtrove
404:The happiness that is derived from excitement is like a brilliant fire- soon it will go out. ~ bruce-lee, @wisdomtrove
405:Who will be the happiest person? The one who brings happiness to others. ~ swami-satchidananda-saraswati, @wisdomtrove
406:You must never forget that greatness does not guarantee happiness but goodness always does ~ sri-chinmoy, @wisdomtrove
407:Ever since happiness heard your name, it has been running through the streets trying to find you. ~ hafez, @wisdomtrove
408:Every house guest brings you happiness. Some when they arrive, and some when they are leaving ~ confucius, @wisdomtrove
409:Happiness is neither within us, nor without us. It is in the union of ourselves with God. ~ blaise-pascal, @wisdomtrove
410:People are always setting conditions for happiness... I love life without condition. ~ arthur-rubinstein, @wisdomtrove
411:Promise yourself that you will talk health, happiness, and prosperity as often as possible. ~ john-wooden, @wisdomtrove
412:Real happiness is not vulnerable, because it does not depend on circumstances. ~ sri-nisargadatta-maharaj, @wisdomtrove
413:The art of being happy lies in the power of extracting happiness from common things. ~ henry-ward-beecher, @wisdomtrove
414:The word happiness exists in every language; it is plausible the thing itself exists. ~ jorge-luis-borges, @wisdomtrove
415:Most of your happiness will come from your relationships with others. Handle them with care. ~ brian-tracy, @wisdomtrove
416:Such is the force of Happiness&
417:Virtue and integrity are necessary for genuine happiness. Guard your integrity with care. ~ jack-kornfield, @wisdomtrove
418:When I think of all the books still left for me to read, I am certain of further happiness. ~ jules-renard, @wisdomtrove
419:And if there's love, you can do without happiness too. Even with sorrow, life is sweet. ~ fyodor-dostoevsky, @wisdomtrove
420:Don't think you can relax yourself to happiness. Happiness comes as a result of doing. ~ h-jackson-brown-jr, @wisdomtrove
421:Friendship is the greatest of worldly goods. Certainly to me it is the chief happiness of life. ~ c-s-lewis, @wisdomtrove
422:Happiness depends more on the inward disposition of mind than on outward circumstances. ~ benjamin-franklin, @wisdomtrove
423:Happiness does not depend on any external conditions, it is governed by our mental attitude ~ dale-carnegie, @wisdomtrove
424:I am about to be married, and am of course in all the misery of a man in pursuit of happiness. ~ lord-byron, @wisdomtrove
425:Order is one of the needs of life which, when it is satisfied, produces a real happiness ~ maria-montessori, @wisdomtrove
426:Our thinking minds deprive us of the happiness that comes when we are living fully in the moment. ~ ram-das, @wisdomtrove
427:Thus there will be three effects of nearness to Jesus humility, happiness, and holiness. ~ charles-spurgeon, @wisdomtrove
428:You will never be happier than you expect. To change your happiness, change your expectation. ~ bette-davis, @wisdomtrove
429:Avoid greatness in a cottage there may be more real happiness than kings or their favourites enjoy. ~ horace, @wisdomtrove
430:Do we find happiness so often that we should turn it off the box when it happens to sit there? ~ e-m-forster, @wisdomtrove
431:Happiness is a gift and the trick is not to expect it, but to delight in it when it comes. ~ charles-dickens, @wisdomtrove
432:I hope death will be a great happiness, a happiness as great as that of love, fulfilled love ~ hermann-hesse, @wisdomtrove
433:I still believe that peace and plenty and happiness can be worked out some way. I am a fool. ~ kurt-vonnegut, @wisdomtrove
434:My happiness is dependent upon light. Since light is endless, I'm bound to be happy always. ~ frederick-lenz, @wisdomtrove
435:Reading and sauntering and lounging and dosing, which I call thinking, is my supreme Happiness. ~ david-hume, @wisdomtrove
436:The disturbers of our happiness, in this world, are our desires, our griefs, and our fears. ~ samuel-johnson, @wisdomtrove
437:To acheive happiness, we should make certain that we are never without an important goal. ~ earl-nightingale, @wisdomtrove
438:Avoid greatness; in a cottage there may be more real happiness than kings or their favourites enjoy. ~ horace, @wisdomtrove
439:By heaven we understand a state of happiness infinite in degree, and endless in duration. ~ benjamin-franklin, @wisdomtrove
440:Exercise may very well be the most effective instant happiness booster of all activities. ~ sonja-lyubomirsky, @wisdomtrove
441:I do not care about happiness simply because I believe that joy is something worth fighting for. ~ criss-jami, @wisdomtrove
442:Many seek happiness higher than men; others beneath him. But happiness is the same height as man. ~ confucius, @wisdomtrove
443:The present moment is filled with joy and happiness. If you are attentive, you will see it. ~ thich-nhat-hanh, @wisdomtrove
444:There is a kind of happiness and wonder that makes you serious. It is too good to waste on jokes. ~ c-s-lewis, @wisdomtrove
445:What we call the secret of happiness is no more a secret than our willingness to choose life. ~ leo-buscaglia, @wisdomtrove
446:You have the power to take away someone's happiness by refusing to forgive. That someone is you. ~ alan-cohen, @wisdomtrove
447:You will not achieve happiness if you don't work hard; and it's a shame not to want to work hard. ~ euripedes, @wisdomtrove
448:A life by choice is one that is filled with love, happiness, and an appreciation of each day. ~ steve-maraboli, @wisdomtrove
449:Did it ever strike you on such a morning as this that drowning would be happiness and peace? ~ charles-dickens, @wisdomtrove
450:Happiness is not something you postpone for the future; it is something you design for the present. ~ jim-rohn, @wisdomtrove
451:If artists and poets are unhappy, it is after all because happiness does not interest them. ~ george-santayana, @wisdomtrove
452:In the path of our happiness shall we find the learning for which we have chosen this lifetime. ~ richard-bach, @wisdomtrove
453:Marriage is not for individual happiness, but for the welfare of the nation and the caste. ~ swami-vivekananda, @wisdomtrove
454:Marry the right person. This one decision will determine 90% of your happiness or misery. ~ h-jackson-brown-jr, @wisdomtrove
455:My happiness is not the means to any end. It is the end. It is its own goal. It is its own purpose. ~ ayn-rand, @wisdomtrove
456:Thanks to you, I always am so happy. Now I want to give you all the happiness on your birthday. ~ richard-bach, @wisdomtrove
457:The essentials to happiness are something to love, something to do, and something to hope for. ~ william-blake, @wisdomtrove
458:The person who seeks all their applause from outside has their happiness in another's keeping. ~ dale-carnegie, @wisdomtrove
459:The secret of happiness is to face the fact that the world is horrible, horrible, horrible. ~ bertrand-russell, @wisdomtrove
460:You're not RESPONSIBLE for somebody else's happiness. You're responsible for your own HAPPINESS. ~ joel-osteen, @wisdomtrove
461:Happiness is a perfume which you cannot pour on someone without getting some on yourself. ~ ralph-waldo-emerson, @wisdomtrove
462:Happiness is like a kiss, in order to get any good out of it, you have to give it to someone else. ~ zig-ziglar, @wisdomtrove
463:Happiness is the most important thing in the world, without it, you live a life of depression. ~ marilyn-monroe, @wisdomtrove
464:If you possess happiness you possess everything: to be happy is to be in tune with God. ~ paramahansa-yogananda, @wisdomtrove
465:One flesh they are; and one flesh, so I'd guess, Has but one heart, come grief or happiness. ~ geoffrey-chaucer, @wisdomtrove
466:The happiness of this life depends less on what befalls you than the way in which you take it. ~ elbert-hubbard, @wisdomtrove
467:The truth is there is more than enough love, creative ideas, power, joy, happiness to go around. ~ rhonda-byrne, @wisdomtrove
468:Through embracing the diversity of humans beings, we will find a sure way to true happiness. ~ malcolm-gladwell, @wisdomtrove
469:What creates happiness, peace, and balance is not becoming simply powerful, but knowledgeable. ~ frederick-lenz, @wisdomtrove
470:What we need for our happiness is often close at hand, if we knew but how to seek for it. ~ nathaniel-hawthorne, @wisdomtrove
471:Derive happiness in oneself from a good day's work, from illuminating the fog that surrounds us. ~ henri-matisse, @wisdomtrove
472:God favors men and women who delight in being made worthy of happiness before the happiness itself. ~ criss-jami, @wisdomtrove
473:Gratitude incorporates both the heart and mind, and instantly paves the shortest road to happiness. ~ alan-cohen, @wisdomtrove
474:Happiness is not found in things you possess, but in what you have the courage to release. ~ nathaniel-hawthorne, @wisdomtrove
475:I think happiness is a goal all of us can agree on. Let's face it - we all would like to be happy. ~ joyce-meyer, @wisdomtrove
476:I think we pursue positive relationships whether or not they bring us engagement or happiness. ~ martin-seligman, @wisdomtrove
477:Never sacrifice happiness for the sake of achievement. The real key to life is to happily achieve ~ robin-sharma, @wisdomtrove
478:Nothing can take your joy; you have to give it away. You're in complete control of your happiness. ~ joel-osteen, @wisdomtrove
479:The amount of happiness that you have depends on the amount of freedom you have in your heart. ~ thich-nhat-hanh, @wisdomtrove
480:The search for and attainment of external happiness can never be fruitful when we hate ourselves. ~ aimee-davies, @wisdomtrove
481:True happiness is found in unselfish Love, A love which increases in proportion as it is shared. ~ thomas-merton, @wisdomtrove
482:Words have a magical power. They can either bring the greatest happiness or the deepest despair. ~ sigmund-freud, @wisdomtrove
483:Flood your mind continually with pictures of the health, happiness, and prosperity that you desire. ~ brian-tracy, @wisdomtrove
484:For those who are poor in happiness, each time is a first time; happiness never becomes a habit. ~ marilyn-monroe, @wisdomtrove
485:Free yourself from the complexities of your life! A life of simplicity and happiness awaits you. ~ steve-maraboli, @wisdomtrove
486:Happiness is like the mountain summit. It is sometimes hidden by clouds, but we know it is there. ~ hellen-keller, @wisdomtrove
487:Happiness lies in making others happy, in forsaking self-interest to bring joy to others. ~ paramahansa-yogananda, @wisdomtrove
488:How sad to see a father with money and no joy. The man studied economics, but never studied happiness. ~ jim-rohn, @wisdomtrove
489:I don't think it's that hard [to lead a Christian life]. To me it's fun. We have joy and happiness. ~ joel-osteen, @wisdomtrove
490:If a man speaks or acts with a pure thought, happiness follows him, like a shadow that never leaves him. ~ buddha, @wisdomtrove
491:Let's fight for our happiness by following a daily program of cheerful and constructive thinking. ~ dale-carnegie, @wisdomtrove
492:My happiness comes from doing all I can for my students. To help them, what else could there be? ~ frederick-lenz, @wisdomtrove
493:Though outer events may be difficult, the key to our happiness is how our mind responds to them. ~ jack-kornfield, @wisdomtrove
494:True happiness comes from the joy of deeds well done, the zest of creating things new. ~ antoine-de-saint-exupery, @wisdomtrove
495:True happiness is when the love that is within us finds expression in external activities. ~ mata-amritanandamayi, @wisdomtrove
496:Action and personal happiness have no truck with each other; they are eternally at war. ~ antoine-de-saint-exupery, @wisdomtrove
497:Actual happiness always looks pretty squalid in comparison with the over-compensations for misery. ~ aldous-huxley, @wisdomtrove
498:An absent friend gives us friendly company when we are well assured of his happiness. ~ johann-wolfgang-von-goethe, @wisdomtrove
499:A persuadable temper might sometimes be as much in favour of happiness as a very resolute character. ~ jane-austen, @wisdomtrove
500:Civilized people have exchanged some part of their chances of happiness for a measure of security. ~ sigmund-freud, @wisdomtrove

*** NEWFULLDB 2.4M ***

1:Happiness is activity. ~ Aristotle,
2:Happiness is a Choice ~ Joel Osteen,
3:Happiness is a moment. ~ Anna Carey,
4:Initiative = Happiness ~ Seth Godin,
5:Happiness is a privilege. ~ Jay Leno,
6:sitting happiness in... ~ Jung Chang,
7:Happiness is a choice. ~ Melissa Marr,
8:Happiness was relative ~ Jodi Picoult,
9:know your own happiness ~ Jane Austen,
10:You can't buy happiness ~ Kurt Cobain,
11:Happiness is a talent. ~ Daisy Goodwin,
12:Happiness is a warm gun. ~ John Lennon,
13:Know your own happiness. ~ Jane Austen,
14:Strength is Happiness. ~ Daisaku Ikeda,
15:Happiness was born a twin. ~ Lord Byron,
16:Be happy. Talk happiness. ~ Helen Keller,
17:Dizzying, this happiness. ~ Jenny Offill,
18:Happiness earned, not given. ~ Toba Beta,
19:Happiness is a decision. ~ Michael J Fox,
20:Power is not happiness. ~ William Godwin,
21:You smell like happiness, ~ Shayla Black,
22:Happiness is never grand. ~ Aldous Huxley,
23:Happiness is the highest good ~ Aristotle,
24:love, happiness and God. ~ Krista Ritchie,
25:Progress equals happiness. ~ Tony Robbins,
26:God's favour is happiness. ~ Matthew Henry,
27:Gratitude is pure happiness. ~ Sri Chinmoy,
28:Happiness dies when not shared ~ Baba Amte,
29:Happiness is activity of soul. ~ Aristotle,
30:Happiness is a sort of action. ~ Aristotle,
31:Happiness is homemade. – unknown ~ Unknown,
32:Happiness is not being afraid. ~ Roy Keane,
33:Happiness means quiet nerves. ~ W C Fields,
34:happiness requires struggle. ~ Mark Manson,
35:Money can't buy happiness. ~ Howard Hughes,
36:Money can't buy you happiness. ~ Anonymous,
37:Murder increases happiness. ~ Warren Ellis,
38:Peace is happiness digesting ~ Victor Hugo,
39:The Happiness Advantage, ~ Vishen Lakhiani,
40:Together, we make happiness. ~ Tillie Cole,
41:What you base your happiness around? ~ Nas,
42:All happiness is in the mind. ~ Yogi Bhajan,
43:Happiness depends on ourselves. ~ Aristotle,
44:Happiness is an inside job. ~ John Bytheway,
45:Happiness is a sad song. ~ Charles M Schulz,
46:Happiness is a state of mind. ~ Walt Disney,
47:Happiness is egotistical. ~ Alexandre Dumas,
48:Happiness is right in front of you. ~ Hafez,
49:Happiness too is inevitable. ~ Albert Camus,
50:I think happiness is love. ~ Vladimir Putin,
51:It's happiness to see you. ~ Larry McMurtry,
52:Not doing evil is happiness. ~ Gil Fronsdal,
53:The Conquest of Happiness ~ Timothy Ferriss,
54:yeah, you can't buy happiness ~ Kurt Cobain,
55:Your happiness drives me. ~ Airicka Phoenix,
56:Create happiness for others. ~ Dale Carnegie,
57:Happiness is a fortress. ~ Fuminori Nakamura,
58:Happiness is a hardy annual. ~ Ellen Glasgow,
59:Happiness is a myth we seek, ~ Khalil Gibran,
60:Happiness is not a potato. ~ Charlotte Bront,
61:Happiness is self-connectedness. ~ Aristotle,
62:Happiness is unrepented pleasure. ~ Socrates,
63:Independence is happiness. ~ Susan B Anthony,
64:Love is quivering happiness. ~ Khalil Gibran,
65:Love is trembling happiness. ~ Khalil Gibran,
66:Much of happiness is hope, ~ Jordan Peterson,
67:Sun, silence, and happiness. ~ Nancy Mitford,
68:The point of life is happiness. ~ Dalai Lama,
69:True happiness lies within you. ~ Og Mandino,
70:Happiness depends upon ourselves. ~ Aristotle,
71:Happiness envelopes the heart. ~ Truth Devour,
72:happiness. For example, good ~ Dalai Lama XIV,
73:Happiness is a state of activity. ~ Aristotle,
74:Happiness is a warm puppy. ~ Charles M Schulz,
75:Happiness is laughing together. ~ Orhan Pamuk,
76:Happiness is the better option. ~ Mark Susnow,
77:I can feel happiness through dancing. ~ Minzy,
78:The weak fear happiness itself. ~ Osamu Dazai,
79:You are the key to happiness. ~ Robert Holden,
80:Beauty is the promise of happiness. ~ Stendhal,
81:Happiness comes from within ~ Anders Hejlsberg,
82:happiness doesn’t leave scars. ~ Sariah Wilson,
83:Happiness doesn't require words. ~ Eric Weiner,
84:Happiness inspires productivity. ~ Shawn Achor,
85:Happiness is a moving target. ~ Kinky Friedman,
86:happiness is the best medicine. ~ Nancy Thayer,
87:Happiness is the reward of virtue. ~ Aristotle,
88:Happiness is your True Nature. ~ Robert Adams,
89:Happiness only real when shared ~ Jon Krakauer,
90:It is Love that gives joy to happiness. ~ Rumi,
91:Much of happiness is hope, ~ Jordan B Peterson,
92:No one has a right to happiness. ~ Eric Hoffer,
93:The meaning of life is happiness. ~ Dalai Lama,
94:But you have to choose happiness. ~ Dean Koontz,
95:Find your happiness in yourself. ~ Albert Camus,
96:Happiness is a moral obligation ~ Dennis Prager,
97:Happiness is laughing together... ~ Orhan Pamuk,
98:Happiness is not the portion of man. ~ Voltaire,
99:Happiness is often hard-hearted. ~ Mason Cooley,
100:Happiness is the best facelift. ~ Joni Mitchell,
101:Happiness like an unmoving dancer. ~ Kinga Fabo,
102:HAPPINESS ONLY REAL WHEN SHARED. ~ Jon Krakauer,
103:Happiness wishes everybody happy. ~ Victor Hugo,
104:Occupation alone is happiness. ~ Samuel Johnson,
105:The "18/40/60" rule to happiness: ~ Daniel Amen,
106:This is what happiness feels like. ~ Jojo Moyes,
107:Art never comes from happiness ~ Chuck Palahniuk,
108:Gratitude is the key to happiness. ~ Demi Lovato,
109:Happiness, at my age, is breathing ~ Joan Rivers,
110:Happiness depends upon ourselves. ~ Rhonda Byrne,
111:Happiness is a moral obligation. ~ Dennis Prager,
112:Happiness is love, nothing else. ~ Hermann Hesse,
113:Happiness is speechless. ~ George William Curtis,
114:Happiness shouldn’t be this hard. ~ Adam Silvera,
115:Love and happiness is a great match. ~ Jon Jones,
116:Many friends are the key to happiness ~ Epicurus,
117:Money cannot buy happiness. ~ Anni Frid Lyngstad,
118:To be busy is man's only happiness. ~ Mark Twain,
119:To know nothing is the only happiness, ~ Erasmus,
120:Your happiness depends on you alone. ~ Aristotle,
121:Art never comes from happiness. ~ Chuck Palahniuk,
122:Break open the forbidden happiness. ~ Rob Brezsny,
123:Comparison is the enemy of happiness, ~ Seth King,
124:Everything but happiness is neurosis. ~ Anais Nin,
125:Happiness has a high body count. ~ Mil Millington,
126:Happiness is a good vibe for peace. ~ John Lennon,
127:Happiness is a warm friendship. ~ Haruki Murakami,
128:Happiness is not outside ourselves. ~ Leo Babauta,
129:HAPPINESS is ONLY REAL WHEN SHARED ~ Jon Krakauer,
130:Happiness is wanting what we have. ~ Francine Jay,
131:Happiness lies in your own hand ~ Madonna Ciccone,
132:Happiness makes people beautiful ~ Beth Fantaskey,
133:Happiness never becomes a habit. ~ Marilyn Monroe,
134:I'm paralyzed with happiness ~ F Scott Fitzgerald,
135:I never new real happiness until you ~ Jojo Moyes,
136:Real happiness lies within you. ~ Sathya Sai Baba,
137:Virtue alone is happiness below. ~ Alexander Pope,
138:What a happiness it would be to cry. ~ Sarah Ruhl,
139:Baby, your happiness is my happiness. ~ Ella Goode,
140:Beauty is the promise of happiness. ~ Edmund Burke,
141:Comparison is the thief of happiness. ~ Bren Brown,
142:Every moment is a moment of happiness. ~ Nhat Hanh,
143:Feel the joy .. feel the happiness. ~ Rhonda Byrne,
144:Happiness is a form of courage. ~ Holbrook Jackson,
145:Happiness is not an individual matter. ~ Nhat Hanh,
146:Happiness is pleasure without regret ~ Leo Tolstoy,
147:Happiness is realizing your dreams. ~ Mauricio Rua,
148:Happiness was waiting to be chosen. ~ Pearl S Buck,
149:He loved happiness like I love tea. ~ Eudora Welty,
150:Oh, this happiness is strong stuff. ~ J D Salinger,
151:The constant happiness is curiosity. ~ Alice Munro,
152:The malicious have a dark happiness. ~ Victor Hugo,
153:Who said we were owed happiness? ~ Cassandra Clare,
154:Why do I want to run from happiness? ~ Mary Balogh,
155:Beauty comes from the happiness within. ~ Liv Tyler,
156:Beauty is a promise of happiness. ~ Alain de Botton,
157:But happiness is not a potato. ~ Jeanette Winterson,
158:Even in Siberia there is happiness. ~ Anton Chekhov,
159:Habits are happiness of a sort... ~ Randall Jarrell,
160:happiness comes again if you let it. ~ Adam Silvera,
161:Happiness feeds but doesn’t nourish. ~ Lauren Groff,
162:Happiness has a very short half-life. ~ Tim Ferriss,
163:Happiness is a habit—cultivate it. ~ Elbert Hubbard,
164:Happiness is meant to be shared. ~ Pierre Corneille,
165:Happiness is obsolete: uneconomic. ~ Theodor Adorno,
166:Happiness [is] only real when shared ~ Jon Krakauer,
167:Happiness is the art of relaxation. ~ Maxwell Maltz,
168:Happiness thinks only of itself. ~ Raymond Radiguet,
169:I had little talent for happiness. ~ Samuel Beckett,
170:I never knew real happiness until you. ~ Jojo Moyes,
171:Love so seldom means happiness. ~ Margery Allingham,
172:Misfortunes shared creates happiness. ~ Victor Hugo,
173:Surfeits of happiness are fatal. ~ Baltasar Gracian,
174:Suspicion of happiness is in our blood. ~ E V Lucas,
175:Sway! My vagina broke the happiness! ~ Harper Sloan,
176:The desire for true happiness ~ Thanissaro Bhikkhu,
177:To describe happiness is to diminish it. ~ Stendhal,
178:Wisdom remembers. Happiness forgets. ~ Mason Cooley,
179:Business can't trump happiness. ~ Rochelle B Lazarus,
180:Domestic happiness, thou only bliss ~ William Cowper,
181:Don't go for happiness, go for truth! ~ Charles Tart,
182:Happiness comes from solving problems. ~ Mark Manson,
183:Happiness is a good that nature sells us. ~ Voltaire,
184:Happiness is always two feet away! ~ Haythem Bastawy,
185:Happiness is like a butterfly. ~ Nathaniel Hawthorne,
186:Happiness is loving your enemies. ~ Charles M Schulz,
187:Happiness is sweetest when shared. ~ Suzanne Selfors,
188:Happiness is the cessation of suffering. ~ Nhat Hanh,
189:Happiness is the precursor to success. ~ Shawn Achor,
190:Happiness need not be analyzed. ~ Barbara Ann Kipfer,
191:Happiness needs to shine from within. ~ Truth Devour,
192:Knowledge is not happiness, and science ~ Lord Byron,
193:Memory is the happiness of being alone. ~ Lois Lowry,
194:Money is not the secret to happiness, ~ Lynsay Sands,
195:Success without happiness is failure. ~ Tony Robbins,
196:We are conduits for happiness. ~ Sarah Addison Allen,
197:Whoever said happiness needs a plan? ~ Robert Holden,
198:Your success & happiness lies in you. ~ Helen Keller,
199:A disciplined mind brings happiness. ~ Gautama Buddha,
200:Beauty is the promise of happiness. ~ Alain de Botton,
201:Being happy is not the only happiness. ~ Alice Walker,
202:Don't confuse comfort with happiness. ~ Dean Karnazes,
203:Dreaming is happiness. Waiting is life. ~ Victor Hugo,
204:Genuine happiness is hard to miss. ~ Melanie Iglesias,
205:Happiness belongs to the self sufficient. ~ Aristotle,
206:Happiness belongs to the self-sufficient. ~ Aristotle,
207:Happiness comes from serving others. ~ Orrin Woodward,
208:Happiness is a house without a telephone. ~ Gay Byrne,
209:Happiness is not by chance, but by choice. ~ Jim Rohn,
210:Happiness is now.” —Rumi Happiness ~ Benjamin P Hardy,
211:Happiness is the highest form of health. ~ Dalai Lama,
212:Happiness is the true beauty weapon. ~ Susan Sarandon,
213:Happiness is wanting what you have. ~ Timothy Ferriss,
214:Happiness is working with Jack Lemmon. ~ Billy Wilder,
215:Happiness one last chance to happen? ~ Jerry Spinelli,
216:Happiness seems made to be shared. ~ Pierre Corneille,
217:I'd rather have happiness than money. ~ Brenda Fassie,
218:If you pursue happiness you never find it. ~ C P Snow,
219:Mindfulness, the Root of Happiness ~ Joseph Goldstein,
220:Money is the best recipe for happiness. ~ Jane Austen,
221:No one has a right to your happiness. ~ Tarryn Fisher,
222:People just can’t cope with happiness. ~ Paulo Coelho,
223:Pray the gods do not envy your happiness! ~ Euripides,
224:Realize that true happiness lies within you. ~ Lucian,
225:There is no such thing as perfect happiness. ~ Horace,
226:The secret of happiness is curiosity ~ Norman Douglas,
227:When ambition ends, happiness begins. ~ Thomas Merton,
228:Where fear is, happiness is not. ~ Seneca the Younger,
229:You have to fight for happiness. ~ Susan Beth Pfeffer,
230:Your success and happiness lie in you. ~ Helen Keller,
231:Any happiness is a masterpiece. ~ Marguerite Yourcenar,
232:A well-disciplined mind brings happiness". ~ Anonymous,
233:Desire and happiness cannot live together. ~ Epictetus,
234:Happiness begins where selfishness ends. ~ John Wooden,
235:Happiness is being wrapped into a kiss. ~ Sarina Bowen,
236:Happiness is not out here. It is in there. ~ Matt Haig,
237:if the hurt comes
so will the happiness ~ Rupi Kaur,
238:I have enjoyed earthly happiness, ~ Friedrich Schiller,
239:Justice is happiness according to virtue. ~ John Rawls,
240:Knowing the truth brings happiness. ~ Sylvia Boorstein,
241:Never apologize for creating happiness, ~ Debora Geary,
242:Never mind your happiness; do your duty. ~ Will Durant,
243:People value happiness by what it costs. ~ Dave Duncan,
244:Quietness is my definition of happiness. ~ Hannah More,
245:The will of man is his happiness. ~ Friedrich Schiller,
246:But happiness is no respecter of persons. ~ Stephen Fry,
247:Every happiness is a hostage to fortune. ~ Arthur Helps,
248:Everyone has their own idea of happiness. ~ Eric Weiner,
249:Fame is bought by happiness. ~ Letitia Elizabeth Landon,
250:Find happiness in making others happy. ~ Mary MacKillop,
251:For her, true happiness means you, Warden. ~ Jay McLean,
252:Happiness can exist only in acceptance. ~ George Orwell,
253:Happiness can only exist in acceptance. ~ George Orwell,
254:Happiness even makes the wicked good. ~ Alexandre Dumas,
255:Happiness is a choice, you know. Like love. ~ J S Scott,
256:Happiness is a virtue, not its reward. ~ Baruch Spinoza,
257:Happiness is knowing how to celebrate ~ Fran ois Lelord,
258:Happiness is not pleasure - it is victory. ~ Zig Ziglar,
259:Happiness is seasonal, like anything else ~ Sue Grafton,
260:Happiness is the most important thing. ~ Lupita Nyong o,
261:Happiness often makes us rather cruel. ~ Gordon Merrick,
262:Happiness was just a trick in your case. ~ Alice Walker,
263:He decayed in a state of gentle happiness ~ Manu Joseph,
264:Hope is itself a species of happiness. ~ Samuel Johnson,
265:In the New World, happiness is enforced. ~ Peter Porter,
266:I want so much: happiness, freedom, love. ~ Ally Condie,
267:Loneliness remembers what happiness forgets ~ Hal David,
268:Make my happiness--I will make yours. ~ Charlotte Bront,
269:Melancholy is the happiness of being sad. ~ Victor Hugo,
270:Misery!—happiness is to be found by its side! ~ Lao Tzu,
271:Money isn't everything, but happiness is ~ Mark Feehily,
272:My life and happiness speaks for itself. ~ Tyler Oakley,
273:O happiness! our being's end and aim! ~ Alexander Pope,
274:Pure and simple, balance is happiness. ~ Frederick Lenz,
275:She has lost the instinct for happiness. ~ Iris Murdoch,
276:The groundwork of all happiness is health. ~ Leigh Hunt,
277:The happiness of being envied is glamour. ~ John Berger,
278:There is no happiness that isn't earned ~ Dennis Prager,
279:the word happiness comes from to happen. ~ Jeff Bridges,
280:They live too long who happiness outlive. ~ John Dryden,
281:This must be what true happiness feels like ~ Ker Dukey,
282:Too much green, too much happiness ~ Mehmet Murat ildan,
283:Why not take a chance and bet on happiness? ~ Jenny Han,
284:Without virtue, happiness cannot be. ~ Thomas Jefferson,
285:All men seek one goal: success or happiness. ~ Aristotle,
286:All will be lost apart from happiness. ~ Jacques Prevert,
287:Beauty is nothing but a promise of happiness. ~ Stendhal,
288:For me, love is happiness and inspiration. ~ Leona Lewis,
289:Freedom from suffering is a great happiness. ~ Nhat Hanh,
290:Freedom is the real foundation of happiness. ~ Nhat Hanh,
291:Happiness eludes us if we run after it. ~ Mahatma Gandhi,
292:Happiness exist when you don't know a thing ~ The Weeknd,
293:Happiness is a continuous creative activity. ~ Baba Amte,
294:Happiness is a direction, not a place. ~ Sydney J Harris,
295:Happiness is a Slurpee and a hot pink straw. ~ Jenny Han,
296:Happiness is a solid and joy is a liquid. ~ J D Salinger,
297:Happiness is feeling useful to others. ~ Fran ois Lelord,
298:Happiness is health and a short memory! ~ Audrey Hepburn,
299:Happiness is not a goal, it is a by-product. ~ Anonymous,
300:Happiness is the longing for repetition. ~ Milan Kundera,
301:Happiness is the only goal worth pursuing ~ Paulo Coelho,
302:Happiness is the sense that one matters. ~ Sarah Trimmer,
303:Happiness is what you choose to remember. ~ Jodi Picoult,
304:He decayed in a state of gentle happiness. ~ Manu Joseph,
305:In love, happiness is an abnormal state. ~ Marcel Proust,
306:Look for happiness under your own roof. ~ Gretchen Rubin,
307:Make my happiness--I will make yours. ~ Charlotte Bronte,
308:Meditation is the journey to happiness. ~ Frederick Lenz,
309:My life has run from misery to happiness. ~ Loretta Lynn,
310:Our happiness depends on wisdom all the way. ~ Sophocles,
311:She cheated on her past with happiness. ~ Pepper Winters,
312:So much happiness can only make me sad. ~ David Levithan,
313:The door to happiness opens outward. ~ Soren Kierkegaard,
314:The end of pain we take as happiness. ~ Giacomo Leopardi,
315:There can be no happiness without good health ~ Voltaire,
316:True happiness is not found. It finds you. ~ Tony Reinke,
317:An unexplicable sense of happiness ~ Carrie Hope Fletcher,
318:An unshared happiness is not happiness. ~ Boris Pasternak,
319:Beauty is the promise of happiness . . . ~ Hanif Kureishi,
320:Happiness can be bought with a bottle of wine ~ Anonymous,
321:Happiness is a direction, not a place. ~ Penelope Douglas,
322:Happiness is always subject to slander. ~ Fran oise Sagan,
323:Happiness is a natural state of being. ~ Michael Beckwith,
324:Happiness is doing it rotten your own way. ~ Isaac Asimov,
325:Happiness is found when no one is looking ~ Lauren Oliver,
326:Happiness is important. Fun is everything. ~ Ray Bradbury,
327:Happiness is making your dreams come true. ~ Jourdan Dunn,
328:Happiness is prosperity combined with virtue. ~ Aristotle,
329:Happiness is reverence for all life. ~ Goswami Kriyananda,
330:Happiness is the only thing I understand. ~ Quentin Crisp,
331:Happiness only real when shared. ~ Christopher McCandless,
332:Happiness real only when shared. ~ Christopher McCandless,
333:Maybe the secret to happiness is simplicity. ~ Amy Harmon,
334:Must protect my little pockets of happiness. ~ Sara Gruen,
335:Sin can bring pleasure, but never happiness. ~ R C Sproul,
336:Some things are bigger than your happiness. ~ Brent Weeks,
337:The abuse of power takes happiness away. ~ Frederick Lenz,
338:There is no higher happiness than peace. ~ Jack Kornfield,
339:There is no shame in preferring happiness. ~ Albert Camus,
340:Your happiness is your gift to the world. ~ Robert Holden,
341:Your happiness lies beyond what you fear. ~ Kore Yamazaki,
342:Your nature is peace and happiness. ~ Sri Ramana Maharshi,
343:Beauty is the promise of happiness.”—Stendhal ~ Ted Chiang,
344:buoyed not
by thrill but by happiness. ~ David Levithan,
345:Can mortal prayers ensure immortal happiness? ~ Sophia Lee,
346:Every age has its happiness and troubles. ~ Jeanne Calment,
347:Gratitude is happiness doubled by wonder. ~ G K Chesterton,
348:Happiness comes from growth, not comfort. ~ Steve Chandler,
349:Happiness is a choice and a state of mind. ~ Asa Don Brown,
350:Happiness is a decision I must make. ~ Marianne Williamson,
351:Happiness is having a scratch for every itch. ~ Ogden Nash,
352:Happiness is impossible without gratitude. ~ Dennis Prager,
353:Happiness is in your ability to love others. ~ Leo Tolstoy,
354:Happiness is not a place - it is a direction. ~ Bill Sands,
355:Happiness is not negated by subsequent pain. ~ Joseph Fink,
356:Happiness is only real if shared. ~ Christopher McCandless,
357:Happiness is the nature of the Self. ~ Sri Ramana Maharshi,
358:Happiness never decreases by being shared ~ Gautama Buddha,
359:Happiness never lays its finger on its pulse. ~ Adam Smith,
360:I’m choosing happiness over suffering. ~ Elizabeth Gilbert,
361:Monogamy is the true path to happiness. ~ Wilt Chamberlain,
362:Reality is the only obstacle to happiness. ~ Russell Baker,
363:The day of individual happiness has passed. ~ Adolf Hitler,
364:The secret of happiness is renunciation. ~ Andrew Carnegie,
365:The test of happiness is gratitude. ~ Gilbert K Chesterton,
366:To fill the hour──that is happiness. ~ Ralph Waldo Emerson,
367:We are ourselves our happiness. ~ Letitia Elizabeth Landon,
368:Where there is change, there is happiness ~ Anamika Mishra,
369:A good education is another name for happiness. ~ Ann Plato,
370:Choosing to be grateful earns you happiness ~ Dennis Prager,
371:Don't confuse contentment with happiness... ~ Chris Wooding,
372:Doubt is an acceptable risk for happiness. ~ David Levithan,
373:Endure, and keep yourselves for days of happiness. ~ Virgil,
374:Everyone develops a tolerance to happiness. ~ Daryl Gregory,
375:Happiness and Beauty are by-products. ~ George Bernard Shaw,
376:Happiness comes the way the wind blows. ~ Mikhail Lermontov,
377:happiness is a journey, not a destination. ~ Robin S Sharma,
378:Happiness is equilibrium. Shift your weight. ~ Tom Stoppard,
379:Happiness is free, there are no conditions. ~ Robert Holden,
380:Happiness is good health and a bad memory. ~ Ingrid Bergman,
381:happiness isn't enough. i demand euphoria! ~ Bill Watterson,
382:Happiness isn't possible without freedom. ~ Thich Nhat Hanh,
383:Happiness is the highest form of wisdom. ~ Jacqueline Carey,
384:Happiness is the most insidious prison of all. ~ Alan Moore,
385:… happiness makes even wicked men good, … ~ Alexandre Dumas,
386:Happiness never decreased by being shared. ~ Gautama Buddha,
387:Happiness? No, it's not there for me. ~ Robert Mapplethorpe,
388:his conscience washed clean by happiness. ~ Fran oise Sagan,
389:Instead of pleasing, learn the art of happiness. ~ Rajneesh,
390:I want to be the 'WHY' behind your happiness. ~ Faraaz Kazi,
391:I was responsible for my own happiness. ~ Ilsa Madden Mills,
392:Money is the longest route to happiness. ~ Evangeline Lilly,
393:One does not always sing out of happiness. ~ Pierre Bonnard,
394:Sorrow allows us a freedom happiness does not. ~ Roxane Gay,
395:Spirit world in dire need of your happiness. ~ Paulo Coelho,
396:There is no happiness apart from rectitude. ~ Buddhist Text,
397:There is no happiness outside of ourselves. ~ Bryant McGill,
398:There is no happiness where there is no wisdom. ~ Sophocles,
399:The secret of happiness is something to do ~ John Burroughs,
400:The world wisely prefers happiness to wisdom. ~ Will Durant,
401:Thinking about happiness makes us less happy. ~ Eric Weiner,
402:Wisdom is the most important part of happiness. ~ Sophocles,
403:All happiness depends on courage and work. ~ Honor de Balzac,
404:All the happiness you ever find lies in you. ~ L Ron Hubbard,
405:Contentment with our lot is an element of happiness. ~ Aesop,
406:Eating Out Jar, Happiness Jar, and others. ~ Timothy Ferriss,
407:Evolution has hard-wired health to happiness, ~ John J Ratey,
408:Expectations are the enemy of happiness. ~ Kimberley Freeman,
409:Good food is the basis of true happiness ~ Auguste Escoffier,
410:Happiness and love are just a choice away. ~ Leo F Buscaglia,
411:Happiness hates the timid! So does science! ~ Eugene O Neill,
412:Happiness is,' after all, a consumption ethic. ~ Joan Didion,
413:Happiness is an allegory, unhappiness a story. ~ Leo Tolstoy,
414:Happiness is a state of inner fulfillment. ~ Matthieu Ricard,
415:Happiness is more important than money any day. ~ Jack White,
416:Happiness is not in money, but in shopping. ~ Marilyn Monroe,
417:Happiness is the china shop; love is the bull. ~ H L Mencken,
418:Happiness lies not in finding what is missing, ~ Tara Brach,
419:Happiness must ensue. It cannot be pursued ~ Viktor E Frankl,
420:Happiness often comes when least expected. ~ Fran ois Lelord,
421:I don't know the true meaning of happiness. ~ Jonathan Davis,
422:Imagined happiness is still happiness. ~ Richelle E Goodrich,
423:I think happiness is what makes you pretty. ~ Drew Barrymore,
424:It is hard for loneliness to gaze on happiness. ~ Robin Hobb,
425:I wish I knew the flavor of my happiness. ~ Jonathan Carroll,
426:Loneliness is emptiness, but happiness is you. ~ Johnny Cash,
427:Man's happiness really lies in contentment. ~ Mahatma Gandhi,
428:Money can't buy happiness—but it can buy beer. ~ Gary Reilly,
429:My happiness isn't dependent on anyone else's. ~ Byron Katie,
430:No happiness or pain, no more forgetting. ~ Gabriela Mistral,
431:No one goes straight to happiness after a breakup. ~ Estelle,
432:Nostalgia. It was the cancer of happiness. ~ Kelli McCracken,
433:Pass us by, and forgive us our happiness ~ Fyodor Dostoevsky,
434:Success has nothing to do with happiness. ~ Gillian Anderson,
435:The basic condition of human life is happiness. ~ Dalai Lama,
436:The key to happiness is achievable dreams. ~ Nicholas Sparks,
437:The secret of happiness is something to do. ~ John Burroughs,
438:The test of all happiness is gratitude; and ~ G K Chesterton,
439:Those who have eyes…do not know their happiness. ~ Andr Gide,
440:Your happiness is your own responsibility. ~ Jennifer Garner,
441:All happiness depends on courage and work. ~ Honore de Balzac,
442:an ordinary life is not a guarantee of happiness. ~ Matt Haig,
443:Are you selling something?” “Only happiness. ~ Bentley Little,
444:be it peace or happiness let it enfold you ~ Charles Bukowski,
445:Don't lose your happiness on the pursuit for more ~ Mike Stud,
446:Happiness cannot be pursued; it must ensue. ~ Viktor E Frankl,
447:Happiness is an angel with a serious face ~ Amedeo Modigliani,
448:Happiness is a road traveled, not a destination. ~ Mike Dirnt,
449:Happiness is a work of art. Handle with care. ~ Edith Wharton,
450:Happiness is being emerged in thoughts of you. ~ Truth Devour,
451:Happiness is composed of misfortunes avoided. ~ Alphonse Karr,
452:Happiness is hard to recall. Its just a glow. ~ Frank McCourt,
453:Happiness is itself a kind of gratitude. ~ Joseph Wood Krutch,
454:Happiness is wanting what you have. ~ Phyllis Reynolds Naylor,
455:Happiness is your birthright. Live it! ~ Harbhajan Singh Yogi,
456:Happiness springs from doing good and helping others. ~ Plato,
457:Happiness to me is simply not being unhappy. ~ Jasper Carrott,
458:Happiness was happiness wherever you found it. ~ Kim Harrison,
459:I know well that happiness is in little things. ~ John Ruskin,
460:It is a great happiness to be able to give. ~ Sharon Salzberg,
461:Like the man said, can happiness buy money? ~ Stanley Kubrick,
462:Make joy and happiness the center of your world. ~ Louise Hay,
463:Music is happiness with a steady pulse. ~ Richelle E Goodrich,
464:Of happiness the chiefest part
IS a wise heart ~ Sophocles,
465:Pass us by, and forgive us our happiness ~ Fyodor Dostoyevsky,
466:Portable property is happiness in a pocketbook. ~ Jane Austen,
467:Sometimes I think you are doomed to happiness ~ David Leavitt,
468:Success can create more madness than happiness. ~ Billy Ocean,
469:The gratification of desire is not happiness. ~ Daisaku Ikeda,
470:The happiness is real, and the love is not. ~ Fran oise Sagan,
471:The key to happiness was achievable dreams. ~ Nicholas Sparks,
472:The mind is the source of happiness and unhappiness. ~ Buddha,
473:There is no happiness outside of ourselves. ~ Bryant H McGill,
474:There is no happiness so great as peace of mind. ~ Dhammapada,
475:There is no happiness where there is no wisdom... ~ Sophocles,
476:The secret to happiness is low expectations. ~ Barry Schwartz,
477:We're not meant for happiness, you and I. ~ Daphne du Maurier,
478:we’re the only ones in control of our happiness. ~ Jane Green,
479:You can't build happiness on someone else's pain. ~ Greg Iles,
480:...actual happiness only happens by accident ~ Chuck Palahniuk,
481:Ah, on what little things does happiness depend. ~ Oscar Wilde,
482:Caring about the happiness of others, we find our own. ~ Plato,
483:Genuine happiness and compassion go hand in hand. ~ Dalai Lama,
484:Growth itself contains the germ of happiness. ~ Jennifer Niven,
485:Happiness and absurd are the sons of same earth ~ Albert Camus,
486:Happiness as a goal is a recipe for disaster. ~ Barry Schwartz,
487:Happiness as an inescapable fate, not a pursuit. ~ Manu Joseph,
488:Happiness is found principally in meditation. ~ Frederick Lenz,
489:Happiness is inside you, not with another person ~ John Lennon,
490:Happiness isn't a destination; its a journey. ~ Austin Carlile,
491:happiness is something from which fever is absent. ~ Ana s Nin,
492:Happiness is the anticipation of future happines. ~ Anna Carey,
493:Happiness is the natural state of our being ~ Michael Beckwith,
494:Happiness must be grown in one's own garden. ~ Mary Engelbreit,
495:Happiness. One day. Ten thousand years ago. ~ Jean Claude Izzo,
496:I get way too much happiness from good food. ~ Elizabeth Olsen,
497:I swear to god; happiness is the best makeup. ~ Drew Barrymore,
498:It is the mind that veils our happiness. ~ Sri Ramana Maharshi,
499:It's a great game - the pursuit of happiness. ~ Eugene O Neill,
500:Making comparisons can spoil your happiness. ~ Fran ois Lelord,
501:Oh Christ, if I could only have some happiness. ~ Iris Murdoch,
502:One of the keys to happiness is a bad memory. ~ Rita Mae Brown,
503:The happiness of the drop is to die in the river. ~ Al-Ghazali,
504:The possession of wisdom leadeth to true happiness. ~ Porphyry,
505:There is no happiness without patriotism. ~ Wladyslaw Sikorski,
506:The song of the curved line is called happiness. ~ Rene Crevel,
507:We all make choices to chase our own happiness. ~ Naima Coster,
508:with love one can live even without happiness. ~ Anton Chekhov,
509:And happiness is always louder than sadness. ~ Deborah Harkness,
510:Cheerfulness is a policy; happiness is a talent. ~ Mason Cooley,
511:Desire is individual. Happiness is common. ~ Julian Casablancas,
512:Happiness also requires external goods in addition. ~ Aristotle,
513:Happiness comes easier when I'm thinking of you. ~ Truth Devour,
514:Happiness comes from theperfect practice of virtue. ~ Aristotle,
515:Happiness consists in getting enough sleep. ~ Robert A Heinlein,
516:Happiness does not come from consumption of things. ~ Nhat Hanh,
517:Happiness for me is largely a matter of digestion. ~ Lin Yutang,
518:Happiness is an allegory, unhappiness a story ~ Haruki Murakami,
519:Happiness is available. Please help yourself to it. ~ Nhat Hanh,
520:Happiness is equal to work minus resistance. ~ Wolfgang Ostwald,
521:Happiness is only the cart; love is the horse ~ George Vaillant,
522:How simple and frugal a thing is happiness. ~ Nikos Kazantzakis,
523:If you want to find happiness, find gratitude. ~ Steve Maraboli,
524:Inner happiness actually is the fuel of success. ~ John Hagelin,
525:Inner happiness actually is the fuel of success. ~ Rhonda Byrne,
526:Life is a game in which happiness is the goal. ~ Frederick Lenz,
527:Many a time the thing left silent makes for happiness. ~ Pindar,
528:Money is human happiness in the abstract. ~ Arthur Schopenhauer,
529:Pass on by us and forgive us our happiness ~ Fyodor Dostoyevsky,
530:Past happiness augments present wretchedness. ~ Publilius Syrus,
531:Perfect happiness, even in memory, is not common. ~ Jane Austen,
532:Power, after love, is the first source of happiness. ~ Stendhal,
533:Suffering is not a prerequisite for happiness. ~ Judy Tatelbaum,
534:The happiness of society is the end of government. ~ John Adams,
535:The possession of wisdom leadeth to true happiness. ~ Porphyry,
536:There are many roads to happiness, if the gods assent. ~ Pindar,
537:There is no happiness. There is only concentration. ~ Al Pacino,
538:The very purpose of our life is to seek happiness. ~ Dalai Lama,
539:Today's gratitude buys tomorrows happiness. ~ Michael McMillian,
540:What good is money if it can't buy happiness? ~ Agatha Christie,
541:What we call happiness is what we do not know. ~ Anatole France,
542:You don't find happiness, you make happiness. ~ David Leonhardt,
543:You must be the best judge of your own happiness. ~ Jane Austen,
544:A happy face is also a source of happiness! ~ Mehmet Murat ildan,
545:as long as there is life, there is still happiness ~ Leo Tolstoy,
546:be it peace or happiness
let it enfold you ~ Charles Bukowski,
547:But happiness is a choice. That's the key. A choice. ~ Amy Zhang,
548:Causing Dobby's eyes to leak with happiness again. ~ J K Rowling,
549:Do not be astonished at anything, even happiness. ~ Elsa Triolet,
550:Education must promote peace, security and happiness. ~ Sai Baba,
551:Expectations can ruin your chances for happiness ~ Dennis Prager,
552:fear of death is the amber of happiness ~ Gabriel Garc a M rquez,
553:Gratitude is happiness doubled by wonder. ~ Gilbert K Chesterton,
554:Happiness: A Path to Profits, Passion, and Purpose, ~ Brad Stone,
555:happiness correlates with reasonable expectations. ~ Mary Pipher,
556:Happiness flourishes where there is happiness... ~ Andre Maurois,
557:Happiness is a choice that requires effort at times. ~ Aeschylus,
558:Happiness is all about milking the "sacred now". ~ Robert Holden,
559:Happiness is almost always irresponsible. ~ Jos Eduardo Agualusa,
560:Happiness is an allegory, unhappiness a story. ~ Haruki Murakami,
561:Happiness is a new idea in Europe. ~ Louis Antoine de Saint Just,
562:Happiness is a skill. It requires effort and time. ~ Andrew Weil,
563:HAPPINESS is not a goal, it is a by-product. ~ Eleanor Roosevelt,
564:Happiness is not a goal; it is a by-product. ~ Eleanor Roosevelt,
565:Happiness is nothing more than having a poor memory. ~ Lou Holtz,
566:Happiness is not in things; happiness is in you. ~ Robert Holden,
567:Happiness is the cessation of suffering. Well-being. ~ Nhat Hanh,
568:Happiness is total and complete satisfaction with yourself ~ RZA,
569:Happiness lies, first of all, in health. ~ George William Curtis,
570:Happiness lies in the consciousness we have of it. ~ George Sand,
571:Happiness--like love--is itself an attitude. ~ Stephanie Dowrick,
572:happiness would prevail where trees were planted. ~ Stefan Zweig,
573:key to true happiness is lowered expectations. ~ Janet Evanovich,
574:Like most misery, it started with apparent happiness ~ Anonymous,
575:Man is the artificer of his own happiness. ~ Henry David Thoreau,
576:Nothing blocks happiness like happiness remembered. ~ Andre Gide,
577:Nothing is harder to dramatize than happiness. ~ Julian Fellowes,
578:Sanity and happiness are an impossible combination. ~ Mark Twain,
579:Some people pursue happiness, others create it. ~ Kathryn Hughes,
580:Sorrow allows us a freedom that happiness does not. ~ Roxane Gay,
581:The cruel of heart have their own black happiness. ~ Victor Hugo,
582:There is no cosmetic for beauty like happiness. ~ Maria Mitchell,
583:There is no way to happiness - happiness is the way. ~ Nhat Hanh,
584:Well why not a technology of joy, of happiness? ~ Abraham Maslow,
585:We need to a new word to describe Swiss happiness. ~ Eric Weiner,
586:Winning provides happiness. Losing provides wisdom. ~ Neil Patel,
587:Without Goodness one cannot enjoy enduring happiness ~ Confucius,
588:You can't say no to hope,
Can't say no to happiness! ~ Bj rk,
589:Accepting uncertainty was the key to happiness. ~ Catherine Lacey,
590:Appearances have very little to do with happiness. ~ George Eliot,
591:A small happiness can make a big sadness less sad. ~ Rachel Simon,
592:Beauty is nothing other than the promise of happiness. ~ Stendhal,
593:Behind all this, some great happiness is hiding. ~ Yehuda Amichai,
594:But happiness cannot be pursued; it must ensue. ~ Viktor E Frankl,
595:Come sit with me! Let us drink the holy wine of happiness. ~ Rumi,
596:Fun can be bought with money, but happiness cannot. ~ Dave Ramsey,
597:Happiest is he who expects no happiness from others. ~ Meher Baba,
598:Happiness can be achieved through training the mind. ~ Dalai Lama,
599:Happiness changes as you change. It's in yourself. ~ Mary Stewart,
600:Happiness is spiritual, born of truth and love. ~ Mary Baker Eddy,
601:Happiness quells thought. And work quells thought. ~ Graham Swift,
602:how” we think we will get happiness is the middleman, ~ Teal Swan,
603:If you're smart, you keep happiness to yourself. ~ Charles Baxter,
604:Ignorance is the greatest source of happiness. ~ Giacomo Leopardi,
605:I have given up considering happiness as relevant. ~ Edward Gorey,
606:I never was someone who was at ease with happiness. ~ Hugh Laurie,
607:It counts. Happiness is like the rainbows of life. ~ Terri Osburn,
608:I wish you more happiness than can fit in a person. ~ Nina LaCour,
609:Lowering your standards is the key to happiness. ~ Ramon Bautista,
610:Many people see happiness only in their future. ~ Fran ois Lelord,
611:My happiness is tied to how I feel about myself. ~ Michelle Obama,
612:No medicine cures what happiness cannot. ~ Gabriel Garc a M rquez,
613:No medicine cures what happiness cannot. ~ Gabriel Garcia Marquez,
614:Our truest happiness is known when we are but babes. ~ D L Bogdan,
615:Seize the moment of happiness... love and be loved. ~ Leo Tolstoy,
616:Silence is the essential condition of happiness. ~ Heinrich Heine,
617:Success in anything is through happiness. ~ Maharishi Mahesh Yogi,
618:The concept of happiness has to be reorganised. ~ Daniel Kahneman,
619:The object of living is work, experience, happiness. ~ Henry Ford,
620:The pursuit of happiness is the source of all unhappiness. ~ Lulu,
621:The quieter you become the more happiness you have. ~ Ajahn Brahm,
622:To find recreation in amusement is not happiness. ~ Blaise Pascal,
623:True happiness comes only by making others happy. ~ David O McKay,
624:Virtue and Happiness are Mother and Daughter. ~ Benjamin Franklin,
625:What is the opposite of happiness? Sadness? No. ~ Timothy Ferriss,
626:you had to have happiness to miss happiness! ~ Eric Jerome Dickey,
627:Your happiness is more of a blessing than your pain. ~ Alan Cohen,
628:Anyone who waits for happiness will never be happy. ~ Randy Alcorn,
629:But, like all happiness, it did not last long, ~ Louisa May Alcott,
630:But, like all happiness, it did not last long. ~ Louisa May Alcott,
631:But, like all happiness, it did not last long… ~ Louisa May Alcott,
632:Choice is illusion, same as happiness and freedom. ~ Carolyn Crane,
633:Endure, and keep yourself for days of happiness. ~ Mary Engelbreit,
634:Every man's happiness is his own responsibility. ~ Abraham Lincoln,
635:happiness, American style, is a zero-sum game, ~ Viet Thanh Nguyen,
636:Happiness depends on what happens; joy does not. ~ Oswald Chambers,
637:Happiness in life is not a given, it must be seized. ~ Kate Morton,
638:Happiness is a big joke; let us laugh at it loud. ~ Santosh Kalwar,
639:Happiness is an equivalent for all troublesome things. ~ Epictetus,
640:Happiness is a private good, justice a public good. ~ Stefan Klein,
641:Happiness is a small house, with a big kitchen. ~ Alfred Hitchcock,
642:Happiness isn't real unless it is shared. ~ Christopher McCandless,
643:Happiness is the absence of the striving for happiness. ~ Zhuangzi,
644:Happiness is the relief after extreme tension ~ F Scott Fitzgerald,
645:Happiness must preclude false indulgence and physic. ~ Jane Austen,
646:Heroism is accessible. Happiness is more difficult. ~ Albert Camus,
647:I believe that happiness is something we create ~ Jennifer Nettles,
648:If anything happiness is a feeling of being essential ~ Fay Weldon,
649:I’m a refugee from happiness with nowhere else to go. ~ Lauren Fox,
650:It's such a happiness when good people get together. ~ Jane Austen,
651:Money can't buy your happiness, but it can buy others. ~ Anonymous,
652:Nobody believes you when you talk about happiness ~ Emily Fridlund,
653:She was innocence and sweetness, happiness and light. ~ A G Howard,
654:That which is called happiness alone exists. ~ Sri Ramana Maharshi,
655:The only happiness there is, is of the Self. ~ Sri Ramana Maharshi,
656:The purpose of life is the expansion of happiness. ~ Deepak Chopra,
657:There is no way to happiness, happiness is the way. ~ Wayne W Dyer,
658:What unites all beings is their desire for happiness. ~ Dalai Lama,
659:With love one can live even without happiness. ~ Fyodor Dostoevsky,
660:All human happiness and misery take the form of action. ~ Aristotle,
661:Childhood, whose very happiness is love. ~ Letitia Elizabeth Landon,
662:Curiosity is one of the great secrets of happiness. ~ Bryant McGill,
663:Deviation from Nature is deviation from happiness. ~ Samuel Johnson,
664:Every beautiful street is a port of happiness! ~ Mehmet Murat ildan,
665:Everyone has their own way of expressing happiness. ~ Shahrukh Khan,
666:Felicity is in possession, happiness in anticipation. ~ Jean Racine,
667:Fulfill your potential. That's the way to happiness. ~ Agnes Martin,
668:Happiness in marriage is entirely a matter of chance. ~ Jane Austen,
669:Happiness is a bull's-eye, awaiting arrows of pain. ~ Ellen Hopkins,
670:Happiness is a choice. It is not always an easy one. ~ Richard Bach,
671:Happiness is found in doing, not merely possessing. ~ Napoleon Hill,
672:Happiness is not a destination it is a way of life. ~ Kurt Vonnegut,
673:happiness is realized only in the face of unhappiness ~ Jean Sasson,
674:Happiness is the abscence of the striving for happiness. ~ Zhuangzi,
675:Happiness is there for the taking - and the making. ~ Oprah Winfrey,
676:Happiness, like unhappiness, is a proactive choice. ~ Stephen Covey,
677:Happiness rarely keeps company with an empty stomach ~ Helen Keller,
678:Holiness, not happiness, is the chief end of man. ~ Oswald Chambers,
679:I suppose all great happiness is a little sad. ~ F Scott Fitzgerald,
680:It is enough to remember the fact of the happiness. ~ Peter Cameron,
681:I wished for happiness in a world full of sorrow ~ Jessica Sorensen,
682:Just for the record: happiness is not bullshit. ~ Andrew Sean Greer,
683:Make space in your life, space for health and happiness ~ Kris Carr,
684:Misery I understand. Happiness is terrifying. - Caleb ~ C J Roberts,
685:More stuff and more money don't bring more happiness. ~ Laura Regan,
686:Most desired form of happiness?
'Contentment ~ Devdutt Pattanaik,
687:Never feel ashamed of your longing for happiness. ~ Sharon Salzberg,
688:Peace, Love, and Happiness.
--- Jimi Hendrix --- ~ Jimi Hendrix,
689:Sin can be pleasurable, but it never brings happiness. ~ R C Sproul,
690:Success = Happiness + Constant Improvement ~ Joshua Fields Millburn,
691:Success is.... happiness. Is that too Deepak Chopra? ~ Jimmy Fallon,
692:Supreme happiness consists in self-content. ~ Jean Jacques Rousseau,
693:The pursuit of happiness is such a large of concept. ~ Jerry Garcia,
694:The very purpose of our life is to seek happiness. ~ Dalai Lama XIV,
695:You are a hookimaw. Happiness is not yours to have. ~ Joseph Boyden,
696:You are the happiness I never realized I needed. ~ Kristen Callihan,
697:A man's happiness,-to do the things proper to man. ~ Marcus Aurelius,
698:Anything you're good at contributes to happiness. ~ Bertrand Russell,
699:Being sad is easy. It’s happiness you have to work at. ~ Taylor Dean,
700:But does not happiness come from the soul within? ~ Honore de Balzac,
701:Dependence is misery. Independence is happiness. ~ Swami Vivekananda,
702:Happiness" describes moments, and it's never permanent. ~ Inio Asano,
703:Happiness is not a destination. It is a way of life. ~ Kurt Vonnegut,
704:Happiness is not the end of life: character is. ~ Henry Ward Beecher,
705:"Happiness is the absence of the striving for happiness." ~ Zhuangzi,
706:Happiness is the consequence of personal effort. ~ Elizabeth Gilbert,
707:I haven't known 6 days of happiness in my life. ~ Napoleon Bonaparte,
708:Like most misery, it started with apparent happiness. ~ Markus Zusak,
709:Money can't buy happiness, but it does quiet the nerves. ~ Joe Louis,
710:Money won't buy you happiness, but it'll pay for the search ~ Prince,
711:Our happiness is made up of the things we miss. ~ William John Locke,
712:The happiness of the drop is to die in the river. ~ Imam al-Ghazali,
713:The secret to happiness is having low expectations. ~ Warren Buffett,
714:too much happiness always overflowed into tears of sorrow. ~ Amy Tan,
715:True happiness springs from moderation. ~ Johann Wolfgang von Goethe,
716:We must not seek happiness in peace, but in conflict. ~ Paul Claudel,
717:When I tune into my beautiful self, I get happiness. ~ Dick Gregory,
718:You must choose between your attachments and happiness. ~ Adyashanti,
719:A piece of happiness should never be taken as due. ~ Charlaine Harris,
720:Books make up no small part of human happiness. ~ Frederick The Great,
721:Both happiness and unhappiness depend on perception ~ Marcus Aurelius,
722:Constant happiness is the philosopher's stone of the soul. ~ Voltaire,
723:Curiosity is one of the great secrets of happiness. ~ Bryant H McGill,
724:Even a poor tour guide is entitled to some happiness. ~ Jacob M Appel,
725:Every gift from a friend is a wish for your happiness. ~ Richard Bach,
726:Good food is the foundation of genuine happiness. ~ Auguste Escoffier,
727:Happiness, as a pursuit, is suitable only for pigs. ~ Albert Einstein,
728:Happiness does not come from consumption of things. ~ Thich Nhat Hanh,
729:Happiness is a kind of gratitude and vice versa. ~ Joseph Wood Krutch,
730:Happiness is a thing to be practiced, like the violin. ~ John Lubbock,
731:Happiness is available. Please help yourself to it. ~ Thich Nhat Hanh,
732:Happiness is in the doing not in getting what you want. ~ Ethan Hawke,
733:Happiness is your choice. You can choose today. ~ Gabrielle Bernstein,
734:Happiness, like unhappiness, is a proactive choice. ~ Stephen R Covey,
735:Happiness writes in white ink on a white page. ~ Henry de Montherlant,
736:Happiness writes white: it doesn't show up on the page. ~ Martin Amis,
737:He now knew that happiness and kindness went together. ~ Louise Penny,
738:I don't care about truth. I want some happiness. ~ F Scott Fitzgerald,
739:I don’t care about truth. I want some happiness. ~ F Scott Fitzgerald,
740:I don't seem to bring people happiness any more. ~ F Scott Fitzgerald,
741:I survive on moments of make-believe happiness. ~ Richelle E Goodrich,
742:Lasting happiness is the offspring of endurance. ~ Chris Heimerdinger,
743:Life's great happiness is to be convinced we are loved. ~ Victor Hugo,
744:Like must marry like or there’ll be no happiness. ~ Margaret Mitchell,
745:Music is the refuge of souls ulcerated by happiness. ~ Emile M Cioran,
746:My happiness is marred only by my failure to attain it. ~ Mary Ruefle,
747:Never let a man be responsible for your happiness. ~ Elin Hilderbrand,
748:Never name the moment for happiness or it will pass by. ~ Kevin Barry,
749:Nothing prevents happiness like the memory of happiness. ~ Andre Gide,
750:One should not seek happiness, but rather happy people. ~ Coco Chanel,
751:Pleasure usually comes when called, but not happiness. ~ Mason Cooley,
752:Sometimes happiness is not knowing the whole story. ~ Fran ois Lelord,
753:Stop shooting for happiness. You are aiming too low. ~ Steve Chandler,
754:The best happiness will be to escape the worst misery. ~ George Eliot,
755:The gods - if they existed - detested happiness. ~ Michael J Sullivan,
756:The mind is the source of happiness and unhappiness. ~ Gautama Buddha,
757:The price of happiness is the risk of losing it. ~ Richard Paul Evans,
758:There is happiness in duty, although it may not seem so. ~ Jose Marti,
759:There is much happiness to be found in acceptance ~ Amy Belding Brown,
760:There is no happiness for a society ruled by distrust. ~ Elsa Triolet,
761:There is no key to happiness; the door is always open ~ Mother Teresa,
762:there is no way to happiness. Happiness is the way. ~ Richard Carlson,
763:There is no way to happiness. Happiness is the way. ~ Thich Nhat Hanh,
764:There is no way to happiness--happiness is the way. ~ Thich Nhat Hanh,
765:There is only one passion, the passion for happiness. ~ Denis Diderot,
766:There's no money back guarantee on future happiness. ~ Elvis Costello,
767:There was celebration and happiness, hugs and kisses. ~ Jorge M Perez,
768:The secret to happiness...be satisfied and be grateful. ~ Mitch Albom,
769:Tis no mean happiness to be seated in the mean. ~ William Shakespeare,
770:unbroken happiness is a bore: it should have ups and downs. ~ Moliere,
771:unbroken happiness is a bore: it should have ups and downs. ~ Moli re,
772:What tasks or goals would you pull to achieve happiness? ~ Jim Benson,
773:Why allow other people to control your inner happiness? ~ Ajahn Brahm,
774:Why is everybody so obsessed? Money can't buy us happiness ~ Jessie J,
775:You cannot buy or win happiness. You must choose it. ~ John C Maxwell,
776:You don't have to believe in happiness for it to exist. ~ Lisa Mangum,
777:Amusement is the happiness of those who cannot think. ~ Alexander Pope,
778:Anger eats up years faster than happiness, chile. ~ Bernice L McFadden,
779:Beauty doesn't make happiness; it only comes to the happy. ~ H G Wells,
780:Choose love, choose happiness, and choose your own truth. ~ Lane Hayes,
781:Don't let your happiness depend on something you may lose. ~ C S Lewis,
782:Getters generally don’t get happiness; givers get it. ~ John C Maxwell,
783:Good memories are our second chance at happiness. ~ Queen Elizabeth II,
784:Happiness begins with facing life with a smile and a wink. ~ Anonymous,
785:Happiness came in moments of unpredictable loveliness. ~ Anthony Marra,
786:happiness depends on how we deal with what we are given. ~ Mary Pipher,
787:Happiness. I believed few people ever achieved it. ~ Ilsa Madden Mills,
788:happiness is a choice, but so is misery. Choose wisely. ~ Aimee Carter,
789:Happiness is an illusion—and sometimes so is Thai soup. ~ Jeff Lindsay,
790:Happiness is a singular incentive to mediocrity. ~ Michel de Montaigne,
791:Happiness is a smile of comfort to the sorrowful. ~ Goswami Kriyananda,
792:Happiness is a way of traveling and not a destination ~ Robert Cormier,
793:happiness is never really so welcome as changelessness ~ Graham Greene,
794:Happiness was a stranger, but misery was dear old friend. ~ L H Cosway,
795:Happiness won't come to you. It has to come from you. ~ Jennifer Shirk,
796:Hope is love's happiness, but not its life. ~ Letitia Elizabeth Landon,
797:Hour of nostalgia, hour of happiness, hour of solitude. ~ Pablo Neruda,
798:If you can achieve action, you will achieve happiness. ~ L Ron Hubbard,
799:if you want to keep happiness , you have to share it ! ~ Dale Carnegie,
800:Like most misery, it started with an apparent happiness ~ Markus Zusak,
801:Only a man who is happy can create happiness in others. ~ Paulo Coelho,
802:Peace and happiness are powerful weapons against the Egos. ~ Belsebuub,
803:People are bound to get hurt in our journey for happiness. ~ E K Blair,
804:Prices are relative. So is poverty. So is happiness. ~ Kirsten Hubbard,
805:Prudence suspects that happiness is a bait set by risk. ~ Mason Cooley,
806:Rest, nature, books, music…such is my idea of happiness. ~ Leo Tolstoy,
807:Temperance in everything is requisite for happiness. ~ Benjamin Haydon,
808:Terrible beautiful combination of happiness and pain. ~ Kristin Hannah,
809:That’s the way it is. People can’t cope with happiness. ~ Paulo Coelho,
810:Their happiness at times took on the appearance of a crime. ~ Stendhal,
811:The key to happiness is the decision to be happy ~ Marianne Williamson,
812:There is no path to happiness: happiness is the path. ~ Gautama Buddha,
813:The secret of happiness is to admire without desiring. ~ Carl Sandburg,
814:The secret to happiness is to admire without desiring. ~ Carl Sandburg,
815:The trouble with happiness is people don't practice it. ~ Paul McKenna,
816:Wherever a cat sits, there shall happiness be found. ~ Stanley Spencer,
817:World is brighter with the happiness of children. ~ Mehmet Murat ildan,
818:A multitude of small delights constitute happiness ~ Charles Baudelaire,
819:And with love one can live even without happiness. ~ Fyodor Dostoyevsky,
820:A woman's fame is the tomb of her happiness. ~ Letitia Elizabeth Landon,
821:Dancing and running shake up the chemistry of happiness. ~ Mason Cooley,
822:Do not let your happiness depend on something you may lose. ~ C S Lewis,
823:Don't waste an opportunity for happiness. Just be wise. ~ Carolyn Brown,
824:Forgiveness is the way to true health and happiness. ~ Gerald Jampolsky,
825:For my own part, I have never found happiness in love. ~ Marius Gabriel,
826:Happiness and moral duty are inseparably connected. ~ George Washington,
827:Happiness depends on happenings, but joy depends on Christ. ~ Anonymous,
828:Happiness is never really so welcome as changelessness. ~ Graham Greene,
829:Happiness is not so much a feeling as it is an attitude ~ Dennis Prager,
830:Happiness isn't good enough for me! I demand euphoria! ~ Bill Watterson,
831:Happiness is often only a pity for one's own misfortune. ~ Albert Camus,
832:Happiness is the greatest hiding place for despair. ~ Soren Kierkegaard,
833:Happiness is the greatest hiding place for despair. ~ S ren Kierkegaard,
834:Happiness is the interval between periods of unhappiness. ~ Don Marquis,
835:Happiness is your own treasure because it lies within you. ~ Prem Rawat,
836:Happiness, love and compassion are the aroma of your soul. ~ Banani Ray,
837:Happiness moves you forward, but pain keeps you balanced. ~ Jewel E Ann,
838:Happiness perches on misery. Misery crouches beneath happiness. ~ Laozi,
839:Karou’s smile was pure; she was happy to give happiness. ~ Laini Taylor,
840:Keep your happiness where it can't be hurt: in Christ. ~ Michael Reeves,
841:Life's greatest happiness is to be convinced we are loved ~ Victor Hugo,
842:Live in the moment and take whatever happiness you can get. ~ J S Scott,
843:New happiness too must be learned to bear. ~ Marie von Ebner Eschenbach,
844:Our happiness depends on the habit of mind we cultivate. ~ Deena Kastor,
845:The first condition of happiness is a clear conscience. ~ David O McKay,
846:The good we do today becomes the happiness of tomorrow. ~ William James,
847:The happiness of others. He adored them through tears. ~ Reynolds Price,
848:The only certain happiness in life is to live for others. ~ Leo Tolstoy,
849:There is no correlation between happiness and amounts of money. ~ Kesha,
850:There is only one happiness in life, to love and be loved ~ George Sand,
851:This is what happiness feels like. I’ve missed it. Even ~ Jay Northcote,
852:Today well lived makes every yesterday a dream of happiness. ~ Kalidasa,
853:To put an end to care for one’s self is a great happiness. ~ Udanavarga,
854:What's money without happiness? ~ Edward Bulwer Lytton 1st Baron Lytton,
855:Where there is purpose, there is happiness as well. ~ Swami Abhedananda,
856:Wisdom is founded on memory; happiness on forgetfulness. ~ Mason Cooley,
857:9. LOVE YOURSELF Because it’s the Holy Grail of happiness. ~ Jen Sincero,
858:Alas! sorrow from happiness is oft evolved. ~ Johann Wolfgang von Goethe,
859:All achievement should be measured in human happiness. ~ Walter Lippmann,
860:As long as fear is in us, happiness cannot be perfect. ~ Thich Nhat Hanh,
861:Dave’s heart filled with a strange cocktail of happiness ~ Emily Bleeker,
862:Emma felt a happiness so intense it was almost sorrow. ~ Cassandra Clare,
863:Everyone, without exception, is searching for happiness. ~ Blaise Pascal,
864:Every people should persue happiness in their own way. ~ Gregor Strasser,
865:Give up the lesser comforts for the greater happiness. ~ Thich Nhat Hanh,
866:Happiness and distress are only modes of the mind. ~ Sri Ramana Maharshi,
867:Happiness can be close by, even if your heart is far away. ~ Lisa Mangum,
868:Happiness... consists in giving, and in serving others. ~ Henry Drummond,
869:Happiness does not require an expanding economy ~ John Kenneth Galbraith,
870:Happiness includes all numbers. It's infinite and eternal. ~ Carlos Eire,
871:Happiness is a how, not a what. A talent, not an object. ~ Hermann Hesse,
872:Happiness is a how; not a what. A talent, not an object. ~ Hermann Hesse,
873:Happiness is anyone and anything that's loved by you. ~ Charles M Schulz,
874:happiness is as fragile and fleeting as a bubble of soap. ~ Kanae Minato,
875:Happiness is ideal, it is the work of the imagination. ~ Marquis de Sade,
876:Happiness is not an ideal of reason, but of imagination. ~ Immanuel Kant,
877:Happiness is the joy we feel striving after our potential. ~ Shawn Achor,
878:Happiness makes up in height for what it lacks in length. ~ Robert Frost,
879:Happiness seems to require a modicum of external prosperity. ~ Aristotle,
880:He holds happiness at bay, I realize. He doesn't trust it. ~ Sabaa Tahir,
881:I am responsible for my own existence and happiness. ~ Nathaniel Branden,
882:I think happiness makes a man even blinder than pride. ~ Alexandre Dumas,
883:It is no mean happiness...to be seated in the mean ~ William Shakespeare,
884:It is the pursuit of happiness that thwarts happiness. ~ Viktor E Frankl,
885:I've had a good life. Enough happiness, enough success. ~ Michael Landon,
886:I want peace. Happiness. Not only for myself. For everybody. ~ Fela Kuti,
887:Life is directly proportional to happiness and sadness. ~ Santosh Kalwar,
888:Life's greatest happiness is to be convinced we are loved. ~ Victor Hugo,
889:Out of moderation a pure happiness springs. ~ Johann Wolfgang von Goethe,
890:Pleasure does not equal happiness; it's part of happiness. ~ Ian K Smith,
891:pursuit of happiness becomes the source of our unhappiness. ~ Dan Harris,
892:Rest, nature, books, music...such is my idea of happiness. ~ Leo Tolstoy,
893:Searching for happiness prevents us from ever finding it. ~ Pema Chodron,
894:Seek not happiness too greedily and be not fearful of happiness. ~ Laozi,
895:Take the happiness you can, even if it's only a little. ~ Gennifer Albin,
896:The foundation of all happiness in thinking rightly. ~ Benjamin Franklin,
897:The happiness of the drop is to die in the river. ~ Abu Hamid al-Ghazali,
898:The hour of happiness which comes unexpectedly is the happiest. ~ Horace,
899:The memory of a past happiness is the anguish of today ~ Edgar Allan Poe,
900:The most simple things can bring the most happiness. ~ Izabella Scorupco,
901:“There is no way to happiness — happiness is the way.” ~ Thich Nhat Hanh,
902:There is only one happiness in life, to love and be loved. ~ George Sand,
903:The soul of the world is nourished by people's Happiness. ~ Paulo Coelho,
904:Unhappiness is bondage; therefore, happiness is freedom. ~ Lauren Oliver,
905:We don’t even ask happiness, just a little less pain. ~ Charles Bukowski,
906:We wish the happiness and prosperity of every nation. ~ Thomas Jefferson,
907:What happiness is there in just the memory of happiness? ~ Julian Barnes,
908:Alienation, a lack of trust either in happiness or in others. ~ Anne Rice,
909:A person who does nothing will enjoy no happiness. ~ Mallanaga V tsy yana,
910:Beauty and health are the chief sources of happiness. ~ Benjamin Disraeli,
911:[..] because happiness itself is often sublte and incomplete ~ Roxane Gay,
912:Enjoy in happiness the pleasures which each hour brings with it. ~ Horace,
913:Excitement is the more practical synonym for happiness, ~ Timothy Ferriss,
914:Exude happiness and you will feel it back a thousand times. ~ Joan Lunden,
915:Happiest are the people who give most happiness to others ~ Denis Diderot,
916:Happiness does not come from without, it comes from within ~ Helen Keller,
917:Happiness involves working toward meaningful goals. ~ Michel de Montaigne,
918:Happiness is a by-product. You cannot pursue it by itself. ~ Sam Levenson,
919:Happiness is a choice you make and a skill you develop. ~ Timothy Ferriss,
920:Happiness is a lot more frightening than depression. ~ Fr d ric Beigbeder,
921:Happiness is an expression of the soul in considered actions. ~ Aristotle,
922:Happiness is for those who can live in a warm climate. ~ Margaret Drabble,
923:Happiness is fugitive; dissatisfaction and boredom are real. ~ Jack Vance,
924:Happiness is generous. It does not subsist on destruction. ~ Albert Camus,
925:Happiness is something that multiplies when it is divided. ~ Paulo Coelho,
926:Happiness may be found only by helping others to find it. ~ Napoleon Hill,
927:Happiness reveals itself when we are at peace with ourselves. ~ Nhat Hanh,
928:Happiness, to some, elation; Is, to others, mere stagnation. ~ Amy Lowell,
929:Happiness was one of the farthest things away from her. ~ Haruki Murakami,
930:Happiness will come from materialism, not from meaning. ~ Andrei Platonov,
931:Happiness, you'll find, is the greatest magnet in the world. ~ Patti Page,
932:I'd always wanted to know what it was like. Happiness. ~ Julianna Baggott,
933:I'm pretty happy for someone who struggles with happiness. ~ Dov Davidoff,
934:In Hollywood, if you don't have happiness you send out for it. ~ Rex Reed,
935:It is a happiness to wonder;—it is a happiness to dream ~ Edgar Allan Poe,
936:It is necessary to hope... for hope itself is happiness. ~ Samuel Johnson,
937:It is not great, but little good-haps that make up happiness. ~ Jean Paul,
938:ll happiness carries with it the seed of its own end. ~ Gabrielle Wittkop,
939:Lovers who love truly do not write down their happiness. ~ Anatole France,
940:Misery and fortune share a trust.
Happiness hides in misery. ~ Lao Tzu,
941:My happiness comes from the kindness of those around me. ~ Natsuki Takaya,
942:Myth 1: Happiness Is the Natural State for All Human Beings ~ Russ Harris,
943:Nothing thwarts happiness so much as the memory of happiness. ~ Andr Gide,
944:One wearies of everything in this world, even happiness. Did ~ Mark Twain,
945:second ring. “South Shore B&B!” The carefree happiness ~ Tudor Robins,
946:Suffering and happiness are not mutually exclusive. ~ Mokokoma Mokhonoana,
947:That made me hate you more. Happiness had no place in war ~ Kurt Vonnegut,
948:the art of happiness is also the art of suffering well. ~ Thich Nhat Hanh,
949:The end of government is the happiness of the people. ~ Thomas B Macaulay,
950:The expectation of happiness creates a lot of unhappiness. ~ Dov Davidoff,
951:the more freedom you have, the more happiness you have. ~ Thich Nhat Hanh,
952:"There is no path to happiness. Happiness is the path. ~ Buddhist proverb,
953:To the mediocre, mediocrity is a form of happiness. ~ Friedrich Nietzsche,
954:When she closed the door, she took the happiness with her. ~ Nalini Singh,
955:you cannot find happiness, outside the plan of happiness! ~ John Bytheway,
956:Achievements can bring you satisfaction but not happiness. ~ David D Burns,
957:All happiness carries with it the seed of its own end. ~ Gabrielle Wittkop,
958:An act of goodness is of itself an act of happiness. ~ Maurice Maeterlinck,
959:And if you could make a choice, then why not pick happiness? ~ Deb Caletti,
960:Birds fly with their wings, men with their happiness! ~ Mehmet Murat ildan,
961:Drunkenness is never anything but a substitute for happiness. ~ Andre Gide,
962:Expansion of happiness is the purpose of creation. ~ Maharishi Mahesh Yogi,
963:Friends show their love in times of trouble, not in happiness. ~ Euripides,
964:Happiest are the people who give most happiness to others. ~ Denis Diderot,
965:Happiness, after all, is found in the simplest of things. ~ Steve Maraboli,
966:Happiness is a mediorce sin for a middle class existence. ~ Saul Williams,
967:Happiness is an activity of the soul in accordance with virtue ~ Aristotle,
968:Happiness is a temporary recurring human experience. ~ Mokokoma Mokhonoana,
969:Happiness is not a destination, it's a method of travel. ~ Juan de la Cruz,
970:Happiness is when you finally connect your mind to your body. ~ Greg Plitt,
971:Happiness may have but one night, as glory but one day. ~ Alfred de Musset,
972:it is well to have as many holds upon happiness as possible. ~ Jane Austen,
973:It was not often that Flay approved of happiness in others. ~ Mervyn Peake,
974:Learn to value yourself, which means: fight for your happiness. ~ Ayn Rand,
975:Money doesn`t buy happiness. But happiness isn`t everything. ~ Jean Seberg,
976:Most of us don't know about happiness until it's over. ~ Claudette Colbert,
977:My biggest life lesson is that money cannot buy happiness. ~ Jake T Austin,
978:My goal is to become a singer that delivers happiness to people. ~ Daesung,
979:No one is responsible for your happiness but you. ~ Barbara Claypole White,
980:Not only is happiness not money, it is not even like money. ~ Richard Koch,
981:Our essential nature is happiness. ~ Sri Ramana Maharshi #MondayMotivation,
982:Progress has not brought about universal happiness... ~ Adam Leith Gollner,
983:Reading is by far the most successful pursuit of happiness. ~ John Grisham,
984:Sometimes pain is easier to bear alone than happiness. ~ Nathaniel Branden,
985:Speak or act with a pure mind and happiness will follow. ~ Sogyal Rinpoche,
986:The end toward which all human acts are directed is happiness. ~ Aristotle,
987:The happiness of men consists in life. And life is in labor. ~ Leo Tolstoy,
988:The journey is what brings us happiness not the destination. ~ Dan Millman,
989:The only thing you must never speak of is your happiness. ~ Samuel Beckett,
990:The opposite of happiness is unhappiness, not depression. ~ Gretchen Rubin,
991:The real key to health and happiness and success is self knowledge ~ Laozi,
992:There is a kind of happiness and wonder the makes you serious. ~ C S Lewis,
993:To live among friends is the primary essential of happiness. ~ Lord Kelvin,
994:True happiness consists in eliminating the false idea of 'I'. ~ Buddhadasa,
995:True happiness is not out there. True happiness lies within. ~ David Lynch,
996:We possess only the happiness we able to understand. ~ Maurice Maeterlinck,
997:When what we are is what we want to be, that's happiness. ~ Malcolm Forbes,
998:While we pursue happiness, we flee from contentment ~ Jonathan Safran Foer,
999:Your suffering is my suffering andyour happiness is my happiness. ~ Buddha,
1000:A deal of the world's sound happiness is lost through Shyness. ~ Vernon Lee,
1001:A sense of contentment is a key factor for attaining happiness ~ Dalai Lama,
1002:Committing to happiness increases your chances for success. ~ Robert Holden,
1003:Even while you're in pain, your happiness will be waiting ~ Katsura Hoshino,
1004:Gratitude is pure happiness.
Happiness is sure perfection. ~ Sri Chinmoy,
1005:Happiness comes as a by-product of the “life well lived.” And ~ Henry Cloud,
1006:Happiness consists in frequent repetition of pleasure ~ Arthur Schopenhauer,
1007:Happiness is always on the other side of being teachable. ~ Shannon L Alder,
1008:Happiness is an allegory, unhappiness, a story. - Tolstoy ~ Haruki Murakami,
1009:Happiness is a state of mind, not a set of circumstances. ~ Richard Carlson,
1010:Happiness is brief. It will not stay. God batters at its sails. ~ Euripides,
1011:Happiness is for those courageous enough to not give a fuck. ~ Avril Ashton,
1012:Happiness is just how you feel when you don't feel miserable. ~ John Lennon,
1013:Happiness is liberty from everything that makes us unhappy. ~ Vernon Howard,
1014:Happiness is mental harmony; unhappiness is mental inharmony. ~ James Allen,
1015:happiness is not a place you reach but a state you create. ~ Robin S Sharma,
1016:Happiness is not just something you feel — it is who you are. ~ Dan Millman,
1017:Happiness is not made by what we own. It is what we share. ~ Jonathan Sacks,
1018:happiness isn’t outside of us, but actually comes from within ~ Leo Babauta,
1019:Happiness is the biggest window a house can ever have! ~ Mehmet Murat ildan,
1020:He was such a happy boy, and happiness is not memorable. ~ Philippa Gregory,
1021:How tedious to have to perform the act of happiness daily. ~ Dawn Kurtagich,
1022:I don’t want to be inconvenienced in exchange for happiness! ~ Chris Colfer,
1023:I do suspect that he is not really necessary to my happiness. ~ Jane Austen,
1024:If happiness is anticipation with certainty, we were happy. ~ Toni Morrison,
1025:In the family, happiness is in the ratio in which each ~ Henry Ward Beecher,
1026:In this life and the next, you're my only hope at happiness. ~ Lisa Kleypas,
1027:I wondered if happiness would go away when she died. ~ Benjamin Alire S enz,
1028:Laughing in the cultural industry is mockery of happiness. ~ Theodor Adorno,
1029:Never tie your happiness to the tail of someone else's kite. ~ Beth Hoffman,
1030:One recipe for happiness is to have no sense of entitlement. ~ Alan Bennett,
1031:"Out of suffering, a lotus flower of happiness can open." ~ Thich Nhat Hanh,
1032:Perhaps there is no happiness in life so perfect as the martyr's. ~ O Henry,
1033:Real happiness comes from inside. Nobody can give it to you. ~ Sharon Stone,
1034:Seek not happiness too greedily, and be not fearful of happiness. ~ Lao Tzu,
1035:Spiritual happiness: calm and smiling, nothing can disturb it. ~ The Mother,
1036:Styxx was damned and happiness never came to the damned. ~ Sherrilyn Kenyon,
1037:the opposite of happiness is—here’s the clincher—boredom. ~ Timothy Ferriss,
1038:There is no happiness in having and getting, only in giving. ~ Paulo Coelho,
1039:There is only one happiness in life, to love and to be loved. ~ George Sand,
1040:The road to happiness is paved with good deeds for others. ~ Lisa Schroeder,
1041:The trouble with happiness is that it never notices itself. ~ Cynthia Ozick,
1042:"The ultimate source of happiness is our mental attitude." ~ Dalai Lama XIV,
1043:The universe holds enough happiness and success for everyone. ~ Ali Vincent,
1044:We carry the seeds of happiness with us wherever we go. ~ Martha Washington,
1045:Whatever your happiness requires,” he said, “you’ll have it. ~ Lisa Kleypas,
1046:You have to believe that you’re entitled to happiness. ~ Cristina Henriquez,
1047:Your destiny is my destiny. Your happiness is my happiness. ~ Islom Karimov,
1048:A good cook is like a sorceress who dispenses happiness. ~ Elsa Schiaparelli,
1049:All who joy would win must share it. Happiness was born a Twin. ~ Lord Byron,
1050:Happiness is a piece of fudge caught on the first bounce. ~ Charles M Schulz,
1051:Happiness is a very proud word of our whole cultural heritage. ~ Erich Fromm,
1052:Happiness is but a mere episode in the general drama of pain. ~ Thomas Hardy,
1053:Happiness is the overall experience of pleasure and meaning ~ Tal Ben Shahar,
1054:Happiness is when you fight for souls that barely hang on. ~ Shannon L Alder,
1055:Happiness was a term of hypocrisy used to bluff other people. ~ D H Lawrence,
1056:Happy sadness, sad happiness, the story of my life and loves ~ John Banville,
1057:Heaven takes care that no man secures happiness by crime. ~ Vittorio Alfieri,
1058:her realization that friendships were necessary for happiness, ~ Mary Pipher,
1059:Human beings never enjoy complete happiness in this world. ~ Charlotte Bront,
1060:I can approve of those only who seek in tears for happiness. ~ Blaise Pascal,
1061:I can tell you the secret to happiness in one word: progress. ~ Tony Robbins,
1062:If God is never happy what chance of happiness is there for us? ~ Paul Scott,
1063:If you're stressing over happiness, you're doing it wrong! ~ Shannon L Alder,
1064:I have sought happiness through many ages and not found it. ~ Virginia Woolf,
1065:Instinct teaches us to look for happiness outside ourselves. ~ Blaise Pascal,
1066:Is happiness really the only thing we should be aiming for? ~ Daniel Gilbert,
1067:It is the end of happiness and the beginning of peace. ~ George Bernard Shaw,
1068:[I]t is well to have as many holds upon happiness as possible. ~ Jane Austen,
1069:It's no good going on living in the ashes of a dead happiness. ~ Nevil Shute,
1070:It’s no good going on living in the ashes of a dead happiness. ~ Nevil Shute,
1071:It’s not hair dye being sold in these bottles, it’s happiness. ~ Nicola Yoon,
1072:Lesson no. 1: Making comparisons can spoil your happiness. ~ Fran ois Lelord,
1073:Maintain equanimity whether in happiness or suffering. ~ Sri Ramana Maharshi,
1074:Misfortune, no less than happiness, inspires us to dream. ~ Honore de Balzac,
1075:Money may not buy happiness, but it can damn well give it! ~ Freddie Mercury,
1076:No one has a right to consume happiness without producing it. ~ Helen Keller,
1077:Only a fairy tale calls a constant condition 'happiness'. ~ Jacob Burckhardt,
1078:Our own happiness ought not to be our main objective in life. ~ John Lubbock,
1079:Pain and happiness are simply conditions of the ego. Forget the ego. ~ Laozi,
1080:Poetry comes from the highest happiness or the deepest sorrow. ~ Abdul Kalam,
1081:Profit is a by-product of work; happiness is its chief product. ~ Henry Ford,
1082:Shop for security over happiness and we buy it at that price. ~ Richard Bach,
1083:Spiritual happiness : calm and smiling, nothing can disturb it. ~ The Mother,
1084:The greatest happiness is to sneeze when you want to. ~ Lucy Maud Montgomery,
1085:The happiness that came with the dream stayed with me all day. ~ Andr Aciman,
1086:The mind-free state is complete and endless happiness. ~ Sri Ramana Maharshi,
1087:The only way on earth to multiply happiness is to divide it. ~ Paul Scherrer,
1088:The pursuit of happiness becomes the source of our unhappiness. ~ Dan Harris,
1089:There is no happiness like mine.
I have been eating poetry. ~ Mark Strand,
1090:There is only one happiness in this life, to love and be loved ~ George Sand,
1091:The Soul of the World is nourished by people’s happiness. And ~ Paulo Coelho,
1092:The thing about happiness, though, is that it never lasts. ~ Michelle Hodkin,
1093:Things, when magnified, are forgeries of happiness. ~ Abraham Joshua Heschel,
1094:To love and to be loved is the greatest happiness. ~ Chinmayananda Saraswati,
1095:when your happiness is someone else's happiness, that is love ~ Lana Del Rey,
1096:Why trade a chance at real happiness for a misery I already knew? ~ A S King,
1097:You are responsible for her happiness. Not for her death. ~ Melissa Lenhardt,
1098:You know, Key, in the end, you just gotta pick your happiness. ~ Ika Natassa,
1099:You were my wonderfully bespoke original guide to happiness. ~ Cecelia Ahern,
1100:You will never find happiness until you stop looking for it. ~ Willie Nelson,
1101:You won’t find happiness by hiding from life, Flynn” - Rami ~ Tabitha Suzuma,
1102:And I get to tend the rabbits…Lennie giggled with happiness. ~ John Steinbeck,
1103:"Any mind that cause peace and happiness is a virtuous mind." ~ Geshe Kelsang,
1104:Authentic happiness is always independent of external conditions. ~ Epictetus,
1105:Beauty, when it is not a promise of happiness, must be destroyed. ~ Ken Knabb,
1106:Bicycle means simplicity and simplicity means happiness! ~ Mehmet Murat ildan,
1107:Birds fly with their wings, people with their happiness! ~ Mehmet Murat ildan,
1108:Blessings and worry, happiness and fear – this is a mother’s love. ~ Lisa See,
1109:Chasing records doesn't keep me on my bike. Happiness does. ~ Lance Armstrong,
1110:Doing nothing is happiness for children and misery for old men. ~ Victor Hugo,
1111:Every drop of blood in Lily's veins invited her to happiness. ~ Edith Wharton,
1112:Everything exists in limited quantity - especially happiness. ~ Pablo Picasso,
1113:Everything in large doses is gonna kill you. Even happiness. ~ Sandra Bullock,
1114:External happiness cannot last long without its counterpart. ~ Dalai Lama XIV,
1115:Feel that you are happy without any cause for happiness. ~ Goswami Kriyananda,
1116:gratitude is happiness doubled by wonder. G. K. CHESTERTON ~ Paul David Tripp,
1117:Happiness and confidence are the prettiest things you can wear ~ Taylor Swift,
1118:Happiness comes from within. Stuff only clutters up the place. ~ Judi Fennell,
1119:Happiness doesn’t have to be chased. It merely has to be chosen. ~ Mandy Hale,
1120:Happiness has to do with reason, and only reason earns it. ~ Ursula K Le Guin,
1121:happiness held is the seed,happiness shared is the flower ~ Robin Craig Clark,
1122:Happiness is a way of travelling and not a final destination. ~ Robert Holden,
1123:Happiness is not at the top of the mountain, but in how to climb. ~ Confucius,
1124:Happiness is not being pained in body or troubled in mind. ~ Thomas Jefferson,
1125:Happiness is not ready made. It comes from your own actionns ~ Dalai Lama XIV,
1126:Happiness is not to be achieved at the command of emotional whims. ~ Ayn Rand,
1127:Happiness is the maximum agreement of reality and desire. ~ Martin Cruz Smith,
1128:Happiness, to some, is elation; to others it is mere stagnation. ~ Amy Lowell,
1129:Happiness was bubbling up through me, a bright stream laughing. ~ Naomi Novik,
1130:His happiness stretched out its wings and gave a few flaps. He ~ Lauren Groff,
1131:Human happiness and moral duty are inseparably connected. ~ George Washington,
1132:If we would just slow down, happiness would catch up to us. ~ Richard Carlson,
1133:I have enjoyed the happiness of the world; I have loved. ~ Friedrich Schiller,
1134:I know that human happiness never remains long in the same place. ~ Herodotus,
1135:I know what happiness is, for I have done good work. ~ Robert Louis Stevenson,
1136:I no longer desire happiness: life is nobler than that. ~ George Bernard Shaw,
1137:Is anything--not even happiness but just not torment--possible? ~ Leo Tolstoy,
1138:It is a happiness to wonder; -- it is a happiness to dream. ~ Edgar Allan Poe,
1139:It is the very pursuit of happiness that thwarts happiness. ~ Viktor E Frankl,
1140:Laughing in the cultural industry is mockery of happiness. ~ Theodor W Adorno,
1141:Lesson no. 20: Happiness is a certain way of seeing things. ~ Fran ois Lelord,
1142:May there always be peace, love and happiness in every house. ~ Islom Karimov,
1143:My ultimate joy and happiness is being a wife and mother. ~ Melissa Etheridge,
1144:Perfectionism really is the enemy of happiness and success. ~ Valerie Frankel,
1145:Power means happiness; power means hard work and sacrifice. ~ Beyonce Knowles,
1146:Surely happiness is reflective, like the light of heaven. ~ Washington Irving,
1147:The chief element of happiness is this: to want to be what you are. ~ Erasmus,
1148:There is only one happiness in life -- to love and to be loved. ~ George Sand,
1149:There is only one happiness in this life, to love and be loved. ~ George Sand,
1150:to love means to learn the art of nourishing our happiness. ~ Thich Nhat Hanh,
1151:Wandering seemed no more than the happiness of an anxious man. ~ Albert Camus,
1152:You choose happiness. You don't wait for it to choose you. ~ Bethenny Frankel,
1153:You choose happiness. You don’t wait for it to choose you. ~ Bethenny Frankel,
1154:A girl like you should never cry unless it’s tears of happiness. ~ Stacy Borel,
1155:A large income is the best recipe for happiness I ever heard of. ~ Jane Austen,
1156:A life of happiness, peace, and love is all within our grasp. ~ Steve Maraboli,
1157:A little misery, at times, makes one appreciate happiness more. ~ L Frank Baum,
1158:Art is also a quasi-utopian promise of happiness, always broken. ~ John Zerzan,
1159:But for now, happiness throws stones. It guards itself. I wait. ~ Markus Zusak,
1160:Doing what you like is freedom, liking what you do is happiness. ~ Sudha Murty,
1161:Do not speak of your happiness to one less fortunate than yourself. ~ Plutarch,
1162:Do you think there can be such a thing as too much happiness? ~ David Levithan,
1163:Employment is nature's physician, and is essential to human happiness. ~ Galen,
1164:Even in hard times, we should seek to pursue happiness,’  ~ Randy Susan Meyers,
1165:Every man's happiness is built on the unhappi-ness of another. ~ Ivan Turgenev,
1166:Genuine happiness comes from focusing on the happiness of others. ~ Dalai Lama,
1167:Happiness based on reasons is actually another form of misery. ~ Deepak Chopra,
1168:Happiness can be thought, taught and caught... but not bought. ~ Harvey Mackay,
1169:Happiness consists in realizing it is all a great strange dream ~ Jack Kerouac,
1170:Happiness doesn't have to be chased...it merely has to be chosen. ~ Mandy Hale,
1171:Happiness doesn't result from what we get, but from what we give. ~ Ben Carson,
1172:Happiness in intelligent people is the rarest thing I know. ~ Ernest Hemingway,
1173:Happiness is a condition of mind not a result of circumstances. ~ John Lubbock,
1174:Happiness is a monstrosity! Punished are those who seek it. ~ Gustave Flaubert,
1175:Happiness is no other than soundness and perfection of mind. ~ Marcus Aurelius,
1176:Happiness is not an absolute value. It is a state of comparison. ~ Zadie Smith,
1177:Happiness is temporary and fleeting. ... Joy is the right goal. ~ Guy Kawasaki,
1178:Happiness is the most elusive thing for human beings to find. ~ Frederick Lenz,
1179:Happiness is the perpetual possession of being well deceived. ~ Jonathan Swift,
1180:Happiness requires both complete goodness and a complete lifetime. ~ Aristotle,
1181:Harness the imagination, for she is the whole of happiness. ~ Baltasar Gracian,
1182:I do not like the idea of happiness -- it is too momentary. ~ Georgia O Keeffe,
1183:If you find happiness, people may be jealous. Be happy anyway. ~ Mother Teresa,
1184:If you have no more happiness to give: Give me your pain. ~ Lou Andreas Salome,
1185:I'll have to calm down a bit. Or else I'll burst with happiness ~ Tove Jansson,
1186:I'm on my way to happiness, where I can find some peace and rest. ~ Peter Tosh,
1187:increased happiness requires a shift in attention toward time. ~ Tammy Strobel,
1188:In God, happiness and purposeful work are a package deal. ~ Jennifer Dukes Lee,
1189:In this world
when you ask of happiness
Pain steps forward ~ Guru Nanak,
1190:... it is well to have as many holds upon happiness as possible. ~ Jane Austen,
1191:I’ve learned that the best revenge is finding happiness again. ~ Cecelia Ahern,
1192:I want you to be happy and for me to be part of that happiness. ~ Truth Devour,
1193:My God was never happiness, but to understand and be understood. ~ Elie Wiesel,
1194:My vision is to inspire others to find purpose and happiness. ~ Tiffany Alvord,
1195:One day's happiness often predicts the next day's creativity. ~ Teresa Amabile,
1196:Our envy always lasts longer than the happiness of those we envy. ~ Heraclitus,
1197:Our perception of happiness is determined by what we experience. ~ Julie Maroh,
1198:Some cause happiness wherever they go; others, whenever they go. ~ Oscar Wilde,
1199:Some people CHASE happiness. And some people CHOOSE happiness. ~ Robert Holden,
1200:Success is just happiness. When you are happy, that is success. ~ Jimmy Fallon,
1201:Sunny days give us happiness; stormy days give us wisdom. ~ Mehmet Murat ildan,
1202:That action is best which procures the greatest happiness. ~ Francis Hutcheson,
1203:The drive for happiness is vital; it's what keeps us in motion. ~ Richard Gere,
1204:The happiness of man, as well as his dignity, consists in virtue. ~ John Adams,
1205:The measure of my success is the measure of my happiness. ~ William John Locke,
1206:The path to happiness is a path full of shitheaps and shame. You ~ Mark Manson,
1207:There is a courage of happiness as well as a courage of sorrow. ~ Alfred Adler,
1208:There is no happiness for people at the expense of other people. ~ Anwar Sadat,
1209:The two enemies of human happiness are pain and boredom. ~ Arthur Schopenhauer,
1210:This is my last message to you: in sorrow, seek happiness. ~ Fyodor Dostoevsky,
1211:To gain riches is wise; to pay for riches with happiness is foolish. ~ Solomon,
1212:To learn that happiness is what brings success, and not the other ~ Ami Vitale,
1213:True happiness consists in being considered deserving of it. ~ Pliny the Elder,
1214:True happiness is born of letting go of what is unnecessary. ~ Sharon Salzberg,
1215:Who never knew the price of happiness will not be happy. ~ Yevgeny Yevtushenko,
1216:Being with you is the only definition of happiness I have. ~ Sarah Rees Brennan,
1217:But there was happiness elsewhere which no description can reach. ~ Jane Austen,
1218:Contentment and happiness! Do everything happily. Walk, ~ Sri Sri Ravi Shankar,
1219:Do I then strive after happiness? I strive after my work! ~ Friedrich Nietzsche,
1220:Everybody will go after only what gives happiness to him. ~ Sri Ramana Maharshi,
1221:Friends show their love in times of trouble, not in happiness. ~ John Steinbeck,
1222:Gregor knew it had been years since he’d felt real happiness. ~ Suzanne Collins,
1223:Grief. The pain now is part of the happiness then. That's the deal. ~ C S Lewis,
1224:Happiness. A better life. Red lipstick and those sunglasses. The ~ Sally Thorne,
1225:Happiness cannot help but dance around you when you are fulfilled. ~ Prem Rawat,
1226:Happiness goes like the wind, but what is interesting stays. ~ Georgia O Keeffe,
1227:Happiness is believing that you're gonna be happy. It's hope. ~ Caroline Kepnes,
1228:Happiness is merely a consolation for not yet being dead. ~ Mokokoma Mokhonoana,
1229:Happiness is not mostly pleasure, it is mostly victory. ~ Harry Emerson Fosdick,
1230:Happiness isn't happiness unless there's a violin-playing goat. ~ Julia Roberts,
1231:Happiness is the art of learning how to get joy from your substance. ~ Jim Rohn,
1232:Happiness is the exercise of talent, along the lines of excellence. ~ Aristotle,
1233:Happiness is the maximum agreement of reality and desire.’  ~ Martin Cruz Smith,
1234:If you truly desire happiness, seek and learn how to serve. ~ Albert Schweitzer,
1235:In this world
when you ask for happiness
Pain steps forward ~ Guru Nanak,
1236:I think it's our job to be happy and find happiness for ourselves. ~ Guy Branum,
1237:It’s hard, in America, not to equate ‘happiness’ with ‘things’. ~ Marisha Pessl,
1238:It was far easier to believe in unhappiness than in happiness. ~ Cornelia Funke,
1239:Knowledge of what is possible is the beginning of happiness. ~ George Santayana,
1240:Laura Williams always says, “Comparison is the thief of happiness. ~ Bren Brown,
1241:Lesson no. 3: Many people see happiness only in their future. ~ Fran ois Lelord,
1242:Life is full of happiness and tears; be strong and have faith. ~ Kareena Kapoor,
1243:No man can enjoy happiness without thinking that he enjoys it. ~ Samuel Johnson,
1244:Nothing seduces happiness like throwing yourself from a plane. ~ Pepper Winters,
1245:Not romance but companionship makes the happiness of daily life. ~ Mason Cooley,
1246:oh, this happiness is strong stuff. It's marvelously liberating. ~ J D Salinger,
1247:Once again I distrusted happiness, mistaking it for complacency. ~ Rob Spillman,
1248:Optimist: Person who travels on nothing from nowhere to happiness. ~ Mark Twain,
1249:Our happiness depends on the habit of mind we cultivate. ~ Norman Vincent Peale,
1250:Real peace is happiness. Pleasures do not form happiness. ~ Sri Ramana Maharshi,
1251:Remember that being a success without happiness is meaningless. ~ Richard Denny,
1252:sadness is not the absence of happiness, but the opposite of it. ~ Marlon James,
1253:She thought, this is the end of happiness, darkness begins here. ~ Iris Murdoch,
1254:Sometimes the illusion of happiness could inadvertently create it. ~ Jojo Moyes,
1255:Talk happiness. The world is sad enough without your woe. ~ Orison Swett Marden,
1256:That's the thing about happiness. It doesn't require justification. ~ Lang Leav,
1257:The fastest way to your own happiness is to make another happy. ~ Deepak Chopra,
1258:The great end of all human industry is the attainment of happiness ~ David Hume,
1259:The happiness of life is made up of minute fractions. ~ Samuel Taylor Coleridge,
1260:The longing for happiness and freedom from suffering ~ Dzigar Kongtrul Rinpoche,
1261:The pain I feel now is the happiness I had before. That's the deal. ~ C S Lewis,
1262:There is only one happiness in this life, to love and to be loved ~ George Sand,
1263:The supreme happiness of life is the conviction that we are loved ~ Victor Hugo,
1264:Thing in good marriage is not happiness but stabilty . ~ Gabriel Garc a M rquez,
1265:This is my last message to you: in sorrow, seek happiness. ~ Fyodor Dostoyevsky,
1266:This life is what I always wanted. I had a vision of our happiness. ~ Dan Brown,
1267:To bear pain without letting it spoil your happiness is true valor. ~ Anonymous,
1268:To fall in love with yourself is the first secret to happiness. ~ Robert Morley,
1269:What does 'happy' mean? Happiness is not a state like Vermont. ~ Abraham Maslow,
1270:When a chance at happiness comes, grab onto it with both hands. ~ Milly Johnson,
1271:You know, there must be happiness somewhere, when a lawyer dies. ~ J P Donleavy,
1272:Your desire for pleasure or happiness makes you unhappy. ~ Sri Sri Ravi Shankar,
1273:Your greatness is here and now. Your happiness is here and now. ~ Napoleon Hill,
1274:All beings aspire to happiness, therefore envelop all in thy love. ~ Mahavantara,
1275:And how can anyone give you happiness who hasn’t got it himself? ~ Edith Wharton,
1276:Anyone who tells you money can't buy happiness never had any. ~ Samuel L Jackson,
1277:At least my happiness doesn't depend on Ron's goalkeeping ability. ~ J K Rowling,
1278:A woman's happiness is in throwing everything away to live for love. ~ Ai Yazawa,
1279:Beauty might bring happiness, but happiness always brings beauty. ~ Kevyn Aucoin,
1280:Days passing with discovery are the days of real happiness. ~ Mehmet Murat ildan,
1281:Every moment of happiness requires a great amount of Ignorance ~ Honor de Balzac,
1282:Family life is the source of the greatest human happiness. ~ Robert J Havighurst,
1283:For me, happiness is the joy we feel striving after our potential. ~ Shawn Achor,
1284:Genuine happiness is not nearly as common as a fake smile. ~ Mokokoma Mokhonoana,
1285:Good apple pies are a considerable part of our domestic happiness. ~ Jane Austen,
1286:Habit is heaven's gift to us:
a substitute for happiness. ~ Alexander Pushkin,
1287:Hail, wedded love, mysterious law; true source of human happiness. ~ John Milton,
1288:Happiness is a consequence of the things you do daily, not a reward ~ Steve Kamb,
1289:Happiness is a fantasy that real people know doesn't exist. ~ Angel M B Chadwick,
1290:Happiness is in the taste, and not in the things. ~ Francois de La Rochefoucauld,
1291:Happiness is not best achieved by those who seek it directly. ~ Bertrand Russell,
1292:Happiness is not doing what you want but wanting what you do. ~ Jean Paul Sartre,
1293:Happiness is nothing more than good health and a bad memory. ~ Albert Schweitzer,
1294:Happiness is present time, it has nothing to do with the future. ~ Robert Holden,
1295:Happiness is the certainty that our life is not going in vain. ~ Fernando Sabino,
1296:Happiness is the province of those who ask few questions. ~ Christopher Buehlman,
1297:Happiness simply cannot be relied upon as a measure of success. ~ John C Maxwell,
1298:Happiness that is sought for ourselves alone can never be found. ~ Thomas Merton,
1299:Happiness to a dog is what lies on the other side of the door. ~ Charlton Ogburn,
1300:If you have no more happiness to give:
Give me your pain. ~ Lou Andreas Salom,
1301:I'm somebody who considers happiness a journey, not a destination. ~ Neil Gaiman,
1302:In this world, it is very hard to escape happiness.” – Unni Chacko ~ Manu Joseph,
1303:It is an aspect of all happiness to suppose that we deserve it. ~ Joseph Joubert,
1304:No wicked man knows happiness, and least of all the seducer of others. ~ Juvenal,
1305:Once again, the key to true happiness is lowered expectations. ~ Janet Evanovich,
1306:One must never look for happiness: one meets it by the way. ~ Isabelle Eberhardt,
1307:Only in books could you find pity, comfort, happiness and love. ~ Cornelia Funke,
1308:Prayer is our way of entering into the happiness of God himself ~ Timothy Keller,
1309:Real happiness cannot be bribed by anything sordid or low. ~ Orison Swett Marden,
1310:Selfishness at the expense of others happiness is demonism. ~ Henry Ward Beecher,
1311:Some people CHASE happiness. And some people CHOOSE happiness... ~ Robert Holden,
1312:Sometimes the illlusion of happiness could inadvertently create it. ~ Jojo Moyes,
1313:..that sanguine expectation of happiness which is happiness itself ~ Jane Austen,
1314:The best kind of happiness is a habit you're passionate about. ~ Shannon L Alder,
1315:The greatest happiness is to know the source of unhappiness. ~ Fyodor Dostoevsky,
1316:The happiness of one does not mean the unhappiness of the others. ~ Paulo Coelho,
1317:The pursuit of meaning, not happiness, is what makes life worthwhile. ~ Tom Rath,
1318:The real way to gain happiness is to give it to others. ~ Baden Powell de Aquino,
1319:There are as many styles of beauty as there are visions of happiness. ~ Stendhal,
1320:The short way to happiness is through kindness and sensitivity. ~ Frederick Lenz,
1321:the single-minded pursuit of happiness is leaving people less happy, ~ Anonymous,
1322:The supreme happiness of life is the conviction that we are loved. ~ Victor Hugo,
1323:The warm breezes are coming in the window like quiet happiness. ~ Gary D Schmidt,
1324:...thinking all this maximalism would somehow generate happiness? ~ Isaac Marion,
1325:true happiness is the contentment of soul, and the joy of inner heart. ~ Flora D,
1326:We work to have leisure, on which happiness depends. —Aristotle ~ Brigid Schulte,
1327:whenever I would feel such happiness my guilt alarm went off ~ Elizabeth Gilbert,
1328:Why does watching a dog be a dog fill one with happiness? ~ Jonathan Safran Foer,
1329:You won’t find happiness at the end of a road named selfishness. ~ Gary L Thomas,
1330:A large income is the best recipe for happiness I ever heard of. It ~ Jane Austen,
1331:All beings wish for happiness, so extend your compassion to all. ~ Gautama Buddha,
1332:all happiness is alike, but each pain is painful in its own way ~ Haruki Murakami,
1333:All the miles of a hard road are worth a moment of true happiness. ~ Arnold Lobel,
1334:All who joy would win
Must share it -- Happiness was born a twin. ~ Lord Byron,
1335:And all the best words together couldn't hold the happiness. ~ Katherine Hannigan,
1336:An effort made for the happiness of others lifts above ourselves. ~ Lydia M Child,
1337:Are you really so sure you can capture happiness with your master plan? ~ Jo Nesb,
1338:As long as you are pursuing happiness, you do not have it. ~ Khang Kijarro Nguyen,
1339:But happiness is a condition of the mind, not of circumstances, ~ Debbie Macomber,
1340:Can there be any happiness greater than the happiness of salvation? ~ Yann Martel,
1341:Every moment of happiness requires a great amount of Ignorance ~ Honore de Balzac,
1342:Fear is the mortal enemy of creativity, innovation, and happiness. ~ Alex Bogusky,
1343:Grab it while you can — grab every scrap of happiness while you can ~ Noel Coward,
1344:Grab it while you can — grab every scrap of happiness while you can ~ No l Coward,
1345:Grandpa says we've got everything to make us happy but happiness. ~ Ellen Glasgow,
1346:Grandpa says we’ve got everything to make us happy but happiness. ~ Ellen Glasgow,
1347:Happiness and well-being are actually best regarded as skills. ~ Richard Davidson,
1348:Happiness and work rose up together with the sun, radiant like it. ~ Paul Gauguin,
1349:Happiness comes from the full understanding of your own being. ~ Marina Abramovic,
1350:Happiness compresses time, makes it dense and bright, pocketsized. ~ Ann Patchett,
1351:Happiness is achieving your goals. Contentment is not having any. ~ Chloe Thurlow,
1352:Happiness is a continuation of happenings which are not resisted. ~ Deepak Chopra,
1353:Happiness is a state of nonillusion, of dropping the illusion. ~ Anthony de Mello,
1354:Happiness is contagious and will always manage to find a solution. ~ Paulo Coelho,
1355:Happiness is often somewhere near us, not in the far places! ~ Mehmet Murat ildan,
1356:Happiness is the settling of the soul into its most appropriate spot. ~ Aristotle,
1357:Happiness is your original nature, it is YOU, minus your neurosis ~ Robert Holden,
1358:Happiness often sneaks through a door you didn’t know you left open. ~ K Langston,
1359:If I could keep today's happiness... I wouldn't worry about tomorrow. ~ Ai Yazawa,
1360:If you have a happy friend, your happiness goes up fifteen times. ~ Deepak Chopra,
1361:Instant enlightenment is to give all your happiness away to others. ~ David Deida,
1362:ipecac syrup of happiness. There Lowell would be. With Harlow. ~ Karen Joy Fowler,
1363:Many people lose the small joys in the hope for the big happiness. ~ Pearl S Buck,
1364:Maybe happiness too is a metaphor invented on a day of boredom ~ Gustave Flaubert,
1365:No one's happiness but my own is in my power to achieve or to destroy. ~ Ayn Rand,
1366:Nothing is more fatal to happiness than the remembrance of happiness. ~ Andr Gide,
1367:Oh, where have you gone, you blissful dreams of future happiness ~ E T A Hoffmann,
1368:...one of the ways in which cats show happiness is by sleeping. ~ Cleveland Amory,
1369:Real happiness lies in that which never comes nor goes, but simply is. ~ Ram Dass,
1370:Something way more profound and lasting than happiness is peace. ~ Melody Beattie,
1371:Sometimes the key to happiness is just expecting a little bit less ~ Jodi Picoult,
1372:Success can bring you happiness, finding happiness is success ~ Benny Bellamacina,
1373:talk only Happiness, talk only Progress, talk only Prosperity. ~ David J Schwartz,
1374:The cure for unhappiness is happiness, I don't care what anyone says. ~ Anonymous,
1375:The greatest happiness is to know the source of unhappiness. ~ Fyodor Dostoyevsky,
1376:The greatest happiness of life is the conviction that we are loved. ~ Victor Hugo,
1377:There is a glory in happiness, there is a glory in suffering. ~ Swami Vivekananda,
1378:The search for happiness is more important than the need for pain. ~ Paulo Coelho,
1379:They must often change, who would be constant in happiness or wisdom. ~ Confucius,
1380:To understand what happiness means, let us first consider being full. ~ Anonymous,
1381:True happiness involves the full use of one's power and talents. ~ John W Gardner,
1382:True happiness is found in simple, seemingly unremarkable things. ~ Eckhart Tolle,
1383:Unless one is happy, one cannot bestow happiness on others. ~ Sri Ramana Maharshi,
1384:We all want to experience more happiness, fulfillment, and peace. ~ Deepak Chopra,
1385:What I suffered in contemplating his happiness, pen cannot describe. ~ Mark Twain,
1386:Whoever said money can't buy happiness didn't know where to shop ~ Gertrude Stein,
1387:You never see the stock called Happiness quoted on the exchange. ~ Henry Van Dyke,
1388:And it is only delusion, and not knowledge, that bestows happiness. ~ Stefan Zweig,
1389:Authenticity and happiness are the best beauty products out there ~ Katrina Kittle,
1390:Borne made me happy, but happiness never made anyone less stupid ~ Jeff VanderMeer,
1391:"Every minute you are angry, you loose 60 seconds of happiness. ~ Buddhist proverb,
1392:Every moment spent in unhappiness is a moment of happiness lost. ~ Leo F Buscaglia,
1393:Extraordinary minds understand that happiness comes from within. ~ Vishen Lakhiani,
1394:Happiness can never hope to command so much interest as distress. ~ Stella Gibbons,
1395:Happiness comes from solving problems. The keyword here is “solving. ~ Mark Manson,
1396:Happiness doesn't just flow from success; it actually causes it. ~ Richard Wiseman,
1397:Happiness gives us the energy which is the basis of health. ~ Henri Frederic Amiel,
1398:Happiness is a choice; not just a matter of genes or good luck. ~ Karen Salmansohn,
1399:Happiness is a hard master, particularly other people's happiness. ~ Aldous Huxley,
1400:Happiness is almost as good as magic for altering a person's looks. ~ Eva Ibbotson,
1401:Happiness is a myth, It was invented to make us buy things ~ Gregory David Roberts,
1402:Happiness is being on the beam with life - to feel the pull of life ~ Agnes Martin,
1403:Happiness is believing that you're gonna be happy. It's hope. ~ Michael Cunningham,
1404:Happiness is not a destination or an experience. It's a decision. ~ Carlos Santana,
1405:Happiness is not giddiness or some overly inflated sense of being. ~ Asa Don Brown,
1406:Happiness is the only thing that multiplies when you share it. ~ Albert Schweitzer,
1407:Happiness is the settling of the soul into its most appropriate spot. ~ Aristotle,
1408:Happiness is the ultimate goal. It is the goal of all other goals. ~ Deepak Chopra,
1409:Happiness lies in the fulfillment of the spirit through the body. ~ Cyril Connolly,
1410:happiness needs nothing but itself, it doesn’t have to be validated. ~ Herman Koch,
1411:happiness needs nothing but itself; it doesn’t have to be validated. ~ Herman Koch,
1412:Happiness, or misery, is in the mind. It is the mind that lives. ~ William Cobbett,
1413:Humanity does not strive for happiness; only the English do. ~ Friedrich Nietzsche,
1414:If permanent happiness comes with someone, Id leave everything. ~ Enrique Iglesias,
1415:I’m not weeping, I’m not complaining,
Happiness is not for me. ~ Anna Akhmatova,
1416:I read a book not to find its meaning, but to find my happiness. ~ Carson Cistulli,
1417:It didn’t seem possible to gain so much happiness from so little. ~ Peter Lerangis,
1418:It is not settled happiness but momentary joy that glorifies the past. ~ C S Lewis,
1419:Lesson no. 5: Sometimes happiness is not knowing the whole story ~ Fran ois Lelord,
1420:Maybe money can’t buy happiness, but it can rent it for a long time. ~ Don Winslow,
1421:Men's happiness or misery is [for the] most part of their own making. ~ John Locke,
1422:Nothing is more fatal to happiness than the remembrance of happiness. ~ Andre Gide,
1423:Only the highway of useful service leads to the city of happiness. ~ Napoleon Hill,
1424:Sometimes friends have to suffer for their friends' happiness. ~ Elizabeth Eulberg,
1425:Stories can sense happiness and snuff it out like a candle. ~ Carmen Maria Machado,
1426:SUCCESS is getting what you want, but HAPPINESS is wanting what you get. ~ Various,
1427:Success is getting what you want, happiness is wanting what you get ~ W P Kinsella,
1428:The fact is, the secret of happiness is the sense of proportion. ~ Margaret Deland,
1429:The godly are designed for unknown and inconceivable happiness. ~ Jonathan Edwards,
1430:The great happiness in life in creativity belongs to amateurs. ~ Joyce Carol Oates,
1431:The happiness of credulity is a cheap and dangerous quality. ~ George Bernard Shaw,
1432:The highest happiness is a by-product of worthy work well done. ~ Rene Auberjonois,
1433:The hour of happiness will be the more welcome, the less it was expected. ~ Horace,
1434:The purpose of life is happiness. What else could it possibly be? ~ Frederick Lenz,
1435:There are only moments of happiness - from contentment to ecstacy. ~ Indira Gandhi,
1436:The search for happiness is one of the chief sources of unhappiness. ~ Eric Hoffer,
1437:To love is to place happiness in the heart of another. ~ Gottfried Wilhelm Leibniz,
1438:To me happiness, true happiness is when you can really dance with sad. ~ Tori Amos,
1439:To me, it's like happiness is about happiness, but happiness is a fight. ~ Mos Def,
1440:Triumphing over great difficulties can lead to great happiness. ~ Stephen Richards,
1441:Vigilant and absorbed in meditation One attains abundant happiness. ~ Gil Fronsdal,
1442:We are miracles. So don't deny yourself the miracle of happiness. ~ Frederick Lenz,
1443:What doesn't hurt - is not life; what doesn't pass - is not happiness. ~ Ivo Andri,
1444:You are in despair, because you wish to live for your own happiness. ~ Leo Tolstoy,
1445:You cannot always have happiness, but you can always give happiness. ~ Alyson Noel,
1446:You will find peace and happiness if you will live the gospel. ~ Gordon B Hinckley,
1447:A simple line painted with the brush can lead to freedom and happiness. ~ Joan Miro,
1448:Being your authentic self is the ultimate secret to happiness in life! ~ Sheri Fink,
1449:But it is my happiness to be half Welsh, and that the better half. ~ Richard Cobden,
1450:Dharma (cosmic law) aims at the happiness of all creatures. ~ Paramahansa Yogananda,
1451:Do not presume that richness or poorness will bring you happiness. ~ Santosh Kalwar,
1452:Don’t let your tears be seen; it may hurt someone else’s happiness. ~ M F Moonzajer,
1453:Each must give way to the other if there is to be any happiness. ~ Anthony Trollope,
1454:Happiness comes when your work and words are of benefit to others. ~ Gautama Buddha,
1455:Happiness consists in the multiplicity of agreeable consciousness. ~ Samuel Johnson,
1456:Happiness doesn't result from what we get, but from what we give. ~ Benjamin Carson,
1457:Happiness exists only if you have a lot of people to share it with. ~ Ranbir Kapoor,
1458:Happiness is above all things the calm, glad certainty of innocence. ~ Henrik Ibsen,
1459:Happiness is always worth remembering, even when it was temporary. ~ Amy E Reichert,
1460:Happiness is a state of mind. You can be happy or you can be unhappy. ~ Walt Disney,
1461:Happiness is a tiger in your tank and a pussycat in your back seat. ~ Johnny Carson,
1462:Happiness is not something ready made. It comes from your own actions. ~ Dalai Lama,
1463:Happiness was but the occasional episode in a general drama of pain. ~ Thomas Hardy,
1464:hi sadaa sukham.’ It means that one cannot have happiness alone. ~ Gillian Anderson,
1465:How often is happiness destroyed by preparation, foolish preparation! ~ Jane Austen,
1466:I always was a rich person because money's not related to happiness. ~ Paulo Coelho,
1467:I am deeply convinced that happiness does not exist in this world ~ Taylor Caldwell,
1468:I couldn’t imagine anything strong enough to take that happiness away. ~ Kiera Cass,
1469:If there is happiness at age three, it will last until you reach eighty. ~ Lisa See,
1470:It's the secret to happiness, you know. Only take what you need. ~ Adriana Trigiani,
1471:Life may take away happiness. But it can't take away having had it. ~ Ellen Glasgow,
1472:Marriage founded upon deception can never lead to happiness. ~ Anna Katharine Green,
1473:Money can only give happiness where there is nothing else to give it. ~ Jane Austen,
1474:Money can't buy happiness. But it sure can rent it for a while. ~ Kim Gruenenfelder,
1475:Money can't buy you happiness but it can pay for the plastic surgery. ~ Joan Rivers,
1476:Money isn't enough. Happiness takes more than a padded bank account. ~ Diana Palmer,
1477:Motherhood is the keystone of the arch of matrimonial happiness. ~ Thomas Jefferson,
1478:No man will ever be happy if tortured by the greater happiness of another. ~ Seneca,
1479:Perfect happiness existed, but perhaps only in small increments. ~ Elin Hilderbrand,
1480:Prayer is our way of entering into the happiness of God himself. ~ Timothy J Keller,
1481:Remember that happiness is a way of travel, it's not a destination. ~ Cecelia Ahern,
1482:Seeking happiness in material things is a sure way of being unhappy. ~ Pope Francis,
1483:some believe lily of the valley brings a return of happiness. ~ Vanessa Diffenbaugh,
1484:Spread your happiness to others and let them spread theirs to you. ~ Steve Maraboli,
1485:Success is getting what you want. Happiness is wanting what you get. ~ W P Kinsella,
1486:Success is not the key to happiness, happiness is the key to success. ~ Herman Cain,
1487:Suffering gives us empathy, while happiness gives us hope and energy. ~ Mary Pipher,
1488:The gods conceal from men the happiness of death, that they may endure life ~ Lucan,
1489:The laws governed people’s happiness. To be lawless was to be happy. ~ Jess C Scott,
1490:There can be no peace for us, only misery, and the greatest happiness ~ Leo Tolstoy,
1491:The surest way to be happy is to seek happiness for others. ~ Martin Luther King Jr,
1492:To love is to find pleasure in the happiness of others. ~ Gottfried Wilhelm Leibniz,
1493:Virtue alone is happiness; all else
Is else, and without praise. ~ Thiruvalluvar,
1494:We are at the end of all our troubles, and at the beginning of happiness ~ Voltaire,
1495:We don't have to wait for the right circumstances to have happiness. ~ Rupert Spira,
1496:What doesn't hurt - is not life; what doesn't pass - is not happiness. ~ Ivo Andric,
1497:What everyone wants from life is continuous and genuine happiness. ~ Baruch Spinoza,
1498:Why are we so quick to limit the possibility of our own happiness? ~ Steve Maraboli,
1499:Without realizing who you are, happiness cannot come to you. ~ Harbhajan Singh Yogi,
1500:You don't worry about happiness and fulfilment when you're starving. ~ Harlan Coben,

IN CHAPTERS [300/788]



  226 Integral Yoga
  200 Poetry
   70 Philosophy
   49 Yoga
   45 Christianity
   37 Fiction
   18 Mysticism
   13 Occultism
   13 Hinduism
   11 Psychology
   9 Sufism
   6 Buddhism
   3 Science
   3 Islam
   3 Education
   2 Integral Theory
   2 Baha i Faith
   1 Philsophy
   1 Mythology
   1 Alchemy


  184 Sri Aurobindo
   90 The Mother
   79 Nolini Kanta Gupta
   38 William Wordsworth
   34 Friedrich Nietzsche
   27 Sri Ramakrishna
   27 Percy Bysshe Shelley
   26 Saint Augustine of Hippo
   24 Satprem
   14 John Keats
   13 Swami Krishnananda
   13 H P Lovecraft
   13 Aldous Huxley
   11 William Butler Yeats
   11 Walt Whitman
   11 Plotinus
   9 Swami Vivekananda
   9 Saint Teresa of Avila
   9 Robert Browning
   8 Sri Ramana Maharshi
   8 Plato
   8 Pierre Teilhard de Chardin
   8 Friedrich Schiller
   8 Carl Jung
   7 Vyasa
   7 Jorge Luis Borges
   6 Al-Ghazali
   6 A B Purani
   5 Thubten Chodron
   5 Rabindranath Tagore
   5 Hafiz
   5 Bokar Rinpoche
   5 Aleister Crowley
   4 Rudolf Steiner
   4 Jordan Peterson
   4 Edgar Allan Poe
   3 Muhammad
   3 Li Bai
   3 Kabir
   3 James George Frazer
   3 Farid ud-Din Attar
   2 Saint Clare of Assisi
   2 Patanjali
   2 Lucretius
   2 Johann Wolfgang von Goethe
   2 Jalaluddin Rumi
   2 Genpo Roshi
   2 Baha u llah


   38 Wordsworth - Poems
   35 Savitri
   31 The Synthesis Of Yoga
   27 Thus Spoke Zarathustra
   27 Shelley - Poems
   26 The Gospel of Sri Ramakrishna
   25 Prayers And Meditations
   24 Collected Works of Nolini Kanta Gupta - Vol 05
   21 City of God
   15 Letters On Yoga IV
   14 Keats - Poems
   13 The Study and Practice of Yoga
   13 The Perennial Philosophy
   13 The Life Divine
   13 Lovecraft - Poems
   13 Collected Works of Nolini Kanta Gupta - Vol 04
   11 Yeats - Poems
   11 Whitman - Poems
   11 Talks
   11 Questions And Answers 1929-1931
   10 Letters On Yoga II
   10 Essays In Philosophy And Yoga
   10 Collected Works of Nolini Kanta Gupta - Vol 03
   9 Essays On The Gita
   9 Browning - Poems
   8 Schiller - Poems
   8 Collected Works of Nolini Kanta Gupta - Vol 08
   8 Collected Works of Nolini Kanta Gupta - Vol 07
   7 Vishnu Purana
   7 Twilight of the Idols
   7 Some Answers From The Mother
   7 Labyrinths
   6 Words Of Long Ago
   6 The Interior Castle or The Mansions
   6 The Human Cycle
   6 The Alchemy of Happiness
   6 Raja-Yoga
   6 Letters On Yoga III
   6 Evening Talks With Sri Aurobindo
   6 Collected Works of Nolini Kanta Gupta - Vol 02
   6 Agenda Vol 10
   5 Words Of The Mother II
   5 The Confessions of Saint Augustine
   5 Tara - The Feminine Divine
   5 Questions And Answers 1956
   5 Questions And Answers 1953
   5 Letters On Yoga I
   5 Hymn of the Universe
   5 How to Free Your Mind - Tara the Liberator
   5 Hafiz - Poems
   5 Collected Works of Nolini Kanta Gupta - Vol 06
   4 The Practice of Psycho therapy
   4 Tagore - Poems
   4 Sri Aurobindo or the Adventure of Consciousness
   4 Questions And Answers 1955
   4 Poe - Poems
   4 Plotinus - Complete Works Vol 03
   4 On Education
   4 Maps of Meaning
   4 Hymns to the Mystic Fire
   4 Collected Works of Nolini Kanta Gupta - Vol 01
   3 Writings In Bengali and Sanskrit
   3 Vedic and Philological Studies
   3 The Secret Of The Veda
   3 The Mother With Letters On The Mother
   3 The Golden Bough
   3 The 7 Habits of Highly Effective People
   3 Songs of Kabir
   3 Quran
   3 Questions And Answers 1954
   3 Plotinus - Complete Works Vol 04
   3 Plotinus - Complete Works Vol 02
   3 Li Bai - Poems
   3 Knowledge of the Higher Worlds
   3 Agenda Vol 13
   3 Agenda Vol 05
   3 Agenda Vol 01
   2 The Way of Perfection
   2 The Secret Doctrine
   2 The Red Book Liber Novus
   2 The Integral Yoga
   2 Symposium
   2 Patanjali Yoga Sutras
   2 On Thoughts And Aphorisms
   2 Of The Nature Of Things
   2 Mysterium Coniunctionis
   2 Liber ABA
   2 Let Me Explain
   2 Isha Upanishad
   2 Goethe - Poems
   2 Crowley - Poems
   2 Collected Poems
   2 Agenda Vol 12
   2 Agenda Vol 11
   2 A Garden of Pomegranates - An Outline of the Qabalah


00.04 - The Beautiful in the Upanishads, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   In the Little there lies no Happiness, the Vast alone is the Happiness. The Vast is the Immortality, the Little is the Mortality.
   The rich and sensuous beauty luxuriating in high colour and ample decoration that one meets often in the creation of the earlier Vedic seers returned again, in a more chiselled and polished and stylised manner, in the classical poets. The Upanishads in this respect have a certain kinship with the early poets of the intervening ageVyasa and Valmiki. Upam KlidsasyaKalidasa revels in figures and images; they are profusely heaped on one another and usually possess a complex and composite texture. Valmiki's images are simple and elemental, brief and instinct with a vast resonance, spare and full of power. The same brevity and simplicity, vibrant with an extraordinary power of evocation, are also characteristic of the Upanishadic mantra With Valmiki's

0.00 - INTRODUCTION, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
   The Christian missionaries gave the finishing touch to the process of transformation. They ridiculed as relics of a barbarous age the images and rituals of the Hindu religion. They tried to persuade India that the teachings of her saints and seers were the cause of her downfall, that her Vedas, Puranas, and other scriptures were filled with superstition. Christianity, they maintained, had given the white races position and power in this world and assurance of Happiness in the next; therefore Christianity was the best of all religions. Many intelligent young Hindus became converted. The man in the street was confused. The majority of the educated grew materialistic in their mental outlook. Everyone living near Calcutta or the other strong-holds of Western culture, even those who attempted to cling to the orthodox traditions of Hindu society, became infected by the new uncertainties and the new beliefs.
   But the soul of India was to be resuscitated through a spiritual awakening. We hear the first call of this renascence in the spirited retort of the young Gadadhar: "Brother, what shall I do with a mere bread-winning education?"
  --
   There are three kinds of formal devotion: tamasic, rajasic, and sattvic. If a person, while showing devotion, to God, is actuated by malevolence, arrogance, jealousy, or anger, then his devotion is tamasic, 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 rajasic, 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 sattvic, since it is influenced by sattva, the quality of harmony. But the highest devotion transcends the three gunas, 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 para-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.
  --
   A beautiful expression of the Vaishnava worship of God through love is to be found in the Vrindavan episode of the Bhagavata. The gopis, or milk-maids, of Vrindavan 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, Radhika, or Radha, because of her intense love for Him, was the closest to Krishna. She manifested mahabhava and was united with her Beloved. This union represents, through sensuous language, a supersensuous experience.
   Sri Chaitanya, also known as Gauranga, Gora, or Nimai, born in Bengal 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 Kaliyuga.

0.02 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  for Thee, is supreme Happiness, unmixed joy, immutable
  peace.... Why do men flee from these boons as though

0.03 - Letters to My little smile, #Some Answers From The Mother, #The Mother, #Integral Yoga
  why and understanding the deeper cause of your Happiness and
  confidence.
  --
  where Happiness can no longer enter. Your great strength was
  your smile; because you knew how to smile at life, you also
  --
  once your Happiness, your simple joy of life and your beautiful
  smile which was a pleasure to see? I don't ask the question in
  --
  of peace and Happiness. When You dwell in our hearts,
  these things are sure to be there.

0.05 - Letters to a Child, #Some Answers From The Mother, #The Mother, #Integral Yoga
  so that you may have true Happiness and unalloyed peace.
  Love from your little mother who is always with you.
  --
  and be replaced by an unvarying Happiness.
  With all my being, I want this progress and this transformation for you.
  --
  For you I want consciousness, knowledge, artistic capacity, selfmastery in peace and perfect equality, and the Happiness that is
  the result of spiritual realisation. Is this too grand and vast a
  --
  I don't know why I have lost all my Happiness and
  peace. I don't know when it will come back to my heart.
  --
  It is through work and self-mastery that one can find Happiness and peace.
  23 March 1935

0.06 - Letters to a Young Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  Indeed, nothing brings more Happiness than a pure and disinterested love.
  The true divine love is above all quarrels. It is the experience of

0.07 - DARK NIGHT OF THE SOUL, #Dark Night of the Soul, #Saint John of the Cross, #Christianity
  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.
  BOOK THE FIRST
  --
  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

0.07 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  If only you could keep always your inner Happiness, it would
  please me immensely and help you very much on the way.

01.01 - The Symbol Dawn, #Savitri, #Sri Aurobindo, #Integral Yoga
  No part she took in this small Happiness;
  A mighty stranger in the human field,
  --
  It murmurs at its sorrowless Happiness,
  Almost with hate repels the light it brings;

01.02 - The Issue, #Savitri, #Sri Aurobindo, #Integral Yoga
  Recover the lost habit of Happiness,
  Feel her bright nature's glorious ambience,

01.03 - The Yoga of the King - The Yoga of the Souls Release, #Savitri, #Sri Aurobindo, #Integral Yoga
  Invade him with their Happiness and their grief;
  Their love, their anger, their unspoken hopes
  --
  The tragedy that destroys long Happiness,
  The weeping of Love, the quarrel of the Gods,
  --
  The ways that lead to endless Happiness
  Ran like dream-smiles through meditating vasts:

01.03 - Yoga and the Ordinary Life, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  Mental quiet and Happiness they can get, but it can never be permanent or secure. But the spiritual consciousness is all light, peace, power and bliss. If one can live entirely in it, there is no question; these things become naturally and securely his.
  But even if he can live partly in it or keep himself constantly open to it, he receives enough of this spiritual light and peace and strength and Happiness to carry him securely through all the shocks of life. What one gains by opening to this spiritual consciousness, depends on what one seeks from it; if it is peace, one gets peace; if it is light or knowledge, one lives in a great light and receives a knowledge deeper and truer than any the normal mind of man can acquire; if it [is] strength or power, one gets a spiritual strength for the inner life or Yogic power to govern the outer work and action; if it is Happiness, one enters into a beatitude far greater than any joy or Happiness that the ordinary human life can give.
  There are many ways of opening to this Divine consciousness or entering into it. My way which I show to others is by a constant practice to go inward into oneself, to open by aspiration to the Divine and once one is conscious of it and its action to give oneself to It entirely. This self-giving means not to ask for anything but the constant contact or union with the Divine Consciousness, to aspire for its peace, power, light and felicity, but to ask nothing else and in life and action to be its instrument only for whatever work it gives one to do in the world. If one can once open and feel the Divine Force, the

01.04 - The Secret Knowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
  A word from her lips with Happiness wings the hours.
  13.26
  --
  On his heart he bears the Happiness of her tread
  And the surprise of her arrival's joy

01.05 - The Yoga of the King - The Yoga of the Spirits Freedom and Greatness, #Savitri, #Sri Aurobindo, #Integral Yoga
  A wounded Happiness that cannot live,
  A brief felicity of mind or sense

01.08 - Walter Hilton: The Scale of Perfection, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Here is the Augustinian mantra taken as the motto of The Scale of Perfection: We ascend the ascending grades in our heart and we sing the song of ascension1. The journey's end is heavenly Jerusalem, the House of the Lord. The steps of this inner ascension are easily visible, not surely to the outer eye of the sense-burdened man, but to the "ghostly seeing" of the aspirant which is hazy in the beginning but slowly clears as he advances. The first step is the withdrawal from the outer senses and looking and seeing within. "Turn home again in thyself, and hold thee within and beg no more without." The immediate result is a darkness and a restless darknessit is a painful night. The outer objects of attraction and interest have been discarded, but the inner attachments and passions surge there still. If, however, one continues and persists, refuses to be drawn out, the turmoil settles down and the darkness begins to thin and wear away. One must not lose heart, one must have patience and perseverance. So when the outward world is no more-there and its call also no longer awakes any echo in us, then comes the stage of "restful darkness" or "light-some darkness". But it is still the dark Night of the soul. The outer light is gone and the inner light is not yet visible: the night, the desert, the great Nought, stretches between these two lights. But the true seeker goes through and comes out of the tunnel. And there is Happiness at the end. "The seeking is travaillous, but the finding is blissful." When one steps out of the Night, enters into the deepest layer of the being, one stands face to face to one's soul, the very image of God, the perfect God-man, the Christ within. That is the third degree of our inner ascension, the entry into the deepest, purest and happiest statein which one becomes what he truly is; one finds the Christ there and dwells in love and union with him. But there is still a further step to take, and that is real ascension. For till now it has been a going within, from the outward to the inner and the inmost; now one has to go upward, transcend. Within the body, in life, however deep you may go, even if you find your soul and your union with Jesus whose tabernacle is your soul, still there is bound to remain a shadow of the sinful prison-house; the perfect bliss and purity without any earthly taint, the completeness and the crowning of the purgation and transfiguration can come only when you go beyond, leaving altogether the earthly form and worldly vesture and soar into Heaven itself and be in the company of the Trinity. "Into myself, and after... above myself by overpassing only into Him." At the same time it is pointed out, this mediaeval mystic has the common sense to see that the going in and going above of which one speaks must not be understood in a literal way, it is a figure of speech. The movement of the mystic is psychological"ghostly", it is saidnot physical or carnal.
   This spiritual march or progress can also be described as a growing into the likeness of the Lord. His true self, his own image is implanted within us; he is there in the profoundest depth of our being as Jesus, our beloved and our soul rests in him in utmost bliss. We are aware neither of Jesus nor of his spouse, our soul, because of the obsession of the flesh, the turmoil raised by the senses, the blindness of pride and egoism. All that constitutes the first or old Adam, the image of Nought, the body of death which means at bottom the "false misruled love in to thyself." This self-love is the mother of sin, is sin itself. What it has to be replaced by is charity that is the true meaning of Christian charity, forgetfulness of self. "What is sin but a wanting and a forbearing of God." And the whole task, the discipline consists in "the shaping of Christ in you, the casting of sin through Christ." Who then is Christ, what is he? This knowledge you get as you advance from your sense-bound perception towards the inner and inmost seeing. As your outer nature gets purified, you approach gradually your soul, the scales fall off from your eyes too and you have the knowledge and "ghostly vision." Here too there are three degrees; first, you start with faith the senses can do nothing better than have faith; next, you rise to imagination which gives a sort of indirect touch or inkling of the truth; finally, you have the "understanding", the direct vision. "If he first trow it, he shall afterwards through grace feel it, and finally understand it."

0.10 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  Find your Happiness and your joy in the very fact of loving, and
  it will help you in your inner progress; because if you are sincere,
  --
  life, each time I have been deprived of some Happiness
  - some apparent Happiness - a consolation has come
  immediately to dispel my psychological pain. For something tells me: "All that happens is done for your own
  --
  True Happiness does not depend on the external circumstances
  of life. One can obtain true Happiness and keep it constantly
  only by discovering one's psychic being and uniting with it.
  --
  What is the difference between pleasure, joy, Happiness, ecstasy and Ananda? Can we find one in the
  other?
  --
  me and keep me in such Happiness, I who so little deserve
  it?"
  --
  I haven't enjoyed this Happiness for a long time. Why?
  What does it mean?

01.13 - T. S. Eliot: Four Quartets, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Yes, by the force of this secret knowledge he has discovered, this supreme skill in action, as it is termed in the Eastern lore, I that the poet at last comes out into the open, into the light and Happiness of the Dawn and the Day:
   Whisper of running streams, and winter lightning.

0.14 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  The supreme Happiness is to be true servitors of the Divine.
  14 February 1972
  --
  desires is sheer folly. True Happiness is possible only when one
  has found the Divine.

0 1959-06-11, #Agenda Vol 01, #unset, #Zen
   As of yesterday evening I am a man delivered. It took only a very little word from X, and suddenly a weight seemed to have been lifted from me, and I knew at last that I would be fulfilled. All this is still so new, so improbable that I can scarcely believe it, and I wonder if by chance some evil blow is not still lurking in wait for me behind this promise of Happiness; thus I shall be reassured only when I have told you everything, recounted all. But X has asked, me to wait a few more days before telling you this story, for he wants to give me certain additional details so that you may have all the elements, as accurately as possible.
   But I did not want to wait any longer to express my gratitude. I am still not so sure how all this will turn out nor how this destiny that he predicts for me can be realized, but I want to repeat to you, with all my confidence: I am your child, may your will be done now and forever.

0 1959-07-14, #Agenda Vol 01, #unset, #Zen
   Mother, I need Sujata like my very soul. It seems to me that she is a part of me, that she alone can help me break with this horrible past, that she alone can help me to love truly at last. I need peace so much, a quiet, PEACEFUL Happinessa base of Happiness upon which I could use my strength to build, instead of always fighting, always destroying. Mother, I am not at all sure of what must be, but I know that Sujata is part of this realization.
   Thats all, Mother. Forgive me, but I am so afraid. For how is this possible in the Ashram? What would people say?

0 1960-12-20, #Agenda Vol 01, #unset, #Zen
   And now, all these different attitudes which individuals, groups and categories of men hold are coming from every direction (while Im walking upstairs) to assert their own points of view as the true thing. And I see that for myself, Im being forced to deal with a whole mass of things, most of which are quite futile from an ordinary point of viewnot to mention the things of which these moral or religious types disapprove. Quite interestingly, all kinds of mental formations come like arrows while Im walking for my japa upstairs (Mother makes a gesture of little arrows in the air coming into her mental atmosphere from every direction); and yet, Im entirely in what I could call the joy and Happiness of my japa, full of the energy of walking (the purpose of walking is to give a material energy to the experience, in all the bodys cells). Yet in spite of this, one thing after another comes, like this, like that (Mother draws little arrows in the air): what I must do, what I must answer to this person, what I must say to that one, what has to be done All kinds of things, most of which might be considered most futile! And I see that all this is SITUATED in a totality, and this totality I could say that its nothing but the body of the Divine. I FEEL it, actually, I feel it as if I were touching it everywhere (Mother touches her arms, her hands, her body). And all these things neither veil nor destroy nor divert this feeling of being entirely this a movement, an action in the body of the Divine. And its increasing from day to day, for it seems that He is plunging me more and more into entirely material things with the will that THERE TOO it must be done that all these things must be consciously full of Him; they are full of Him, in actual fact, but it must become conscious, with the perception that it is all the very substance of His being which is moving in everything
   It was quite beautiful on the balcony this morning

0 1964-03-29, #Agenda Vol 05, #The Mother, #Integral Yoga
   But ask for Happiness and strive with fate.
   (VII.IV. 507)

0 1964-10-14, #Agenda Vol 05, #The Mother, #Integral Yoga
   These last few nights, an experience has been developing. There is a sort of objectification, like scenes unfolding in which I am one of the characters; but it isnt me, it is some character or other that I play in order to have the double consciousness, the ordinary consciousness and the true consciousness at the same time. There was a whole series of experiences to show simultaneously the True Thing and the sort of half-death (its his word that makes me think of this I am too dead), the half-death of the mind. In those experiences, the state of ordinary mentality is something dry (not exactly hard because its crumbly), lifeless, without vibrationdry, cold; and as a color, its always grayish. And then, there is a maximum tension, an effort to understand and remember and knowknow what you should do; when you go somewhere, know how you should go there; know what people are going to do, know Everything, you see, is a perpetual question of the mind (its subconscious in the mindsome are conscious of it, but even in those who are apparently quiet, its there constantly that tension to know). And its a sort of superficial thing, shallow, cold and dry, WITHOUT VIBRATION. At the same time, as if in gusts, the true consciousness comes, as a contrast. And it happens in almost cinematographic circumstances (there is always a story, to make it more living). For instance, last night (its one story among many, many others), the I that was conscious then (which isnt me, you understand), the I that was playing had to go somewhere: it was with other people in a certain place and had to go through the town to another place. And she knew nothing, neither the way nor the name of the place she was going to, nor the person she had to seeshe knew nothing. She knew nothing, but she knew she had to go. So then, that tension: how, how can you know? How can you know? And questioning people, asking questions, trying to explain, You know, its like this and like that, innumerable details (it lasts for hours). And now and then, a flood of lighta warm, golden, living, comfortable lightand the feeling that everything is prearranged, that all that will have to be known will be known, that the way has been prepared beforeh and that all you have to do is let yourself live! It comes like that, in gusts. But then, there is an intensity of contrast between that constant effort of the mind, which is an enormous effort of tension and concentrated will, and then and then that glory. That comfortable glory, you know, in which you let yourself go in trusting Happiness: But everything is ready, everything is luminous, everything is known! All you have to do is let yourself live. All you have to do is let yourself live.
   Its as if a play were performed to make it more living, more realone subject, another subject, this, that. If you enter a certain state, then another time enter the other state, you can remember the difference and its useful, but in this form of a play, with the double consciousness, the opposition becomes so real, so concrete that you come out of it wondering, How can you go on living in this aberration when you have once TOUCHEDtouched, experienced the True Thing?

0 1964-12-02, #Agenda Vol 05, #The Mother, #Integral Yoga
   Ah, thats just what I thought! There is in the Illustrated Weekly the history of those Eucharistic Congresses, and it seems a French lady was behind the origin of the first Congress (not so long ago, in the last century, I believe). And then (Mother smiles), theres a magnificent portrait of the Pope with a message he wrote specially for the Weeklys readers, in which he took great care not to use Christian words. He wishes them I dont know what, and (its written in English) a celestial grace. Then I saw (he tried to be as impersonal as possible), I saw that in spite of everything, the Christians greatest difficulty is that their Happiness and fulfillment are in heaven.
   Instead of a celestial grace, they read to me, or I heard, a terrestrial grace! When I heard that, something in me started vibrating: What! But this man has been converted! Then I had it repeated and heard it wasnt that but really a celestial grace.

0 1968-10-19, #Agenda Vol 09, #The Mother, #Integral Yoga
   With, now and then, something like the reflection of an ineffable Happiness, but without motive; yet at other times there is a sort of (what should I call it?) sadness or melancholy (I dont know how to explain), also without motive, and which seems to be the result of the deformation of the other.
   Very well. We must be patient.

0 1969-02-15, #Agenda Vol 10, #The Mother, #Integral Yoga
   But that state, which lasted for several hours never had this body, in the ninety-one years its been on earth, felt such Happiness: freedom, absolute power, and no limits (gesture here and there and everywhere), no limits, no impossibilities, nothing. It was all other bodies were itself. There was no difference, it was only a play of the consciousness (gesture like a great Rhythm) moving about.
   So there.

0 1969-04-23, #Agenda Vol 10, #The Mother, #Integral Yoga
   All the timeconstantly, all the timethere is the warmth, the sweetness and Happiness of a complete self-giving, with an aspiration: To BE, to be You, not to exist anymore. But theres still a sense of its the joy of giving oneself. Its like that, constant. And when the consciousness isnt active, that is, when I dont speak or dont listen or automatically the body repeats the mantra like that, constantly like that; thats the constant state, day and night, continually. But now and thennow and thentheres a sort of fusion (I dont know what happens), and even that whole joyful aspiration, that whole fervor is transformed into a state which is, or seems, perfectly still, because I dont know what it is: its not stillness, not eternity I dont know, its something, a something that is Power, Light, and really a Love which doesnt give itself and does not receive; a Love which something (I use this word for lack of others), something like that, but its That, its a vibration which is That, a vibration of Power, Light and Love (those are the three words I must use to translate), which is IN this, in the body, everywhere. Everywhere. To such a point that when you leave that state, you wonder (laughing) if you still have the same shape! Thats how it is, you understand.
   Its newit began two days ago.

0 1969-05-24, #Agenda Vol 10, #The Mother, #Integral Yoga
   And then, as I have said, from time to time, for ONE second (not even one second), a joy something I cant say, its neither joy nor pleasure nor Happiness, nor any of all that, its something adorablewhich may be nothing: it may be a taste, or a perfume, or a gesture, and then it disappears. If the world were constantly like that, it would be a wonderful thing! Wonderful, inexpressibly wonderful, but But impossible to be all alone like that, its not possible. Its not possible, there is all that comes from outside (gesture like a truckload being dumped) and which So if we have to wait till everything is changed phew!
   Its obvious that the creation CAN be a wonderful thingit seems to be the opposite of that. But how is the one going to change into the other?

0 1969-05-31, #Agenda Vol 10, #The Mother, #Integral Yoga
   And all the methodswhich we may call artificial, Nirvana includedall the methods to get out of it are worthless. Beginning with the fool who kills himself to Put an end to his life: thats of all stupidities, that one is the biggest, it makes his case still worse. From that up to Nirvana (where one imagines one can get out of it), all of it, all of it is worth NOTHING. Those are different stages, but theyre worth NOTHING. And then, after that, when you really have a sense of perpetual hell, all of a sudden (nothing but a state of consciousness, its nothing but that), all of a sudden, a state of consciousness in which all is light, splendor, beauty, Happiness, goodness. And all that is inexpressible. It comes like that: Oh, here it is, and then pfft! It shows itself, and hop! its gone. Then the Consciousness, which sees, imposes itself, and says, Now, the next step. So its in the presence of all this that the body had never, never in its whole life had it felt such a sorrow, and even now (Mother touches her heart).
   Is this, is this the lever? I dont know. But salvation is PHYSICALnot at all mental, but PHYSICAL. I mean its not in escape: its HERE. That I felt very strongly.

0 1969-11-19, #Agenda Vol 10, #The Mother, #Integral Yoga
   And evil, what we call evil, has its INDISPENSABLE place in the whole. But it would no longer be felt as evil the minute one became conscious of Thatnecessarily Evil is that infinitesimal element looking on its infinitesimal consciousness; but because consciousness is essentially ONE, it recaptures, regains the Consciousness of Unityboth together. And thats what, THAT IS WHAT has to be realized. Its a marvelous thing. I had the vision: at the time, there was the vision of THAT. And the beginnings (is it beginnings?), what they call in English the outskirts, whats farthest from the central realization, becomes the multiplicity of things, also the multiplicity of sensations, feelings, everything the multiplicity of consciousness. And that action of separation is what created, what constantly creates the world, and what at the same time creates everything: suffering, Happiness, all, all, all that was created, through its what we might call diffusion but its absurd, its not a diffusion: we live in the sense of space, so we say diffusion and concentration, but its nothing like that.
   I understood why Thon used to say that we are at the time of Equilibrium. That is to say, its through the equilibrium of all those innumerable points of consciousness and all those opposites that one recaptures the central Consciousness. All that one can say is stupidjust while I am saying it, I see how stupid it is; but theres no other way Its something something SO CONCRETE, so true, you understand, so ab-so-lute-ly THAT.

0 1969-11-22, #Agenda Vol 10, #The Mother, #Integral Yoga
   Thats the first step. Once he reaches it, then he can progress one more step and learn the Happiness of being good, the joy of being good. But that I didnt write.
   In the first case, he progresses; in the second he goes down one rung in human consciousness.

0 1970-03-28, #Agenda Vol 11, #The Mother, #Integral Yoga
   The aim of human life is to discover the Divine and to manifest it. Naturally, this discovery leads to Happiness, but this Happiness is a consequence, not an aim in itself. And it is this mistake of taking a mere consequence for the aim of life that has been the cause of most of the miseries afflicting humanity.
   What do they mean by Happiness!
   Yes! Everyone thinks its his or her personal little Happiness, and thats the cause of the whole misery.
   They did put to be happy: Is the aim of life to be happy? Thats AMAZING! And thats just what has distorted things, its the source of everything. Me, I am happy if I kill someoneso let me kill someone! (Mother laughs)

0 1970-06-06, #Agenda Vol 11, #The Mother, #Integral Yoga
   Happiness?
   I, Death, am the gate of immortality.

0 1971-02-06, #Agenda Vol 12, #The Mother, #Integral Yoga
   (End of the reading of chapter 12, "The Sociology of the Superman." Mother expresses her Happiness and Satprem protests.)
   But Mother, it really just came. It was all given to me, as if it were dictated, you understand? I did nothing at all.

0 1971-12-25, #Agenda Vol 12, #The Mother, #Integral Yoga
   And its effect on us, the sensation it produces in us depends exclusively on the position of our consciousness. There is the consciousness of being in oneself or being in the whole (being in the whole is already a bit better than being egoistically oneself, and it has its advantages and disadvantages, but its not the truth), the Truth is the Divine as totalitytotality in time and totality in space. And that consciousness, the body CAN have, because this body had it (momentarily, for a few moments), and while it has it, everything is so you see, its not joy, its not pleasure, its not Happiness, nothing of all that a sort of blissful peace and luminous and creative. Magnificent. Only, it comes and goes, comes and goes. And when you go out of it, you have the impression of falling into a horrible pitour ordinary consciousness (I mean the ordinary human consciousness) is a horrible pit. But we also know why it had to be momentarily that way, for it was necessary in order to go from this to that: everything that happens is necessary for the full development of the goal of creation. You could say (we could word-paint): the goal of creation is for the creature to become conscious as the Creator. There you are.
   Its word-painting, but its in that direction.

0 1972-02-23, #Agenda Vol 13, #The Mother, #Integral Yoga
   To waste time seeking the gratification of ones petty desires is sheer folly. True Happiness can be attained only by finding the Divine.
   There were others after this one.1

0 1972-03-29a, #Agenda Vol 13, #The Mother, #Integral Yoga
   In your reply to the Swedish magazine, you emphasize, The major obstacle to tolerance is not agnosticism but Manichaeism. That is also why religions will never be able to unite humanity, because they have remained Manichaean in their principle, because they are founded on morality, on a sense of good and evil, necessarily varying from one country to the next. Religions will not reconcile men with one another any more than they have reconciled men with themselves, or reconciled their aspiration to be with their need for action and for the same reasons, for in both cases they have dug an abyss between an ideal good, a being they have relegated to heaven, and an evil, a becoming, which reigns supreme in a world where all is vanity. I would like to quote here a passage from Sri Aurobindos Essays on the Gita which throws a clear light on the problem: To put away the responsibility for all that seems to us evil or terrible on the shoulders of a semi-omnipotent Devil, or to put it aside as part of Nature, making an unbridgeable opposition between world-nature and God-Nature, as if Nature were independent of God, or to throw the responsibility on man and his sins, as if he had a preponderant voice in the making of this world or could create anything against the will of God, are clumsily comfortable devices in which the religious thought of India has never taken refuge. We have to look courageously in the face of the reality and see that it is God and none else who has made this world in his being and that so he has made it. We have to see that Nature devouring her children, Time eating up the lives of creatures, Death universal and ineluctable and the violence of the Rudra forces in man and Nature are also the supreme Godhead in one of his cosmic figures. We have to see that God the bountiful and prodigal creator, God the helpful, strong and benignant preserver is also God the devourer and destroyer. The torment of the couch of pain and evil on which we are racked is his touch as much as Happiness and sweetness and pleasure. It is only when we see with the eye of the complete union and feel this truth in the depths of our being that we can entirely discover behind that mask too the calm and beautiful face of the all-blissful Godhead and in this touch that tests our imperfection the touch of the friend and builder of the spirit in man. The discords of the worlds are Gods discords and it is only by accepting and proceeding through them that we can arrive at the greater concords of his supreme harmony.2 I believe that the characters of your books would not be seeking sacrifice and death so intensely if they did not feel the side of light and joy behind the mask of darkness in which they so passionately lose themselves.
   Sri Aurobindo has constantly stressed that, through progressive evolutionary cycles, humanity must go beyond the purely ethical and religious stage, just as it must go beyond the infrarational and rational stage, in order to reach a new spiritual and suprarational ageotherwise we will simply remain doomed to the upheavals, conflicts and bloody sacrifices that shake our times, for living according to a code of morality is always a tragedy, as one of the characters in Hope notes.

0 1972-04-12, #Agenda Vol 13, #The Mother, #Integral Yoga
   If you can experience that its the Divine that does everything, then with an unshakable faith, you say, All your arguments are worthless; the joy of being with the Divine, conscious of the Divine, surpasses everythingit surpasses the creation, surpasses life, surpasses Happiness and success, it surpasses everything (Mother raises one finger): THAT.
   Thats all. Then all is well. And its over.

02.02 - The Kingdom of Subtle Matter, #Savitri, #Sri Aurobindo, #Integral Yoga
  Of vision and inviolate Happiness,
  Only for expression cares and perfect form;
  --
  Left from a Happiness dead before she was born,
  An alien wonder on her senseless breast.
  --
  Captures the fugitive Happiness we desire.
  A Nature lifted by a larger breath,
  --
  With the small Happiness of the body's acts.
  Assigned as Force to a bound corner-Mind,

02.03 - The Glory and the Fall of Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  Tired soon of too much joy and Happiness,
  She needs the spur of pleasure and of pain
  --
  Beauty and Happiness are her native right,
  And endless Bliss is her eternal home.
  --
  Happier than Happiness, truer than things true,
  If dreams these were or captured images,
  --
  To force on them the Happiness they refuse.
  A chant hymeneal to the unseen Divine,
  --
  Worlds were there of a Happiness great and grave
  And action tinged with dream, laughter with thought,
  --
  Poured smiling streams of Happiness through the world.
  There reigned a breath of high immune content,
  --
  And slain her boon of child-god Happiness,
  And all her glory into littleness turned

02.04 - The Kingdoms of the Little Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  And ask for Happiness and earn the pang
  And thrill with pleasure and laughter of brief delight,
  --
  Inflicting mutual grief and Happiness
  In ignorance of the Self for ever one.

02.05 - The Godheads of the Little Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  The murmur of an occult Happiness,
  An exultation in the depths of sleep,

02.06 - The Kingdoms and Godheads of the Greater Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  And the beauty and strength and Happiness that were hers
  In the sweetness of her glowing paradise,

02.07 - The Descent into Night, #Savitri, #Sri Aurobindo, #Integral Yoga
    That with a little Happiness is content,
    Answering to a small ray of truth or love;

02.08 - The World of Falsehood, the Mother of Evil and the Sons of Darkness, #Savitri, #Sri Aurobindo, #Integral Yoga
  An act was passed to chastise Happiness;
  Laughter and pleasure were banned as deadly sins:
  --
  Rejected Happiness like a cloying sweet;
  Tranquillity was a tedium and ennui:

02.09 - The Paradise of the Life-Gods, #Savitri, #Sri Aurobindo, #Integral Yoga
  Regions of the heart's Happiness set free,
  Intoxicated with the wine of God,
  --
  To heights of unimagined Happiness,
  Recast his being's aura in joy-glow,

02.10 - The Kingdoms and Godheads of the Little Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
  Tossed upon waves of flawless Happiness,
  Hammered into single beats of ecstasy,

02.11 - The Kingdoms and Godheads of the Greater Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
  A Happiness it brings of whispered truth;
  There runs in its flow honeying the bosom of Space

02.12 - The Heavens of the Ideal, #Savitri, #Sri Aurobindo, #Integral Yoga
  Ideal love and flawless Happiness
  And laughter of the heart's sweetness and delight

02.13 - Rabindranath and Sri Aurobindo, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Characterising Tagore's poetry, in reference to a particular poem, Sri Aurobindo once wrote: "But the poignant sweetness, passion and spiritual depth and mystery of a poem like this, the haunting cadences subtle with a subtlety which is not of technique but of the soul, and the honey-laden felicity of the expression, these are the essential Rabindranath and cannot be imitated because they are things of the spirit and one must have the same sweetness and depth of soul before one can hope to catch any of these desirable qualities." Furthermore: "One of the most remarkable peculiarities of Rabindra Babu's genius is the Happiness and originality with which he has absorbed the whole spirit of Vaishnava poetry and turned it into something essentially the same and yet new and modern. He has given the old sweet spirit of emotional and passionate religion an expression of more delicate and complex richness voiceful of subtler and more penetratingly spiritual shades of feeling than the deep-hearted but simple early age of Bengal could know."
   Certain coincidences and correspondences in their lives may be noticed here. The year 1905 and those that immediately followed found them together on the crest wave of India's first nationalist resurgence. Again both saw in the year 1914 a momentous period marked by events of epochal importance, one of which was the First World War. For Tagore it was yuga-sandhi, the dying of the old age of Night to the dawning of a new with its blood-red sunrise emerging through the travail of death, sorrow and pain". For Sri Aurobindo it was a cataclysm intended by Nature to effect a first break in the old order to usher in the new. The significant year 1914 was also the period when Rabindranath expressed in the magnificent series of poems of the Balaka his visions and experiences of the forces at work on earth, and Sri Aurobindo began revealing through the pages of the Arya the truths of the supramental infinities that were then pouring down into him and through him into the earth's atmosphere.

02.14 - The World-Soul, #Savitri, #Sri Aurobindo, #Integral Yoga
  A mystic Happiness trembled in the breast
  As if the invisible Beloved had come
  --
  An inner Happiness abode in all,
  A sense of universal harmonies,

02.15 - The Kingdoms of the Greater Knowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
  All sentience is a sea of Happiness
  And all creation is an act of light.

03.01 - The Malady of the Century, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Ours is an age of hungerhunger for knowledge, for power, for enjoyment. But we do not know, nor care to know, the conditions under which alone such hunger can really be appeased. First of all, we think that to satisfy our hunger we have simply to go straight and pounce upon the object; we do not consider it at all necessary to look beforeh and to our assimilative nature and capacity. Our hunger serves only to multiply the objects of hunger; and the objects of hunger again multiply our hunger; this is the vicious circle in which we are entrapped. We hungered for progress, but what we have succeeded in getting is change and movement, speed and restlessness; we yearned for light, we have found only information; we looked for power, we have mastered a few tricks or clever manipulations; we aspired for Happiness, we have stopped with stray pleasures and hence with dissatisfaction.
   To relieve life of this mingled strain and tension, to lift it out of this ambiguity and uncertainty, to free it from this gravitational force that drives it towards what is superficial and externalto endow it with its real worth, we must find and possess life at a higher level, at its unspoilt source; we must first draw back and re-establish, this time consciously and integrally, the lost connection with our soul, the Divine in our being.

03.02 - Yogic Initiation and Aptitude, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   In a general way we may perhaps say, without gross error, that every man has the right to become a poet, a scientist or a politician. But when the question rises in respect of a particular person, then it has to be seen whether that person has a natural ability, an inherent tendency or aptitude for the special training so necessary for the end in view. One cannot, at will, develop into a poet by sheer effort or culture. He alone can be a poet who is to the manner born. The same is true also of the spiritual life. But in this case, there is something more to take into account. If you enter the spiritual path, often, whether you will or not, you come in touch with hidden powers, supra-sensible forces, beings of other worlds and you do not know how to deal with them. You raise ghosts and spirits, demons and godsFrankenstein monsters that are easily called up but not so easily laid. You break down under their impact, unless your adhr has already been prepared, purified and streng thened. Now, in secular matters, when, for example, you have the ambition to be a poet, you can try and fail, fail with impunity. But if you undertake the spiritual life and fail, then you lose both here and hereafter. That is why the Vedic Rishis used to say that the ear then vessel meant to hold the Soma must be properly baked and made perfectly sound. It was for this reason again that among the ancients, in all climes and in all disciplines, definite rules and regulations were laid down to test the aptitude or fitness of an aspirant. These tests were of different kinds, varying according to the age, the country and the Path followedfrom the capacity for gross physical labour to that for subtle perception. A familiar instance of such a test is found in the story of the aspirant who was asked again and again, for years together, by his Teacher to go and graze cows. A modern mind stares at the irrelevancy of the procedure; for what on earth, he would question, has spiritual sadhana to do with cow-grazing? In defence we need not go into any esoteric significance, but simply suggest that this was perhaps a test for obedience and endurance. These two are fundamental and indispensable conditions in sadhana; without them there is no spiritual practice, one cannot advance a step. It is absolutely necessary that one should carry out the directions of the Guru without question or complaint, with full Happiness and alacrity: even if there comes no immediate gain one must continue with the same zeal, not giving way to impatience or depression. In ancient Egypt among certain religious orders there was another kind of test. The aspirant was kept confined in a solitary room, sitting in front of a design or diagram, a mystic symbol (cakra) drawn on the wall. He had to concentrate and meditate on that figure hour after hour, day after day till he could discover its meaning. If he failed he was declared unfit.
   Needless to say that these tests and ordeals are mere externals; at any rate, they have no place in our sadhana. Such or similar virtues many people possess or may possess, but that is no indication that they have an opening to the true spiritual life, to the life divine that we seek. Just as accomplishments on the mental plane,keen intellect, wide studies, profound scholarship even in the scriptures do not entitle a man to the possession of the spirit, even so capacities on the vital plane,mere self-control, patience and forbearance or endurance and perseverance do not create a claim to spiritual realisation, let alone physical austerities. In conformity with the Upanishadic standard, one may not be an unworthy son or an unworthy disciple, one may be strong, courageous, patient, calm, self-possessed, one may even be a consummate master of the senses and be endowed with other great virtues. Yet all this is no assurance of one's success in spiritual sadhana. Even one may be, after Shankara, a mumuksu, that is to say, have an ardent yearning for liberation. Still it is doubtful if that alone can give him liberation into the divine life.

03.03 - The House of the Spirit and the New Creation, #Savitri, #Sri Aurobindo, #Integral Yoga
  Laughing out an unmeasured Happiness
  Lived their innumerable unity;
  --
  Identity's reconciling Happiness gave
  A rich security to difference.
  --
  The home of a perpetual Happiness,
  It lodged the hours as in a pleasant inn.

03.03 - The Inner Being and the Outer Being, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  There are always two different consciousnesses in the human being, one outward in which he ordinarily lives, the other inward and concealed of which he knows nothing. When one does sadhana, the inner consciousness begins to open and one is able to go inside and have all kinds of experiences there. As the sadhana progresses, one begins to live more and more in this inner being and the outer becomes more and more superficial. At first the inner consciousness seems to be the dream and the outer the waking reality. Afterwards the inner consciousness becomes the reality and the outer is felt by many as a dream or delusion, or else as something superficial and external. The inner consciousness begins to be a place of deep peace, light, Happiness, love, closeness to the Divine or the presence of the Divine, the
  Mother. One is then aware of two consciousnesses, this inner one and the outer which has to be changed into its counterpart and instrument - that also must become full of peace, light, union with the Divine.

03.04 - Towardsa New Ideology, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The real truth is that a group has the soul the spiritual being that is put into it. How can that be done? It is done by the individual, in and through the individual. Not a single individual perhaps, but a few, a select body, a small minority who by their conscious will and illumined endeavour form the strong nucleus that builds up automatically and inevitably the larger organisation instinct with its spirit and dharma. In fact all collective organisations are made in the same way. The form that a society takes is given to it by the ideology of one man or of a few men. All depends upon the truth and reality, the depth and fecundity of the inspiration and vision, whether it will last a day or be the eternal law of life, whether it will be a curse for mankind or work for its supreme good. Naturally, the higher the aim, the more radical the remedy envisaged, the greater the difficulty that has to be surmounted. An aggregate always tends to live and move on a lower level of consciousness than the individual's. It is easy to organise a society on forces and passions that belong to the lower nature of manalthough it can be questioned whether such a society will last very long or conduce to the good or Happiness of man.
   On the other hand, although difficult, it may not prove impossible to cast the nature, character and reactions of the aggregate into the mould prepared out of spiritual realities by those who have realised and lived them. Some theocratic social organisations, at least for a time, during the period of their apogee illustrate the feasibility of such a consummation. Only, in the present age, when all foundations seem to be shaking, when all principles on which we stood till now are crumbling down, when even fundamentalsthose that were considered as suchcan no more give assurance, well, in such a revolutionary age, one has perforce to be radical and revolutionary to the extreme: we have to go deep down and beyond, beyond the shifting sands of more or less surface realities to the un-shaking bed-rock, the rock of ages.

03.10 - The Mission of Buddhism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Yes, it was the age, almost a golden age, when man lived with his sense married to the Dawn, spontaneous in his reflexes, prime-sautier, intuitive and imaginative, full of a natural, unspoilt, unsophisticated Happiness and hopefulness. But the Age of Reason had to come, and man's maturer nature, perhaps some "sicklied o'er with the pale cast of thought". Such an age of Reason and Ratiocination and pure brain power was ushered in by Buddha in India, and almost contemporaneously by Socrates in Greece and Confucius in China. The rational, that is to say, the scientific or analytical attitude to things appeared in the human consciousness for the first time in its fullness and almost exclusive sway. Neither the Vedas nor the Upanishads knew of logic as an instrumenta necessary instrument for knowledge and expression. The old-world method was, as I said, intuitive, experiential, empirical, dogmatic. Also the atmosphere of that world, the stress of the consciousness was theocratic; what the new world brought in was what is called humanistic.
   We say then that it was a necessity: it was a necessity that the rational, logical, ratiocinative, analytic mentality should be brought out and given its play and place. It is perhaps an inferior power of the mind or consciousness, but it is a strong power and has its use and utility. It is the power that gives the form and pattern for the display of consciousness and intelligence in outward expression and external living; it is a firm weapon that gives control over these inferior ranges of consciousness. The leap from the sense-consciousness or the elements of consciousness, from a mental growth just adequate and not too specialised, straight into the supra-sensuous and the transcendent had been an inevitable necessity, so that the human consciousness might get the first taste of its supreme status and value: a similar necessity brought to the fore this element of the mind, the mind's own powerof judgement and willso that there might be a greater and wider integration of human nature and also that the higher realities may be captured in our normal consciousness. Even for the withdrawal of the mind from the outer objects to the inner sources, the mind itself can be used with much effect. And Buddha showed it magnificently. And of course, Shankara too who followed in his footsteps.

03.11 - True Humility, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   It is not by repeating mea culpa ad infinitum that one can show one's true humility. In owning too much and too often one's sins, one may be just on the wrong side of virtue. There lurks a strain of vanity in self-maceration: the sinner in an overdose of self-pity almost feels himself saintly. Certainly, one must stand before oneself face to face, not hide or minimise or explain away one's errors and lapses, all one's omissions and commissions. But one need not brood over them, merely repenting and repining. One sees steadily, without flinching, what one actually is and then resolutely and sincerely takes to the ways and means of changing it, becoming what one has to be. A fall, the discovery of a new frailty should be an occasion not to chastise and punish yourself, thus to depress yourself and harden your nature, but to enthuse you with a fresh resolution, to rekindle your aspiration so that you may take another step forward. And, naturally, this you must do not with the sense that you can succeed or move forward by any inherent capacity of yoursyour failures are there always as standing eye-openers to you. No, it is not your self but the Divine Self that will come to your succour and lift you up tameva ea vute tanum swam to him alone it unveils its own body. That is the humility to be learnt. But it does not mean that you are to remain merely passive, inert you cannot but be that if you are only a weeping willow a dead-weight upon the force of Grace that would carry you up. Rather you should throw your weight, whatever it is, on the side of the Divine. An atmosphere of alacrity and Happiness and goodwill goes a long way to the redemption and regeneration of the consciousness. This is demanded of you; the rest is the work of the Divine. It is under such conditions that the Divine's help becomes all the more speedy and effective. Otherwise, mere contrition and lamentation and self-torture mean, as I have said, a ballast, a burden upon the force of progress and purification; as Sri Krishna says in the Gita, by oppressing oneself one oppresses only the Divine within. Humility, in order to be true and sincere, need not be sour and dour in appearance or go about in sack-cloth and ashes. On the contrary, it can be smiling and buoyant: and it is so, because it is at ease, knowing that things will be donesome things naturally will be undone tooquietly, quickly, if necessary, and inevitably, provided the right consciousness, the right will within is maintained. The humble consciousness does not, of course, take credit for what is being done for it, nor does it concentrate wholly or chiefly on its utter futility and smallness. It feels small or helpless not in the sense as when one one feels weak and miserable and almost undone, but as a child feels, naturally and innocently, in the lap of it mother: only I perhaps it is more awake and self-conscious than the child mentality.
   Humility is unreservedly humble, as it envisages the immensity of the labour the Divine has undertaken, sees the Grace, infinite and inscrutable, working miracles every moment: and it is full of gratitude and thanksgiving and quiet trust and hopefulness. Certainly, it means self-forgetfulness and selflessness, as it cannot co-exist with the sense of personal worth and merit, with any appreciation of one's own tapasya and achievement, even as it thrives ill upon self-abasement and self-denigration, for if one is rajasic, the other is tamasic egoismegoism, in any case. Absolute nullity of the egoistic self is the condition needed, but anything less than that, any lowering of the consciousness beyond this zero point means reaffirming the ego in a wrong direction. True humility has an unostentatious quietness, as it has a living and secret contact with the divine consciousness.

03.14 - Mater Dolorosa, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   And yet the solution need not be a total rejection and transcendence of Nature. For what is ignored in this view is Nature's dual reality. In one form, the inferior (apar), Nature means the Law of Ignoranceof pain and misery and death; but in another form, the superior (par), Nature's is the Law of Knowledge, that is to say, of Happiness, immunity and immortality, not elsewhere in another world and in a transcendent consciousness, but here below on the physical earth in a physical body.
   The whole question then is thishow far has this Higher Nature been a reality with us, to what extent do we live and move and have our being in it. It is when the normal existence, our body, our life and our mentality have all adopted and absorbed the substance of the Higher Prakriti and become it, when all the modes of Inferior Prakriti have been discarded and annihilated, or rather, have been purified and made to grow into the modes of the Higher Prakriti, that our terrestrial life can become a thing of absolute beauty and perfect perfection.

03.15 - Origin and Nature of Suffering, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   On the other hand, we do find that suffering is not always mere suffering, that it can be turned into a thing of joy; it is a fact proved in the lives of many a martyr and many a saint. Many indeed are those who have not only borne suffering passively but have welcomed it and courted it with Happiness and delight. If it is said it is a perverse kind of pleasure, and if one wishes to hang it by calling it masochism, well, we do not solve the problem in that way, we seek to hide it behind a big word; it is at the most a point of view. What agrees with one's temperament (or prejudices) one calls natural and what one does not like appears to him perverse. Another person may have a different temperament and accordingly a different vocabulary.
   An ascetic chastising himself with all kinds of rigours, a patriot immolating himself relentlessly at the altar of his motherland, a satygrhi fasting to death does not merely suffer, but takes a delight in suffering. He does so because he holds that there is something greater than this preoccupation of avoiding pain and suffering, than this ordinary round of a life made of the warp and woof of enjoyment and disappointment. There is a greater delight that transcends these common vital norms, the dualities of the ordinary life. In the case of the ascetic, the martyr, the patriot, the delight is in an idealmoral, religious or social. All that can be conceded here is that the suffering voluntarily courted does not cease to be suffering, is not itself transmuted into or felt as delight but that it is suppressed or dominated by the other feeling and consciousness.

03.17 - The Souls Odyssey, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   The deep spiritual truth we are referring to is the Odyssey of the human soul. And it is also an occult phenomenon happening in the world of the inner reality. The Soul's own home is in God, is God; for it is part and parcel of the divine consciousness, it is essentially one in being and nature with the supreme Reality. It is a nucleus, a centre of individuation, a projection in a particular name and form of the infinite and eternal Being and Consciousness and Bliss on this side of manifestation or evolutionary Nature. Being in and with the Divine, merged within it, the Soul has, at the same time, its own proper domain, exclusively its own, and its own inalienable identity. It is the domain where the Soul enjoys its swarjya, its absolute freedom, dwelling in its native light and Happiness and glory. But the story changes, the curve of its destiny takes a sudden new direction when it comes down upon earth, when it inhabits a mortal body. Within the body, it no longer occupies its patent frontal position, but withdraws behind a veil, as it were: it takes its stand behind or within the depth of the heart, as spiritual practice experiences it. It hides there, as in a cavern, closed in now by the shades of the prison-house which its own body and life and mind build round it. Yet it is not wholly shut out or completely cut off; for from its secret home it exerts its influence which gradually, slowly, very slowly indeed, filters throughba thes, clarifies, illumines the encasement, makes it transparent and docile in the end. For that is the Soul's ultimate function and fulfilment.
   In the meanwhile, however, our birth is but a sleep and a forgetting. A physical incarnation clouds the soul-consciousness and involves loss of memory, amnesia. The soul's travail therefore in a physical body is precisely to regain the memory of what has been forgotten. Spiritual discipline means at bottom this remembering, and all culture too means nothing more than that that is also what Plato thought when he said that all knowledge, all true knowledge consists in reminiscence.

04.02 - The Growth of the Flame, #Savitri, #Sri Aurobindo, #Integral Yoga
  A Happiness too high for heart and sense
  Locked in the world and yearning for release

04.04 - A Global Humanity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Humanity as a race will then present the figure of a homogeneous unitit will be a unity of many diversified elements, not simply, however, a composition of discrete individuals, but of varied aggregations of individualseven as the body is not merely composed of cells, but also these cells are collected in aggregates forming various limbs and systems, each again with its own identity and function. Indeed, the cosmic or global humanity is very likely to be pyramidal in structurenot a flat and level construction. There will be an overall harmony and integration containing a rich variety of gradationsgradations of consciousness, as even now there are: only the whole will be more luminous, that is to say, more conscious and more concordant; for at the top, on the higher levels, new lights will show themselves and men embodying those lights. They will radiate and spread out, infiltrate into the lower ranges something of their enlightenment and harmony and Happiness which will bring about a global purification and a new dispensation; even the material world, the vegetable and mineral domains too may be taken up into this luminous consummation and earth become the Garden of Eden that it once was, suffused with a new glory.
   ***

04.04 - The Quest, #Savitri, #Sri Aurobindo, #Integral Yoga
  A magic Happiness flowed from their touch;
  Oneness was sovereign in that sylvan peace,

04.07 - Readings in Savitri, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   It murmurs at its sorrowless Happiness,
   Almost with hate repels the light it brings;. . . ||2.11||

05.02 - Gods Labour, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   A great mystery of existence, its central rub is the presence of Evil. All spiritual, generally all human endeavour has to face and answer this Sphinx. As he answers, so will be his fate. He cannot rise up even if he wishes, earth cannot progress even when there is the occasion, because of this besetting obstacle. It has many names and many forms. It is Sin or Satan in Christianity; Buddhism calls it Mara. In India it is generally known as Maya. Grief and sorrow, weakness and want, disease and death are its external and ubiquitous forms. It is a force of gravitation, as graphically named by a modern Christian mystic, that pulls man down, fixes him upon earth with its iron law of mortality, never allowing him to mount high and soar in the spiritual heavens. It has also been called the Wheel of Karma or the cycle of Ignorance. And the aim of all spiritual seekers has been to rise out of itsome-how, by force of tapasy, energy of concentrated will or divine Gracego through or by-pass and escape into the Beyond. This is the path of ascent I referred to at the outset. In this view it is taken for granted that this creation is transient and empty of Happinessanityam asukham (Gita)it is anatta, empty of self or consciousness (Buddha) and it will be always so. The only way to deal with it, the way of the wise, is to discard it and pass over.
   Sri Aurobindo's view is different. He says Evil can be and has to be conquered here itself, here upon this earth and in this body-the ancients also said, ihaiva tairjitah, they have conquered even here, prkariravimokat, before leaving the body. You have to face Evil full-square and conquer it, conquer it not in the sense that you simply rise above it so that it no longer touches you, but that you remain where you are in the very field of Evil and drive it out from there completely, erase and annihilate it where it was reigning supreme. Hence God has to come down from his heaven and dwell here upon earth and among men and in the conditions of mortality, show thus by his living and labour that this earthly earth can be transformed into a heavenly earth and this human body into a "body divine".

05.02 - Satyavan, #Savitri, #Sri Aurobindo, #Integral Yoga
  Ran like a fleeting sigh of Happiness
  Over slumbrous grasses pranked with green and gold.

05.03 - Satyavan and Savitri, #Savitri, #Sri Aurobindo, #Integral Yoga
  Descend, O Happiness, with thy moon-gold feet
  Enrich earth's floors upon whose sleep we lie.

05.08 - True Charity, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   It is not true that when one's wants are met, one always becomes or remains happy; all paupers are not unhappy, nor are the affluent invariably happy. Happiness is a quality that depends upon something else and comes from elsewhere: it is not directly proportional to material well-being. Un Happiness too is a psychological entity and consists in a special vibration of mind and vitality and consequently of the physical beingdue to a warp in the consciousness itself, in the core of the inner personality. The material conditions serve only to manifest it, maintain or aggravate it, but do not create ittruly they are created by it. That is why the spiritual healers always refer to the bliss of the Spirit as the sole remedy for physical ills even, for disease, misery and death. And the unhappy mortals are always called to turn to the Divine alone in their distressbhajasva mm.
   True charity consists in laying the healing balm upon the sore that lies hidden behind all external miseries which derive from that source and sustainer. And it is in the sole possession of him alone who has found the bliss of the Spirit and dwells in it always. Such a person does not require external accessories for his work of healing and comforting. He need do nothing apparently; he may even appear to be aloof and indifferent. But his presence itself is a healing power: the patient feels it and wonders at the ease and Happiness that come into him as if from nowhere. Many physicians have this kind of healing power; indeed without that, a mere medical man, with his pharmacopoeia, is no physician. It may not be well known and recognised, but it is a fact that a good part of the efficacy of medicines lies in the subtle influence, the vital health, that the doctor puts into his medicine or even directly into the body of his patient. And in the case of a spiritual Bhishak, the power can be raised to the nth degree. The healer need not even be present at all physically near the patient; his influence can act very well from any distance. It is quite natural and inevitable that it should be so. For the healing power is in the spiritual consciousness, the inalienable bliss of one's status in the Spirit. One becomes identified with each and every objectperson or thingin one's own self, in the true being and substance; and the light and Happiness that one possesses there inalienably go out in a spontaneous flow to others who are not really others but integral parts and portions of the same self.
   This condition is attained, fully and sovereignly, when there is absolute egolessness, when there is no consciousness of a separate person, the dual consciousness of the helper and the helped, the reformer and the reformed, the doctor and the patient. The normal human sense of values is based upon such a division, upon egohood, mamatvam. A philanthropic man helps others through a sense of sympathy giving rise to a sense of duty and obligation. This feeling of pity, of commiseration is dangerous, for it puts you in a frame of mind that tends to make you look down upon, take a superior air towards your object of pity. You become self-conscious, with the consciousness of your inferior self, that you are helping others, doing good to the world, doing something that raises your value: this sense of personal merit is only another name for vanity. Vanity and ambition are the motive powers that lie behind the philanthropical spirit born of sympathy. To denote a shade of meaning different from what is usually conveyed by the word sympathy, modern psychology has I found another wordempathy. Sympathy may be said to be the relation or contact between two egos; it is a link or bridge between two separate and independent entities; empathy, on the other hand, means the entering into the I very being and consciousness of another, becoming that other one; it is identification and identity. This again is what I spiritual consciousness alone can do. Sympathy leads to! philanthropy, empathy is the origin of true charity, the spiritual I compassion of a Buddha or a Christ. Philanthropy is human, I charity (caritas) is divine.

05.34 - Light, more Light, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   A blinded misdirected mind, if it wakes up at any time and looks about for the truth sincerelywe insist upon the conditioncan recognise it, learn to trace it by certain indications it always leaves behind in the consciousness. A touch of the truth, a step towards it will be always accompanied by a sense of relief, of peace, of a serene Happiness and unconditional freedom. These things are felt not as something gross and superficial affecting your outer life and situation, but pertaining to the depth of your being, concerning your inmost fibreit is nothing else but just the sense of light, as if you are at last out of the dark. A right movement brings you that feeling; and whenever you have that feeling you know that there has been the right movement. On the contrary, with a wrong movement you are ill at ease. You may say that a hardened criminal is never ill at ease; perhaps, but only after a great deal of hardening. The criminal was not always a criminal I am speaking of a human being, not a born hostilehe must have started some-where the downward incline. The distinction of the right and the wrong must have been presented to his consciousness and the choice was freely his. Afterwards one gets bound to one's Karma and its chain.
   Anyway, we are concerned particularly with one who asks for the truth and reality, the aspirant who is ready for the discipline. To the aspiring soul, to one who sincerely wishes to see the truth, it has been said, the truth unveils its body. The unveiling is gradual: the perception of the reality grows, the sensibility becomes refined, the vision clearer and clearer. The first step, as in all things, is the most decisive. For once all on a sudden, probably when you are off your guard, you know, in a flash, as it were, here is the right thing to do or the right thing you have done or even the wrong you have not done. You have thus secured the clue: and it is up to you now to pursue the clue.

06.01 - The Word of Fate, #Savitri, #Sri Aurobindo, #Integral Yoga
  On heights of Happiness leaving doom asleep
  Who hunts unseen the unconscious lives of men,
  --
  A flame of radiant Happiness she was born
  And surely will that flame set earth alight:

06.02 - The Way of Fate and the Problem of Pain, #Savitri, #Sri Aurobindo, #Integral Yoga
  He slays his Happiness and others' good.
  Nothing has he learned from Time and its history;
  --
  She has learned to weep glad tears of Happiness;
  Her gaze is charged with a wistful ecstasy.
  --
  It tired of its unchanging Happiness,
  It turned away from immortality:

06.28 - The Coming of Superman, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   There is no necessity for all men turning into supermen, the normal human race disappearing altogether. Mankind need not become extinct like the ancient Mammoth and Mastodon in order to give place to Superman. Both the races can dwell together; earth is wide enough. Man has appeared; for that reason the ape has not disappeared, although it is said man came out of the ape genus. The superman will come and live with his new law of life; man too will continue with his human dharma. Not only so, they need not be separated into watertight compartments, there may be interaction or interchange between the two. With the coming of Superman there will naturally be a descent of harmony and peace and Happiness and goodwill into the earth's atmosphere and mankind is likely to be benefited by it. The conditions of life will be changed and will affect man's life too. An element of light and joy and tranquillity will enter into humanity's normal dealings. And man, on his side, may offer his services as the recruiting ground of the super-race. Furthermore, the whole of Nature being a unified movement, no level of creation being totally separate from others, the change may very well touch the animal and even the vegetable kingdom. The plant may put on, for example, a luminous or greener tint and the animal may develop a happier and livelier spring. There may be less scarcity, dearth, aridity, fewer convulsions and catastrophes on earth.
   Always, however, exceptions are possible. Even now, where conditions of life are happier and things are expected to be more smooth and harmonious, there exist people who are by nature so obscure, quarrelsome and turbulent that they are not touched at all and go on in their way finding always occasions to quarrel and fight and create trouble. They will be in the midst of the new humanity as Hottentots or Head-huntersaborigines and savagesare today in the eyes of civilised humanity.

06.31 - Identification of Consciousness, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   I will give you one instance. There was an old mango tree in one of our gardensvery old, leafless and dried up, decrepit and apparently dying. Everybody was for cutting it down and making the place clean and clear for flowers or vegetables. I looked at the tree. Suddenly I saw within the dry bark, at the core, a column of thin and and dim light, a light greenish in colour, mounting up, something very living. I was one with the consciousness of the tree and it told me that I should not allow it to be cut down. The tree is still living and in fairly good health. As a young girl barely in my teens I used to go into the woods not far from Paris, Bois de Fontainebleau: there were huge oak trees centuries old perhaps. And although I knew nothing of meditation then, I used to sit quietly by myself and feel the life around, the living presence of something in each tree that brought to me invariably the sense of health and Happiness.
   Another instance will show another kind of identification. It is an experience to which I have often referred. I was seated, drawn in and meditating. I felt that my physical body was I dissolving or changing: it was becoming wider and wider, losing its human characters and taking gradually the shape of a globe. Arms, legs, head were no longer there: it became spherical, having exactly the form of the earth. I felt I had become the earth. I was the earth in form and substance and all terrestrial objects were in me, animals and people, living and moving in me, trees and plants and even inanimate objects as part of myself, limbs of my body: I was the earth-consciousness incarnate.

07.01 - The Joy of Union; the Ordeal of the Foreknowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
  And all its voices bards of Happiness.
  There was a chanting in the casual wind,
  --
  Thus swaying in strong gusts of Happiness
  And swimming in foreboding's sombre waves
  --
  And the fragile Happiness of its mortal love.
  Her quiet visage still and sweet and calm,
  --
  She knew she must not clutch that Happiness
  To die with him and follow, seizing his robe

07.03 - The Entry into the Inner Countries, #Savitri, #Sri Aurobindo, #Integral Yoga
  A void that was a bodiless Happiness,
  A blissful vacuum of nameless peace.
  --
  Lived as of old, companions in Happiness;
  And in the world's heart laughed the joy of life.

07.04 - The Triple Soul-Forces, #Savitri, #Sri Aurobindo, #Integral Yoga
  Hate of a Happiness that is not mine.
  I know my fate will ever be the same,
  --
  But ask for Happiness and strive with fate;
  Because thou art, the wretched still can hope.

07.05 - The Finding of the Soul, #Savitri, #Sri Aurobindo, #Integral Yoga
  In whose wide eyes of tranquil Happiness
  Which pity and sorrow could not abrogate
  --
  Lay overwhelmed with tides of Happiness
  And saw her hand in every circumstance

07.06 - Nirvana and the Discovery of the All-Negating Absolute, #Savitri, #Sri Aurobindo, #Integral Yoga
  I lay waste human Happiness with my breath
  And slay the will to live, the joy to be

07.13 - Divine Justice, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   You must understand once for all that the Divine, when he acts is not moved by human notions. Possibly he does things even without what we call reason. In any case the reasons are not of the human kind; above all, the Divine has not that sense of justice which man has. For example, when you see a man full of greed for money, trying to cheat people just for the sake of getting a few rupees, your idea of justice cries out that such a man should be deprived of all money, he must be reduced to poverty. But actually you find things happening to the contrary. Although that is only the appearance of the situation; behind there is an altogether different picture. The greedy gets the object of his greed, but he has to make an exchange, give up some other possibilities. He gets money but he loses in his consciousness. And then it also happens very often that when he does get what he desired so much, he finds himself not so happy, generally he is even less happy than before: he is tormented by the wealth he has gained. You must not judge things by apparent success or by apparent failure. One can say, on the whole, that the Divine gives what one asks for and that is the best way in which one gets his lesson. If your desire is ignorant, unconscious, obscure, selfish, you increase in yourself ignorance, unconsciousness, obscurity and selfishness, that is to say, you move away more and more from truth and consciousness and Happiness, in other words, away from the Divine. For the Divine, however, there is only one thing which is true, the Divine Consciousness, the Divine Union. Each time you put material things in front of you, you become more and more material, you push behind more and more the Divine. To the eye of the ignorant you may have all the appearance of wonderful success, but this success, from the standpoint of truth, is a terrible defeat, you have bartered truth for falsehood.
   To judge by appearances, by apparent success is an act of complete ignorance. Even in the case of a person hardened to the core, who has apparently the utmost success, there is a counterpart: exactly this hardening, this evil that is put up thicker and thicker between the outer consciousness and the inner truth becomes also more and more unbearable. The outer success has to be paid for very dearly. One must be very great, very pure, one must have a very high, very unselfish spiritual consciousness to be able to succeed and yet not be affected. There is nothing so difficult to bear than success. That is the true test in life. When you are not successful, you turn very naturally to yourself, go within you, seek there comfort for the outer failure. And they who have the Flame within them and the Divine helping them truly, that is to say, if they are mature enough to get the help, if they are ready to follow the path, must expect blows coming upon them one after another, because that helps. Indeed that is the most powerful, most direct and most effective help. But if you have 'Success, take care! Ask yourself, at what price you have had it? What is the thing you have paid for the success? Of course, there are people of a different kind. They who have gone beyond, who are conscious of their soul, who are entirely surrender they can succeed and success does not touch them. But one has to rise very high to be able to shoulder the burden of success. It is perhaps the last and final test that the Divine puts to anyone. He says: Now that you are noble and high and unselfish, you belong to Me alone. I shall make you triumph. We shall see if you can bear the blow!

08.03 - Death in the Forest, #Savitri, #Sri Aurobindo, #Integral Yoga
  Slaying all Happiness and need to live,
  A dire foreknowledge of the grief to come.

08.18 - The Origin of Desire, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   An ordinary consciousness, on the contrary, I mean very ordinary, flat as ordinary things are, when it sees something beautiful, whether it is a material object or a person, it immediately jumps at it, shouting, "I must have it!" It is pitiable, isn't it? And even then with such a consciousness you cannot enjoy beauty, for the anguish of desire will pursue you. You lose true enjoyment but do not get anything in return. There is no Happiness in desiring something. It only puts you in an unhappy state.
   Buddha also said that there was a greater joy in overcoming a desire than in satisfying it. Everybody can make this experiment and have the experience. It is quite interesting to do so.

08.27 - Value of Religious Exercises, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   But if you take a truly divine being, that is not the thing he likes or appreciates. He does not like to be worshipped; worship does not give him special pleasure. But if he sees anywhere a fine intuitive sense, a good feeling, a movement of unselfishness or spiritual enthusiasm, he considers that as infinitely more valuable than prayers and Pujas. I tell you seriously, if you place a true god upon a chair and compel him to remain there all the time you are doing him Puja, he can amuse himself by letting you do it, but surely it gives him no Happiness, none! He feels neither flattered nor satisfied nor glorified by your Puja. You must get that idea out of your head. There is an entire region between the spiritual world and the material, belonging to the vital beings and it is this region that is full of such things as are liked by them, because they are their food. They are happy, they feel important when men call them, pray to them, make their offerings to them: the being that has the largest number of adorers is the most satisfied, the most glorified, the most puffed up. How can you imagine that a true god, a god even of the Overmindalthough those of this region are already somewhat touched by human frailties that is to say, one who has the higher consciousness, would get any pleasure out of these things? I repeat, an act of real kindness, intelligence, unselfishness or fine understanding or sincere aspiration is for him an altogether higher and more valuable thing than any petty religious ceremony. There is no comparison. You speak of religious ceremonies. There is, for example, a being called Kali; there are many Kalis, of many varieties, installed in temples and homes. All of them almost are vital beings and forces, some are ugly and terrible. I have known people who had such a fear of Kalitheir household Kali that they trembled at the thought of offending her in any way, of committing the least fault that would displease her; for that means Kali's vengeance. I know, I know very well these entities: they are beings of the vital world, they are vital formations the forms are given by the human mind and what forms! To think that men worship such terrible and demoniac things!
   From this standpoint it is good that for a time humanity should come out of the religious atmosphere, full of fear and blind superstitious submission by which the adverse forces have profited so monstrously. The age of negation, of atheism and positivism is from this view quite indispensable for man's liberation from sheer ignorance. It is only when you have come out of this, this abject submission to the evil forces of the Vital that you can rise to truly spiritual heights and then become there collaborators and right instruments of the forces of the Truth and Consciousness and Power. The superstitions of the lower levels you must leave far behind to rise high.

08.32 - The Surrender of an Inner Warrior, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   The surrender can be happy only when it is sincere. Or rather one can turn round the thing and say, if the vital is not happy, you must know for certain that it is not perfectly sincere. If it is not happy, that means there is some reservation, something that would like the thing to be otherwise, something with a will of its own, its own desire, its own aim and which is not satisfied, not completely surrendered, not sincere in its surrender. But if one is sincere in his surrender one is perfectly happy automatically: he enjoys an inexpressible Happiness. Therefore if there is not this inexpressible Happiness; it is a sign that something is there which is not sincere.
   Now if you wish to discover that part, you have to aspire, to insist, throw the lightpray, if need be. There are many other ways. Sometimes a surgical operation too is necessary, you have to thrust the red hot iron into the wound, just as you have to do when there is a nasty abscess that does not want to burst.

09.04 - The Divine Grace, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   As soon as you come in contact with it, you find that there is not a second in time, not a point in space which does not show in a signal manner this ceaseless work of the Grace, its constant intervention. And once you have seen that, you feel you are never up to the mark. For you must never forget that you must not have fear or anguish or regret or recoil or even suffering. If you were in union with this Grace, if you saw it everywhere, you would begin to live a life of exultation, all power and infinite Happiness. And that would be the best possible collaboration in the Divine Work.
   II

10.01 - A Dream, #Writings In Bengali and Sanskrit, #Sri Aurobindo, #Integral Yoga
  At once Harimohon could see into the mans mind. He saw, as in an opulent city ravaged by a victorious enemy, innumerable terrible-looking demons and ogres who had entered into that brilliant intelligence, disturbing its peace and composure, plundering its Happiness. The old man had quarrelled with his young son and turned him out; the sorrow of losing his beloved child had cowed down his spirit, but anger, pride and vanity had shut the door of his heart and were guarding it. Forgiveness had no entry there. Hearing calumnies against his own daughter he had driven her away and was lamenting over the cherished one he had lost. He knew that she was chaste but the fear of social censure and a feeling of shame coupled with his own arrogance and selfishness had put a curb on his affection. Frightened by the memory of a thousand sins the old man was trembling, but he did not have the courage or the strength to mend his evil ways. Now and then thoughts of death and of the other world came to him and filled him with terror. Harimohon saw also that from behind these morbid thoughts the hideous messenger of death was constantly peeping out and knocking at the door. Whenever this happened, the old mans heart sank and he frantically screamed with fear.
  Horrified by this sight Harimohon looked at the boy and exclaimed, Why, Keshta! I used to think this man the happiest of all! The boy replied, Just there lies my power. Tell me now which of the two is mightierthis Tinkari Sheel or Sri Krishna, the master of Vaikuntha? Look, Harimohon, I too have the police, sentinels, government, law, justice, I too can play the game of being a king; do you like this game? No, my child, answered Harimohon, it is a very cruel game. Why, do you like it? The boy laughed and declared, I like all sorts of games; I like to whip as well as to be whipped. Then he continued. You see, Harimohon, people like you look at the outward appearance of things and have not yet cultivated the subtle power of looking inside. Therefore you grumble that you are miserable and Tinkari is happy. This man has no material want; still, compared to you, how much more this millionaire is suffering! Can you guess why? Happiness is a state of mind, misery also is a state of mind. Both are only mind-created. He Who possesses nothing, whose only possessions are difficulties, even he, if he wills, can be greatly happy. But just as you cannot find Happiness after spending your days in dry piety, and as you are always dwelling upon your miseries so too this man who spends his days in sins which give him no real pleasure is now thinking only of his miseries. All this is the fleeting Happiness of virtue and the fleeting misery of vice, or the fleeting misery of virtue and the fleeting Happiness of vice. There is no joy in this conflict. The image of the abode of bliss is with me: he who comes to me, falls in love with me, wants me, lays his demands on me, torments mehe alone can succeed in getting my image of bliss. Harimohon went on eagerly listening to these words of Sri Krishna. The boy continued, And look here, Harimohon, dry piety has lost its charm for you, but in spite of that you cannot give it up, habit4 binds you to it; you cannot even conquer this petty vanity of being pious. This old man, on the other hand, gets no joy from his sins, yet he too cannot abandon them because he is habituated to them, and is suffering hells own agonies in this life. These are the bonds of virtue and vice; fixed and rigid notions, born of ignorance, are the ropes of these bonds. But the sufferings of that old man are indeed a happy sign. They will do him good and soon liberate him.
  So far Harimohon had been listening silently to Sri Krishnas words. Now he spoke out, Keshta, your words are undoubtedly sweet, but I dont trust them. Happiness and misery may be states of mind, but outer circumstances are their cause. Tell me, when the mind is restless because of starvation, can anyone be happy? Or when the body is suffering from a disease or enduring pain, can any one think of you? Come, Harimohon, that too I shall show you, replied the boy.
  Again he placed his palm on Harimohons head. As soon as he felt the touch, Harimohon saw no longer the dwelling of Tinkari Sheel. On the beautiful, solitary and breezy summit of a hill an ascetic was seated, absorbed in meditation, with a huge tiger lying prone at his feet like a sentinel. Seeing the tiger Harimohons own feet would not proceed any further. But the boy forcibly dragged him near to the ascetic. Incapable of resisting the boys pull Harimohon had to go. The boy said, Look, Harimohon. Harimohon saw, stretched out in front of his eyes, the ascetics mind like a diary on every page of which the name of Sri Krishna was inscribed a thousand times. Beyond the gates of the Formless Samadhi the ascetic was playing with Sri Krishna in the sunlight.
  --
  But the next moment he saw to his dismay that the residents of the locality he was living in had neither mutual good-will nor any Happiness; they considered the mechanical observance of social conventions the highest virtue. Instead of the ecstatic feeling that had been his in the beginning, he now had a feeling of suffering. It seemed to him as if he had been very thirsty but, lacking water, had been eating dust,only dust, infinite dust. He ran away from that place and went to another locality. There, in front of a grand mansion, a huge crowd had gathered; words of blessing were on every ones lips. Advancing he saw Tinkari Sheel seated on a verandah, distributing large amounts of money to the crowd; no one was going away empty-handed. Harimohon chuckled and thought, What is this dream? Tinkari Sheel is giving alms! Then he looked into Tinkaris mind. He saw that thousands of dissatisfactions and evil impulses such as greed, jealousy, passion, selfishness were all astir there. For the sake of virtuous appearance and fame, out of vanity, Tinkari had kept them suppressed, kept them starving, instead of driving them away from within.
  In the meantime someone took Harimohon on a swift visit to the other world. He saw the hells and heavens of the Hindus, those of the Christians, the Muslims and the Greeks, and also many other hells and heavens. Then he found himself sitting once more in his own hut, on the same old torn and dirty mattress with Shyamsundar in front of him. The boy remarked, It is quite late in the night; now if I dont return home I shall get a scolding, everybody will start beating me. Let me therefore be brief. The hells and the heavens you have visited are nothing but a dream-world, a creation of your mind. After death man goes to hell or heaven and somewhere works out the tendencies that existed in him during his last birth. In your previous birth you were only virtuous, love found no way into your heart; you loved neither God nor man. After leaving your body you had to work out your old trend of nature, and so lived in imagination among middle-class people in a world of dreams; and as you went on leading that life you ceased to like it any more. You became restless and came away from there only to live in a hell made of dust; finally you enjoyed the fruits of your virtues and, having exhausted them, took birth again. In that life, except for your formal alms-giving and your soulless superficial dealings, you never cared to relieve anyones wantstherefore you have so many wants in this life. And the reason why you are still going on with this soulless virtue is that you cannot exhaust the karma of virtues and vices in the world of dream, it has to be worked out in this world. On the other hand, Tinkari was charity itself in his past life and so, blessed by thousands of people, he has in this life become a millionaire and knows no poverty; but as he was not completely purified in his nature, his unsatisfied desires have to feed on vice. Do you follow now the system of Karma? There is no reward or punishment, but evil creates evil, and good creates good. This is Natures law. Vice is evil, it produces misery; virtue is good, it leads to Happiness. This procedure is meant for purification of nature, for the removal of evil. You see, Harimohon, this earth is only a minute part of my world of infinite variety, but even then you take birth here in order to get rid of evil by the help of Karma. When you are liberated from the hold of virtue and vice and enter the realm of Love, then only you are freed of this activity. In your next birth you too will get free. I shall send you my dear sister, Power, along with Knowledge, her companion; but on one condition,you should be my playmate, and must not ask for liberation. Are you ready to accept it? Harimohon replied, Well, Keshta, you have hypnotised me! I intensely feel like taking you on my lap and caressing you, as if I had no other desire in this life!
  The boy laughed and asked, Did you follow what I said, Harimohon? Yes, I did, he replied, then thought for a while and said, O Keshta, again you are deceiving me. You never gave the reason why you created evil! So saying, he caught hold of the boys hand. But the boy, setting himself free, rebuked Harimohon, Be off! Do you want to get out of me all my secrets in an hours time? Suddenly the boy blew out the lamp and said with a chuckle, Well, Harimohon, you have forgotten all about lashing me! Out of that fear I did not even sit on your lap, lest, angry with your outward miseries, you should teach me a lesson! I do not trust you any more. Harimohon stretched his arms forward, but the boy moved farther and said, No Harimohon, I reserve that bliss for your next birth. Good-bye. So saying, the boy disappeared into the dark night. Listening to the chime of Sri Krishnas musical anklets, Harimohon woke up gently. Then he began thinking, What sort of dream is this! I saw hell, I saw heaven, I called the Divine rude names, taking him to be a mere stripling, I even scolded him. How awful! But now I am feeling very peaceful. Then Harimohon began recollecting the charming image of the dusky-complexioned boy, and went on murmuring from time to time, How beautiful! How beautiful!

1.001 - The Aim of Yoga, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  In short, I may conclude by saying that Happiness, joy, success, or the discovery of the significance of things, including the significance of one's own life and the life of everyone, would not be possible of achievement if the basic structural fundamentals are missed in life and we emphasise only the outer aspects which are only the rim of the body of life whose vital soul we are unable to perceive, because we do not have the instrument to perceive the soul of life. We have the instruments, called the senses, to perceive the body of life, but the soul of life we cannot perceive, because while the senses can perceive the bodies and the things outside, the soul of things can be perceived only by the soul. It is the soul that sees the soul of things.
  When my soul can visualise your soul, then we become really friends; otherwise, we are not friends. Any amount of roundtable conferences of individuals with no soulful connection will not lead to success. Ultimately, success is the union of souls; and yoga aims, finally, at the discovery of the Universal Soul, about which I shall speak in some detail later on.

10.02 - The Gospel of Death and Vanity of the Ideal, #Savitri, #Sri Aurobindo, #Integral Yoga
  Dazzled by a ray of Happiness or light.
  Impotent to live by their own right divine,

10.03 - The Debate of Love and Death, #Savitri, #Sri Aurobindo, #Integral Yoga
  Yet every creature hunts for Happiness,
  Buys with harsh pangs or tears by violence

10.04 - Lord of Time, #Writings In Bengali and Sanskrit, #Sri Aurobindo, #Integral Yoga
  Exhaled Rudramane filled with intense Happiness
  Shaita Prithibi wants to be in a hot place
  --
  Poetry then creates life, Happiness and sorrow
  The love of sad juice is broken in the heart

10.05 - Mind and the Mental World, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   In order to have one's own thought, in order to think by oneself, a long process of education and training is necessary. A growing personal individual consciousness is the first requisite and for that one must do what the Vedic Rishi I spoke of sought to do, gather the thoughts that one has, collect them, sift them and try to have a control over them. One must develop the habit of admitting certain thoughts and rejecting others. Thoughts that are useful, that carry light and peacefulness and Happiness, are naturally those that are worth accepting. Those that are of a contrary nature should be pushed out. This is an exercise that develops the individual consciousness and the individual will.
   Furthermore, one may try to recognise thoughts that are of a different category, that do not seem to belong to the accustomed level of consciousness but carry a vibration that is of elsewhere, in other words, thought-movements that filter through and come down from higher ranges of consciousness. It means an elevation of consciousness, your being rises into higher realities.

10.07 - The Demon, #Writings In Bengali and Sanskrit, #Sri Aurobindo, #Integral Yoga
  Men, is the true Happiness of religion
  In the hard chains of the fun man

1.00 - Introduction to Alchemy of Happiness, #The Alchemy of Happiness, #Al-Ghazali, #Sufism
  object:1.00 - Introduction to Alchemy of Happiness
  subject class:Sufism
  --
  This treatise on the Alchemy of Happiness, or Kimiai Saadet, seems well adapted to extend our knowledge of the writings of Ghazzali and of the opinions current then and now in the Oriental world. Although it throws no light on any questions of geography, philology or political history, objects most frequently in view in translations from the Oriental languages, yet a book which exhibits with such plainness the opinions of so large a portion of the human race as the Mohammedans, on questions of philosophy, practical morality and religion, will always be as interesting to the general reader and to a numerous class of students, as the facts that may be elicited to complete a series of kings in a dynasty or to establish the site of an ancient city can be to the historian or the geographer. I translate it from an edition published in Turkish in 1845 (A. H., 1260), at the imperial printing press in Constantinople. [9] As no books are allowed to be printed there which have not passed under the eyes of the censor, the doctrines presented in the book indicate, not only the opinions of eight hundred years since, but also what views are regarded as orthodox, or tolerated among the orthodox at the present day. It has been printed also in Persian at Calcutta.
  In form, the book contains a treatise on practical piety, but as is the case with a large proportion of Mohammedan works, the author, whatever may be his subject, finds a place for observations reaching far wide of his apparent aim, so our author is led to make many observations which develop his notions in anatomy, physiology, natural philosophy and natural religion. The partisans of all sorts of opinions will be interested in finding that a Mohammedan author writing so long since in the centre of Asia, had occasion to approve or condemn so many truths, speculations or fancies which are now current among us with the reputation of novelty. Many of the same paradoxes and problems that startle or fascinate in the nineteenth century are here discussed. He came in contact, among his contemporaries, with persons who made the same general objections to natural and revealed religion, as understood by Mohammedans, as are in our days made to Christianity, or who perverted and abused the religion which they professed for their own ends, in the same manner as Christianity is abused among us. And he engaged with earnestness now truthfully, and now erroneously, in refuting these men. His usual stand-point in discussion is equally removed from the most extravagant mysticism, and literal and formal orthodoxy. He attempts a dignified blending of reason [10] and faith, requiring of his fellow men unfeigned piety in the temper and tone of an evangelical Christian. He reminds his readers, in these discourses, that they are not Mussulmans if they are satisfied with merely a nominal faith, and treats with scorn those who are spiritualists only in language and dress.

1.00 - Preface, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  Should there be those who are so unfortunate as to possess no such sacred sanctuary of their own, one builded with their own hands, I humbly offer this well-tended garden of Pomegranates which has been bequea thed to me. I hope that therein may be gathered a few little shoots, a rare flower or two, or some ripe fruit which may serve as the nucleus or the wherewithal for the planting of such a secret garden of the mind, without which there is no peace, nor joy, nor Happiness.
  It is fitting that a note of appreciation to my predecessors in Qabalistic research should accompany this work, in which I have endeavoured to present an exposition of the basic principles underlying the Qabalah, to serve as a text- book for its study. I have scrupulously avoided contention and unnecessary controversy.

1.00 - The way of what is to come, #The Red Book Liber Novus, #unset, #Zen
    At that time, in the fortieth year of my life, I had achieved everything that I had wished for myself I had achieved honor, power, wealth, knowledge, and every human Happiness. Then my desire for the increase of these trappings ceased, the desire ebbed from me and horror came over me. 32 The vision of the flood seized me and I felt the spirit of the depths but I did not understand him. 33 Yet he drove me on with unbearable inner longing and I said:
    [I] 34 My soul, where are you? Do you hear me? I speak, I call you-are you there? I have returned, I am here again. I have shaken the dust of all the lands from my feet, and I have come to you, I am with you. After long years of long wandering, I have come to you again. Should I tell you everything I have seen, experienced, and drunk in? Or do you not want to hear about all the noise of life and the world? But one thing you must know: the one thing I have learned is that one must live this life.

1.010 - Self-Control - The Alpha and Omega of Yoga, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  Sense-control, or self-control, is causative of a greater Happiness than anything conceivable in this world, because it is a return of consciousness to its own self that is motivated by this effort. The more we return to ourselves, the more are we happy. The more we are away from ourselves, the less we are happy and the more we are miserable. So, in all externalised perceptions and contacts, likes and dislikes, etc., we are in a diseased state of mind and consciousness. We are not what we are. We are other than what we are: asvastha-not in our own self. We are outside ourselves when we perceive anything. Svastha is one who is healthy-one who is situated, located and rooted in one's own self. One who is established in one's own self is svastha, and that condition is called svastha-health. When we are outside ourselves, we are asvatha.
  Self-control is yoga, and that is the return of consciousness to its own cause, which is nothing but its own higher nature. This cause that we are searching for is not another thing outside consciousness. It is a higher expansive condition of its own being, so that we rise from our self to our self in a more expanded form. When we rise to the cause from the effect, we do not grow from one thing to another thing, or rise from one state to another state as if they are two different states. We grow from a lower condition of inadequacy to a higher state of greater adequacy, greater comprehensiveness and reality. It is like rising from lesser and lesser abilities of cognition and knowledge to higher and higher abilities. It is like waking up from deep sleep to the dream state, and from dreaming to waking. We are not rising from one world to another world, but from one condition of consciousness to another condition of consciousness. So it is, after all, a treatment of one's own self by one's own self. Here, another person, another thing or any external instrument is of no use, and so great caution and persistence in practice is necessary.

1.012 - Sublimation - A Way to Reshuffle Thought, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  In the Yoga Vasishtha, it is said that there was a Brahmin couple, poor people, who were sitting on the roadside when they saw a king's procession passing. The royal man was sitting elegantly on an elephant. And the poor couple, seeing the Happiness of the king, thought, "How happy this king is, and we are wretchedly sitting here." That was the desire in the mind of the couple. This desire was not fulfilled, as the Brahmin could not become a king in that birth. He was reborn as a king in the next birth and the desire was fulfilled. He was born as a prince in a royal family and he became an emperor.
  If we have such desires which cannot be fulfilled in this life on account of prevailing conditions, we will take another birth. But we do not want another birth that is another point. Do we want to go on increasing the number of births because we have got intense desires? Here comes the need for a Guru. If we have such terrible desires that are, reasonably speaking, impossible to fulfil, and yet they cannot simply be ignored from the point of view of spiritual practice, a Guru's direct guidance is absolutely necessary. The point is that desires cannot be completely neglected. We cannot simply turn a deaf ear, or close our eyes to their cries. They have to be very rationally dealt with and sublimated.
  --
  As long as we see a meaning in a thing, there is no doubt about it, and nobody else can influence us. No law, no order will work against a meaning that is seen by a person with open eyes. If I tell you that it is midnight, you will not believe it. "Why are you saying it is midnight? You can see it is daylight." We have faith that it is daytime on account of our clear perception of daylight. We are seeing it directly, and why is someone saying it is something else? So when consciousness sees a peculiar and definite meaning or significance in an object in front of it which it regards as valuable, worthwhile and necessary for its Happiness, then no law or order will operate against it. It breaks all laws, be they social, personal, or moral any law, whatever it is because it is the law of reality, and the law of reality is more powerful than any other law that is made by man. Why is it called the law of reality? It is called the law of reality because it is seen physically as an indubitable something about which there is no doubt in the mind, and we cannot frame a law contrary to what we see physically and palpably as something real.
  We now come to a very crucial point. All of this amounts to saying that we cannot easily practise self-control. It is not so cheap an affair; it is a terrible job. It is terrible, no doubt, but there is a way out. The way out is to reshuffle the ways in which we think under given conditions. Emotions rise up under certain conditions, and under certain other conditions they may not be so forceful. The meaning that the emotion reads into its object is to be transformed. Are we correct in reading this meaning in the object? This is a philosophical question that we have to ask ourselves. Is it correct that because we see a meaning in something we can regard it as real? This is a simple question, for which there is a simple answer. But, another question can be raised are we sure that our perception is correct?.

1.013 - Defence Mechanisms of the Mind, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  A political manoeuvre is adopted by the mind by the manufacture of certain mechanisms psychologically, which are usually called by psychologists as defence mechanisms. These defence mechanisms are very peculiar structures like bulldozers and tanks which we have in armies and public works which the mind manufactures for its stability, security, sustenance and permanent establishment in the world of diversities. These defence mechanisms are terrible machineries which the mind manufactures and keeps secret, unknown to people, like secret weapons which one may wield, not allowing them to come to the knowledge of other people. If everyone knows what weapons we have got, then they won't be effective, because others also may manufacture the same weapons. So we keep our weapons very secret and use them only when they are necessary, in warfare or on a battlefield. Everyone has these weapons, and they are not made of material objects. They are psychological apparatuses which the mind always keeps ready at hand, whenever there is any kind of threat to the psychological security or individual Happiness. The adepts who have made deep study of this subject are the psychoanalysts in the Western world and the teachers of yoga in the East, particularly Sage Patanjali; and certain other texts like the Upanishads have made a study of the subtle devices that the mind employs for the purpose of its individual security and permanent satisfaction.
  These mechanisms of the mind are to be studied very well before we try to adopt the method of self-control. Otherwise, we will be pursuing what they call a wild goose chase and we will get nothing out of our efforts. The mind is a terrible trickster, and it cannot be easily tackled by open methods. Frontal attacks will not always succeed, because these mechanisms of the mind are invisible weapons; they are not visible to the eye. The reactions that the mind sets up in respect of persons outside and things around are indications of the presence of these defence mechanisms. Even when these reactions are set up by the mind in respect of externals, the mechanisms are not made visible we see only reactions, and not the source or the cause of the reactions. They will all be kept hidden so that the nature of a person cannot be known, and even when the person sets up a reaction, that nature is kept secret always. That is another device of the mind. Through all of our outward behaviour and conduct, we cannot be studied properly by a mere look at our faces, because we are very secret inside, looking like something else outside. This deep-rooted secrecy of the mental structure has to be dug out and brought to the surface of consciousness before any successful effort can be made in the direction of self-control.

1.013 - Thunder, #Quran, #unset, #Zen
  29. For those who believe and do righteous deeds—for them is Happiness and a beautiful return.
  30. Thus We sent you among a community before which other communities have passed away, that you may recite to them what We revealed to you. Yet they deny the Benevolent One. Say, “He is my Lord; there is no god but He; in Him I trust, and to Him is my repentance.”

10.14 - Night and Day, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   To have control over the night one must, first of all, be conscious of what happens in the night, that is to say, one must remember the events that occur in sleep. Usually one forgets and cannot recall easily the experiences that one has gone through while asleep. The first exercise then is, as soon as you awake, to retain whatever happens to linger still in memory, and then with this as the leading string to go backward to happenings associated with it. Even otherwise when you cannot recall any particular happening or experience, you can begin your enquiry by noting the nature of the feeling that the experiences have left on you, that is to say, you note whether you passed a good night or a bad night. A bad night means either a tamasic state or a disturbed state. Tamasic means when you get up you feel inert, heavy, depressed, still feeling like going to sleep again. The disturbed state is one in which you feel agitated, unable to control, unable to do any organised work. Instead of this unhappy condition the night may bring to you peace and Happiness, a positively pleasurable sensation. That is the first step of the discipline of what I may call night-control viz. to distinguish these two states and react accordingly through your conscious will. The next step would be to distinguish two other categories of the experiences. The one is the confused and chaotic condition in which sensations and ideas and impulsions are in a jumble, a meaningless whirl or otherwise you find your sensations or notions or impulsions moving in an organised and purposeful way. The first naturally brings you discomfort and sadness, the second, on the contrary, gives you a sense of uncommon Happiness.
   There are occasions when the dream experience comes to you with a clear au thenticity as if you were taking part in a real drama. Everything is happening truly and undisputably exactly like a happening in the normal life. Indeed when it is happening you feel it is happening in your waking life. You find the difference only when you wake up. As a matter of fact it is a region very near to the material world running parallel to it. And at times we are lifted bodily as it were into it and the experiences and adventures we go through are very analogous to those in normal life. Still when we are awake and compare the two, we notice there is a difference in pattern and movement. Yet there are other experiences of quite a different nature. You feel and see, you are transported to a region made, it would appear, of elements of a different kind. The atmosphere gives a different feel from the earthly atmosphere, there is a light which seems to have a different vibration, even the earth there, for the earth still exists, is made of different density and solidity. These are the worlds perhaps, which Sri Aurobindo refers to when he speaks of "the other earths." Beings and things have a happy, a pure beauty in their form and movement. This does not come to you merely as a thought or an imagination but a very concrete reality in which you live your being.

1.01 - Description of the Castle, #The Interior Castle or The Mansions, #Saint Teresa of Avila, #Christianity
  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.

1.01 - MAPS OF EXPERIENCE - OBJECT AND MEANING, #Maps of Meaning, #Jordan Peterson, #Psychology
  Shower upon him every earthly blessing, drown him in a sea of Happiness, so that nothing but bubbles of
  bliss can be seen on the surface; give him economic prosperity, such that he should have nothing else to

1.01 - MAXIMS AND MISSILES, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  can take care of itself. Man does not aspire to Happiness; only the
  Englishman does that.
  --
  What trifles constitute Happiness! The sound of a bagpipe. Without
  music life would be a mistake. The German imagines even God as a
  --
  The formula of my Happiness: a Yea, a Nay, a straight line, _goal...._
  [1] This is a reference to Seume's poem "_Die Gesnge"_ the first verse

1.01 - Necessity for knowledge of the whole human being for a genuine education., #The Essentials of Education, #unset, #Zen
  If we achieve pedagogical understanding by looking at the whole human being and not just at the childwhich is much more comfortableit becomes clear that education and teaching play a central role in the course of human life. We see how often Happiness or un Happiness in the spirit, soul, or physical life is related to a persons education and schooling. Just consider this: doctors are asked by older people to correct the mistakes of their educators, when in fact the problems have sunk so deeply into the person that no more can be done. The impressions on the childs soul have been transformed into physical effects, and the psycho- logical interacts with the physical; knowing all this, we begin to pay attention in the right way, and we acquire a proper apprecia- tion for teaching methods and what is required for a viable educa- tion according to the reality of human nature.
  The Phlegmatic Temperament

1.01 - On knowledge of the soul, and how knowledge of the soul is the key to the knowledge of God., #The Alchemy of Happiness, #Al-Ghazali, #Sufism
  However, that knowledge of the soul which leads to the knowledge of God, is not of this kind. The knowledge which you need to possess is, to know what you are; how you are created; whence you are; for what you are here; whither you are going; in what your Happiness consists, and what you must do to secure it; in what your misery consists, and what you must do to avoid it. And further, your internal qualities are distributed into animal, ferocious, demoniacal and angelic qualities. You need to know, therefore, what qualities predominate in your character, and in the predominance of which your true Happiness consists. If your qualities are chiefly animal, the essence of which is to eat and drink, you will day and night seek after these things. If your qualities are of the ferocious kind, the essence of which is to tear and rend, to injure and destroy, you will act accordingly. If you are endowed chiefly with the qualities of devils, which consist in evil machinations, deceit and delusion, then you should know and be aware of it, that you may turn towards the path of perfection. And if you possess angelic qualities, whose nature it is to worship God in sincerity and continually to await the vision of His beauty, then like them you should unceasingly, resting neither day or night, be zealous and strive that you may become worthy of the vision of the Lord. For know, O student of the mysteries! that man was created to stand at the door of service in frailty and weakness, [15] and wait for the opening of the door of spiritual union, and for the vision of beauty, as God declares in his holy word: "I have not created the genii and men except that they should worship me."1
  These qualities, whether animal, or ferocious or demoniacal have been bestowed upon man, that by their means the body might be adapted to be a vehicle for the spirit, and that the spirit, by means of the body which is its vehicle, while herein this temporary home of earth, might seek after the knowledge and love of God, as the huntsman would seek to make the phœnix and the griffin his prey. Then, when it leaves this strange land for the region of spiritual friendship, it shall be worthy to partake of the mystery contained in the invitation, "enter in peace, O believers!"2 and which is in the homage, "Peace is the word they shall hear from the merciful Lord."3 People in general suppose that this refers to Paradise. Woe to him who has no portion in this knowledge! There is great danger in his path. The way of faith is veiled from his eyes.
  If you wish, O seeker of the way! to know your own soul, know that the blessed and glorious God created you of two things: the one is a visible body, and the other is a something internal, that is called spirit and heart, which can only be perceived by the mind. But when we speak of heart, we do not mean the piece of flesh which is in the left side of the breast of a man, for that is found in a dead body and in animals: it may be seen with the eyes, and belongs to the visible world. That heart, which is emphatically called spirit, does not belong to this world, and although it has come to this world, it has only come to leave it. It is the sovereign of the body, which is its vehicle, and all the external and internal organs of the body are its subjects. Its especial attribute is to know God and to [16] enjoy the vision of the beauty of the Lord God. The invitation to salvation is addressed to the spirit. The commandment is also addressed to it, for it is capable of Happiness or misery. The knowledge of what it is in reality, is the key to the knowledge of God. Beloved, strive to obtain this knowledge, for there is no more precious jewel. In its origin it comes from God, and again returns to him. It has come hither but for a time for intercourse and action.
  Be sure, O seeker after knowledge! that it is impossible to obtain a knowledge of the heart, until you know its essence and its true nature, its faculties, and its relations with its faculties,-nor until you know its attributes, and how through them the knowledge of God is obtained, and what Happiness is, and how Happiness is to be secured. Know then, that the existence of the spirit is evident and is not involved in doubt. Still, it is not body, which is found in corpses and in animals generally. If a person with his eyes wide open should look upon the world and upon his own body, and then shut his eyes, everything would be veiled from his view, so that he could not see even his own body. But the existence of his spirit would not be at the same time shut out from his view. Again, at death, the body turns to earth, but the spirit undergoes no corruption. Still it is not permitted to us to know what the spirit is in its real nature and in its essence, as God says in his Holy Word : "They will ask you about the spirit. Answer, the spirit is a creation by decree of the Lord."1 The spirit belongs to the world of decrees.
  All existence is of two kinds, one is of the world of decrees, and the other is of the world of creation. "To him belongs creation and decree."2 The matters which belong to the world of decrees are those which have not superficies, [17] quantity, or form: to the world of creation belong those which do have both quantity and form. The creation spoken of in the verse is in the sense of foreordination and not of actual formation. Hence those who say that the spirit is created, and is also from all eternity are in error, for nothing is eternal except the being and attributes of God.
  --
  Know, O seeker after the divine mysteries! that the body is the kingdom of the heart, and that in the body there are many forces in contrariety with the heart, as God speaks [18] in his Holy Word: "And what shall teach thee the forces of thy Lord ?" The heart was destined to acquire a knowledge of God, in which its Happiness consists. But we cannot grow in the knowledge of God, unless we understand the works of God.
  The works of God are apprehended by the senses, which are five, hearing, sight, taste, smell and touch. For such an arrangement of the senses, there was also need of a body. The body itself is composed of four diverse elements, water, earth, air and fire. Being, therefore, liable to decay, it is in continual danger of perishing from the external and internal enemies that perpetually assail it. Its external enemies, are such as wild beasts, drowning and conflagrations; its internal enemies, such as hunger and thirst. For the purpose of resisting these, it was in want of various internal and external forces, such as the hand and foot, sight and hearing, food and drink. And in this connection, for eating and drinking, it is in want of internal and external instruments like the hand, the mouth, the stomach, the powers of appetite and digestion. In addition to these instruments, there was need of means to guide in their occasional use, that is, for the internal senses. These are five, the faculties of perception, reflection, memory, recollection and imagination. Their home is in the brain, and each has a specific function, as is well known to the learned. If to any one of all these faculties and instruments an injury occurs, the actions of man are defective. Now all these are the agents of the heart and subject to its rule. If, for example, the heart gives permission to the ear, hearing results; if it gives permission to the eye, there follows sight; if it gives permission to the foot, there is movement. All the other members are obedient in the same manner to the commands of the heart. The divine plan in all this arrangement is, that while the members preserve [19] the body for a few days from harm, the heart, in its vehicle the body, should pursue its business of cultivating the seeds of Happiness for eternity and prepare for its journey to its native country. So long as the various forces of the body are obedient to the dictates of the heart, in like manner as the angels obey in the presence of God, no contrariety of action can arise among them.
  Know, O student of wisdom! that the body, which is the kingdom of the heart, resembles a great city. The hand, the foot, the mouth and the other members resemble the people of the various trades. Desire is a standard bearer; anger is a superintendent of the city, the heart is its sovereign, and reason is the vizier. The sovereign needs the service of all the inhabitants. But desire, the standard bearer, is a liar, vain and ambitious. He is always ready to do the contrary of what reason, the vizier, commands. He strives to appropriate to himself whatever he sees in the city, which is the body. Anger, the superintendent, is rebellious and corrupt, quick and passionate. He is always ready to be enraged, to spill blood, and to blast one's reputation. If the sovereign, the heart, should invariably consult with reason, his vizier, and, when desire was transgressing, should give to wrath to have power over him (yet, without giving him full liberty, should make him angry in subjection to reason, the vizier, so that passing all bounds he should not stretch out his hand upon the kingdom), there would then be an equilibrium in the condition of the kingdom, and all the members would perform the functions for which they were created, their service would be accepted at the mercy seat, and they would obtain eternal felicity....
  If you desire, inquirer for the way, with thankfulness for these mercies, to obtain eternal Happiness in the future mansions, the heart must enthrone itself like a sovereign in its capital, the body, must stand at the door of service and direct its prayers to the gate of eternal truth, seeking [20] for the beauty of the divinity. It must take reason for its vizier, desire for its standard bearer, anger to be the superintendent of the city, and taking the senses of reason as its spies, it must make each one of them responsible in its sphere. The perceptive faculties which are foremost in the brain, it must make to be chiefs of the spies, that they may convey to the spies notices of what occurs in the world. The faculty of memory, which is next in order in the brain, it must use as a receptacle in which it may treasure up whatever is noticed by the spies, and, as occasion requires, may inform reason, the vizier. The vizier, in accordance with the information received, will administer the kingdom. When he sees any one of the soldiers revolting and following his own passions, he will represent it to the sovereign, that he may be controlled and conquered. He must not, however, be destroyed, for each one of us has received, from his original country, a definite commission, and in that case this service must remain unfulfilled. But, alas! if the heart should swerve from its sovereignty, and not make use of reason as its vizier, and should be reduced by the standard bearer, desire, and the superintendent, anger, all the forces would then follow in the train of desire and anger, the kingdom would fall into disorder, and everlasting ruin would be the result....
  If you inquire, O student! how it is known that the heart of man has been created in accordance with the qualities of angels, seeing that the most of the qualities and attributes of angels are foreign to it, I reply, you know that there is not, in truth, any creature on the face of the earth more noble than man, and that it belongs to the dignity and perfection of every creature, to work out perseveringly that service for which it was created. The ass, for instance, was created to bear burdens. If he carries his load well, without stumbling or falling, or if he does not throw off his load, his qualities are in perfection, and his service is accepted. The horse was designed also for war [21] and military expeditions, and has strength to carry burdens. If he performs his duty well, in time of war, in running, fleeing and going to meet the enemy, his service is accepted, and he will be treated with attention in his accoutrements, grooming and feeding. But if he performs his service imperfectly, a pack saddle will be put on his back, as on the ass, from day to day he will be employed as a beast of burden, and he will be carelessly and deficiently provided with food, and poorly taken care of.
  --
  You should be aware, however, that this alchemy of Happiness, that is, the knowledge of God, which is the occasion of the revelation of truth, cannot be acquired without spiritual self-denial and effort. Unless a man has reached perfection and the rank of Superior, nothing will be revealed to him, except in cases of special divine grace and merciful providence, and this occurs very rarely. Nor, except by divine condescension, is revelation obtained even by all who by effort reach the rank of Superior. And whosoever would attain holiness can only reach it by the path of difficulty.
  You have now learned, student of the divine mysteries, the dignity of the heart through knowledge, and what kind of knowledge it possesses. Now listen and learn its dignity through divine power and on account of the greatness of which it is capable, that you may see how precious you are in yourself, and yet how vile and contemptible you make yourself by your own choice. Know then, that the heart is endowed with properties like those of angels and such as are not found in animals; and just as the material world is subjected by divine permission to the angels, and when God wills it, the angels send forth the winds, cause rain to [28] fall, bring forth the embryo in animals, shape their forms, cause seeds to sprout in the earth and plants to grow, many legions of angels being appointed to this service, so also the heart of man being created with angelic properties must have influence and power over the material world. In man's own body, which is peculiarly his own world, its control and influence are very evident. The hand, for example, does not in writing move of itself, but depends for motion on volition proceeding from the heart. And in eating, it is the heart which by an exertion of its will, causes moisture to rise in the mouth from under the tongue, to mix with the food that it may be swallowed and digested. These facts clearly substantiate the dominion and control of the heart, and the subordination of the body.
  --
  O, inquirer after divine mysteries! do you ask how it is known that the Happiness of man consists in the knowledge of God, and that his enjoyment consists in the love of God ? We observe in reply, that every man's Happiness is found in the place where he obtains enjoyment and tranquility. Thus sensual enjoyment is found in eating and drinking and the like. The enjoyment of anger is derived from taking revenge and from violence. The enjoyment of the eye consists in the view of correct images and agreeable objects. The enjoyment of the ear is secured in listening to harmonious voices. In the same way the enjoyment of the heart depends upon its being employed in that for which it was created, in learning to know every thing in its reality and truth. Hence, every man glories in what he knows, even if the thing is but of little importance. He [35] who knows how to play chess, boasts over him who does not know: and if he is looking on while a game of chess is played, it is of no use to tell him not to speak, for as soon as he sees an improper move, he has not patience to restrain himself from showing his skill, and glorying in his knowledge, by pointing it out....
  Now that it is clear that the Happiness of the heart consists in the knowledge and love of God, we may say that the heart that does not feel the necessity of the knowledge of God, and a longing for the love of God, but rather craves after and seeks the world, resembles a sick person who has no appetite for food, but even prefers such things as earth and clay to meat, regarding them as necessary, not-withstanding they have no nourishing qualities. If no remedy can be found, speedily, to recover his appetite for food, and if he continue indulging in perverse notions of what is necessary, his malady will grow in strength; until if he continue in this state, he will perish and lose the joys this world can give. In the same manner the heart which does not feel a necessity for the knowledge and love of God, and where the love of other objects reigns, is a heart that is sick and ready to perish, unless a remedy be applied, unless its affections be turned away from other things, and the love of God become predominant. Future bliss will be lost and eternal misery will be its portion. Our refuge is in God!
  You should know also that the enjoyments of this world that are procured through the senses are cut off at death. The enjoyment of the love and knowledge of God, which depends upon the heart, is alone lasting. At death the hindrances that result from the presence of the external senses being removed, the light and brilliancy of the heart come to have full play, and it feels the necessity of the vision of beauty. What has hitherto been said is sufficient to enable a person of intelligence to comprehend the [36] dignity of the heart of man. The subject could not be discussed more at large in this short treatise.
  --
  Since you have learned, O inquirer after the divine mysteries, the dignity and nobleness of the heart, know also that this precious jewel has been confided to you and wrapped in a veil, that you may preserve it from too close a contact with the world, and may lead it to perfection and to its place of rest, making it a partaker of manifest Happiness in the eternal mansions. In the house of reunion you will have reached an eternal rest, where no evil enters, a joy where no pain mingles, a strength without infirmity, a knowledge without doubt, and a vision of the Lord, the enjoyment of which shall be endless.
  If the heart strive not after its own glory and dignity, but [40] inclines to the cares of the world and sensual pleasures, no creature is more feeble, infirm and contemptible than man. At one time he will be the slave of disappointment and melancholy, at another suffering from disease and misfortune; at one time exposed to hunger and thirst, and at another the slave of avarice or ambition. He is not indulged with the enjoyment of a single day in peace. And when he is disposed to partake of the pleasures of the world and stretches out his hand to them, for a long time he cannot succeed in freeing himself from calamity. Even the pleasure of eating will be attended with oppression and pain, and afterwards be followed by some adverse accident. In short, of whatever enjoyment he partakes, regret is sure to follow it. If we regard knowledge, power, will, beauty and grace of form as constituting the glory and honor of this world, what is the wisdom of man ? If his head pain him, he knows not the cause or the remedy. If he have pain at his heart, he knows not the occasion of it, or why it increases, or what will cure it. He sees the plants and medicines that could cure it, perhaps even holds them in his hands, and is not aware of it. He knows nothing of what will happen to him on the morrow, nor what action will be a source of enjoyment to him, nor what will be to him a source of pain. If you look only to the strength of a man, what is more impotent than he is. If a fly or mosquito molest him, he cannot get rid of it. If he is attacked by disease, he has no remedy to meet it with. He has no power to preserve himself from destruction. If you look at the firmness and resolution of man, what is more contemptible than he is ! If he see any thing more extra-ordinary than a piece of money, he changes color and loses his presence of mind. If a beggar meet him, he turns away, and dares not look him in the face. If you look at the form of man, you see that it is skin, drawn over blood and impurity....
  --
  In short, man in this world, is framed in infirmity and imperfection. But if he desire and will to free himself from animal propensities, and ferocious and satanic qualities, he may attain future Happiness, will be more exalted and excellent than a king and will be enriched with the vision of the beauty of the Lord. But if he incline towards the world, and retain only the qualities of animals and wild beasts, his future state will be worse even than theirs. For they turn to dust, and are delivered from pains and torment. Our refuge is in God !
  The Alchemy of Happiness, by Mohammed Al-Ghazzali, the Mohammedan Philosopher, trans. Henry A. Homes (Albany, N.Y.: Munsell, 1873). Transactions of the Albany Institute, vol. VIII.
  The text is in the public domain.

1.01 - On renunciation of the world, #The Ladder of Divine Ascent, #Saint John of Climacus, #unset
  Some people living carelessly in the world have asked me: We have wives and are beset with social cares, and how can we lead the solitary life? I replied to them: Do all the good you can; do not speak evil of anyone; do not steal from anyone; do not lie to anyone; do not be arrogant towards anyone; do not hate any one; be sure you go to church; be compassionate to the needy; do not offend anyone; do not wreck another mans domestic Happiness;3 and be content with what your own wives can give you. If you behave in this way you will not be far from the Kingdom of Heaven.
  Let us charge into the good fight with joy and love without being afraid of our enemies. Though unseen themselves, they can look at the face of our soul, and if they see it altered by fear, they take up arms against us all the more fiercely. For the cunning creatures have observed that we are scared. So let us take up arms against them courageously. No one will fight with a resolute fighter.

1.01 - Principles of Practical Psycho therapy, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  wealth as the supreme Happiness and poverty as mans greatest curse,
  although in actual fact riches never brought supreme Happiness to anybody,
  nor is poverty a reason for melancholia. But we have these opinions, and

1.01 - Tara the Divine, #Tara - The Feminine Divine, #unset, #Zen
  inexhaustible Happiness.
  White Tara

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.

1.01 - The True Aim of Life, #Words Of The Mother II, #The Mother, #Integral Yoga
  present conditions of terrestrial life Happiness is an impossibility.
  We are upon earth to find and realise the Divine, for the Divine
  Consciousness alone can give true Happiness.
  Do not live to be happy, live to serve the Divine and the joy that

1.01 - To Watanabe Sukefusa, #Beating the Cloth Drum Letters of Zen Master Hakuin, #unset, #Zen
  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 - Who is Tara, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  all sufferings. Thinking that all living beings were like her in wanting Happiness and not wanting suffering, Princess Yeshe Dawa developed genuine,
  impartial love and compassion for each and every living being. She was not
  --
  brings Happiness and peace. Taras optimism gives us strength in difcult situations through showing us that suffering can be overcome.
  Tara as a Manifestation
  --
  praying to Tara, we are energized to create causes for Happiness and to eliminate interferences in our Dharma practice.
  Taras body is made of light. Transparent, it appears and yet is intangible,

10.21 - Short Notes - 4- Ego, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   In one it is the ego, man's self-centredness that limits, dilutes, and even perverts his Happiness. In the other, it is precisely the egolessness that brings the pure felicity. For ego is hunger, hunger that is death, says the Upanishad.
   It is the ego, the personal shift that cuts the Infinite, obscures the consciousness which otherwise in its natural condition is always the supreme bliss and beatitude.

1.024 - Affiliation With Larger Wholes, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  We should not compare the dream experience with the waking experience. There is Happiness and sorrow in dream, as well; we can be overjoyed, or be in deep grief. Why should we be in joy or the state of grief in dream when the causes thereof are unreal? All the causes of experience in dream can be regarded as unreal, as we would all say, when comparing those experiences with the waking state. But if they are unreal, we will not experience them at all. The very fact that we experience them shows that we have drawn them to our consciousness and made them a part of our being.
  So, the real is a peculiar set-up of affairs, a condition or an environment which acts upon a particular state of mind and produces a particular type of experience. If in great fright we jump over a piece of rope thinking it is a snake, we may start perspiring and have tremors in the body. A false snake can create real perspiration. Although on a later comparative experience the snake might have been found to be unreal, when we perceived something to be a snake, at that particular moment of perception it was real enough to create a reaction in our physiological and psychological system. The mind has so many realities of this type in the world of experience, and because different realities satisfy different needs of the mind, it goes to these realities. We should not ask here whether this particular reality is ultimately real, because we are not concerned with it, and the mind is not going to accept this argument. The mind is not concerned with ultimate realities. It is concerned with realities as it sees them, conceives them and experiences them. So we can understand the reason why the mind is drawn towards objects which it considers as real.
  --
  For the purpose of controlling the mind, we have to adjust ourself to the concept of a higher reality. That is what is meant by ekatattva abhyasah, by which there is pratisedha or checking of the modifications of the mind. The introduction of the concept of a higher reality into the mind can be done either by logical analysis or by reliance upon scriptural statements. Great texts like the Upanishads, the Vedas and such other mystical texts, proclaim the existence of a Universal Reality which can be reached through various grades of ascent into more and more comprehensive levels. The Happiness of the human being is not supposed to be complete Happiness.
  In the Brihadaranyaka Upanishad and the Taittareya Upanishad we have, for instance, an enumeration of the gradations of Happiness, which is a wonderful incentive for the mind to concentrate on higher values. In the Taittariya Upanishad we are told that human Happiness is the lowest kind of Happiness, and not the highest Happiness, as we imagine. We think that perhaps we are superior to animals, plants and stones, etc., and biologists of the modern world are likely to tell us that we are Homo sapiens, far advanced in the process of evolution, perhaps having reached the topmost level of evolution. It is not true. The Upanishad says that we are in a very low condition.
  Essentially, the Upanishad tells us that all of the Happiness of mankind put together is but a jot only a drop. Let us imagine the state of Happiness of a healthy, young individual who is the king of the whole world. We know that there is no such person as a king of the whole world, yet let us imagine such a person who is the emperor of the whole world. No one is in opposition to this emperor. He is vibrantly healthy and youthful, and has all the powers of enjoyment. Everything in the world is under him. What is his Happiness? The Happiness of this emperor of the entire world can be regarded as the lowest jot of Happiness.
  One hundred times the Happiness of the emperor of this world is the Happiness of the pitris, another level which is superior to the physical world. One hundred times the Happiness of the pitris is the Happiness of the gandharvas, who are celestial musicians in a world which is still higher than that of the pitris. One hundred times the Happiness of the gandharvas is the Happiness of the celestials in heaven the devas, as we call them. One hundred times the Happiness of these celestials is the Happiness of Indra, the king of the gods. One hundred times the Happiness of the king of the gods is the Happiness of the preceptor, the Guru of the gods Brihaspati. One hundred times the Happiness of Brihaspati is the Happiness of Prajapati, the Creator Brahma. One hundred times the Happiness of Brahma the Creator is the Happiness of Virat, the Supreme. Beyond that is Hiranyagarbha, and beyond that, Ishvara, and beyond Ishvara is the Absolute.
  So where are we in this scheme? What is our Happiness? It is the Happiness of a cup of coffee, cup of tea, or a sweet which has no meaning compared to these calculations of astounding existences which are transcendent to human comprehension. When I say a hundred times, it is not merely a mathematical increase of the quantity of Happiness; it is also a corresponding increase of the quality of Happiness. As mentioned earlier, the quality of Happiness in waking life is superior to the Happiness in dream; it is not merely quantitative increase, but is also a qualitative increase. The joy of waking life is greater and more intense than the quality of joy in dream. So these calculations given in the Upanishad mean an increase of Happiness one hundred times, both in quantity and in quality, so that when we go to the top, we are in an uncontrollable ecstasy of unbounded bliss.
  The mind can be brought to concentrate itself upon higher degrees of reality through the reading of scriptural testimony, which can be corroborated by the inductive logic and deductive reasoning, etc. of our own analytical power. Sruti and yukti, as the great masters tell us, should both come to our aid in bringing the mind to a point of concentration on a higher reality than what it is experiencing now through the senses.
  The urge that we feel from within to acquire more and more things, and to enjoy greater and greater degrees of Happiness, is an insignia of the existence of such states where we can have that type of experience. An intellectual urge, moral urge, spiritual urge and aesthetic urge are all indications of the presence of certain values which cannot be comprehended at present by the powers of sense and reasoning. There is an irresistible desire to ask for more and more, and we cannot ask for more and more unless this 'more' exists. We will not ask for an empty thing. The idea of the more cannot arise in a mind which has not sensed the presence of that 'more' in some subtle manner. The mind has various levels of perception. Although through the conscious level it cannot directly perceive the existence of these higher levels of reality, it can sense the presence of these higher realities through other forms of apparatus that it has within, and it is due to the action of these inward sensations that it feels agonised and restless in any given condition of lower experience.
  If we are not possessed of even the least tendency to recognise a higher value of life, we will be happy we will be perfectly contented. It is the impact of a higher state of life upon the present condition of existence that is the cause for our un Happiness and restlessness. If that impact were not to be there at all, there would be no contact between the present state of existence and the future possible state. When this contact is not there, there will be no asking for it, no aspiration for it, no feeling about it and, therefore, no un Happiness about the present state of affairs. So, we should be perfectly contented, but we are not; we are unhappy. We do not want the present condition to continue because we feel that there is inadequacy, shortcoming and all sorts of ugliness which we want to overcome and rectify, but which we cannot execute and achieve unless a higher condition does exist, and becomes practicable.
  --
  It is, therefore, essential for the mind to affiliate itself with the characters of larger wholes, so that in these larger experiences it not only gains greater control over the environment and its own self, but also experiences a greater intensity of Happiness, which follows automatically with the experience of larger dimensions of being.

1.025 - Sadhana - Intensifying a Lighted Flame, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  Here we have a higher reality than the individual, quantitatively speaking, though qualitatively we cannot say that there was an improvement. While there is a quantitative improvement in an organisation or a set-up such as a government, in the sense that an individual is made a part of a larger body so that the egoism of the individual cannot operate as forcefully as it could have operated when it was left alone and given a long rope, a consideration for the welfare of other individuals in the system becomes obligatory on the part of every individual on account of the presence of this order and system. So far, so good. From the point of view of the quantity of the reality that has been introduced into life the mathematical measure of the order that has been set up we can say that a society is a larger reality than the individual. A nation is a larger reality than a community, and the entire set-up of mankind, the international system, may be regarded as a still larger reality than a single nation. This is a quantitative evaluation of the reality toward which the human mind seems to be aiming, for the purpose of bringing peace on earth, Happiness, etc.
  But, this is not the type of reality which Patanjali had in mind, though this type of reality cannot be completely ignored. While it is true that a social system is a quantitatively higher reality than an individual body, because for obvious reasons life without it would be impracticable, it is not wholly true that an ordered society is qualitatively superior to the individual, which is the reason that insecurity within society still persists. Even with the best government there can be insecurity and un Happiness because, after all, individuals are behind this quantitative system called this ordered whole. A hundred million thinking people cannot always be qualitatively superior to one thinking man. After all, it is man who is thinking, and not God. We must know that. A hundred million people thinking, means only people are thinking only man is thinking. So qualitatively, it is only human thinking, though quantitatively it has a larger force on account of the inclusion of many individuals.

10.27 - Consciousness, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   In the same way consciousness is also a vibration of energy. It is the self-impulsion of consciousness. This impulsion need not always go out, cast or spread itself abroad in outward expressions and activities, it may be a stilled self-contained impulsion. It is awareness pregnant with power. Consciousness is luminosity, consciousness is energy, consciousness is also delight. It may be said the very soul of consciousness is a Happiness, a gladness absolute and inviolate, the delight which is love in its supreme mode.
   Indeed, in the final account, we come back to the supreme mantra formulating the mystery of ultimate reality given by the ancients that we all know and repeat so oftensachchidnanda.

1.02 - Karma Yoga, #Amrita Gita, #Swami Sivananda Saraswati, #Hinduism
  31. As you sow, so you reap. Virtue gives you Happiness. Vice gives you pain.
  32. You are the master of your destiny. You sow an action, reap a habit. You sow a habit, reap a character; you sow your character and reap a destiny. Destiny is your own making. Abandon desires and change your mode of thinking. You can conquer destiny.

1.02 - MAPS OF MEANING - THREE LEVELS OF ANALYSIS, #Maps of Meaning, #Jordan Peterson, #Psychology
  punishment, and therefore induces positive affect, relief, Happiness.36
  It appears, therefore, that it is the image of a goal (a fantasy about the nature of the desired future,
  --
  city, the stability, wealth and Happiness of the family. The most primordial threat is the sudden
  (re)appearance or discovery of one of the manifestations of the Terrible Mother: a flood, an earthquake, a

1.02 - Meditating on Tara, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  have Happiness and its causes. Wanting sentient beings, including ourselves,
  to have Happiness and its causes is the denition of love. Simply because a
  sentient being exists, we want him or her to be happy. Just because they are
  sentient beings who experience Happiness and suffering, we want them to
  have Happiness and be free from suffering. There are no other criteria for our
  love. It doesnt matter if they like us or not, agree with us or not, appreciate
  --
  with compassion, This is a sentient being who wants Happiness just like me
  and doesnt want suffering. Thats all. Shes acting that way because shes
  --
  bring her Happiness. In this way, we look into others hearts and understand
  their experience. In other words, we take the I out of the picture and think,
  --
  receive the Happiness that comes from following the spiritual path she
  taught. These verses help us give voice to our noblest spiritual aspirations,
  --
  and with compassion for ourselves, we seek a state of lasting Happiness that
  is founded on wisdom, not the vagaries of transient sense objects. Based on

1.02 - On the Knowledge of God., #The Alchemy of Happiness, #Al-Ghazali, #Sufism
  The Happiness of man consists in the knowledge, obedience and worship of God. Only a little previously we have [56] shown, how it is that man's Happiness consists in the knowledge of God. We now proceed to observe, that it is an argument to prove that the Happiness of man consists in obedience and devotion, the fact that when a man dies, his destination is to return to where God is. Every thing which concerns man is with God, and his works will all be presented before Him. Whenever all the affairs of a person are in the hands of another, and his employments and his home are with him - when he is near to him and continually has need of him, there will be perfect harmony between the two, and abiding friendship and love. Whoever be the person whom we love, we shall find our Happiness with him. There is nothing more delightful than to meet with and look upon an object that we love. But we ought to know that the love of God will never reign in the heart of a man until first the knowledge of God reigns there, and until the remembrance of God becomes unceasing. If one individual love another, he is continually thinking of him, and by this continual remembrance, his love is increased.
  The remembrance of God will be predominant in the heart that is always engaged in devotion: and the heart will be engaged in devotion and worship, whenever it withdraws from worldly lusts and sensual pleasures: it will withdraw from worldly lusts, when it refrains from sins. To abstain from sins of rebellion, brings peace to the heart: to be constant in worship, is a means of remembrance of God; and both are a means of growing in the love of God, which is the seed of Happiness. And so the Lord speaks in his word : "Blessed is the man who keeps himself pure, who repeats the name of the Lord and prays. " 1
  Know also that all our acts cannot be devotional. Those acts only are devotional which harmonize with the law. [57] But it is not possible to be totally exempt from sensuous passions, for if the body should be deprived of food and drink for example, it would perish. There is occasion therefore for making distinctions between our acts; but these distinctions, the individual is not capable of making for himself, because the animal soul necessarily casts a veil over the truth and inclines it to vanity. On this account we are obliged to follow after and imitate others - such persons as the prophets. They have been purified and enlightened by the eternal Truth Himself, and have been sent forth to communicate precepts and laws, and to decide upon all circumstances. Every one is therefore bound to imitate them within the limits of the law, and in the regulation of his moral conduct, that he may attain felicity and be preserved from danger of eternal destruction.
  --
  The Alchemy of Happiness, by Mohammed Al-Ghazzali, the Mohammedan Philosopher, trans. Henry A. Homes (Albany, N.Y.: Munsell, 1873). Transactions of the Albany Institute, vol. VIII.
  The text is in the public domain.

1.02 - Prayer of Parashara to Vishnu, #Vishnu Purana, #Vyasa, #Hinduism
  Viṣṇu as creator, creates himself; as preserver, preserves himself; as destroyer, destroys himself at the end of all things. This world of earth, air, fire, water, ether, the senses, and the mind; all that is termed spirit[34], that also is the lord of all elements, the universal form, and imperishable: hence he is the cause of creation, preservation, and destruction; and the subject of the vicissitudes inherent in elementary nature[35]. He is the object and author of creation: he preserves, destroys, and is preserved. He, Viṣṇu, as Brahmā, and as all other beings, is infinite form: he is the supreme, the giver of all good, the fountain of all Happiness[36].
  Footnotes and references:
  --
  ga, a number of synonymes for this term, as, ###. They are also explained, though not very distinctly, to the following purport: "Manas is that which considers the consequences of acts to all creatures, and provides for their Happiness. Mahat, the Great principle, is so termed from being the first of the created principles, and from its extension being greater than that of the rest. Mati is that which discriminates and distinguishes objects preparatory to their fruition by Soul. Brahmā implies that which effects the developement and augmentation of created things. Pur p. 15 is that by which the coñcurrence of nature occupies and fills all bodies. Buddhi is that which communicates to soul the knowledge of good and evil. Khyāti is the means of individual fruition, or the faculty of discriminating objects by appropriate designations, and the like. Īśvara is that which knows all things as if they were present. Prajñā is that by which the properties of things are known. Chiti is that by which the consequences of acts and species of knowledge are selected for the use of soul. Smriti is the faculty of recognising all things, past, present, or to come. Samvit is that in which all things are found or known, and which is found or known in all things: and Vipura is that which is free from the effects of contrarieties, as of knowledge and ignorance, and the like. Mahat is also called Īśvara, from its exercising supremacy over all things; Bhāva, from its elementary existence; Eka, or 'the one,' from its singleness; Puruṣa, from its abiding within the body; and from its being ungenerated it is called Swayambhu." Now in this nomenclature we have chiefly two sets of words; one, as Manas, Buddhi, Mati, signifying mind, intelligence, knowledge, wisdom, design; and the other, as Brahmā, Īśvara, &c., denoting an active creator and ruler of the universe: as the Vāyu adds, 'Mahat, impelled by the desire to create, causes various creation:' and the Mahābhārata has, 'Mahat created Aha
  kāra.' The Purāṇas generally employ the same expression, attributing to Mahat or Intelligence the 'act of creating. Mahat is therefore the divine mind in creative operation, the νοῦς ὁ διακόσμων τε καὶ πάντων ἀίτιος of Anaxagoras; an ordering and disposing mind, which was the cause of all things: The word itself suggests some relationship to the Phœnician Mot, which, like Mahat, was the first product of the mixture of spirit and matter, and the first rudiment of creation: "Ex connexione autem ejus spiritus prodiit mot . . . hinc seminium omnis creaturæ et omnium rerum creatio." Brucker, I. 240. Mot, it is true, . appears to be a purely material substance, whilst Mahat is an incorporeal substance; but they agree in their place in the cosmogony, and are something alike in name. How far also the Phœnician system has been accurately described, is matter of uncertainty. See Sā

1.02 - SADHANA PADA, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
  long run, bring pain. All Happiness which comes from the
  senses will, eventually, bring pain. All enjoyment will make
  --
  and another dragging another, rendering permanent Happiness
  impossible.
  --
  appears to be red, so all these appearances of Happiness or
  un Happiness are but reflections; the soul itself has no sort of
  --
  make us happy, for we are Happiness itself. We shall find that
  this knowledge does not depend on anything else; throughout
  --
  From contentment comes superlative Happiness.
  43. II II

1.02 - Taras Tantra, #Tara - The Feminine Divine, #unset, #Zen
  the original Happiness.
  Avalokiteshvara revealed the Tara Tantra the first

1.02 - The 7 Habits An Overview, #The 7 Habits of Highly Effective People, #Stephen Covey, #unset
  It's sometimes a painful process. It's a change that has to be motivated by a higher purpose, by the willingness to subordinate what you think you want now for what you want later. But this process produces Happiness, "the object and design of our existence." Happiness can be defined, in part at least, as the fruit of the desire and ability to sacrifice what we want now for what we want eventually.
  The Maturity Continuum TM
  --
  Whatever your present situation, I assure you that you are not your habits. You can replace old patterns of self-defeating behavior with new patterns, new habits of effectiveness, Happiness, and trust-based relationships.
  With genuine caring, I encourage you to open the gate of change and growth as you study these habits. Be patient with yourself. Self-growth is tender; it's holy ground. There's no greater investment.

1.02 - The Divine Is with You, #Words Of The Mother II, #The Mother, #Integral Yoga
  action and an unchanging Happiness in the midst of all circumstances.
  13 December 1954
  --
  The Divine is the unalloyed Happiness, the blissful felicity, but
  this felicity is perfect only when it is integral.

1.02 - THE PROBLEM OF SOCRATES, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  equation:--Reason = Virtue = Happiness, could have arisen: the
  weirdest equation ever seen, and one which was essentially opposed to
  --
  dialectics. Reason = Virtue = Happiness, simply means: we must imitate
  Socrates, and confront the dark passions permanently with the light
  --
  degeneration: as long as life is in the ascending line, Happiness is
  the same as instinct.

1.02 - The Stages of Initiation, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Theosophy
   the ability to come quickly to terms with himself, for he must here find his higher self in the truest sense of the word. He must rapidly decide in all things to listen to the inspiration of the spirit. There is no time for doubt or hesitation. Every moment of hesitation would prove that he was still unfit. Whatever prevents him from listening to the voice of the spirit must be courageously overcome. It is a question of showing presence of mind in this situation, and the training at this stage is concerned with the perfect development of this quality. All the accustomed inducements to act or even to think now cease. In order not to remain inactive he must not lose himself, for only within himself can he find the one central point of vantage where he can gain a firm hold. No one on reading this, without further acquaintance with these matters, should feel an antipathy for this principle of being thrown back on oneself, for success in this trial brings with it a moment of supreme Happiness.
  At this stage, no less than at the others, ordinary life is itself an esoteric training for many. For anyone having reached the point of being able, when suddenly confronted with some task

1.02 - What is Psycho therapy?, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  individuals, and therefore each can find Happiness only in his own way.
  This is not to preach individualism, but only the necessary pre-condition

1.038 - Impediments in Concentration and Meditation, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  Somehow or other we have considered spiritual meditation as a kind of work like factory work, or work in a shop, or some such activity which it is not, really. We have to remember that in yoga, we are moving closer to Reality which is our own essential nature, and we are not going away from Reality. The externality that is involved in activity gradually gets diminished in spiritual meditation, and the less is the element of externality present in an activity, the less also is the sense of fatigue and exhaustion. The nearer we are to our self, the happier we feel. Inasmuch as meditation, if it is really spiritual, is a tendency to one's own essential nature and not a movement externally in the world of objects, it should, instead of bringing fatigue and exhaustion, create Happiness and a sense of energy in one's own self.
  The incapacity of the mind to fix its attention on the ideal of meditation may be due to undue pressure exerted upon it by an unclarified understanding of the technique. It can also be due to certain desires present in the mind which have not been fulfilled, and which have not been allowed to come to the surface due to the force of discipline. While discipline is good, it cannot always succeed, because it is a power externally exerted upon something which succeeds for sometime, but cannot succeed for all times. The reason is that anything extraneous is repelled it cannot be absorbed. The mind, being the subtlest instrument available to us, can feel the pressure more than anything else. Therefore, any kind of frustration of feeling, even very minutely present, can cause a sensation of exhaustion in oneself. It is not easy to understand why we are exhausted, why it is that we are not able to sit for a continued period in meditation. There can be hundreds of excuses for our inability to sit for meditation, but they are only excuses devices employed by the mind to get out of this difficulty we have put upon it.

1.03 - A Sapphire Tale, #Words Of Long Ago, #The Mother, #Integral Yoga
  "It would be a joy to me, my father, to be able to tell you, `I have found the one whom my whole being awaits', but, alas, this is yet to be. The most refined maidens in the kingdom are all known to me, and for several of them I feel a sincere liking and a genuine admiration, but not one of them has awakened in me the love which can be the only rightful bond, and I think I can say without being mistaken that in return none of them has conceived a love for me. Since you are so kind as to value my judgment, I will tell you what is in my mind. It seems to me that I should be better fitted to rule our little nation if I were acquainted with the laws and customs of other countries; I wish therefore to travel the world for a year, to observe and to learn. I ask you, my father, to allow me to make this journey, and who knows? - I may return with my life's companion, the one for whom I can be all Happiness and all protection."
  "Your wish is wise, my son. Go - and your father's blessing be with you."
  --
  "I was waiting for you, and now that you have come, I have followed you without question. We are made for each other. I feel it, I know it, and I know also that now and forever you will be my Happiness and my protection. But I loved my island birthplace with its beautiful forests, and I would like to know to what shore you are taking me."
  "I have sought you throughout the world, and now that I have found you, I have taken your hand without asking you anything, for in your eyes I saw that you expected me. From this moment and forever, my beloved shall be all to me; and if I have made her leave her little wooded isle, it is to lead her as a queen to her kingdom, the only land on earth that is in harmony, the only nation that is worthy of Her."

1.03 - Fire in the Earth, #Hymn of the Universe, #Pierre Teilhard de Chardin, #Christianity
  in growing and the Happiness of being lost in what
  is greater than oneself.

1.03 - Invocation of Tara, #Tara - The Feminine Divine, #unset, #Zen
  spread, Happiness perfect, and may all my wishes be
  realized. "

1.03 - On Knowledge of the World., #The Alchemy of Happiness, #Al-Ghazali, #Sufism
  The Alchemy of Happiness, by Mohammed Al-Ghazzali, the Mohammedan Philosopher, trans. Henry A. Homes (Albany, N.Y.: Munsell, 1873). Transactions of the Albany Institute, vol. VIII.
  The text is in the public domain.

1.03 - ON THE AFTERWORLDLY, #Thus Spoke Zarathustra, #Friedrich Nietzsche, #Philosophy
  were heavenly ways to sneak into another state of being and Happiness!" Thus they invented their sneaky
  ruses and bloody potions. Ungrateful, these people

1.03 - Self-Surrender in Works - The Way of The Gita, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Emerging into its own proper nature of consciousness but not yet truly conscious, because there is still too great a domination of tamas in the nature, the embodied being becomes more and more subject to rajas, the principle, the power, the qualitative mode of action and passion impelled by desire and instinct. There is then formed and developed the animal nature, narrow in consciousness, rudimentary in intelligence, rajaso-tamasic in vital habit and impulse. Emerging yet farther from the great Inconscience towards a spiritual status the embodied being liberates sattwa, the mode of light, and acquires a relative freedom and mastery and knowledge and with it a qualified and conditioned sense of inner satisfaction and Happiness. Man, the mental being in a physical body, should be but is not, except in a few among this multitude of ensouled bodies, of this nature. Ordinarily he has too much in him of the obscure earth-inertia and a troubled ignorant animal life-force to be a soul of light and bliss or even a mind of harmonious will and knowledge. There is here in man an incomplete and still hampered and baffled ascension towards the true character of the Purusha, free, master, knower and enjoyer.
  For these are in human and earthly experience relative modes, none giving its single and absolute fruit; all are intermixed with each other and there is not the pure action of any one of them anywhere. It is their confused and inconstant interaction that determines the experiences of the egoistic human consciousness swinging in Nature's uncertain balance.

1.03 - Some Practical Aspects, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Theosophy
   to get the better of the commonest every-day difficulties without this training. Apart from this, only such things are here imparted as are attended by no danger whatsoever to the health of soul and body. There are other ways which lead more quickly to the goal, but what is here explained has nothing to do with them, because they have certain effects which no experienced spiritual scientist considers desirable. Since fragmentary information concerning these ways is continually finding its way into publicity, express warning must be given against entering upon them. For reasons which only the initiated can understand, these ways can never be made public in their true form. The fragments appearing here and there can never lead to profitable results, but may easily undermine health, Happiness, and peace of mind. It would be far better for people to avoid having anything to do with such things than to risk entrusting themselves to wholly dark forces, of whose nature and origin they can know nothing.
  Something may here be said concerning the environment in which this training should be undertaken, for this is not without some importance. And yet the case differs for almost every person.

1.03 - Tara, Liberator from the Eight Dangers, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  will produce Happiness in our lives as well as enrich our mind so that crops
  of spiritual realizations will grow. However, anger burns these positive
  --
  others Happiness. Like a vicious snake whose venom kills a healthy person,
  jealousy poisons the Happiness and goodness of both ourselves and others.
  While we say, Love thy neighbor as thyself and May all beings be happy,
  --
  to lift a nger to bring about their Happinessour jealousy cannot endure
  their prosperity, ability, or virtue.
  Overcome by jealousy we try to demolish others Happiness and success.
  Such behavior is self-defeating, because even if we succeed, we do not feel
  --
  Rejoicing in the Happiness, talents, fortune, and good qualities of others
  is that antidote. When others are happy, we might as well join in! When others act wisely and kindly, why not rejoice in their virtue? There is so much suffering in our world that to wish others to be deprived of the Happiness they
  have is foolish.
  --
  great positive potential to progress along the path, rejoicing at others goodness and Happiness is denitely worthwhile. It spurs us along the path to
  enlightenment and also makes us happy right now.
  --
  just the Happiness of this life but the Happiness of many future lives as well.
  We might be surprised to discover the number of distorted views we hold
  --
  towns and hermitages of ease and blissare protected, and our Happiness
  ensured.
  --
  Non-clinging and generosity are the antidotes to miserliness. With nonclinging we dont conceive of material possessions as a reliable source of Happiness or as the meaning of success. More balanced within ourselves, we
  discover contentment, a rare commodity in our materialistic society. Contentment allows us to cultivate the love that wishes others to have Happiness
  and its causes, and thus we take delight in giving.
  --
  cannot bring the Happiness they seek.
  In each rebirth, aging begins immediately after we are born, sickness
  --
  sources of Happiness. Turning away from their deceptive lure, we have more
  time to focus on transforming our disturbing attitudes and emotions and
  --
  practice the path leading to true Happiness.
  The Carnivorous Demon of Doubt

1.03 - The Human Disciple, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  The first result is a violent sensational and physical crisis which produces a disgust of the action and its material objects and of life itself. He rejects the vital aim pursued by egoistic humanity in its action, - Happiness and enjoyment; he rejects the vital aim of the Kshatriya, victory and rule and power and the government of men. What after all is this fight for justice when reduced to its practical terms, but just this, a fight for the interests of himself, his brothers and his party, for possession and enjoyment and rule? But at such a cost these things are not worth having. For they are of no value in themselves, but only as a means to the right maintenance of social and national life and it is these very aims that in the person of his kin and his race he is about to destroy. And then comes the cry of the emotions. These are they for whose sake life and Happiness are desired, our "own people". Who would consent to slay these for the sake of all the earth, or even for the kingdom of the three worlds? What pleasure can there be in life, what Happiness, what satisfaction in oneself after such a deed? The whole thing is a dreadful sin, - for now the moral sense awakens to justify the revolt of the sensations and the emotions. It is a sin, there is no right nor justice in mutual slaughter; especially are those who are to be slain the natural objects of reverence and of love, those without whom one would not care to live, and to violate these sacred feelings can be no virtue, can be nothing but a heinous crime. Granted that the offence, the aggression, the first sin, the crimes of greed and selfish passion which have brought things to such a pass came from the other side; yet armed resistance to wrong under such circumstances would be itself a sin and
  The Human Disciple
  --
  The character of this inner crisis is therefore not the questioning of the thinker; it is not a recoil from the appearances of life and a turning of the eye inward in search of the truth of things, the real meaning of existence and a solution or an escape from the dark riddle of the world. It is the sensational, emotional and moral revolt of the man hitherto satisfied with action and its current standards who finds himself cast by them into a hideous chaos where they are in violent conflict with each other and with themselves and there is no moral standing-ground left, nothing to lay hold of and walk by, no dharma.1 That for the soul of action in the mental being is the worst possible crisis, failure and overthrow. The revolt itself is the most elemental and simple possible; sensationally, the elemental feeling of horror, pity and disgust; vitally, the loss of attraction and faith in the recognised and familiar objects of action and aims of life; emotionally, the recoil of the ordinary feelings of social man, affection, reverence, desire of a common Happiness and satisfaction, from a stern duty outraging them all; morally, the elementary sense of sin and
  Dharma means literally that which one lays hold of and which holds things together, the law, the norm, the rule of nature, action and life.

1.03 - The Psychic Prana, #Raja-Yoga, #Swami Vivkenanda, #unset
  Thus the rousing of the Kundalini is the one and only way to attaining Divine Wisdom, superconscious perception, realisation of the spirit. The rousing may come in various ways, through love for God, through the mercy of perfected sages, or through the power of the analytic will of the philosopher. Wherever there was any manifestation of what is ordinarily called supernatural power or wisdom, there a little current of Kundalini must have found its way into the Sushumna. Only, in the vast majority of such cases, people had ignorantly stumbled on some practice which set free a minute portion of the coiled-up Kundalini. All worship, consciously or unconsciously, leads to this end. The man who thinks that he is receiving response to his prayers does not know that the fulfilment comes from his own nature, that he has succeeded by the mental attitude of prayer in waking up a bit of this infinite power which is coiled up within himself. What, thus, men ignorantly worship under various names, through fear and tribulation, the Yogi declares to the world to be the real power coiled up in every being, the mother of eternal Happiness, if we but know how to approach her. And Rja-Yoga is the science of religion, the rationale of all worship, all prayers, forms, ceremonies, and miracles.

1.03 - The Syzygy - Anima and Animus, #Aion, #Carl Jung, #Psychology
  the outside world bends over him and even forces Happiness
  upon him. No wonder the real world vanishes from sight!
  --
  by the secret memory that the world and Happiness may be had
  as a gift- from the mother. The fragment of world which he, like

1.04 - ADVICE TO HOUSEHOLDERS, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  So, too, shall I be filled with heavenly Happiness When Thou appearest unto me.
  Thou One without a Second, all Peace, the King of Kings!

1.04 - Descent into Future Hell, #The Red Book Liber Novus, #unset, #Zen
  Screech [London: Penguin, 1988], pp. 128-29). He adds that if insanity "happens through divine fervor, it may not be the same kind of insanity, but it is so like it that most people make no distinction." For lay people, the two forms of insanity appeared the same. The Happiness that
  Christians sought was nothing other than a certain kind of madness. Those who experience this

1.04 - GOD IN THE WORLD, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  Till your spirit filleth the whole world, and the stars are your jewels; till you are as familiar with the ways of God in all ages as with your walk and table; till you are intimately acquainted with that shady nothing out of which the world was made; till you love men so as to desire their Happiness with a thirst equal to the zeal of your own; till you delight in God for being good to all; you never enjoy the world. Till you more feel it than your private estate, and are more present in the hemisphere, considering the glories and the beauties there, than in your own house; till you remember how lately you were made, and how wonderful it was when you came into it; and more rejoice in the palace of your glory than if it had been made today morning.
  Yet further, you never enjoyed the world aright, till you so love the beauty of enjoying it, that you are covetous and earnest to persuade others to enjoy it. And so perfectly hate the abominable corruption of men in despising it that you had rather suffer the flames of hell than willingly be guilty of their error.
  --
  Looking backwards across the carnage and the devastation, we can see that Vigny was perfectly right. None of those gay travellers, of whom Victor Hugo was the most vociferously eloquent, had the faintest notion where that first, funny little Puffing Billy was taking them. Or rather they had a very clear notion, but it happened to be entirely false. For they were convinced that Puffing Billy was hauling them at full speed towards universal peace and the brotherhood of man; while the newspapers which they were so proud of being able to read, as the train rumbled along towards its Utopian destination not more than fifty years or so away, were the guarantee that liberty and reason would soon be everywhere triumphant. Puffing Billy has now turned into a four-motored bomber loaded with white phosphorus and high explosives, and the free press is everywhere the servant of its advertisers, of a pressure group, or of the government. And yet, for some inexplicable reason, the travellers (now far from gay) still hold fast to the religion of Inevitable Progresswhich is, in the last analysis, the hope and faith (in the teeth of all human experience) that one can get something for nothing. How much saner and more realistic is the Greek view that every victory has to be paid for, and that, for some victories, the price exacted is so high Uiat it outweighs any advantage that may be obtained! Modern man no longer regards Nature as being in any sense divine and feels perfectly free to behave towards her as an overweening conqueror and tyrant. The spoils of recent technological imperialism have been enormous; but meanwhile nemesis has seen to it that we get our kicks as well as halfpence. For example, has the ability to travel in twelve hours from New York to Los Angeles given more pleasure to the human race than the dropping of bombs and fire has given pain? There is no known method of computing the amount of felicity or goodness in the world at large. What is obvious, however, is that the advantages accruing from recent technological advancesor, in Greek phraseology, from recent acts of hubris directed against Natureare generally accompanied by corresponding disadvantages, that gains in one direction entail losses in other directions, and that we never get something except for something. Whether the net result of these elaborate credit and debit operations is a genuine Progress in virtue, Happiness, charity and intelligence is something we can never definitely determine. It is because the reality of Progress can never be determined that the nineteenth and twentieth centuries have had to treat it as an article of religious faith. To the exponents of the Perennial Philosophy, the question whether Progress is inevitable or even real is not a matter of primary importance. For them, the important thing is that individual men and women should come to the unitive knowledge of the divine Ground, and what interests them in regard to the social environment is not its progressiveness or non-progressiveness (whatever those terms may mean), but the degree to which it helps or hinders individuals in their advance towards mans final end.
  next chapter: 1.05 - CHARITY

1.04 - KAI VALYA PADA, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
  Thirst for Happiness being eternal, desires are without
  beginning.
  --
  to that perfection. The PuruSa is Happiness and blessedness
  by its own nature. But that knowledge is covered over by past

1.04 - Narayana appearance, in the beginning of the Kalpa, as the Varaha (boar), #Vishnu Purana, #Vyasa, #Hinduism
  The Yogis.-Triumph, lord of lords supreme; Keśava, sovereign of the earth, the wielder of the mace, the shell, the discus, and the sword: cause of production, destruction, and existence. THOU ART, oh god: there is no other supreme condition, but thou. Thou, lord, art the person of sacrifice: for thy feet are the Vedas; thy tusks are the stake to which the victim is bound; in thy teeth are the offerings; thy mouth is the altar; thy tongue is the fire; and the hairs of thy body are the sacrificial grass. Thine eyes, oh omnipotent, are day and night; thy head is the seat of all, the place of Brahma; thy mane is all the hymns of the Vedas; thy nostrils are all oblations: oh thou, whose snout is the ladle of oblation; whose deep voice is the chanting of the Sāma veda; whose body is the hall of sacrifice; whose joints are the different ceremonies; and whose ears have the properties of both voluntary and obligatory rites[7]: do thou, who art eternal, who art in size a mountain, be propitious. We acknowledge thee, who hast traversed the world, oh universal form, to be the beginning, the continuance, and the destruction of all things: thou art the supreme god. Have pity on us, oh lord of conscious and unconscious beings. The orb of the earth is seen seated on the tip of thy tusks, as if thou hadst been sporting amidst a lake where the lotus floats, and hadst borne away the leaves covered with soil. The space between heaven and earth is occupied by thy body, oh thou of unequalled glory, resplendent with the power of pervading the universe, oh lord, for the benefit of all. Thou art the aim of all: there is none other than thee, sovereign of the world: this is thy might, by which all things, fixed or movable, are pervaded. This form, which is now beheld, is thy form, as one essentially with wisdom. Those who have not practised devotion, conceive erroneously of the nature of the world. The ignorant, who do not perceive that this universe is of the nature of wisdom, and judge of it as an object of perception only, are lost in the ocean of spiritual ignorance. But they who know true wisdom, and whose minds are pure, behold this whole world as one with divine knowledge, as one with thee, oh god. Be favourable, oh universal spirit: raise up this earth, for the habitation of created beings. Inscrutable deity, whose eyes are like lotuses, give us felicity. Oh lord, thou art endowed with the quality of goodness: raise up, Govinda, this earth, for the general good. Grant us Happiness, oh lotus-eyed. May this, thy activity in creation, be beneficial to the earth. Salutation to thee. Grant us Happiness, oh lotus-eyed. arāśara said:-
  The supreme being thus eulogized, upholding the earth, raised it quickly, and placed it on the summit of the ocean, where it floats like a mighty vessel, and from its expansive surface does not sink beneath the waters. Then, having levelled the earth, the great eternal deity divided it into portions, by mountains: he who never wills in vain, created, by his irresistible power, those mountains again upon the earth which had been consumed at the destruction of the world. Having then divided the earth into seven great portions or continents, as it was before, he constructed in like manner the four (lower) spheres, earth, sky, heaven, and the sphere of the sages (Maharloka). Thus Hari, the four-faced god, invested with the quality of activity, and taking the form of Brahmā, accomplished the creation: but he (Brahmā) is only the instrumental cause of things to be created; the things that are capable of being created arise from nature as a common material cause: with exception of one instrumental cause alone, there is no need of any other cause, for (imperceptible) substance becomes perceptible substance according to the powers with which it is originally imbued[8].

1.04 - On Knowledge of the Future World., #The Alchemy of Happiness, #Al-Ghazali, #Sufism
  The spiritual torment cannot be understood, until a person is acquainted with his own soul and spirit. His soul exists in its own individuality: it is not dependent upon form or mould : it has neither hand or foot, nor eye or ear. The external senses which it possessed were dependent on the body, and remain inactive and useless after death, and all the enjoyments resulting from them become entirely null. Wife, children, friends, property, slaves and domestics, equipage, cattle, estates and fields were formerly sources of enjoyment to it. And if he were a lover of, and a seeker after these things, so that he had been always occupied with them, the torment of separation from them will make a deep impression upon his soul, and he will be most certainly the subject of sorrow and lamentation. But if his heart was untrammeled by these delights, and was inclined towards the future world and was always awaiting death, if the enjoyments of the world were distasteful to him, while he was always occupied with the wants of the soul, which are to find out God - then, in the event of death, he will have attained his longing and his love, and have reached rest, joy and Happiness.
  [83]
  --
  Nor can the overwhelming nature of the remorse or the pain of the punishment be compared with the pain of putting out your son's eye, because the former is eternal. The pains and sorrows of the world are but for a few days [91] and then pass away, while thoughts upon the advantage and profit in the future world of pains endured here, will bring joy to those who reflect upon them. Your Happiness does not depend upon your son's eye nor upon your own eye, but upon being accepted of God, and being honored and enriched with a vision of the divine beauty and excellence.
  Another illustration of the fire of shame and ignominy is, to suppose that a prince is giving his son in marriage, and that after many days spent in feasting and rejoicing on the occasion the moment has come for the son to receive his bride. The son, however, has secretly withdrawn with some of his friends and become so intoxicated as to be incapable of reasoning. But at last he concludes that it is time for him to return, and that he will go secretly and alone. He sets out, therefore, on his return home, out of his mind and unconscious of what he is about. He walks on until he reaches a door through which he sees lights burning. He fancies that it is his own house, and straightway he enters in. He looks around and observes that there is not the least movement, not even a breath, but that all have gone to sleep. At last in the middle of the court he sees some one covered over with damask silks and brocades, from whose body is exhaled the odor of musk. He fancies and exclaims that this must be his lawful bride, and he kneels down before her and kisses her lips. He observes that his mouth is damp with moisture that exudes from her lips, and that he is touching something wet. The mouth of his beloved is wounded and bloody, and he thinks that it is rose water, and continues to caress her, till he is stupified with sleep. After a while he awakes and comes into his right mind, and perceives that he is in a sepulchral chapel of the fire-worshippers, and that what he had embraced was nothing but the body of an old woman ninety years old, who had died six months [92] previously. On that night they had anew changed the coverings, burned incense and lighted the candles.1
  --
  Know, farther, that inanimate objects are the lowest in rank in the quantity and degree of Happiness they obtain, and it is a Happiness which knows no change. The place of beasts is in the lowest abyss and there is no path by which they can ascend out of it. The mansion of the angels is in the highest heavens where they ever continue in the same condition, there is neither abasement or ascent from their place. And God also says in his eternal word, "And what have we except for each one a certain and appointed habitation."2 The position of man is between the rank of angels, and that of animals, because he partakes of the qualities of both. No other rank except man accepted the deposit of the true faith, and indeed no [99] other had the qualities and capacities necessary for the acceptance of it. In accepting the deposit man became bound at the same time to accept the dangers and penalties connected with it.
  The doctors of the law have not commented upon these topics to the people in general. But this is not to be wondered at, when we consider that the mass of the people regard themselves as fixed in their character and position, and not as pilgrims and travellers to a higher state. There is no possibility of unveiling the things of truth, to those who settle down without desiring to make any progress, and who are contented with the first stages and degrees of the sensible world and of the world of fancy. They can neither attain to a spiritual state, nor understand spiritual laws and precepts. We have ventured, however, to unveil a little of the mysteries, as a type of the knowledge belonging to the future state, so that men might be prepared to understand the questions and affairs relating to that state. But if we had entered into any farther developments, they would not have been able to understand us, for none but those who are endowed with penetration and experience can by any possibility understand the topics to which we have alluded.
  --
  The Alchemy of Happiness, by Mohammed Al-Ghazzali, the Mohammedan Philosopher, trans. Henry A. Homes (Albany, N.Y.: Munsell, 1873). Transactions of the Albany Institute, vol. VIII.
  The text is in the public domain.
  --
  Every man ought to take as the subject of his thoughts, the things which concern the future state,- the pains of its torments, the joys of its felicity, the delight and ecstasy of the vision of the beauty of the Lord, and finally the fact that these states are eternal. Now, is it not strange folly and sottishness to be proud of the transitory pleasures of the world in a life which lasts but for one or two days, and to turn our backs upon future eternal joys ? If you are wise you will acknowledge the frailly and errors of your soul, and with an understanding of the purpose for which it was created, you will meditate upon your soul, and upon [104] the almighty power and greatness of God as far as the human mind can comprehend them. Recognizing that God's design in creating you was, that you should know him and love him, you should never cease for one moment to walk with humility and prayer in the path of obedience. Regard this world as the place to sow seed for eternity, and after taking such a portion from this world as may give you strength to take the journey to the other world, turn away from whatever is more than this. Realize that the future world is the place for enjoyment and Happiness which is eternal, and the land to behold the excellence and beauty of the Lord; and make it your purpose, divine and omniscient grace assisting you, never to cease from the pursuit of them, but to secure as your prey, the phoenix of felicity and Happiness.

1.04 - THE APPEARANCE OF ANOMALY - CHALLENGE TO THE SHARED MAP, #Maps of Meaning, #Jordan Peterson, #Psychology
  formulate: that life is better than death, Happiness better than misery; health better than sickness,
  freedom better than bondage, for all people without significant exception.
  --
  eyes so I would not see that there was nothing ahead except the deception of life and of Happiness and
  the reality of suffering and death, of complete annihilation.
  --
  which to make her ablutions, she thought herself the happiest of women. Struck with the Happiness of
  this poor creature, I returned to my philosopher, whom I thus addressed:
  --
  but as ignorant as my old neighbour; and yet it is a Happiness which I do not desire.
  This reply of the Brahmin made a greater impression on me than anything that had passed.457

1.04 - The Gods of the Veda, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  The master word of the address to the Aswins is the verb chanasyatam, take your delight. The Aswins, as I understand them, are the masters of strength, youth, joy, swiftness, pleasure, rapture, the pride and glory of existence, and may almost be described as the twin gods of youth and joy. All the epithets applied to them here support this view. They are dravatpani subhaspati, the swift-footed masters of weal, of Happiness and good fortune; they are purubhuja, much enjoying; their office is to take and give delight, chanasyatam. So runs the first verse, Aswin yajwaririsho dravatpani subhaspati, Purubhuja chanasyatam. O Aswins, cries Madhuchchhanda, I am in the full rush, the full ecstasy of the sacrificial action, O swift-footed, much-enjoying masters of Happiness, take in me your delight. Again they are purudansasa, wide-distributing, nara, strong. O strong wide-distributing Aswins, continues the singer, with your bright-flashing (or brilliantly-forceful) understanding take pleasure in the words (of the mantra) which are now firmly settled (in the mind). Aswina purudansasa nara shaviraya dhiya, Dhishnya vanatam girah. Again we have the stress on things subjective, intellectual and spiritual. The extreme importance of the mantra, the inspired & potent word in the old Vedic religion is known nor has it diminished in later Hinduism. The mantra in Yoga is only effective when it has settled into the mind, is asina, has taken its seat there and become spontaneous; it is then that divine power enters into, takes possession of it and the mantra itself becomes one with the god of the mantra and does his works in the soul and body. This, as every Yogin knows, is one of the fundamental ideas not only in the Rajayogic practice but in almost all paths of spiritual discipline. Here we have the very word that can most appropriately express this settling in of the mantra, dhishnya, combined with the word girah. And we know that the gods in the Veda are called girvanah, those who delight in the mantra; Indra, the god of mental force, is girvahas, he who supports or bears the mantra. Why should Nature gods delight in speech or the god of thunder & rain be the supporter or bearer of any kind of speech? The hymns? But what is meant by bearing the hymns? We have to give unnatural meanings to vanas & vahas, if we wish to avoid this plain indication. In the next verse the epithets are dasra, bountiful, which, like wide-distributing is again an epithet appropriate to the givers of Happiness, weal and youth, rudravartani, fierce & impetuous in all their ways, and Nasatya, a word of doubtful meaning which, for philological reasons, I take to mean gods of movement.As the movement indicated by this and kindred words n, (natare), especially meant a gliding, floating, swimming movement, the Aswins came to be especially the protectors of ships & sailors, and it is in this capacity that we find Castor & Polydeuces (Purudansas) acting, their Western counterparts, the brothers of Helen (Sarama), the swift riders of the Roman legend. O givers, O lords of free movement, runs the closing verse of this invocation, come to the outpourings of my nectar, be ye fierce in action;I feel full of youthful vigour, I have prepared the sacred grass,if that indeed be the true & early meaning of barhis. Dasra yuvakavah suta nasatya vriktabarhishah, Ayatam rudravartani. It is an intense rapture of the soul (rudravartani) which Madhuchchhandas asks first from the gods.Therefore his first call is to the Aswins.
  Next, it is to Indra that he turns. I have already said that in my view Indra is the master of mental force. Let us see whether there is anything here to contradict the hypothesis. Indra yahi chitrabhano suta ime tu ayavah, Anwibhis tana putasah. Indrayahi dhiyeshito viprajutah sutavatah Upa brahmani vaghatah. Indrayahi tutujana upa brahmani harivah Sute dadhishwa nas chanah. There are several important words here that are doubtful in their sense, anwi, tana, vaghatah, brahmani; but none of them are of importance for our present purpose except brahmani. For reasons I shall give in the proper place I do not accept Brahma in the Veda as meaning speech of any kind, but as either soul or a mantra of the kind afterwards called dhyana, the object of which was meditation and formation in the soul of the divine Power meditated on whether in an image or in his qualities. It is immaterial which sense we take here. Indra, sings the Rishi, arrive, O thou of rich and varied light, here are these life-streams poured forth, purified, with vital powers, with substance. Arrive, O Indra, controlled by the understanding, impelled forward in various directions to my soul faculties, I who am now full of strength and flourishing increase. Arrive, O Indra, with protection to my soul faculties, O dweller in the brilliance, confirm our delight in the nectar poured. It seems to me that the remarkable descriptions dhiyeshito viprajutah are absolutely conclusive, that they prove the presence of a subjective Nature Power, not a god of rain & tempest, & prove especially a mind-god. What is it but mental force which comes controlled by the understanding and is impelled forward by it in various directions? What else is it that at the same time protects by its might the growing & increasing soul faculties from impairing & corrupting attack and confirms, keeps safe & continuous the delight which the Aswins have brought with them? The epithets chitrabhano, harivas become at once intelligible and appropriate; the god of mental force has indeed a rich and varied light, is indeed a dweller in the brilliance. The progress of the thought is clear. Madhuchchhanda, as a result of Yogic practice, is in a state of spiritual & physical exaltation; he has poured out the nectar of vitality; he is full of strength & ecstasy This is the sacrifice he has prepared for the gods. He wishes it to be prolonged, perhaps to be made, if it may now be, permanent. The Aswins are called to give & take the delight, Indra to supply & preserve that mental force which will sustain the delight otherwise in danger of being exhausted & sinking by its own fierceness rapidly consuming its material in the soul faculties. The state and the movement are one of which every Yogin knows.

1.04 - The Paths, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  Olympus. Its Egyptian God bears out the idea of Justice for she is Maat, the Goddess of Truth, who in the Book of the Dead appears in the judgment scene of the weighing of the heart of the deceased. Nemesis, too, is a correspon- dence, as she measured out to mortals Happiness and misery ; and here, too, is the Hindu concept of Yama, the personification of death and Hell where men had to expiate their evil deeds.
  The plant of Lamed is Aloe ; its animals the Spider and

1.04 - The Praise, #Tara - The Feminine Divine, #unset, #Zen
  Homage to her who is Happiness, virtue, and peace
  who lives in peace beyond suffering,
  --
  them in Happiness. Liberating one is also the meaning
  of the word Tara.
  --
  establish them in Happiness.
  Stanza 6
  --
  inner Happiness. Tara frees beings from all suffering.
  Stanza 12
  --
  HOMAGE TO HER WHO IS Happiness, VIRTUE, AND PEACE
  WHO LIVES IN PEACE BEYOND SUFFERING,
  --
   Happiness, VIRTUE, AND PEACE are permanent
  qualities of Tara and also qualities through which she
  --
  - she grants them Happiness in this very life
  - she makes them accomplish virtues, that is, positive .
  activity as the foundation of Happiness for future lives.
  - to fortunate disciples, she sh~ws the path to peace,
  --
   Happiness: discriminating wisdom
   VIRTUE: mirror-like wisdom
  --
   JOY: this armor gives joy and Happiness to the minds
  of those who wear it.
  --
  establishes a state of Happiness for them.
   HARA AND TUTTARA: mantras through which Tara
  --
  gives life, w~alth, and Happiness.
  Stanza 21
  --
  lead beings to genuine Happiness and perfect
  awakening

1.04 - The Sacrifice the Triune Path and the Lord of the Sacrifice, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  For on one side he is aware of this Self everywhere, this everlasting Spirit-SubstanceBrahman, the Eternal the same self-existence here in time behind each appearance he sees or senses and timeless beyond the universe. He has this strong overpowering experience of a Self that is neither our limited ego nor our mind, life or body, world-wide but not outwardly phenomenal, yet to some spirit-sense in him more concrete than any form or phenomenon, universal yet not dependent for its being on anything in the universe or on the whole totality of the universe; if all this were to disappear, its extinction would make no difference to this Eternal of his constant intimate experience. He is sure of an inexpressible Self-Existence which is the essence of himself and all things; he is intimately aware of an essential Consciousness of which thinking mind and life-sense and body-sense are only partial and diminished figures, a Consciousness with an illimitable Force in it of which all energies are the outcome, but which is yet not explained or accounted for by the sum or power or nature of all these energies together; he feels, he lives in an inalienable self-existent Bliss which is not this lesser transient joy or Happiness or pleasure. A changeless imperishable infinity, a timeless eternity, a self-awareness which is not this receptive and reactive or tentacular mental consciousness, but is behind and above it and present too below it, even in what we call Inconscience, a oneness in which there is no possibility of any other existence, are the fourfold character of this settled experience. Yet this eternal Self-Existence is seen by him also as a conscious Time-Spirit bearing the stream of happenings, a self-extended spiritual Space containing all things and beings, a Spirit-Substance which is the very form and material of all that seems non-spiritual, temporary and finite. For all that is transitory, temporal, spatial, bounded, is yet felt by him to be in its substance and energy and power no other than the One, the Eternal, the Infinite.
  And yet there is not only in him or before him this eternal self-aware Existence, this spiritual Consciousness, this infinity of self-illumined Force, this timeless and endless Beatitude. There is too, constant also to his experience, this universe in measurable Space and Time, some kind perhaps of boundless finite, and in it all is transient, limited, fragmentary, plural, ignorant, exposed to disharmony and suffering, seeking vaguely for some unrealised yet inherent harmony of oneness, unconscious or half-conscious or, even when most conscious, still tied to the original Ignorance and Inconscience. He is not always in a trance of peace or bliss and, even if he were, it would be no solution, for he knows that this would still be going on outside him and yet within some larger self of him as if for ever. At times these two states of his spirit seem to exist for him alternately according to his state of consciousness; at others they are there as two parts of his being, disparate and to be reconciled, two halves, an upper and a lower or an inner and an outer half of his existence. He finds soon that this separation in his consciousness has an immense liberative power; for by it he is no longer bound to the Ignorance, the Inconscience; it no longer appears to him the very nature of himself and things but an illusion which can be overcome or at least a temporary wrong self-experience, Maya. It is tempting to regard it as only a contradiction of the Divine, an incomprehensible mystery-play, masque or travesty of the Infinite and so it irresistibly seems to his experience at times, on one side the luminous verity of Brahman, on the other a dark illusion of Maya. But something in him will not allow him to cut existence thus permanently in two and, looking more closely, he discovers that in this half-light or darkness too is the Eternalit is the Brahman who is here with this face of Maya.

1.052 - Yoga Practice - A Series of Positive Steps, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  Again, it may be pointed out that every stage in self-restraint or practice of yoga is a positive step, so that there should not be pain felt in the practice. When we feel undue pain, suffocation or agony well, that would be an indication that we have made a slight mistake in the judgement of values. We should not feel restless or troubled in our practice. That would be the consequence of a little excess to which we might have gone, not knowing what actually has been done. So when we feel that one side of the matter is causing us some trouble, we should pay a little special attention to it and see that it is ameliorated to the extent necessary. We have to bear in mind that the goal of yoga is the consummation of a series of practices that we undertake, every step therein being a positive step without any negativity in it. Really speaking, every step in yoga should be a step of Happiness, joy and delight.

1.053 - A Very Important Sadhana, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  Sometimes factors which are extraneous become responsible for the practice that we have undergone or are undergoing; and because the heart is absent there, naturally the feeling of Happiness is also not there. When the heart is not there, there cannot be joy. That is why it is suggested that the sadhana of self-control, or control of the senses, should be coupled with a deep philosophical knowledge and spiritual aspiration, which is what is indicated by the term svadhyaya, and the other term Ishvara pranidhana, which is adoration of God as the ultimate goal of life.
  The purpose of sense control, study of scripture and adoration of God is all single namely, the affirmation of the supremacy and the ultimate value of Godhead. This requires persistent effort, no doubt, and as has been pointed out earlier, it is a strenuous effort on the part of the mind to prevent the incoming of impressions of desire from objects outside on the one hand, and to create impressions of a positive character in the form of love of God on the other hand. Vijatiya vritti nirodha and sajatiya vritti pravah these two processes constitute sadhana. Vijatiya vritti nirodha means putting an end to all incoming impressions from external objects and allowing only those impressions which are conducive to contemplation on the Reality of God. Vijati means that which does not belong to our category, genus, or species.

1.056 - The Inevitable, #Quran, #unset, #Zen
  89. Then Happiness, and flowers, and Garden of Delights.
  90. And if he is one of those on the Right.

1.05 - Buddhism and Women, #Tara - The Feminine Divine, #unset, #Zen
  constant Happiness.
  She married the Indian teacher, Thopa Badra, with

1.05 - CHARITY, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  The slime of personal and emotional love is remotely similar to the water of the Godheads spiritual being, but of inferior quality and (precisely because the love is emotional and therefore personal) of insufficient quantity. Having, by their voluntary ignorance, wrong-doing and wrong being, caused the divine springs to dry up, human beings can do something to mitigate the horrors of their situation by keeping one another wet with their slime. But there can be no Happiness or safety in time and no deliverance into eternity, until they give up thinking that slime is enough and, by abandoning themselves to what is in fact their element, call back the eternal waters. To those who seek first the Kingdom of God, all the rest will be added. From those who, like the modern idolaters of progress, seek first all the rest in the expectation that (after the harnessing of atomic power and the next revolution but three) the Kingdom of God will be added, everything will be taken away. And yet we continue to trust in progress, to regard personal slime as the highest form of spiritual moisture and to prefer an agonizing and impossible existence on dry land to love, joy and peace in our native ocean.
  The sect of lovers is distinct from all others;

1.05 - Hymns of Bharadwaja, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
    2. O Priest of the call, priest with thy many flame-forces,4 in the night and in the light the Lords of sacrifice cast on thee their treasures. As in earth are founded all the worlds, they founded all Happinesses in the purifying Fire.
      4 Or, forms of flame,

1.05 - MORALITY AS THE ENEMY OF NATURE, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  than the moral cow and the plump Happiness of a clean conscience. The
  man who has renounced war has renounced a grand life. In many cases,

1.05 - On the Love of God., #The Alchemy of Happiness, #Al-Ghazali, #Sufism
  your to show briefly why the Vision of God is the greatest Happiness to which a man can attain.
  In the first place, every one of man's faculties has its appropriate function which it delights to fulfil. This holds good of them all, from the lowest bodily appetite to the highest form of intellectual apprehension. But even a comparatively low form of mental exertion affords greater pleasure than the satisfaction of bodily appetites. Thus, if a man happens to be absorbed in a game of chess, he will not come to his meal, though repeatedly summoned. And the higher the subject-matter of our knowledge, the greater is our delight in it; for instance, we would take more pleasure in knowing the secrets of a king than the secrets of a vizier. Seeing, then, that God is the highest possible object of knowledge, the knowledge of Him must afford more delight than any other. He who knows God, even in this world, dwells, as it were, in a paradise, "the breadth of which is as the breadth of the heavens and the earth,"[1] a, paradise the fruits of which no envy can.
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  just as one object is reflected in different ways by different mirrors, some showing it straight, and some distorted, some clearly and some dimly. A mirror may be so crooked as to make even a beautiful form appear misshapen, and a man may carry into the next world a heart so dark and distorted that the sight which will. be a source of peace and joy to others will he to him a source of misery. He, in whose heart the love of God has prevailed over all else, will derive more joy from this vision than he in whose heart it has not so prevailed; just as in the case of two men with equally powerful eyesight, gazing on a beautiful face, he who already loves the possessor of that face will rejoice in beholding it more than he who does not. For perfect Happiness mere knowledge is not enough, unaccompanied by love, and the love of God cannot take possession of a man's heart till it be purified from love of the world, which purification can only be effected by abstinence and austerity. While he is in this world a man's condition with regard to the Vision of God is like that of a lover who should see his Beloved's face in the twilight, while his clothes are infested
  {p. 127}
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  He who supposes that it is possible to enjoy Happiness in the next world apart from the love of God is far gone in error, for the very essence of the future life is to arrive at God as at an object of desire long aimed at and attained through countless obstacles. This enjoyment of God is Happiness. But if he had no delight in God before, he will not delight in Him then, and if his joy in God was but slight before it will be but slight then. In brief, our future Happiness will be in strict proportion to the degree in which we have loved God here.
  But (and may God preserve us from such a doom!) if in a man's heart there has been growing up a love of what is opposed to God, the conditions of the next life will be altogether alien to him, and that which will cause joy to others will to him cause misery.

1.05 - The Ascent of the Sacrifice - The Psychic Being, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
     But the most intimate character of the psychic is its pressure towards the Divine through a sacred love, joy and oneness. It is the divine Love that it seeks most, it is the love of the Divine that is its spur, its goal, its star of Truth shining over the luminous cave of the nascent or the still obscure cradle of the new-born godhead within us. In the first long stage of its growth and immature existence it has leaned on earthly love, affection, tenderness, goodwill, compassion, benevolence, on all beauty and gentleness and fineness and light and strength and courage, on all that can help to refine and purify the grossness and commonness of human nature; but it knows how mixed are these human movements at their best and at their worst how fallen and stamped with the mark of ego and self-deceptive sentimental falsehood and the lower self profiting by the imitation of a soul movement. At once, emerging, it is ready and eager to break all the old ties and imperfect emotional activities and replace them by a greater spiritual Truth of love and oneness. It may still admit the human forms and movements, but on condition that they are turned towards the One alone. It accepts only the ties that are helpful, the heart's reverence for the Guru, the union of the God-seekers, a spiritual compassion for the ignorant human and animal world and its peoples, the joy and Happiness and satisfaction of beauty that comes from the perception of the Divine everywhere. It plunges the nature inward towards its meeting with the immanent Divine in the heart's secret centre and, while that call is there, no reproach of egoism, no mere outward summons of altruism or duty or philanthropy or service will deceive or divert it from its sacred longing and its obedience to the attraction of the Divinity within it. It lifts the being towards a transcendent Ecstasy and is ready to shed all the downward pull of the world from its wings in its uprising to reach the One Highest; but it calls down also this transcendent Love and Beatitude to deliver and transform this world of hatred and strife and division and darkness and jarring Ignorance. It opens to a universal Divine Love, a vast compassion, an intense and immense will for the good of all, for the embrace of the World-Mother enveloping or gathering to her her children, the divine Passion that has plunged into the night for the redemption of the world from the universal Ignorance. It is not a