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   2 Pierre Teilhard de Chardin

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1:The personal interiorization of the practice of humiliation is called humility. ~ Kathy Acker
2:This progressive interiorization is a symptom of the individualization and intensification of human consciousness, and this same principle, which first promoted the growth of personality, continues to govern the next phase of its development (Part II). ~ Erich Neumann
3:It is a remarkable leap forward (involving, indeed, a change of order) in arrangement—one that is accompanied by another, no less remarkable, whether it be in the reduction of chance in the world (planned and co-operative invention) or in the biological interiorization of consciousness (all the individual reflective particles of the earth being impelled to associate planetarily in one single reflective system). ~ Pierre Teilhard de Chardin, The Transformation and Continuation in Man of the Mechanism of Evolution
4:By its very nature, as the cosmic stuff’s power of self-arrangement is realized more fully, so there tends to be a gradual interiorization of its driving force and the methods it uses. As a universal experience of things teaches us, the increasing complexification of matter, while in its origins principally the effect of chance, is gradually shot through and loaded with ‘choice.’ When the process first appears, in monocellular beings, it is forcibly imposed or automatic; but among highly cerebralized beings it tends irreversibly to become one of active preference. ~ Pierre Teilhard de Chardin, The Transformation and Continuation in Man of the Mechanism of Evolution
5:Virgin nature is the art of God, and sacred art springs from the same divine Source; solitude is the gateway to inwardness, and spiritual company represents a collective solitude and an interiorization through mutual influence. This proves that spiritual attitudes are never really privative limitations or prejudices; they are always realized on the plane of what seems to be their opposite, which means that every village and town is normally the extension of a sanctuary and should remain such and that every human collectivity is normally a spiritual association and should therefore realize “collective solitude” by being the vehicle of an interiorizing tendency. ~ Frithjof Schuon
6:The rise of the buffered identity has been accompanied by an interiorization; that is, not only the Inner/Outer distinction, that between Mind and World as separate loci, which is central to the buffer itself; and not only the development of this Inner/Outer distinction in a whole range of epistemological theories of a mediational type from Descartes to Rorty;' but also the growth of a rich vocabulary of interiority, an inner realm of thought and feeling to be explored. This frontier of self-exploration has grown, through various spiritual disciplines of self-examination, through Montaigne, the development of the modern novel, the rise of Romanticism, the ethic of authenticity, to the point where we now conceive of ourselves as
having inner depths. ~ Charles Taylor


   12 Integral Yoga
   4 Science
   4 Christianity

   12 Satprem
   11 The Mother
   4 Pierre Teilhard de Chardin

   4 Agenda Vol 12
   3 Agenda Vol 03
   2 The Future of Man
   2 Let Me Explain

1.03 - The Phenomenon of Man, #Let Me Explain, #Pierre Teilhard de Chardin, #Christianity
  this double and combined movement of physical infolding
  and psychic Interiorization once started, continuing, acceler-
  ating, and growing to its utmost extent.' (A.M., p. 139.)

1.04 - The Silent Mind, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  The main difficulty of this transition is the inner void. After living in a condition of mental effervescence, we suddenly feel like a convalescent, rather lost, with strange echoes in our head, as if this world were horribly noisy and tiring. We become extremely sensitive,
  with an impression of bumping into everything, into gray or aggressive people, heavy objects, brutal events; the world appears enormously absurd. This is a sure sign of the beginning of Interiorization. Yet if we try to go consciously inside ourselves in meditation, we find a similar void, a sort of dark well or amorphous neutrality. If we persist inward, we might even drop off to sleep for a few seconds or minutes, or sometimes even longer. Yet this is no ordinary sleep: we have passed into another consciousness, but there is still no link between the two, and we come out of this state apparently no more enlightened than when we entered it. This transitory condition might easily lead to a sort of absurd nihilism:
  nothing outside or inside. Here is where we must be very careful, once we have demolished our outer mental constructions, not to become confined in another construction of false profundity, an absurd,

1.06 - A Summary of my Phenomenological View of the World, #Let Me Explain, #Pierre Teilhard de Chardin, #Christianity
  ture of the Universe. Here the coupling of organization
  and Interiorization can again be very clearly distinguished.
  This means that all around us the fundamental process of

1.07 - The Farther Reaches of Human Nature, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy
  4:Recall that two of our tenets (8 and 12d) stated that increasing evolution means increasing depth and increasing relative autonomy. In the realm of human development, this particularly shows up in the fact that, according to developmental psychology (as we will see), increasing growth and development always involve increasing internalization (or increasing Interiorization). And as paradoxical as it initially sounds, the more interiorized a person is, the less narcissistic his or her awareness becomes. So we need to understand why, for all schools of developmental psychology, this equation is true: increasing development = increasing Interiorization = decreasing narcissism (or decreasing egocentrism).
  6:Begin with Interiorization. "Evolution, to Hartmann [founder of psychoanalytic developmental psychology], is a process of progressive internalization, for, in the development of the species, the organism achieves increased independence from its environment, the result of which is that 'reactions which originally occurred in relation to the external world are increasingly displaced into the interior of the organism.' The more independent the organism becomes, the greater its independence from the stimulation of the immediate environment."1 This applies to the infant, for example, when it no longer dissolves in tears if food is not immediately forthcoming. By interiorizing its awareness, it is no longer merely buffeted by the immediate fluctuations in the environment: its relative autonomy-its capacity to remain stable in the midst of shifting circumstances-increases. This progressive internalization is a cornerstone of psychoanalytic developmental psychology (from Hartmann to Blanck and Blanck to Kernberg to Kohut). It is implicit in Jung's notion of individuation. Likewise, Piaget described thought as "internalized action," the capacity to internally plan an action and anticipate its course without being merely a reactive automaton-and so forth.
  7:In other words, for developmental psychology, increasing development = increasing Interiorization = increasing relative autonomy. This, of course, is simply tenet 12d as it shows up in humans.
  9:Putting these all together, we have: increasing development = increasing Interiorization = increasing autonomy = decreasing narcissism (decentering).
  12:And this decreasing narcissism is directly connected with the "second trend in mental growth," namely, "the tendency toward internalization or Interiorization. The infant either solves problems by his activity upon the world or he does not solve them at all. The older child, on the other hand, can achieve many intellectual breakthroughs without overt physical actions. He is able to realize these actions interiorly, through concrete and formal operations."4 By acting on the self interiorly, that self is decentered, and this allows, among many other things, the continuing expansion (decentering) of moral response from egocentric to sociocentric to worldcentric (integralaperspectival).

1.10 - THE FORMATION OF THE NOOSPHERE, #The Future of Man, #Pierre Teilhard de Chardin, #Christianity
  bound up with an ordered aggregation of the stuff of the universe.
  In the eyes of nineteenth-century science the Interiorization of the
  world, leading to the phenomenon of Reflection, might still pass

1.19 - ON THE PROBABLE EXISTENCE AHEAD OF US OF AN ULTRA-HUMAN, #The Future of Man, #Pierre Teilhard de Chardin, #Christianity
  The second conclusion is that, in terms of this ultimate state of
  organization and Interiorization, our present condition is still so
  immature that Mankind in its existing form (and although there is

1959-05-28, #Agenda Vol 01, #unset, #Kabbalah
   So there remains the pure spiritual destiny, pure Interiorization. That is what I have been trying to do for the last five years, without much success. There are good periods of collaboration, because one part of my being can be happy in any condition. But in a certain way this achievement remains truncated, especially when you base spiritual life on a principle of integrality. And these three destinies in me have their own good reasons, which are true: they are not inferior, they are not incidental, they are woven from the very threads that created the spiritual life in me. My error is to open the door to revolt when I feel too poignantly one or the other being stifled.

1961-01-12, #Agenda Vol 02, #unset, #Kabbalah
   You have this experience when for some reason or other, depending on the case, you come into contact with the universal consciousness not in its limitless essence but on any level of Matter. There is an atomic consciousness, a purely material consciousness and an even more generally prevailing psychological consciousness. When, through Interiorization or a sort of withdrawal from the ego you enter into contact with that zone of consciousness we can call psychological terrestrial or human collective (there is a difference: human collective is restricted, while terrestrial includes many animal and even plant vibrations; but in the present case, since the moral notion of guilt, sin and evil belongs exclusively to human consciousness, let us simply say human collective psychological consciousness); when you contact that through identification, you naturally feel or see or know yourself capable of any human movement whatsoever. To some extent, this constitutes a Truth-Consciousness, or at such times the egoistical sense of what does or doesnt belong to you, of what you can or cannot do, disappears; you realize that the fundamental construction of human consciousness makes any human being capable of doing anything. And since you are in a truth-consciousness, you are aware at the same time that to feel judgmental or disgusted or revolted would be an absurdity, for EVERYTHING is potentially there inside you. And should you happen to be penetrated by certain currents of force (which we usually cant follow: we see them come and go but we are generally unaware of their origin and direction), if any one of these currents penetrates you, it can make you do anything.
   Consequently, there is only one solution: by aspiration, concentration, Interiorization and identification, to unite with the supreme Will. And that is both omnipotence and perfect freedom. Its the only omnipotence, the only freedomall the rest are approximations. You may be en route, but its not That, not the total thing.

1962-06-06, #Agenda Vol 03, #unset, #Kabbalah
   It must give a sort of woolly effect to someone not used to it. You know, when you want to draw your consciousness withinwhat people call concentrating for meditation, for instance, or japa, well, to the sharp-edged surface consciousness the movement of Interiorization is like entering something not exactly smoky, because it isnt dark, but woolly: the feeling of something with no angles, no precise demarcations. Dont you have that impression when you concentrate?
   It is a mental Interiorization.

1962-10-12, #Agenda Vol 03, #unset, #Kabbalah
   Of course, when we start thinking of all the zones, all the universal planes of consciousness, and that Hes way, way, way up there at the end of all that, well then it does become very far, very far indeed! (Mother laughs) But if we think of Him as being everywhere, in everything, that He is everything, that only our way of perceiving things keeps us from seeing and feeling Him, and all we have to do is this (Mother turns her hands inwards) a movement like this, a movement like that (Mother turns her hands inwards and outwards in turn), then it gets to be quite concrete: you go like this (outward gesture) and everything becomes artificialhard, dry, false, deceptive, artificial; you go like that (inward gesture) and all is vast, tranquil, luminous, peaceful, immense, joyous. And its merely this or that (Mother turns her hands inwards and outwards in turn). How? Where? It cant be described, but it is solelysolelya movement of consciousness, nothing else. A movement of consciousness. And the difference between the true and the false consciousness becomes more and more precise and at the same time THIN: you dont need to do great things to get out of it. Before, there used to be a feeling of living WITHIN something and that a great effort of Interiorization, concentration, absorption was needed to get out of it; but now I feel its something one accepts (Mother puts her hand in front of her face like a screen), something like a thin little rind, very hardmalleable, but very hard, very dry, very thin, very thin something like a mask you put on then you go like this (gesture), and its gone.

1962-11-07, #Agenda Vol 03, #unset, #Kabbalah
   Its somewhat similar to collecting ones thoughts. Its part concentration, part Interiorization, and both togetherlike drawing back, but without movement.
   After a while, it becomes almost automatic; I do it hundreds of times a day. Its difficult to describe, because the description makes it too concrete. But its a drawing back, an Interiorizationa self-gathering. But all those words seem dense, heavy; too material, too heavy. Yet its a very concrete sensation, very concrete, which immediately brings about a kind of stabilizationeverything stops. Everything stops, to the point where even a vibration of pain is stopped, it doesnt exist any more. But when you leave this state, back it comes again. It gets cured only when you persist for some time; otherwise the two might continue to coexist.

1964-08-11, #Agenda Vol 05, #unset, #Kabbalah
   Those oppositions are really what gives the consciousness an interesting knowledge. Because I have a feeling that that Action wasnt at all limited to the moment when the consciousness that acts here took part in it: its going on all the time. If for just a second (gesture of Interiorization) I stop speaking or acting, I feel that golden Glory behindbehind, its not behind, not within, its supporting everythingit is there. But in that experience, I was given two hours of TOTAL participation: there was nothing left but That, nothing existed anymore but That. And all the cells were given an unforgettable joy: they had become That.

1971-01-23, #Agenda Vol 12, #unset, #Kabbalah
   I have to see you. Only I hesitated to tell you to come because there are days when (gesture of Interiorization).1

1971-08-28, #Agenda Vol 12, #unset, #Kabbalah
   Not try: only one minute like that is enough (gesture of stepping backward), and time doesnt matter anymore. Its very curious, I make experiments for every little movement of life, like meals, for example; well, when I curl up like this (gesture of Interiorization), everything seems instantaneous. There isnt any time. When I am in the outer consciousness (what I call outer is a consciousness that witnesses the creation), then things take more or less time depending on the attention given it. And so everything, everything seems nothing seems to be (whats the word?) absolute, in the sense of realreal, a concrete realitynothing seems to be like that. Except unpleasant things in the body such as, for example, some functioning that goes wrong; that, you recognize as imperfection. The imperfection is what makes you feel the thing, otherwise its like this (same gesture of Interiorization, curled up in the Lord). And like this, the Power is tremendous, in the sense that for instance, for some people, a particular illness vanishes (without my doing anything outwardly in fact, without my even speaking to anyone, absolutely nothingits cured); for still another person its the end, he goes over to the other side. But then that other side has become both quite familiar to me and totally unknown.
   So, quite naturally, the most interesting thing is to find That. Quite naturally, whenever I have nothing to do (gesture of Interiorization, curled up in the Lord). Thats why I am forever asking you if you have questions or something, because there is no longer any person to be active, its only the things which (gesture indicating the movements and vibrations of people or things triggering Mothers activity). So when thats not there, its (gesture in suspense, silence). Very far, far off quite close, quite close to the other Consciousness, there are moments (Mother speaks in a deep, solemn voice): OM Namo Bhagavateh. Thats the most material thing. Its already it seems so lifeless. It gives the impression that a piece of wood might give us. And yet its. So at one and the same time one can be in a painful and incomprehensible and absurd life and absolutely at the same time unutterably marvelous.

1971-09-04, #Agenda Vol 12, #unset, #Kabbalah
   But like this (gesture of Interiorization), when I dont say anything, then its all right.

1971-10-13, #Agenda Vol 12, #unset, #Kabbalah
   This is what I do more and more (gesture of Interiorization). I speak less and less, because everything one says is false.

1972-09-13, #Agenda Vol 13, #The Mother, #Integral Yoga
   Yes, but dont you? (gesture of Interiorization) Do you sleep at night?


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