classes ::: pronoun, Names of God, noun, God,
children :::
branches ::: Itself

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object:Itself
word class:pronoun
class:Names of God
word class:noun
class:God

see also :::

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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


AUTH

BOOKS
Big_Mind,_Big_Heart
Blazing_the_Trail_from_Infancy_to_Enlightenment
City_of_God
Dark_Night_of_the_Soul
Enchiridion_text
Epigrams_from_Savitri
Evolution_II
Faust
Full_Circle
General_Principles_of_Kabbalah
Heart_of_Matter
Hymn_of_the_Universe
Know_Yourself
Let_Me_Explain
Liber_157_-_The_Tao_Teh_King
Liber_Null
Life_without_Death
Modern_Man_in_Search_of_a_Soul
My_Burning_Heart
On_Interpretation
On_Thoughts_And_Aphorisms
Plotinus_-_Complete_Works_Vol_01
Poetics
Process_and_Reality
Questions_And_Answers_1955
Savitri
Sex_Ecology_Spirituality
Spiral_Dynamics
The_Bible
the_Book
the_Book_of_God
The_Book_of_Lies
The_Book_of_Secrets__Keys_to_Love_and_Meditation
the_Book_of_Wisdom2
The_Categories
The_Divine_Comedy
The_Divine_Companion
The_Divine_Milieu
The_Essential_Songs_of_Milarepa
The_Future_of_Man
The_Heros_Journey
The_Imitation_of_Christ
The_Life_Divine
The_Republic
The_Seals_of_Wisdom
The_Study_and_Practice_of_Yoga
The_Synthesis_Of_Yoga
The_Tarot_of_Paul_Christian
The_Use_and_Abuse_of_History
The_Way_of_Perfection
The_Wit_and_Wisdom_of_Alfred_North_Whitehead
The_World_as_Will_and_Idea
The_Yoga_Sutras
Toward_the_Future
Twilight_of_the_Idols

IN CHAPTERS TITLE
1.14_-_(Plot_continued.)_The_tragic_emotions_of_pity_and_fear_should_spring_out_of_the_Plot_itself.
1.17_-_DOES_MANKIND_MOVE_BIOLOGICALLY_UPON_ITSELF?
1955-02-09_-_Desire_is_contagious_-_Primitive_form_of_love_-_the_artists_delight_-_Psychic_need,_mind_as_an_instrument_-_How_the_psychic_being_expresses_itself_-_Distinguishing_the_parts_of_ones_being_-_The_psychic_guides_-_Illness_-_Mothers_vision
1.kbr_-_The_Self_Forgets_Itself
1.kbr_-_The_self_forgets_itself
1.okym_-_33_-_Then_to_the_rolling_Heavn_itself_I_cried
1.ww_-_5_-_I_believe_in_you_my_soul,_the_other_I_am_must_not_abase_itself_to_you

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
0_0.01_-_Introduction
00.01_-_The_Approach_to_Mysticism
00.01_-_The_Mother_on_Savitri
00.02_-_Mystic_Symbolism
00.03_-_Upanishadic_Symbolism
00.04_-_The_Beautiful_in_the_Upanishads
00.05_-_A_Vedic_Conception_of_the_Poet
0.00a_-_Introduction
000_-_Humans_in_Universe
0.00_-_INTRODUCTION
0.00_-_The_Book_of_Lies_Text
0.00_-_THE_GOSPEL_PREFACE
0.00_-_The_Wellspring_of_Reality
0.01f_-_FOREWARD
0.01_-_I_-_Sri_Aurobindos_personality,_his_outer_retirement_-_outside_contacts_after_1910_-_spiritual_personalities-_Vibhutis_and_Avatars_-__transformtion_of_human_personality
0.01_-_Life_and_Yoga
0.02_-_Letters_to_a_Sadhak
0.02_-_The_Three_Steps_of_Nature
0.03_-_Letters_to_My_little_smile
0.03_-_The_Threefold_Life
0.04_-_The_Systems_of_Yoga
0.05_-_Letters_to_a_Child
0.05_-_The_Synthesis_of_the_Systems
0.06_-_INTRODUCTION
0.06_-_Letters_to_a_Young_Sadhak
0.07_-_DARK_NIGHT_OF_THE_SOUL
0.07_-_Letters_to_a_Sadhak
0.08_-_Letters_to_a_Young_Captain
0.09_-_Letters_to_a_Young_Teacher
01.01_-_A_Yoga_of_the_Art_of_Life
01.01_-_The_New_Humanity
01.02_-_Natures_Own_Yoga
01.02_-_Sri_Aurobindo_-_Ahana_and_Other_Poems
01.02_-_The_Creative_Soul
01.03_-_Mystic_Poetry
01.03_-_Rationalism
01.03_-_The_Yoga_of_the_King_-_The_Yoga_of_the_Souls_Release
01.04_-_Motives_for_Seeking_the_Divine
01.04_-_Sri_Aurobindos_Gita
01.04_-_The_Intuition_of_the_Age
01.04_-_The_Poetry_in_the_Making
01.04_-_The_Secret_Knowledge
01.05_-_Rabindranath_Tagore:_A_Great_Poet,_a_Great_Man
01.05_-_The_Nietzschean_Antichrist
01.05_-_The_Yoga_of_the_King_-_The_Yoga_of_the_Spirits_Freedom_and_Greatness
01.06_-_On_Communism
01.06_-_Vivekananda
01.07_-_Blaise_Pascal_(1623-1662)
01.07_-_The_Bases_of_Social_Reconstruction
01.08_-_A_Theory_of_Yoga
01.08_-_Walter_Hilton:_The_Scale_of_Perfection
01.09_-_The_Parting_of_the_Way
01.09_-_William_Blake:_The_Marriage_of_Heaven_and_Hell
0.10_-_Letters_to_a_Young_Captain
01.10_-_Principle_and_Personality
01.11_-_Aldous_Huxley:_The_Perennial_Philosophy
01.11_-_The_Basis_of_Unity
01.12_-_Goethe
01.12_-_Three_Degrees_of_Social_Organisation
01.14_-_Nicholas_Roerich
0.11_-_Letters_to_a_Sadhak
0.13_-_Letters_to_a_Student
0.14_-_Letters_to_a_Sadhak
0_1954-08-25_-_what_is_this_personality?_and_when_will_she_come?
0_1955-09-15
0_1956-03-19
0_1956-03-20
0_1956-09-14
0_1957-07-03
0_1957-10-17
0_1957-12-13
0_1958-02-03b_-_The_Supramental_Ship
0_1958-02-25
0_1958-04-03
0_1958-05-10
0_1958-06-06_-_Supramental_Ship
0_1958-07-06
0_1958-09-16_-_OM_NAMO_BHAGAVATEH
0_1958-10-04
0_1958-11-04_-_Myths_are_True_and_Gods_exist_-_mental_formation_and_occult_faculties_-_exteriorization_-_work_in_dreams
0_1958-11-15
0_1958-11-22
0_1958-12-28
0_1959-03-10_-_vital_dagger,_vital_mass
0_1959-06-17
0_1959-07-10
0_1959-11-25
0_1960-01-28
0_1960-05-06
0_1960-05-16
0_1960-05-21_-_true_purity_-_you_have_to_be_the_Divine_to_overcome_hostile_forces
0_1960-05-24_-_supramental_flood
0_1960-06-04
0_1960-06-11
0_1960-09-20
0_1960-10-02a
0_1960-10-02b
0_1960-10-08
0_1960-10-11
0_1960-10-15
0_1960-11-08
0_1960-11-12
0_1960-11-15
0_1960-12-13
0_1960-12-17
0_1960-12-23
0_1960-12-31
0_1961-01-10
0_1961-01-22
0_1961-01-24
0_1961-01-27
0_1961-01-29
0_1961-02-04
0_1961-02-07
0_1961-02-11
0_1961-02-18
0_1961-02-25
0_1961-03-04
0_1961-03-11
0_1961-04-07
0_1961-04-08
0_1961-04-18
0_1961-04-25
0_1961-05-02
0_1961-05-19
0_1961-06-02
0_1961-06-06
0_1961-06-20
0_1961-06-24
0_1961-06-27
0_1961-07-12
0_1961-07-15
0_1961-07-18
0_1961-07-28
0_1961-08-02
0_1961-08-05
0_1961-08-11
0_1961-09-03
0_1961-10-02
0_1961-10-15
0_1961-11-05
0_1961-12-16
0_1961-12-20
0_1961-12-23
0_1962-01-09
0_1962-01-12_-_supramental_ship
0_1962-01-15
0_1962-01-21
0_1962-02-03
0_1962-02-06
0_1962-02-13
0_1962-02-24
0_1962-02-27
0_1962-03-06
0_1962-03-11
0_1962-05-13
0_1962-05-15
0_1962-05-18
0_1962-05-24
0_1962-05-27
0_1962-05-29
0_1962-05-31
0_1962-06-02
0_1962-06-09
0_1962-06-20
0_1962-06-27
0_1962-07-04
0_1962-07-18
0_1962-07-21
0_1962-07-25
0_1962-08-14
0_1962-08-31
0_1962-09-08
0_1962-09-22
0_1962-09-26
0_1962-09-29
0_1962-10-06
0_1962-10-12
0_1962-10-16
0_1962-10-27
0_1962-11-20
0_1962-12-04
0_1962-12-19
0_1963-01-09
0_1963-01-12
0_1963-02-15
0_1963-02-19
0_1963-02-23
0_1963-03-09
0_1963-03-16
0_1963-03-23
0_1963-04-06
0_1963-05-03
0_1963-05-11
0_1963-05-18
0_1963-05-29
0_1963-06-08
0_1963-07-03
0_1963-07-06
0_1963-07-10
0_1963-07-20
0_1963-07-24
0_1963-07-27
0_1963-07-31
0_1963-08-07
0_1963-08-10
0_1963-08-21
0_1963-08-24
0_1963-08-31
0_1963-09-04
0_1963-09-07
0_1963-09-18
0_1963-09-25
0_1963-09-28
0_1963-10-03
0_1963-10-05
0_1963-10-16
0_1963-10-19
0_1963-11-04
0_1963-11-20
0_1963-12-03
0_1963-12-11
0_1963-12-14
0_1963-12-21
0_1963-12-25
0_1963-12-31
0_1964-01-08
0_1964-01-15
0_1964-01-22
0_1964-01-25
0_1964-01-29
0_1964-02-05
0_1964-03-07
0_1964-03-25
0_1964-03-28
0_1964-04-08
0_1964-04-25
0_1964-07-22
0_1964-07-28
0_1964-08-08
0_1964-08-11
0_1964-08-14
0_1964-08-26
0_1964-08-29
0_1964-09-16
0_1964-09-18
0_1964-09-26
0_1964-10-07
0_1964-10-10
0_1964-10-14
0_1964-10-17
0_1964-10-24a
0_1964-10-30
0_1964-11-12
0_1964-11-21
0_1964-11-28
0_1964-12-02
0_1964-12-07
0_1965-03-20
0_1965-04-10
0_1965-05-08
0_1965-05-19
0_1965-06-05
0_1965-06-14
0_1965-07-10
0_1965-07-17
0_1965-07-21
0_1965-07-24
0_1965-08-04
0_1965-08-07
0_1965-08-21
0_1965-08-31
0_1965-09-25
0_1965-10-13
0_1965-11-23
0_1965-11-27
0_1965-12-07
0_1965-12-18
0_1965-12-22
0_1965-12-25
0_1966-01-22
0_1966-02-19
0_1966-03-04
0_1966-03-09
0_1966-04-16
0_1966-05-14
0_1966-05-18
0_1966-06-02
0_1966-07-06
0_1966-07-09
0_1966-08-24
0_1966-08-31
0_1966-09-03
0_1966-09-17
0_1966-09-21
0_1966-09-30
0_1966-10-29
0_1966-11-15
0_1966-11-26
0_1966-12-07
0_1966-12-21
0_1966-12-24
0_1966-12-31
0_1967-01-11
0_1967-01-18
0_1967-01-21
0_1967-02-08
0_1967-02-18
0_1967-02-25
0_1967-03-02
0_1967-03-07
0_1967-03-15
0_1967-03-22
0_1967-03-25
0_1967-04-03
0_1967-04-12
0_1967-04-15
0_1967-04-22
0_1967-04-24
0_1967-05-03
0_1967-05-10
0_1967-05-24
0_1967-05-27
0_1967-06-14
0_1967-06-21
0_1967-06-24
0_1967-07-12
0_1967-07-15
0_1967-07-19
0_1967-07-22
0_1967-07-26
0_1967-07-29
0_1967-08-02
0_1967-08-12
0_1967-08-16
0_1967-08-19
0_1967-08-26
0_1967-08-30
0_1967-09-06
0_1967-09-16
0_1967-09-20
0_1967-09-30
0_1967-10-04
0_1967-10-14
0_1967-10-19
0_1967-10-21
0_1967-10-25
0_1967-11-22
0_1967-11-25
0_1967-11-29
0_1967-12-06
0_1967-12-08
0_1967-12-13
0_1967-12-16
0_1967-12-20
0_1967-12-27
0_1967-12-30
0_1968-01-12
0_1968-01-27
0_1968-02-03
0_1968-02-07
0_1968-02-10
0_1968-02-17
0_1968-02-20
0_1968-03-02
0_1968-03-09
0_1968-03-27
0_1968-04-10
0_1968-04-23
0_1968-05-04
0_1968-05-18
0_1968-05-22
0_1968-06-03
0_1968-06-08
0_1968-06-15
0_1968-06-18
0_1968-06-29
0_1968-07-06
0_1968-07-10
0_1968-07-20
0_1968-08-07
0_1968-08-28
0_1968-08-30
0_1968-09-04
0_1968-09-07
0_1968-09-11
0_1968-09-25
0_1968-10-16
0_1968-10-26
0_1968-10-30
0_1968-11-09
0_1968-11-16
0_1968-11-23
0_1968-11-27
0_1968-12-04
0_1968-12-11
0_1968-12-21
0_1968-12-28
0_1969-01-01
0_1969-01-04
0_1969-01-18
0_1969-01-22
0_1969-01-29
0_1969-02-05
0_1969-02-08
0_1969-02-15
0_1969-02-19
0_1969-02-22
0_1969-02-26
0_1969-03-19
0_1969-03-26
0_1969-04-02
0_1969-04-09
0_1969-04-23
0_1969-04-30
0_1969-05-03
0_1969-05-10
0_1969-05-24
0_1969-05-28
0_1969-05-31
0_1969-06-04
0_1969-06-28
0_1969-07-12
0_1969-07-19
0_1969-07-26
0_1969-07-30
0_1969-08-06
0_1969-08-09
0_1969-08-16
0_1969-09-13
0_1969-09-17
0_1969-09-20
0_1969-09-27
0_1969-10-01
0_1969-10-18
0_1969-10-25
0_1969-11-05
0_1969-11-12
0_1969-11-15
0_1969-11-19
0_1969-11-22
0_1969-11-29
0_1969-12-03
0_1969-12-10
0_1969-12-13
0_1969-12-17
0_1969-12-27
0_1969-12-31
0_1970-01-03
0_1970-01-17
0_1970-01-31
0_1970-02-07
0_1970-02-11
0_1970-02-18
0_1970-02-21
0_1970-02-25
0_1970-02-28
0_1970-03-14
0_1970-03-18
0_1970-03-25
0_1970-03-28
0_1970-04-11
0_1970-04-18
0_1970-04-22
0_1970-04-29
0_1970-05-13
0_1970-05-20
0_1970-05-23
0_1970-05-27
0_1970-06-06
0_1970-06-17
0_1970-06-27
0_1970-07-04
0_1970-07-11
0_1970-07-18
0_1970-07-25
0_1970-07-29
0_1970-08-05
0_1970-09-02
0_1970-09-12
0_1970-09-26
0_1970-10-07
0_1970-10-21
0_1970-10-31
0_1970-12-02
0_1971-02-24
0_1971-03-17
0_1971-04-17
0_1971-05-01
0_1971-06-09
0_1971-06-12
0_1971-07-10
0_1971-08-21
0_1971-09-04
0_1971-09-08
0_1971-10-27
0_1971-11-10
0_1971-12-11
0_1971-12-18
0_1971-12-25
0_1972-01-12
0_1972-01-22
0_1972-02-02
0_1972-02-08
0_1972-02-09
0_1972-02-12
0_1972-02-26
0_1972-03-10
0_1972-03-25
0_1972-03-29a
0_1972-03-29b
0_1972-03-30
0_1972-04-02b
0_1972-04-03
0_1972-04-12
0_1972-04-26
0_1972-05-17
0_1972-06-07
0_1972-06-17
0_1972-06-28
0_1972-07-22
0_1972-07-26
0_1972-08-02
0_1972-08-09
0_1972-09-30
0_1972-10-25
0_1973-02-08
0_1973-03-14
02.01_-_A_Vedic_Story
02.01_-_Metaphysical_Thought_and_the_Supreme_Truth
02.01_-_Our_Ideal
02.01_-_The_World_War
02.02_-_Lines_of_the_Descent_of_Consciousness
02.02_-_Rishi_Dirghatama
02.03_-_National_and_International
02.03_-_The_Glory_and_the_Fall_of_Life
02.03_-_The_Shakespearean_Word
02.04_-_The_Kingdoms_of_the_Little_Life
02.04_-_The_Right_of_Absolute_Freedom
02.05_-_Federated_Humanity
02.05_-_The_Godheads_of_the_Little_Life
02.06_-_Boris_Pasternak
02.06_-_The_Integral_Yoga_and_Other_Yogas
02.06_-_The_Kingdoms_and_Godheads_of_the_Greater_Life
02.06_-_Vansittartism
02.07_-_India_One_and_Indivisable
02.07_-_The_Descent_into_Night
02.08_-_Jules_Supervielle
02.08_-_The_Basic_Unity
02.08_-_The_World_of_Falsehood,_the_Mother_of_Evil_and_the_Sons_of_Darkness
02.10_-_The_Kingdoms_and_Godheads_of_the_Little_Mind
02.11_-_Hymn_to_Darkness
02.11_-_New_World-Conditions
02.11_-_The_Kingdoms_and_Godheads_of_the_Greater_Mind
02.12_-_Mysticism_in_Bengali_Poetry
02.12_-_The_Ideals_of_Human_Unity
02.13_-_In_the_Self_of_Mind
02.13_-_On_Social_Reconstruction
02.14_-_Appendix
02.14_-_Panacea_of_Isms
02.14_-_The_World-Soul
03.01_-_Humanism_and_Humanism
03.01_-_The_Evolution_of_Consciousness
03.01_-_The_Malady_of_the_Century
03.01_-_The_New_Year_Initiation
03.01_-_The_Pursuit_of_the_Unknowable
03.02_-_Aspects_of_Modernism
03.02_-_The_Adoration_of_the_Divine_Mother
03.02_-_The_Gradations_of_Consciousness__The_Gradation_of_Planes
03.02_-_The_Philosopher_as_an_Artist_and_Philosophy_as_an_Art
03.02_-_Yogic_Initiation_and_Aptitude
03.03_-_Arjuna_or_the_Ideal_Disciple
03.03_-_A_Stainless_Steel_Frame
03.03_-_Modernism_-_An_Oriental_Interpretation
03.03_-_The_House_of_the_Spirit_and_the_New_Creation
03.04_-_The_Body_Human
03.04_-_The_Other_Aspect_of_European_Culture
03.04_-_Towardsa_New_Ideology
03.05_-_Some_Conceptions_and_Misconceptions
03.05_-_The_Spiritual_Genius_of_India
03.06_-_Divine_Humanism
03.06_-_The_Pact_and_its_Sanction
03.07_-_The_Sunlit_Path
03.08_-_The_Spiritual_Outlook
03.08_-_The_Standpoint_of_Indian_Art
03.09_-_Art_and_Katharsis
03.09_-_Sectarianism_or_Loyalty
03.10_-_Hamlet:_A_Crisis_of_the_Evolving_Soul
03.10_-_Sincerity
03.10_-_The_Mission_of_Buddhism
03.11_-_Modernist_Poetry
03.11_-_The_Language_Problem_and_India
03.12_-_The_Spirit_of_Tapasya
03.13_-_Dynamic_Fatalism
03.14_-_From_the_Known_to_the_Unknown?
03.15_-_Origin_and_Nature_of_Suffering
03.15_-_Towards_the_Future
04.01_-_The_Birth_and_Childhood_of_the_Flame
04.01_-_The_Divine_Man
04.01_-_The_March_of_Civilisation
04.02_-_A_Chapter_of_Human_Evolution
04.02_-_Human_Progress
04.03_-_Consciousness_as_Energy
04.03_-_The_Call_to_the_Quest
04.03_-_The_Eternal_East_and_West
04.03_-_To_the_Heights_III
04.04_-_A_Global_Humanity
04.04_-_To_the_Heights_IV
04.05_-_The_Freedom_and_the_Force_of_the_Spirit
04.05_-_The_Immortal_Nation
04.07_-_Matter_Aspires
04.07_-_Readings_in_Savitri
04.08_-_An_Evolutionary_Problem
04.09_-_Values_Higher_and_Lower
04.11_-_To_the_Heights-XI
04.19_-_To_the_Heights-XIX_(The_March_into_the_Night)
04.29_-_To_the_Heights-XXIX
04.43_-_To_the_Heights-XLIII
05.01_-_At_the_Origin_of_Ignorance
05.01_-_Man_and_the_Gods
05.01_-_Of_Love_and_Aspiration
05.02_-_Gods_Labour
05.02_-_Physician,_Heal_Thyself
05.03_-_Bypaths_of_Souls_Journey
05.03_-_Of_Desire_and_Atonement
05.03_-_The_Body_Natural
05.04_-_Of_Beauty_and_Ananda
05.04_-_The_Immortal_Person
05.04_-_The_Measure_of_Time
05.05_-_In_Quest_of_Reality
05.05_-_Of_Some_Supreme_Mysteries
05.06_-_Physics_or_philosophy
05.06_-_The_Birth_of_Maya
05.06_-_The_Role_of_Evil
05.07_-_Man_and_Superman
05.07_-_The_Observer_and_the_Observed
05.08_-_An_Age_of_Revolution
05.08_-_True_Charity
05.09_-_The_Changed_Scientific_Outlook
05.10_-_Children_and_Child_Mentality
05.10_-_Knowledge_by_Identity
05.11_-_The_Place_of_Reason
05.11_-_The_Soul_of_a_Nation
05.12_-_The_Soul_and_its_Journey
05.13_-_Darshana_and_Philosophy
05.14_-_The_Sanctity_of_the_Individual
05.17_-_Evolution_or_Special_Creation
05.19_-_Lone_to_the_Lone
05.20_-_The_Urge_for_Progression
05.21_-_Being_or_Becoming_and_Having
05.22_-_Success_and_its_Conditions
05.23_-_The_Base_of_Sincerity
05.24_-_Process_of_Purification
05.25_-_Sweet_Adversity
05.26_-_The_Soul_in_Anguish
05.27_-_The_Nature_of_Perfection
05.28_-_God_Protects
05.30_-_Theres_a_Divinity
05.34_-_Light,_more_Light
06.01_-_The_End_of_a_Civilisation
06.02_-_Darkness_to_Light
06.02_-_The_Way_of_Fate_and_the_Problem_of_Pain
06.03_-_Types_of_Meditation
06.04_-_The_Conscious_Being
06.05_-_The_Story_of_Creation
06.07_-_Total_Transformation_Demands_Total_Rejection
06.08_-_The_Individual_and_the_Collective
06.09_-_How_to_Wait
06.10_-_Fatigue_and_Work
06.11_-_The_Steps_of_the_Soul
06.12_-_The_Expanding_Body-Consciousness
06.13_-_Body,_the_Occult_Agent
06.15_-_Ever_Green
06.19_-_Mental_Silence
06.20_-_Mind,_Origin_of_Separative_Consciousness
06.21_-_The_Personal_and_the_Impersonal
06.22_-_I_Have_Nothing,_I_Am_Nothing
06.24_-_When_Imperfection_is_Greater_Than_Perfection
06.29_-_Towards_Redemption
06.31_-_Identification_of_Consciousness
06.32_-_The_Central_Consciousness
06.34_-_Selfless_Worker
06.35_-_Second_Sight
06.36_-_The_Mother_on_Herself
07.01_-_Realisation,_Past_and_Future
07.01_-_The_Joy_of_Union;_the_Ordeal_of_the_Foreknowledge
07.02_-_The_Spiral_Universe
07.03_-_The_Entry_into_the_Inner_Countries
07.03_-_This_Expanding_Universe
07.04_-_The_Triple_Soul-Forces
07.04_-_The_World_Serpent
07.05_-_The_Finding_of_the_Soul
07.06_-_Nirvana_and_the_Discovery_of_the_All-Negating_Absolute
07.07_-_Freedom_and_Destiny
07.07_-_The_Discovery_of_the_Cosmic_Spirit_and_the_Cosmic_Consciousness
07.09_-_The_Symbolic_Ignorance
07.11_-_The_Problem_of_Evil
07.12_-_This_Ugliness_in_the_World
07.14_-_The_Divine_Suffering
07.15_-_Divine_Disgust
07.17_-_Why_Do_We_Forget_Things?
07.19_-_Bad_Thought-Formation
07.20_-_Why_are_Dreams_Forgotten?
07.21_-_On_Occultism
07.25_-_Prayer_and_Aspiration
07.29_-_How_to_Feel_that_we_Belong_to_the_Divine
07.32_-_The_Yogic_Centres
07.34_-_And_this_Agile_Reason
07.36_-_The_Body_and_the_Psychic
07.37_-_The_Psychic_Being,_Some_Mysteries
07.39_-_The_Homogeneous_Being
07.40_-_Service_Human_and_Divine
07.41_-_The_Divine_Family
07.42_-_The_Nature_and_Destiny_of_Art
07.43_-_Music_Its_Origin_and_Nature
07.44_-_Music_Indian_and_European
08.01_-_Choosing_To_Do_Yoga
08.04_-_Doing_for_Her_Sake
08.05_-_Will_and_Desire
08.08_-_The_Mind_s_Bazaar
08.09_-_Spirits_in_Trees
08.10_-_Are_Not_Dogs_More_Faithful_Than_Men?
08.14_-_Poetry_and_Poetic_Inspiration
08.16_-_Perfection_and_Progress
08.17_-_Psychological_Perfection
08.18_-_The_Origin_of_Desire
08.20_-_Are_Not_The_Ascetic_Means_Helpful_At_Times?
08.24_-_On_Food
08.26_-_Faith_and_Progress
08.34_-_To_Melt_into_the_Divine
08.36_-_Buddha_and_Shankara
08.37_-_The_Significance_of_Dates
09.01_-_Prayer_and_Aspiration
09.02_-_The_Journey_in_Eternal_Night_and_the_Voice_of_the_Darkness
09.03_-_The_Psychic_Being
09.04_-_The_Divine_Grace
09.05_-_The_Story_of_Love
09.09_-_The_Origin
09.10_-_The_Supramental_Vision
09.11_-_The_Supramental_Manifestation_and_World_Change
09.13_-_On_Teachers_and_Teaching
09.18_-_The_Mother_on_Herself
100.00_-_Synergy
10.01_-_A_Dream
10.01_-_Cycles_of_Creation
1.001_-_The_Aim_of_Yoga
10.01_-_The_Dream_Twilight_of_the_Ideal
10.03_-_Life_in_and_Through_Death
10.03_-_The_Debate_of_Love_and_Death
10.04_-_The_Dream_Twilight_of_the_Earthly_Real
10.04_-_Transfiguration
10.05_-_Mind_and_the_Mental_World
10.06_-_Beyond_the_Dualities
1.007_-_Initial_Steps_in_Yoga_Practice
1.008_-_The_Principle_of_Self-Affirmation
1.009_-_Perception_and_Reality
1.00a_-_DIVISION_A_-_THE_INTERNAL_FIRES_OF_THE_SHEATHS.
1.00a_-_Introduction
1.00b_-_DIVISION_B_-_THE_PERSONALITY_RAY_AND_FIRE_BY_FRICTION
1.00b_-_INTRODUCTION
1.00c_-_DIVISION_C_-_THE_ETHERIC_BODY_AND_PRANA
1.00d_-_DIVISION_D_-_KUNDALINI_AND_THE_SPINE
1.00d_-_Introduction
1.00e_-_DIVISION_E_-_MOTION_ON_THE_PHYSICAL_AND_ASTRAL_PLANES
1.00f_-_DIVISION_F_-_THE_LAW_OF_ECONOMY
1.00_-_INTRODUCTION
1.00_-_Introduction_to_Alchemy_of_Happiness
1.00_-_INTRODUCTORY_REMARKS
1.00_-_Main
1.00_-_PREFACE_-_DESCENSUS_AD_INFERNOS
1.00_-_PRELUDE_AT_THE_THEATRE
1.00_-_The_Constitution_of_the_Human_Being
1.00_-_The_way_of_what_is_to_come
1.010_-_Self-Control_-_The_Alpha_and_Omega_of_Yoga
10.11_-_Beyond_Love_and_Hate
1.012_-_Sublimation_-_A_Way_to_Reshuffle_Thought
1.013_-_Defence_Mechanisms_of_the_Mind
10.13_-_Go_Through
10.15_-_The_Evolution_of_Language
10.16_-_The_Relative_Best
10.17_-_Miracles:_Their_True_Significance
1.01_-_Adam_Kadmon_and_the_Evolution
1.01_-_A_NOTE_ON_PROGRESS
1.01_-_Appearance_and_Reality
1.01_-_Archetypes_of_the_Collective_Unconscious
1.01_-_Description_of_the_Castle
1.01_-_DOWN_THE_RABBIT-HOLE
1.01_-_Economy
1.01_-_Foreward
1.01_-_Fundamental_Considerations
1.01_-_Hatha_Yoga
1.01_-_Historical_Survey
1.01_-_How_is_Knowledge_Of_The_Higher_Worlds_Attained?
1.01_-_'Imitation'_the_common_principle_of_the_Arts_of_Poetry.
1.01_-_Introduction
1.01_-_Isha_Upanishad
1.01_-_MAPS_OF_EXPERIENCE_-_OBJECT_AND_MEANING
1.01_-_MASTER_AND_DISCIPLE
1.01_-_MAXIMS_AND_MISSILES
1.01_-_Necessity_for_knowledge_of_the_whole_human_being_for_a_genuine_education.
1.01_-_Newtonian_and_Bergsonian_Time
1.01_-_NIGHT
1.01_-_On_knowledge_of_the_soul,_and_how_knowledge_of_the_soul_is_the_key_to_the_knowledge_of_God.
1.01_-_On_Love
1.01_-_On_renunciation_of_the_world
1.01_-_ON_THE_THREE_METAMORPHOSES
1.01_-_Our_Demand_and_Need_from_the_Gita
1.01_-_Principles_of_Practical_Psycho_therapy
1.01_-_SAMADHI_PADA
1.01_-_Seeing
1.01_-_Sets_down_the_first_line_and_begins_to_treat_of_the_imperfections_of_beginners.
1.01_-_Tara_the_Divine
1.01_-_THAT_ARE_THOU
1.01_-_the_Call_to_Adventure
1.01_-_The_Corporeal_Being_of_Man
1.01_-_The_Cycle_of_Society
1.01_-_The_Dark_Forest._The_Hill_of_Difficulty._The_Panther,_the_Lion,_and_the_Wolf._Virgil.
1.01_-_The_Divine_and_The_Universe
1.01_-_The_Ego
1.01_-_The_Four_Aids
1.01_-_The_Human_Aspiration
1.01_-_The_Ideal_of_the_Karmayogin
1.01_-_The_King_of_the_Wood
1.01_-_The_Mental_Fortress
1.01_-_The_Offering
1.01_-_THE_OPPOSITES
1.01_-_The_Path_of_Later_On
1.01_-_The_Science_of_Living
1.01_-_THE_STUFF_OF_THE_UNIVERSE
1.01_-_The_Three_Metamorphoses
1.01_-_To_Watanabe_Sukefusa
1.01_-_Two_Powers_Alone
1.01_-_What_is_Magick?
1.020_-_The_World_and_Our_World
1.02.1_-_The_Inhabiting_Godhead_-_Life_and_Action
1.02.2.1_-_Brahman_-_Oneness_of_God_and_the_World
1.02.2.2_-_Self-Realisation
10.22_-_Short_Notes_-_5-_Consciousness_and_Dimensions_of_View
1.02.3.1_-_The_Lord
1.02.3.2_-_Knowledge_and_Ignorance
1.02.3.3_-_Birth_and_Non-Birth
10.23_-_Prayers_and_Meditations_of_the_Mother
1.02.4.1_-_The_Worlds_-_Surya
1.02.4.2_-_Action_and_the_Divine_Will
1.024_-_Affiliation_With_Larger_Wholes
10.24_-_Savitri
10.25_-_How_to_Read_Sri_Aurobindo_and_the_Mother
1.025_-_Sadhana_-_Intensifying_a_Lighted_Flame
10.27_-_Consciousness
1.028_-_Bringing_About_Whole-Souled_Dedication
10.28_-_Love_and_Love
1.02.9_-_Conclusion_and_Summary
1.02_-_Groups_and_Statistical_Mechanics
1.02_-_In_the_Beginning
1.02_-_Karma_Yoga
1.02_-_Karmayoga
1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.02_-_Meeting_the_Master_-_Authors_second_meeting,_March_1921
1.02_-_On_the_Knowledge_of_God.
1.02_-_ON_THE_TEACHERS_OF_VIRTUE
1.02_-_Prana
1.02_-_Prayer_of_Parashara_to_Vishnu
1.02_-_Priestly_Kings
1.02_-_SADHANA_PADA
1.02_-_Self-Consecration
1.02_-_Shakti_and_Personal_Effort
1.02_-_Skillful_Means
1.02_-_SOCIAL_HEREDITY_AND_PROGRESS
1.02_-_Taras_Tantra
1.02_-_The_7_Habits__An_Overview
1.02_-_The_Age_of_Individualism_and_Reason
1.02_-_The_Child_as_growing_being_and_the_childs_experience_of_encountering_the_teacher.
1.02_-_The_Concept_of_the_Collective_Unconscious
1.02_-_The_Development_of_Sri_Aurobindos_Thought
1.02_-_The_Divine_Teacher
1.02_-_The_Doctrine_of_the_Mystics
1.02_-_The_Eternal_Law
1.02_-_The_Great_Process
1.02_-_The_Human_Soul
1.02_-_THE_NATURE_OF_THE_GROUND
1.02_-_The_Necessity_of_Magick_for_All
1.02_-_The_Pit
1.02_-_THE_PROBLEM_OF_SOCRATES
1.02_-_The_Recovery
1.02_-_The_Refusal_of_the_Call
1.02_-_The_Stages_of_Initiation
1.02_-_The_Three_European_Worlds
1.02_-_The_Two_Negations_1_-_The_Materialist_Denial
1.02_-_The_Ultimate_Path_is_Without_Difficulty
1.02_-_The_Vision_of_the_Past
1.02_-_THE_WITHIN_OF_THINGS
1.02_-_What_is_Psycho_therapy?
1.02_-_Where_I_Lived,_and_What_I_Lived_For
1.031_-_Intense_Aspiration
10.31_-_The_Mystery_of_The_Five_Senses
1.032_-_Our_Concept_of_God
10.32_-_The_Mystery_of_the_Five_Elements
10.33_-_On_Discipline
10.34_-_Effort_and_Grace
10.35_-_The_Moral_and_the_Spiritual
1.035_-_The_Recitation_of_Mantra
1.036_-_The_Rise_of_Obstacles_in_Yoga_Practice
1.037_-_Preventing_the_Fall_in_Yoga
10.37_-_The_Golden_Bridge
1.038_-_Impediments_in_Concentration_and_Meditation
1.03_-_APPRENTICESHIP_AND_ENCULTURATION_-_ADOPTION_OF_A_SHARED_MAP
1.03_-_Bloodstream_Sermon
1.03_-_Concerning_the_Archetypes,_with_Special_Reference_to_the_Anima_Concept
1.03_-_Hieroglypics__Life_and_Language_Necessarily_Symbolic
1.03_-_Invocation_of_Tara
1.03_-_Man_-_Slave_or_Free?
1.03_-_Meeting_the_Master_-_Meeting_with_others
1.03_-_Of_some_imperfections_which_some_of_these_souls_are_apt_to_have,_with_respect_to_the_second_capital_sin,_which_is_avarice,_in_the_spiritual_sense
1.03_-_On_Children
1.03_-_On_Knowledge_of_the_World.
1.03_-_ON_THE_AFTERWORLDLY
1.03_-_PERSONALITY,_SANCTITY,_DIVINE_INCARNATION
1.03_-_Preparing_for_the_Miraculous
1.03_-_Questions_and_Answers
1.03_-_Reading
1.03_-_.REASON._IN_PHILOSOPHY
1.03_-_Self-Surrender_in_Works_-_The_Way_of_The_Gita
1.03_-_Some_Aspects_of_Modern_Psycho_therapy
1.03_-_Some_Practical_Aspects
1.03_-_Supernatural_Aid
1.03_-_Sympathetic_Magic
1.03_-_Tara,_Liberator_from_the_Eight_Dangers
1.03_-_The_Coming_of_the_Subjective_Age
1.03_-_The_Desert
1.03_-_The_Divine_and_Man
1.03_-_THE_EARTH_IN_ITS_EARLY_STAGES
1.03_-_The_Gods,_Superior_Beings_and_Adverse_Forces
1.03_-_THE_GRAND_OPTION
1.03_-_The_House_Of_The_Lord
1.03_-_The_Human_Disciple
1.03_-_THE_ORPHAN,_THE_WIDOW,_AND_THE_MOON
1.03_-_The_Phenomenon_of_Man
1.03_-_The_Principle_of_Water
1.03_-_The_Psychic_Prana
1.03_-_The_Sephiros
1.03_-_The_Spiritual_Being_of_Man
1.03_-_THE_STUDY_(The_Exorcism)
1.03_-_The_Sunlit_Path
1.03_-_The_Syzygy_-_Anima_and_Animus
1.03_-_The_Two_Negations_2_-_The_Refusal_of_the_Ascetic
1.03_-_The_Uncreated
1.03_-_The_Void
1.03_-_Time_Series,_Information,_and_Communication
1.03_-_To_Layman_Ishii
1.03_-_VISIT_TO_VIDYASAGAR
1.03_-_Yama_and_Niyama
1.03_-_YIBHOOTI_PADA
1.040_-_Re-Educating_the_Mind
1.045_-_Piercing_the_Structure_of_the_Object
1.04_-_ADVICE_TO_HOUSEHOLDERS
1.04_-_A_Leader
1.04_-_Body,_Soul_and_Spirit
1.04_-_Communion
1.04_-_Feedback_and_Oscillation
1.04_-_GOD_IN_THE_WORLD
1.04_-_HOW_THE_.TRUE_WORLD._ULTIMATELY_BECAME_A_FABLE
1.04_-_KAI_VALYA_PADA
1.04_-_Magic_and_Religion
1.04_-_Narayana_appearance,_in_the_beginning_of_the_Kalpa,_as_the_Varaha_(boar)
1.04_-_Nothing_Exists_Per_Se_Except_Atoms_And_The_Void
1.04_-_Of_other_imperfections_which_these_beginners_are_apt_to_have_with_respect_to_the_third_sin,_which_is_luxury.
1.04_-_On_blessed_and_ever-memorable_obedience
1.04_-_On_Knowledge_of_the_Future_World.
1.04_-_ON_THE_DESPISERS_OF_THE_BODY
1.04_-_Reality_Omnipresent
1.04_-_Relationship_with_the_Divine
1.04_-_Religion_and_Occultism
1.04_-_SOME_REFLECTIONS_ON_PROGRESS
1.04_-_Sounds
1.04_-_Te_Shan_Carrying_His_Bundle
1.04_-_The_Aims_of_Psycho_therapy
1.04_-_THE_APPEARANCE_OF_ANOMALY_-_CHALLENGE_TO_THE_SHARED_MAP
1.04_-_The_Conditions_of_Esoteric_Training
1.04_-_The_Core_of_the_Teaching
1.04_-_The_Crossing_of_the_First_Threshold
1.04_-_The_Discovery_of_the_Nation-Soul
1.04_-_The_Divine_Mother_-_This_Is_She
1.04_-_The_Future_of_Man
1.04_-_The_Gods_of_the_Veda
1.04_-_The_Origin_and_Development_of_Poetry.
1.04_-_The_Paths
1.04_-_The_Praise
1.04_-_The_Qabalah__The_Best_Training_for_Memory
1.04_-_THE_RABBIT_SENDS_IN_A_LITTLE_BILL
1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice
1.04_-_The_Self
1.04_-_The_Silent_Mind
1.04_-_THE_STUDY_(The_Compact)
1.04_-_Vital_Education
1.04_-_What_Arjuna_Saw_-_the_Dark_Side_of_the_Force
1.04_-_Wherefore_of_World?
1.04_-_Yoga_and_Human_Evolution
1.05_-_2010_and_1956_-_Doomsday?
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
1.057_-_The_Four_Manifestations_of_Ignorance
1.05_-_Adam_Kadmon
1.05_-_ADVICE_FROM_A_CATERPILLAR
1.05_-_Buddhism_and_Women
1.05_-_Character_Of_The_Atoms
1.05_-_CHARITY
1.05_-_Christ,_A_Symbol_of_the_Self
1.05_-_Computing_Machines_and_the_Nervous_System
1.05_-_Consciousness
1.05_-_Definition_of_the_Ludicrous,_and_a_brief_sketch_of_the_rise_of_Comedy.
1.05_-_Dharana
1.05_-_Hsueh_Feng's_Grain_of_Rice
1.05_-_Knowledge_by_Aquaintance_and_Knowledge_by_Description
1.05_-_Mental_Education
1.05_-_Morality_and_War
1.05_-_MORALITY_AS_THE_ENEMY_OF_NATURE
1.05_-_Of_the_imperfections_into_which_beginners_fall_with_respect_to_the_sin_of_wrath
1.05_-_On_painstaking_and_true_repentance_which_constitute_the_life_of_the_holy_convicts;_and_about_the_prison.
1.05_-_On_the_Love_of_God.
1.05_-_Pratyahara_and_Dharana
1.05_-_Prayer
1.05_-_Problems_of_Modern_Psycho_therapy
1.05_-_Qualifications_of_the_Aspirant_and_the_Teacher
1.05_-_Ritam
1.05_-_Solitude
1.05_-_Some_Results_of_Initiation
1.05_-_The_Activation_of_Human_Energy
1.05_-_The_Ascent_of_the_Sacrifice_-_The_Psychic_Being
1.05_-_The_Creative_Principle
1.05_-_The_Destiny_of_the_Individual
1.05_-_THE_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN
1.05_-_The_Magical_Control_of_the_Weather
1.05_-_THE_MASTER_AND_KESHAB
1.05_-_The_New_Consciousness
1.05_-_THE_NEW_SPIRIT
1.05_-_The_Universe__The_0_=_2_Equation
1.05_-_The_Ways_of_Working_of_the_Lord
1.05_-_True_and_False_Subjectivism
1.05_-_Vishnu_as_Brahma_creates_the_world
1.05_-_War_And_Politics
1.05_-_Yoga_and_Hypnotism
1.060_-_Tracing_the_Ultimate_Cause_of_Any_Experience
1.06_-_Agni_and_the_Truth
1.06_-_A_Summary_of_my_Phenomenological_View_of_the_World
1.06_-_Being_Human_and_the_Copernican_Principle
1.06_-_Confutation_Of_Other_Philosophers
1.06_-_Dhyana
1.06_-_Dhyana_and_Samadhi
1.06_-_Five_Dreams
1.06_-_Gestalt_and_Universals
1.06_-_LIFE_AND_THE_PLANETS
1.06_-_Magicians_as_Kings
1.06_-_Man_in_the_Universe
1.06_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD
1.06_-_On_Induction
1.06_-_ON_THE_PALE_CRIMINAL
1.06_-_Psychic_Education
1.06_-_Psycho_therapy_and_a_Philosophy_of_Life
1.06_-_Quieting_the_Vital
1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life
1.06_-_The_Breaking_of_the_Limits
1.06_-_The_Desire_to_be
1.06_-_THE_FOUR_GREAT_ERRORS
1.06_-_The_Greatness_of_the_Individual
1.06_-_The_Literal_Qabalah
1.06_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES
1.06_-_The_Objective_and_Subjective_Views_of_Life
1.06_-_The_Sign_of_the_Fishes
1.06_-_The_Three_Mothers_or_the_First_Elements
1.06_-_The_Three_Schools_of_Magick_1
1.06_-_The_Transformation_of_Dream_Life
1.06_-_Wealth_and_Government
1.070_-_The_Seven_Stages_of_Perfection
1.075_-_Self-Control,_Study_and_Devotion_to_God
1.078_-_Kumbhaka_and_Concentration_of_Mind
1.07_-_A_Song_of_Longing_for_Tara,_the_Infallible
1.07_-_Bridge_across_the_Afterlife
1.07_-_Cybernetics_and_Psychopathology
1.07_-_Incarnate_Human_Gods
1.07_-_Medicine_and_Psycho_therapy
1.07_-_Note_on_the_word_Go
1.07_-_On_Dreams
1.07_-_On_mourning_which_causes_joy.
1.07_-_On_Our_Knowledge_of_General_Principles
1.07_-_ON_READING_AND_WRITING
1.07_-_Past,_Present_and_Future
1.07_-_Samadhi
1.07_-_Savitri
1.07_-_Standards_of_Conduct_and_Spiritual_Freedom
1.07_-_The_Continuity_of_Consciousness
1.07_-_The_Ego_and_the_Dualities
1.07_-_The_Farther_Reaches_of_Human_Nature
1.07_-_The_Fire_of_the_New_World
1.07_-_The_Fourth_Circle__The_Avaricious_and_the_Prodigal._Plutus._Fortune_and_her_Wheel._The_Fifth_Circle__The_Irascible_and_the_Sullen._Styx.
1.07_-_THE_GREAT_EVENT_FORESHADOWED_-_THE_PLANETIZATION_OF_MANKIND
1.07_-_The_Ideal_Law_of_Social_Development
1.07_-_The_Infinity_Of_The_Universe
1.07_-_The_Literal_Qabalah_(continued)
1.07_-_The_Magic_Wand
1.07_-_THE_MASTER_AND_VIJAY_GOSWAMI
1.07_-_The_Plot_must_be_a_Whole.
1.07_-_The_Primary_Data_of_Being
1.07_-_The_Process_of_Evolution
1.07_-_The_Prophecies_of_Nostradamus
1.07_-_The_Psychic_Center
1.07_-_The_Three_Schools_of_Magick_2
1.07_-_TRUTH
1.080_-_Pratyahara_-_The_Return_of_Energy
1.081_-_The_Application_of_Pratyahara
1.083_-_Choosing_an_Object_for_Concentration
1.089_-_The_Levels_of_Concentration
1.08_-_Adhyatma_Yoga
1.08a_-_The_Ladder
1.08_-_Attendants
1.08_-_BOOK_THE_EIGHTH
1.08_-_Civilisation_and_Barbarism
1.08_-_Independence_from_the_Physical
1.08_-_Information,_Language,_and_Society
1.08_-_On_freedom_from_anger_and_on_meekness.
1.08_-_Phlegyas._Philippo_Argenti._The_Gate_of_the_City_of_Dis.
1.08_-_Psycho_therapy_Today
1.08_-_RELIGION_AND_TEMPERAMENT
1.08_-_SOME_REFLECTIONS_ON_THE_SPIRITUAL_REPERCUSSIONS_OF_THE_ATOM_BOMB
1.08_-_Sri_Aurobindos_Descent_into_Death
1.08_-_The_Change_of_Vision
1.08_-_The_Depths_of_the_Divine
1.08_-_The_Four_Austerities_and_the_Four_Liberations
1.08_-_The_Gods_of_the_Veda_-_The_Secret_of_the_Veda
1.08_-_The_Historical_Significance_of_the_Fish
1.08_-_THE_MASTERS_BIRTHDAY_CELEBRATION_AT_DAKSHINESWAR
1.08_-_The_Methods_of_Vedantic_Knowledge
1.08_-_The_Splitting_of_the_Human_Personality_during_Spiritual_Training
1.08_-_The_Supreme_Discovery
1.08_-_The_Supreme_Will
1.08_-_The_Synthesis_of_Movement
1.08_-_The_Three_Schools_of_Magick_3
1.08_-_THINGS_THE_GERMANS_LACK
1.08_-_Worship_of_Substitutes_and_Images
1.094_-_Understanding_the_Structure_of_Things
1.096_-_Powers_that_Accrue_in_the_Practice
1.097_-_Sublimation_of_Object-Consciousness
1.098_-_The_Transformation_from_Human_to_Divine
1.099_-_The_Entry_of_the_Eternal_into_the_Individual
1.09_-_A_System_of_Vedic_Psychology
1.09_-_BOOK_THE_NINTH
1.09_-_Civilisation_and_Culture
1.09_-_Concentration_-_Its_Spiritual_Uses
1.09_-_Equality_and_the_Annihilation_of_Ego
1.09_-_FAITH_IN_PEACE
1.09_-_Fundamental_Questions_of_Psycho_therapy
1.09_-_Man_-_About_the_Body
1.09_-_Of_the_signs_by_which_it_will_be_known_that_the_spiritual_person_is_walking_along_the_way_of_this_night_and_purgation_of_sense.
1.09_-_On_remembrance_of_wrongs.
1.09_-_Saraswati_and_Her_Consorts
1.09_-_SELF-KNOWLEDGE
1.09_-_SKIRMISHES_IN_A_WAY_WITH_THE_AGE
1.09_-_Sleep_and_Death
1.09_-_Sri_Aurobindo_and_the_Big_Bang
1.09_-_Stead_and_Maskelyne
1.09_-_Talks
1.09_-_Taras_Ultimate_Nature
1.09_-_The_Absolute_Manifestation
1.09_-_The_Ambivalence_of_the_Fish_Symbol
1.09_-_The_Chosen_Ideal
1.09_-_The_Furies_and_Medusa._The_Angel._The_City_of_Dis._The_Sixth_Circle__Heresiarchs.
1.09_-_The_Greater_Self
1.09_-_The_Guardian_of_the_Threshold
1.09_-_The_Pure_Existent
1.09_-_The_Secret_Chiefs
1.09_-_The_Worship_of_Trees
1.1.01_-_Seeking_the_Divine
1.1.01_-_The_Divine_and_Its_Aspects
11.01_-_The_Eternal_Day__The_Souls_Choice_and_the_Supreme_Consummation
11.01_-_The_Opening_Scene_of_Savitri
1.1.02_-_Sachchidananda
1.1.03_-_Brahman
11.03_-_Cosmonautics
1.1.04_-_Philosophy
1.1.04_-_The_Self_or_Atman
11.04_-_The_Triple_Cord
11.05_-_The_Ladder_of_Unconsciousness
11.06_-_The_Mounting_Fire
11.08_-_Body-Energy
11.09_-_Towards_the_Immortal_Body
1.10_-_Aesthetic_and_Ethical_Culture
1.10_-_BOOK_THE_TENTH
1.10_-_Concentration_-_Its_Practice
1.10_-_Conscious_Force
1.10_-_Fate_and_Free-Will
1.10_-_GRACE_AND_FREE_WILL
1.10_-_Harmony
1.10_-_Laughter_Of_The_Gods
1.10_-_Life_and_Death._The_Greater_Guardian_of_the_Threshold
1.10_-_Mantra_Yoga
1.10_-_On_our_Knowledge_of_Universals
1.10_-_Relics_of_Tree_Worship_in_Modern_Europe
1.10_-_The_Absolute_of_the_Being
1.10_-_THE_FORMATION_OF_THE_NOOSPHERE
1.10_-_The_Image_of_the_Oceans_and_the_Rivers
1.10_-_The_Magical_Garment
1.10_-_The_Methods_and_the_Means
1.10_-_Theodicy_-_Nature_Makes_No_Mistakes
1.10_-_The_Revolutionary_Yogi
1.10_-_The_Secret_of_the_Veda
1.10_-_The_Three_Modes_of_Nature
1.10_-_The_Yoga_of_the_Intelligent_Will
1.10_-_THINGS_I_OWE_TO_THE_ANCIENTS
1.1.1.01_-_Three_Elements_of_Poetic_Creation
1.1.1.03_-_Creative_Power_and_the_Human_Instrument
1.1.1.04_-_Joy_of_Poetic_Creation
1.1.1.06_-_Inspiration_and_Effort
1.1.1.07_-_Aspiration,_Opening,_Recognition
11.10_-_The_Test_of_Truth
11.11_-_The_Ideal_Centre
11.14_-_Our_Finest_Hour
11.15_-_Sri_Aurobindo
1.11_-_Delight_of_Existence_-_The_Problem
1.11_-_FAITH_IN_MAN
1.11_-_GOOD_AND_EVIL
1.11_-_Higher_Laws
1.11_-_Oneness
1.11_-_On_Intuitive_Knowledge
1.11_-_On_talkativeness_and_silence.
1.11_-_ON_THE_NEW_IDOL
1.11_-_Powers
1.11_-_The_Change_of_Power
1.11_-_The_Influence_of_the_Sexes_on_Vegetation
1.11_-_The_Kalki_Avatar
1.11_-_The_Master_of_the_Work
1.1.1_-_The_Mind_and_Other_Levels_of_Being
1.11_-_The_Reason_as_Governor_of_Life
1.11_-_The_Second_Genesis
1.11_-_The_Seven_Rivers
1.11_-_The_Soul_or_the_Astral_Body
1.11_-_The_Three_Purushas
1.11_-_Transformation
1.11_-_WITH_THE_DEVOTEES_AT_DAKSHINEWAR
1.11_-_Woolly_Pomposities_of_the_Pious_Teacher
1.11_-_Works_and_Sacrifice
1.12_-_BOOK_THE_TWELFTH
1.12_-_Brute_Neighbors
1.1.2_-_Commentary
1.12_-_Delight_of_Existence_-_The_Solution
1.12_-_God_Departs
1.12_-_Independence
1.1.2_-_Intellect_and_the_Intellectual
1.12_-_Love_The_Creator
1.12_-_Sleep_and_Dreams
1.12_-_SOME_REFLECTIONS_ON_THE_RIGHTS_OF_MAN
1.12_-_The_Divine_Work
1.12_-_THE_FESTIVAL_AT_PNIHTI
1.12_-_The_Herds_of_the_Dawn
1.12_-_The_Minotaur._The_Seventh_Circle__The_Violent._The_River_Phlegethon._The_Violent_against_their_Neighbours._The_Centaurs._Tyrants.
1.12_-_The_Office_and_Limitations_of_the_Reason
1.12_-_The_Significance_of_Sacrifice
1.12_-_The_Sociology_of_Superman
1.12_-_The_Strength_of_Stillness
1.12_-_The_Superconscient
1.12_-_TIME_AND_ETERNITY
1.12_-_Truth_and_Knowledge
1.13_-_And_Then?
1.13_-_Conclusion_-_He_is_here
1.13_-_Dawn_and_the_Truth
1.13_-_Gnostic_Symbols_of_the_Self
1.13_-_Knowledge,_Error,_and_Probably_Opinion
1.1.3_-_Mental_Difficulties_and_the_Need_of_Quietude
1.13_-_ON_CHASTITY
1.13_-_Reason_and_Religion
1.13_-_SALVATION,_DELIVERANCE,_ENLIGHTENMENT
1.13_-_System_of_the_O.T.O.
1.13_-_The_Divine_Maya
1.13_-_THE_HUMAN_REBOUND_OF_EVOLUTION_AND_ITS_CONSEQUENCES
1.13_-_The_Lord_of_the_Sacrifice
1.13_-_THE_MASTER_AND_M.
1.13_-_The_Spirit
1.13_-_The_Supermind_and_the_Yoga_of_Works
1.13_-_The_Wood_of_Thorns._The_Harpies._The_Violent_against_themselves._Suicides._Pier_della_Vigna._Lano_and_Jacopo_da_Sant'_Andrea.
1.13_-_Under_the_Auspices_of_the_Gods
1.14_-_IMMORTALITY_AND_SURVIVAL
1.14_-_INSTRUCTION_TO_VAISHNAVS_AND_BRHMOS
1.14_-_Noise
1.14_-_ON_THE_FRIEND
1.14_-_(Plot_continued.)_The_tragic_emotions_of_pity_and_fear_should_spring_out_of_the_Plot_itself.
1.14_-_The_Limits_of_Philosophical_Knowledge
1.14_-_The_Mental_Plane
1.1.4_-_The_Physical_Mind_and_Sadhana
1.14_-_The_Principle_of_Divine_Works
1.14_-_The_Secret
1.14_-_The_Stress_of_the_Hidden_Spirit
1.14_-_The_Structure_and_Dynamics_of_the_Self
1.14_-_The_Supermind_as_Creator
1.14_-_The_Suprarational_Beauty
1.14_-_The_Victory_Over_Death
1.14_-_TURMOIL_OR_GENESIS?
1.15_-_Index
1.15_-_In_the_Domain_of_the_Spirit_Beings
1.15_-_LAST_VISIT_TO_KESHAB
1.15_-_On_incorruptible_purity_and_chastity_to_which_the_corruptible_attain_by_toil_and_sweat.
1.15_-_ON_THE_THOUSAND_AND_ONE_GOALS
1.15_-_Prayers
1.15_-_Sex_Morality
1.15_-_THE_DIRECTIONS_AND_CONDITIONS_OF_THE_FUTURE
1.15_-_The_element_of_Character_in_Tragedy.
1.15_-_The_Possibility_and_Purpose_of_Avatarhood
1.15_-_The_Supramental_Consciousness
1.15_-_The_Suprarational_Good
1.15_-_The_Supreme_Truth-Consciousness
1.15_-_The_Transformed_Being
1.15_-_The_Violent_against_Nature._Brunetto_Latini.
1.15_-_The_world_overrun_with_trees;_they_are_destroyed_by_the_Pracetasas
1.1.5_-_Thought_and_Knowledge
1.16_-_Advantages_and_Disadvantages_of_Evocational_Magic
1.16_-_Dianus_and_Diana
1.16_-_Guidoguerra,_Aldobrandi,_and_Rusticucci._Cataract_of_the_River_of_Blood.
1.16_-_Man,_A_Transitional_Being
1.16_-_On_Self-Knowledge
1.16_-_PRAYER
1.16_-_THE_ESSENCE_OF_THE_DEMOCRATIC_IDEA
1.16_-_The_Process_of_Avatarhood
1.16_-_The_Season_of_Truth
1.16_-_The_Suprarational_Ultimate_of_Life
1.16_-_The_Triple_Status_of_Supermind
1.16_-_WITH_THE_DEVOTEES_AT_DAKSHINESWAR
1.17_-_DOES_MANKIND_MOVE_BIOLOGICALLY_UPON_ITSELF?
1.17_-_Legend_of_Prahlada
1.17_-_M._AT_DAKSHINEWAR
1.17_-_ON_THE_WAY_OF_THE_CREATOR
1.17_-_Religion_as_the_Law_of_Life
1.17_-_SUFFERING
1.17_-_The_Divine_Birth_and_Divine_Works
1.17_-_The_Divine_Soul
1.17_-_The_Seven-Headed_Thought,_Swar_and_the_Dashagwas
1.17_-_The_Transformation
1.18_-_Evocation
1.18_-_M._AT_DAKSHINESWAR
1.18_-_Mind_and_Supermind
1.18_-_The_Divine_Worker
1.18_-_THE_HEART_OF_THE_PROBLEM
1.18_-_The_Human_Fathers
1.18_-_The_Importance_of_our_Conventional_Greetings,_etc.
1.18_-_The_Infrarational_Age_of_the_Cycle
1.18_-_The_Perils_of_the_Soul
1.19_-_Equality
1.19_-_GOD_IS_NOT_MOCKED
1.19_-_Life
1.19_-_ON_THE_PROBABLE_EXISTENCE_AHEAD_OF_US_OF_AN_ULTRA-HUMAN
1.19_-_The_Curve_of_the_Rational_Age
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
1.2.01_-_The_Call_and_the_Capacity
12.01_-_This_Great_Earth_Our_Mother
12.02_-_The_Stress_of_the_Spirit
1.2.03_-_The_Interpretation_of_Scripture
12.03_-_The_Sorrows_of_God
1.2.04_-_Sincerity
1.2.05_-_Aspiration
12.05_-_Beauty
1.2.07_-_Surrender
12.07_-_The_Double_Trinity
1.2.08_-_Faith
1.2.09_-_Consecration_and_Offering
12.09_-_The_Story_of_Dr._Faustus_Retold
1.20_-_Death,_Desire_and_Incapacity
1.20_-_Diction,_or_Language_in_general.
1.20_-_Equality_and_Knowledge
1.20_-_HOW_MAY_WE_CONCEIVE_AND_HOPE_THAT_HUMAN_UNANIMIZATION_WILL_BE_REALIZED_ON_EARTH?
1.20_-_RULES_FOR_HOUSEHOLDERS_AND_MONKS
1.20_-_Tabooed_Persons
1.20_-_Talismans_-_The_Lamen_-_The_Pantacle
1.20_-_TANTUM_RELIGIO_POTUIT_SUADERE_MALORUM
1.20_-_The_End_of_the_Curve_of_Reason
1.20_-_The_Fourth_Bolgia__Soothsayers._Amphiaraus,_Tiresias,_Aruns,_Manto,_Eryphylus,_Michael_Scott,_Guido_Bonatti,_and_Asdente._Virgil_reproaches_Dante's_Pity.
1.20_-_The_Hound_of_Heaven
1.2.1.04_-_Mystic_Poetry
1.2.1.06_-_Symbolism_and_Allegory
1.2.10_-_Opening
12.10_-_The_Sunlit_Path
1.2.1.11_-_Mystic_Poetry_and_Spiritual_Poetry
1.2.1.12_-_Spiritual_Poetry
1.21_-_A_DAY_AT_DAKSHINESWAR
1.21_-_FROM_THE_PRE-HUMAN_TO_THE_ULTRA-HUMAN,_THE_PHASES_OF_A_LIVING_PLANET
1.21_-_IDOLATRY
1.2.1_-_Mental_Development_and_Sadhana
1.21_-_On_unmanly_and_puerile_cowardice.
1.21_-_Tabooed_Things
1.21_-_The_Ascent_of_Life
1.21_-_The_Spiritual_Aim_and_Life
1.21_-_WALPURGIS-NIGHT
1.22_-_ADVICE_TO_AN_ACTOR
1.22__-_Dominion_over_different_provinces_of_creation_assigned_to_different_beings
1.22_-_EMOTIONALISM
1.22_-_ON_THE_GIFT-GIVING_VIRTUE
1.22_-_Tabooed_Words
1.22_-_THE_END_OF_THE_SPECIES
1.22_-_The_Necessity_of_the_Spiritual_Transformation
1.2.2_-_The_Place_of_Study_in_Sadhana
1.22_-_The_Problem_of_Life
1.23_-_Conditions_for_the_Coming_of_a_Spiritual_Age
1.23_-_Improvising_a_Temple
1.23_-_On_mad_price,_and,_in_the_same_Step,_on_unclean_and_blasphemous_thoughts.
1.23_-_The_Double_Soul_in_Man
1.2.3_-_The_Power_of_Expression_and_Yoga
1.240_-_1.300_Talks
1.240_-_Talks_2
1.24_-_Matter
1.24_-_On_Beauty
1.24_-_PUNDIT_SHASHADHAR
1.24_-_RITUAL,_SYMBOL,_SACRAMENT
1.2.4_-_Speech_and_Yoga
1.24_-_The_Advent_and_Progress_of_the_Spiritual_Age
1.24_-_The_Killing_of_the_Divine_King
1.24_-_The_Seventh_Bolgia_-_Thieves._Vanni_Fucci._Serpents.
1.25_-_ADVICE_TO_PUNDIT_SHASHADHAR
1.25_-_Critical_Objections_brought_against_Poetry,_and_the_principles_on_which_they_are_to_be_answered.
1.25_-_On_the_destroyer_of_the_passions,_most_sublime_humility,_which_is_rooted_in_spiritual_feeling.
1.25_-_SPIRITUAL_EXERCISES
1.25_-_The_Knot_of_Matter
1.25_-_Vanni_Fucci's_Punishment._Agnello_Brunelleschi,_Buoso_degli_Abati,_Puccio_Sciancato,_Cianfa_de'_Donati,_and_Guercio_Cavalcanti.
1.26_-_FESTIVAL_AT_ADHARS_HOUSE
1.26_-_Mental_Processes_-_Two_Only_are_Possible
1.26_-_On_discernment_of_thoughts,_passions_and_virtues
1.26_-_Sacrifice_of_the_Kings_Son
1.26_-_The_Ascending_Series_of_Substance
1.26_-_The_Eighth_Bolgia__Evil_Counsellors._Ulysses_and_Diomed._Ulysses'_Last_Voyage.
1.27_-_CONTEMPLATION,_ACTION_AND_SOCIAL_UTILITY
1.27_-_Describes_the_great_love_shown_us_by_the_Lord_in_the_first_words_of_the_Paternoster_and_the_great_importance_of_our_making_no_account_of_good_birth_if_we_truly_desire_to_be_the_daughters_of_God.
1.27_-_Guido_da_Montefeltro._His_deception_by_Pope_Boniface_VIII.
1.27_-_The_Sevenfold_Chord_of_Being
1.28_-_Describes_the_nature_of_the_Prayer_of_Recollection_and_sets_down_some_of_the_means_by_which_we_can_make_it_a_habit.
1.28_-_Supermind,_Mind_and_the_Overmind_Maya
1.28_-_The_Killing_of_the_Tree-Spirit
1.28_-_The_Ninth_Bolgia__Schismatics._Mahomet_and_Ali._Pier_da_Medicina,_Curio,_Mosca,_and_Bertr_and_de_Born.
1.29_-_Concerning_heaven_on_earth,_or_godlike_dispassion_and_perfection,_and_the_resurrection_of_the_soul_before_the_general_resurrection.
1.29_-_Continues_to_describe_methods_for_achieving_this_Prayer_of_Recollection._Says_what_little_account_we_should_make_of_being_favoured_by_our_superiors.
1.29_-_The_Myth_of_Adonis
1.29_-_What_is_Certainty?
1.2_-_Katha_Upanishads
1.300_-_1.400_Talks
13.01_-_A_Centurys_Salutation_to_Sri_Aurobindo_The_Greatness_of_the_Great
1.3.01_-_Peace__The_Basis_of_the_Sadhana
13.03_-_A_Programme_for_the_Second_Century_of_the_Divine_Manifestation
1.3.03_-_Quiet_and_Calm
13.04_-_A_Note_on_Supermind
1.3.04_-_Peace
1.3.05_-_Silence
13.07_-_The_Inter-Zone
1.30_-_Adonis_in_Syria
1.30_-_Do_you_Believe_in_God?
1.3.1.02_-_The_Object_of_Our_Yoga
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.
1.31_-_The_Giants,_Nimrod,_Ephialtes,_and_Antaeus._Descent_to_Cocytus.
1.3.2.01_-_I._The_Entire_Purpose_of_Yoga
1.32_-_Expounds_these_words_of_the_Paternoster__Fiat_voluntas_tua_sicut_in_coelo_et_in_terra._Describes_how_much_is_accomplished_by_those_who_repeat_these_words_with_full_resolution_and_how_well
1.32_-_The_Ninth_Circle__Traitors._The_Frozen_Lake_of_Cocytus._First_Division,_Caina__Traitors_to_their_Kindred._Camicion_de'_Pazzi._Second_Division,_Antenora__Traitors_to_their_Country._Dante_questions_Bocca_degli
1.32_-_The_Ritual_of_Adonis
1.33_-_Count_Ugolino_and_the_Archbishop_Ruggieri._The_Death_of_Count_Ugolino's_Sons.
1.33_-_The_Golden_Mean
1.3.4.01_-_The_Beginning_and_the_End
1.34_-_Fourth_Division_of_the_Ninth_Circle,_the_Judecca__Traitors_to_their_Lords_and_Benefactors._Lucifer,_Judas_Iscariot,_Brutus,_and_Cassius._The_Chasm_of_Lethe._The_Ascent.
1.34_-_The_Tao_1
1.3.5.03_-_The_Involved_and_Evolving_Godhead
1.3.5.04_-_The_Evolution_of_Consciousness
1.3.5.05_-_The_Path
1.35_-_Describes_the_recollection_which_should_be_practised_after_Communion._Concludes_this_subject_with_an_exclamatory_prayer_to_the_Eternal_Father.
1.35_-_The_Tao_2
1.36_-_Treats_of_these_words_in_the_Paternoster__Dimitte_nobis_debita_nostra.
1.37_-_Oriential_Religions_in_the_West
1.38_-_Woman_-_Her_Magical_Formula
1.39_-_Prophecy
1.400_-_1.450_Talks
1.4.01_-_The_Divine_Grace_and_Guidance
14.01_-_To_Read_Sri_Aurobindo
14.02_-_Occult_Experiences
1.4.02_-_The_Divine_Force
1.4.03_-_The_Guru
14.05_-_The_Golden_Rule
14.06_-_Liberty,_Self-Control_and_Friendship
14.07_-_A_Review_of_Our_Ashram_Life
14.08_-_A_Parable_of_Sea-Gulls
1.40_-_Describes_how,_by_striving_always_to_walk_in_the_love_and_fear_of_God,_we_shall_travel_safely_amid_all_these_temptations.
1.41_-_Isis
1.41_-_Speaks_of_the_fear_of_God_and_of_how_we_must_keep_ourselves_from_venial_sins.
1.42_-_This_Self_Introversion
1.439
1.43_-_The_Holy_Guardian_Angel_is_not_the_Higher_Self_but_an_Objective_Individual
1.44_-_Demeter_and_Persephone
1.450_-_1.500_Talks
1.45_-_The_Corn-Mother_and_the_Corn-Maiden_in_Northern_Europe
1.45_-_Unserious_Conduct_of_a_Pupil
1.46_-_The_Corn-Mother_in_Many_Lands
1.47_-_Lityerses
1.47_-_Reincarnation
1.48_-_Morals_of_AL_-_Hard_to_Accept,_and_Why_nevertheless_we_Must_Concur
1.48_-_The_Corn-Spirit_as_an_Animal
1.49_-_Ancient_Deities_of_Vegetation_as_Animals
1.49_-_Thelemic_Morality
1.4_-_Readings_in_the_Taittiriya_Upanishad
15.04_-_The_Mother_Abides
15.05_-_Twin_Prayers
15.07_-_Souls_Freedom
15.08_-_Ashram_-_Inner_and_Outer
15.09_-_One_Day_More
1.50_-_Eating_the_God
1.52_-_Family_-_Public_Enemy_No._1
1.52_-_Killing_the_Divine_Animal
1.53_-_Mother-Love
1.53_-_The_Propitation_of_Wild_Animals_By_Hunters
1.54_-_On_Meanness
1.550_-_1.600_Talks
1.55_-_The_Transference_of_Evil
1.56_-_The_Public_Expulsion_of_Evils
1.57_-_Beings_I_have_Seen_with_my_Physical_Eye
1.58_-_Human_Scapegoats_in_Classical_Antiquity
1.60_-_Between_Heaven_and_Earth
1.61_-_Power_and_Authority
1.62_-_The_Elastic_Mind
1.62_-_The_Fire-Festivals_of_Europe
1.63_-_Fear,_a_Bad_Astral_Vision
1.63_-_The_Interpretation_of_the_Fire-Festivals
1.65_-_Balder_and_the_Mistletoe
1.66_-_The_External_Soul_in_Folk-Tales
1.66_-_Vampires
1.67_-_Faith
1.67_-_The_External_Soul_in_Folk-Custom
1.68_-_The_God-Letters
1.68_-_The_Golden_Bough
1.69_-_Farewell_to_Nemi
1.69_-_Original_Sin
17.02_-_Hymn_to_the_Sun
1.70_-_Morality_1
17.11_-_A_Prayer
1.71_-_Morality_2
1.72_-_Education
1.74_-_Obstacles_on_the_Path
1.76_-_The_Gods_-_How_and_Why_they_Overlap
1.77_-_Work_Worthwhile_-_Why?
1.78_-_Sore_Spots
1.79_-_Progress
18.03_-_Tagore
18.05_-_Ashram_Poets
1.81_-_Method_of_Training
1.83_-_Epistola_Ultima
19.06_-_The_Wise
1912_11_26p
1913_06_15p
1913_06_27p
1913_08_02p
1914_01_10p
1914_03_25p
1914_04_10p
1914_04_17p
1914_04_20p
1914_04_23p
1914_05_17p
1914_05_23p
1914_05_25p
1914_05_27p
1914_05_31p
1914_06_04p
1914_06_15p
1914_06_24p
1914_06_30p
1914_07_05p
1914_07_08p
1914_07_10p
1914_07_18p
1914_07_31p
1914_08_03p
1914_08_16p
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1914_08_31p
1914_09_24p
1914_10_06p
1914_10_10p
1914_11_03p
1914_11_17p
1914_12_12p
1914_12_22p
1915_01_02p
1915_02_15p
1915_03_07p
1915_04_19p
1915_11_07p
1915_11_26p
1916_01_15p
1916_01_22p
1916_01_23p
1916_12_07p
1916_12_08p
1916_12_09p
1916_12_10p
1916_12_12p
1916_12_20p
1916_12_24p
1916_12_25p
1916_12_26p
1917_01_04p
1917_01_05p
1917_01_14p
1917_04_07p
1917_11_25p
19.22_-_Of_Hell
1929-04-07_-_Yoga,_for_the_sake_of_the_Divine_-_Concentration_-_Preparations_for_Yoga,_to_be_conscious_-_Yoga_and_humanity_-_We_have_all_met_in_previous_lives
1929-04-14_-_Dangers_of_Yoga_-_Two_paths,_tapasya_and_surrender_-_Impulses,_desires_and_Yoga_-_Difficulties_-_Unification_around_the_psychic_being_-_Ambition,_undoing_of_many_Yogis_-_Powers,_misuse_and_right_use_of_-_How_to_recognise_the_Divine_Will_-_Accept_things_that_come_from_Divine_-_Vital_devotion_-_Need_of_strong_body_and_nerves_-_Inner_being,_invariable
1929-04-21_-_Visions,_seeing_and_interpretation_-_Dreams_and_dreaml_and_-_Dreamless_sleep_-_Visions_and_formulation_-_Surrender,_passive_and_of_the_will_-_Meditation_and_progress_-_Entering_the_spiritual_life,_a_plunge_into_the_Divine
1929-04-28_-_Offering,_general_and_detailed_-_Integral_Yoga_-_Remembrance_of_the_Divine_-_Reading_and_Yoga_-_Necessity,_predetermination_-_Freedom_-_Miracles_-_Aim_of_creation
1929-05-05_-_Intellect,_true_and_wrong_movement_-_Attacks_from_adverse_forces_-_Faith,_integral_and_absolute_-_Death,_not_a_necessity_-_Descent_of_Divine_Consciousness_-_Inner_progress_-_Memory_of_former_lives
1929-05-12_-_Beings_of_vital_world_(vampires)_-_Money_power_and_vital_beings_-_Capacity_for_manifestation_of_will_-_Entry_into_vital_world_-_Body,_a_protection_-_Individuality_and_the_vital_world
1929-05-19_-_Mind_and_its_workings,_thought-forms_-_Adverse_conditions_and_Yoga_-_Mental_constructions_-_Illness_and_Yoga
1929-05-26_-_Individual,_illusion_of_separateness_-_Hostile_forces_and_the_mental_plane_-_Psychic_world,_psychic_being_-_Spiritual_and_psychic_-_Words,_understanding_speech_and_reading_-_Hostile_forces,_their_utility_-_Illusion_of_action,_true_action
1929-06-02_-__Divine_love_and_its_manifestation_-_Part_of_the_vital_being_in_Divine_love
1929-06-09_-_Nature_of_religion_-_Religion_and_the_spiritual_life_-_Descent_of_Divine_Truth_and_Force_-_To_be_sure_of_your_religion,_country,_family-choose_your_own_-_Religion_and_numbers
1929-06-16_-_Illness_and_Yoga_-_Subtle_body_(nervous_envelope)_-_Fear_and_illness
1929-06-23_-_Knowledge_of_the_Yogi_-_Knowledge_and_the_Supermind_-_Methods_of_changing_the_condition_of_the_body_-_Meditation,_aspiration,_sincerity
1929-06-30_-_Repulsion_felt_towards_certain_animals,_etc_-_Source_of_evil,_Formateurs_-_Material_world
1929-07-28_-_Art_and_Yoga_-_Art_and_life_-_Music,_dance_-_World_of_Harmony
1929-08-04_-_Surrender_and_sacrifice_-_Personality_and_surrender_-_Desire_and_passion_-_Spirituality_and_morality
1950-12-21_-_The_Mother_of_Dreams
1951-01-04_-_Transformation_and_reversal_of_consciousness.
1951-01-08_-_True_vision_and_understanding_of_the_world._Progress,_equilibrium._Inner_reality_-_the_psychic._Animals_and_the_psychic.
1951-01-11_-_Modesty_and_vanity_-_Generosity
1951-01-20_-_Developing_the_mind._Misfortunes,_suffering;_developed_reason._Knowledge_and_pure_ideas.
1951-01-25_-_Needs_and_desires._Collaboration_of_the_vital,_mind_an_accomplice._Progress_and_sincerity_-_recognising_faults._Organising_the_body_-_illness_-_new_harmony_-_physical_beauty.
1951-01-27_-_Sleep_-_desires_-_repression_-_the_subconscient._Dreams_-_the_super-conscient_-_solving_problems._Ladder_of_being_-_samadhi._Phases_of_sleep_-_silence,_true_rest._Vital_body_and_illness.
1951-02-03_-_What_is_Yoga?_for_what?_-_Aspiration,_seeking_the_Divine._-_Process_of_yoga,_renouncing_the_ego.
1951-02-05_-_Surrender_and_tapasya_-_Dealing_with_difficulties,_sincerity,_spiritual_discipline_-_Narrating_experiences_-_Vital_impulse_and_will_for_progress
1951-02-08_-_Unifying_the_being_-_ideas_of_good_and_bad_-_Miracles_-_determinism_-_Supreme_Will_-_Distinguishing_the_voice_of_the_Divine
1951-02-10_-_Liberty_and_license_-_surrender_makes_you_free_-_Men_in_authority_as_representatives_of_the_divine_Truth_-_Work_as_offering_-_total_surrender_needs_time_-_Effort_and_inspiration_-_will_and_patience
1951-02-12_-_Divine_force_-_Signs_indicating_readiness_-_Weakness_in_mind,_vital_-_concentration_-_Divine_perception,_human_notion_of_good,_bad_-_Conversion,_consecration_-_progress_-_Signs_of_entering_the_path_-_kinds_of_meditation_-_aspiration
1951-02-17_-_False_visions_-_Offering_ones_will_-_Equilibrium_-_progress_-_maturity_-_Ardent_self-giving-_perfecting_the_instrument_-_Difficulties,_a_help_in_total_realisation_-_paradoxes_-_Sincerity_-_spontaneous_meditation
1951-02-19_-_Exteriorisation-_clairvoyance,_fainting,_etc_-_Somnambulism_-_Tartini_-_childrens_dreams_-_Nightmares_-_gurus_protection_-_Mind_and_vital_roam_during_sleep
1951-02-22_-_Surrender,_offering,_consecration_-_Experiences_and_sincerity_-_Aspiration_and_desire_-_Vedic_hymns_-_Concentration_and_time
1951-02-24_-_Psychic_being_and_entity_-_dimensions_-_in_the_atom_-_Death_-_exteriorisation_-_unconsciousness_-_Past_lives_-_progress_upon_earth_-_choice_of_birth_-_Consecration_to_divine_Work_-_psychic_memories_-_Individualisation_-_progress
1951-03-01_-_Universe_and_the_Divine_-_Freedom_and_determinism_-_Grace_-_Time_and_Creation-_in_the_Supermind_-_Work_and_its_results_-_The_psychic_being_-_beauty_and_love_-_Flowers-_beauty_and_significance_-_Choice_of_reincarnating_psychic_being
1951-03-03_-_Hostile_forces_-_difficulties_-_Individuality_and_form_-_creation
1951-03-05_-_Disasters-_the_forces_of_Nature_-_Story_of_the_charity_Bazar_-_Liberation_and_law_-_Dealing_with_the_mind_and_vital-_methods
1951-03-10_-_Fairy_Tales-_serpent_guarding_treasure_-_Vital_beings-_their_incarnations_-_The_vital_being_after_death_-_Nightmares-_vital_and_mental_-_Mind_and_vital_after_death_-_The_spirit_of_the_form-_Egyptian_mummies
1951-03-12_-_Mental_forms_-_learning_difficult_subjects_-_Mental_fortress_-_thought_-_Training_the_mind_-_Helping_the_vital_being_after_death_-_ceremonies_-_Human_stupidities
1951-03-14_-_Plasticity_-_Conditions_for_knowing_the_Divine_Will_-_Illness_-_microbes_-_Fear_-_body-reflexes_-_The_best_possible_happens_-_Theories_of_Creation_-_True_knowledge_-_a_work_to_do_-_the_Ashram
1951-03-17_-_The_universe-_eternally_new,_same_-_Pralaya_Traditions_-_Light_and_thought_-_new_consciousness,_forces_-_The_expanding_universe_-_inexpressible_experiences_-_Ashram_surcharged_with_Light_-_new_force_-_vibrating_atmospheres
1951-03-22_-_Relativity-_time_-_Consciousness_-_psychic_Witness_-_The_twelve_senses_-_water-divining_-_Instinct_in_animals_-_story_of_Mothers_cat
1951-03-24_-_Descent_of_Divine_Love,_of_Consciousness_-_Earth-_a_symbolic_formation_-_the_Divine_Presence_-_The_psychic_being_and_other_worlds_-_Divine_Love_and_Grace_-_Becoming_consaious_of_Divine_Love_-_Finding_ones_psychic_being_-_Responsibility
1951-03-26_-_Losing_all_to_gain_all_-_psychic_being_-_Transforming_the_vital_-_physical_habits_-_the_subconscient_-_Overcoming_difficulties_-_weakness,_an_insincerity_-_to_change_the_world_-_Psychic_source,_flash_of_experience_-_preparation_for_yoga
1951-03-31_-_Physical_ailment_and_mental_disorder_-_Curing_an_illness_spiritually_-_Receptivity_of_the_body_-_The_subtle-physical-_illness_accidents_-_Curing_sunstroke_and_other_disorders
1951-04-05_-_Illusion_and_interest_in_action_-_The_action_of_the_divine_Grace_and_the_ego_-_Concentration,_aspiration,_will,_inner_silence_-_Value_of_a_story_or_a_language_-_Truth_-_diversity_in_the_world
1951-04-07_-_Origin_of_Evil_-_Misery-_its_cause
1951-04-12_-_Japan,_its_art,_landscapes,_life,_etc_-_Fairy-lore_of_Japan_-_Culture-_its_spiral_movement_-_Indian_and_European-_the_spiritual_life_-_Art_and_Truth
1951-04-14_-_Surrender_and_sacrifice_-_Idea_of_sacrifice_-_Bahaism_-_martyrdom_-_Sleep-_forgetfulness,_exteriorisation,_etc_-_Dreams_and_visions-_explanations_-_Exteriorisation-_incidents_about_cats
1951-04-17_-_Unity,_diversity_-_Protective_envelope_-_desires_-_consciousness,_true_defence_-_Perfection_of_physical_-_cinema_-_Choice,_constant_and_conscious_-_law_of_ones_being_-_the_One,_the_Multiplicity_-_Civilization-_preparing_an_instrument
1951-04-19_-_Demands_and_needs_-_human_nature_-_Abolishing_the_ego_-_Food-_tamas,_consecration_-_Changing_the_nature-_the_vital_and_the_mind_-_The_yoga_of_the_body__-_cellular_consciousness
1951-04-21_-_Sri_Aurobindos_letter_on_conditions_for_doing_yoga_-_Aspiration,_tapasya,_surrender_-_The_lower_vital_-_old_habits_-_obsession_-_Sri_Aurobindo_on_choice_and_the_double_life_-_The_old_fiasco_-_inner_realisation_and_outer_change
1951-04-26_-_Irrevocable_transformation_-_The_divine_Shakti_-_glad_submission_-_Rejection,_integral_-_Consecration_-_total_self-forgetfulness_-_work
1951-04-28_-_Personal_effort_-_tamas,_laziness_-_Static_and_dynamic_power_-_Stupidity_-_psychic_and_intelligence_-_Philosophies-_different_languages_-_Theories_of_Creation_-_Surrender_of_ones_being_and_ones_work
1951-05-03_-_Money_and_its_use_for_the_divine_work_-_problems_-_Mastery_over_desire-_individual_and_collective_change
1951-05-05_-_Needs_and_desires_-_Discernment_-_sincerity_and_true_perception_-_Mantra_and_its_effects_-_Object_in_action-_to_serve_-_relying_only_on_the_Divine
1951-05-07_-_A_Hierarchy_-_Transcendent,_universal,_individual_Divine_-_The_Supreme_Shakti_and_Creation_-_Inadequacy_of_words,_language
1951-05-12_-_Mahalakshmi_and_beauty_in_life_-_Mahasaraswati_-_conscious_hand_-_Riches_and_poverty
1953-03-18
1953-04-08
1953-05-06
1953-05-20
1953-05-27
1953-06-03
1953-06-10
1953-06-17
1953-06-24
1953-07-01
1953-07-08
1953-07-15
1953-07-22
1953-07-29
1953-08-05
1953-08-19
1953-08-26
1953-09-09
1953-09-16
1953-09-23
1953-09-30
1953-10-07
1953-10-14
1953-10-21
1953-10-28
1953-11-04
1953-11-11
1953-11-18
1953-11-25
1953-12-09
1953-12-23
1954-02-03_-_The_senses_and_super-sense_-_Children_can_be_moulded_-_Keeping_things_in_order_-_The_shadow
1954-02-10_-_Study_a_variety_of_subjects_-_Memory_-Memory_of_past_lives_-_Getting_rid_of_unpleasant_thoughts
1954-02-17_-_Experience_expressed_in_different_ways_-_Origin_of_the_psychic_being_-_Progress_in_sports_-Everything_is_not_for_the_best
1954-03-24_-_Dreams_and_the_condition_of_the_stomach_-_Tobacco_and_alcohol_-_Nervousness_-_The_centres_and_the_Kundalini_-_Control_of_the_senses
1954-04-07_-_Communication_without_words_-_Uneven_progress_-_Words_and_the_Word
1954-04-14_-_Love_-_Can_a_person_love_another_truly?_-_Parental_love
1954-04-28_-_Aspiration_and_receptivity_-_Resistance_-_Purusha_and_Prakriti,_not_masculine_and_feminine
1954-05-05_-_Faith,_trust,_confidence_-_Insincerity_and_unconsciousness
1954-05-12_-_The_Purusha_-_Surrender_-_Distinguishing_between_influences_-_Perfect_sincerity
1954-05-19_-_Affection_and_love_-_Psychic_vision_Divine_-_Love_and_receptivity_-_Get_out_of_the_ego
1954-05-26_-_Symbolic_dreams_-_Psychic_sorrow_-_Dreams,_one_is_rarely_conscious
1954-06-16_-_Influences,_Divine_and_other_-_Adverse_forces_-_The_four_great_Asuras_-_Aspiration_arranges_circumstances_-_Wanting_only_the_Divine
1954-06-23_-_Meat-eating_-_Story_of_Mothers_vegetable_garden_-_Faithfulness_-_Conscious_sleep
1954-07-07_-_The_inner_warrior_-_Grace_and_the_Falsehood_-_Opening_from_below_-_Surrender_and_inertia_-_Exclusive_receptivity_-_Grace_and_receptivity
1954-07-14_-_The_Divine_and_the_Shakti_-_Personal_effort_-_Speaking_and_thinking_-_Doubt_-_Self-giving,_consecration_and_surrender_-_Mothers_use_of_flowers_-_Ornaments_and_protection
1954-07-21_-_Mistakes_-_Success_-_Asuras_-_Mental_arrogance_-_Difficulty_turned_into_opportunity_-_Mothers_use_of_flowers_-_Conversion_of_men_governed_by_adverse_forces
1954-07-28_-_Money_-_Ego_and_individuality_-_The_shadow
1954-08-04_-_Servant_and_worker_-_Justification_of_weakness_-_Play_of_the_Divine_-_Why_are_you_here_in_the_Ashram?
1954-08-11_-_Division_and_creation_-_The_gods_and_human_formations_-_People_carry_their_desires_around_them
1954-08-18_-_Mahalakshmi_-_Maheshwari_-_Mahasaraswati_-_Determinism_and_freedom_-_Suffering_and_knowledge_-_Aspects_of_the_Mother
1954-08-25_-_Ananda_aspect_of_the_Mother_-_Changing_conditions_in_the_Ashram_-_Ascetic_discipline_-_Mothers_body
1954-09-08_-_Hostile_forces_-_Substance_-_Concentration_-_Changing_the_centre_of_thought_-_Peace
1954-09-15_-_Parts_of_the_being_-_Thoughts_and_impulses_-_The_subconscient_-_Precise_vocabulary_-_The_Grace_and_difficulties
1954-09-22_-_The_supramental_creation_-_Rajasic_eagerness_-_Silence_from_above_-_Aspiration_and_rejection_-_Effort,_individuality_and_ego_-_Aspiration_and_desire
1954-09-29_-_The_right_spirit_-_The_Divine_comes_first_-_Finding_the_Divine_-_Mistakes_-_Rejecting_impulses_-_Making_the_consciousness_vast_-_Firm_resolution
1954-10-06_-_What_happens_is_for_the_best_-_Blaming_oneself_-Experiences_-_The_vital_desire-soul_-Creating_a_spiritual_atmosphere_-Thought_and_Truth
1954-10-20_-_Stand_back_-_Asking_questions_to_Mother_-_Seeing_images_in_meditation_-_Berlioz_-Music_-_Mothers_organ_music_-_Destiny
1954-11-10_-_Inner_experience,_the_basis_of_action_-_Keeping_open_to_the_Force_-_Faith_through_aspiration_-_The_Mothers_symbol_-_The_mind_and_vital_seize_experience_-_Degrees_of_sincerity_-Becoming_conscious_of_the_Divine_Force
1954-11-24_-_Aspiration_mixed_with_desire_-_Willing_and_desiring_-_Children_and_desires_-_Supermind_and_the_higher_ranges_of_mind_-_Stages_in_the_supramental_manifestation
1954-12-08_-_Cosmic_consciousness_-_Clutching_-_The_central_will_of_the_being_-_Knowledge_by_identity
1954-12-15_-_Many_witnesses_inside_oneself_-_Children_in_the_Ashram_-_Trance_and_the_waking_consciousness_-_Ascetic_methods_-_Education,_spontaneous_effort_-_Spiritual_experience
1954-12-22_-_Possession_by_hostile_forces_-_Purity_and_morality_-_Faith_in_the_final_success_-Drawing_back_from_the_path
1954-12-29_-_Difficulties_and_the_world_-_The_experience_the_psychic_being_wants_-_After_death_-Ignorance
1955-02-09_-_Desire_is_contagious_-_Primitive_form_of_love_-_the_artists_delight_-_Psychic_need,_mind_as_an_instrument_-_How_the_psychic_being_expresses_itself_-_Distinguishing_the_parts_of_ones_being_-_The_psychic_guides_-_Illness_-_Mothers_vision
1955-02-16_-_Losing_something_given_by_Mother_-_Using_things_well_-_Sadhak_collecting_soap-pieces_-_What_things_are_truly_indispensable_-_Natures_harmonious_arrangement_-_Riches_a_curse,_philanthropy_-_Misuse_of_things_creates_misery
1955-03-02_-_Right_spirit,_aspiration_and_desire_-_Sleep_and_yogic_repose,_how_to_sleep_-_Remembering_dreams_-_Concentration_and_outer_activity_-_Mother_opens_the_door_inside_everyone_-_Sleep,_a_school_for_inner_knowledge_-_Source_of_energy
1955-03-09_-_Psychic_directly_contacted_through_the_physical_-_Transforming_egoistic_movements_-_Work_of_the_psychic_being_-_Contacting_the_psychic_and_the_Divine_-_Experiences_of_different_kinds_-_Attacks_of_adverse_forces
1955-03-23_-_Procedure_for_rejection_and_transformation_-_Learning_by_heart,_true_understanding_-_Vibrations,_movements_of_the_species_-_A_cat_and_a_Russian_peasant_woman_-_A_cat_doing_yoga
1955-03-30_-_Yoga-shakti_-_Energies_of_the_earth,_higher_and_lower_-_Illness,_curing_by_yogic_means_-_The_true_self_and_the_psychic_-_Solving_difficulties_by_different_methods
1955-04-06_-_Freuds_psychoanalysis,_the_subliminal_being_-_The_psychic_and_the_subliminal_-_True_psychology_-_Changing_the_lower_nature_-_Faith_in_different_parts_of_the_being_-_Psychic_contact_established_in_all_in_the_Ashram
1955-04-13_-_Psychoanalysts_-_The_underground_super-ego,_dreams,_sleep,_control_-_Archetypes,_Overmind_and_higher_-_Dream_of_someone_dying_-_Integral_repose,_entering_Sachchidananda_-_Organising_ones_life,_concentration,_repose
1955-05-04_-_Drawing_on_the_universal_vital_forces_-_The_inner_physical_-_Receptivity_to_different_kinds_of_forces_-_Progress_and_receptivity
1955-05-25_-_Religion_and_reason_-_true_role_and_field_-_an_obstacle_to_or_minister_of_the_Spirit_-_developing_and_meaning_-_Learning_how_to_live,_the_elite_-_Reason_controls_and_organises_life_-_Nature_is_infrarational
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
1955-06-08_-_Working_for_the_Divine_-_ideal_attitude_-_Divine_manifesting_-_reversal_of_consciousness,_knowing_oneself_-_Integral_progress,_outer,_inner,_facing_difficulties_-_People_in_Ashram_-_doing_Yoga_-_Children_given_freedom,_choosing_yoga
1955-06-15_-_Dynamic_realisation,_transformation_-_The_negative_and_positive_side_of_experience_-_The_image_of_the_dry_coconut_fruit_-_Purusha,_Prakriti,_the_Divine_Mother_-_The_Truth-Creation_-_Pralaya_-_We_are_in_a_transitional_period
1955-06-22_-_Awakening_the_Yoga-shakti_-_The_thousand-petalled_lotus-_Reading,_how_far_a_help_for_yoga_-_Simple_and_complicated_combinations_in_men
1955-06-29_-_The_true_vital_and_true_physical_-_Time_and_Space_-_The_psychics_memory_of_former_lives_-_The_psychic_organises_ones_life_-_The_psychics_knowledge_and_direction
1955-07-06_-_The_psychic_and_the_central_being_or_jivatman_-_Unity_and_multiplicity_in_the_Divine_-_Having_experiences_and_the_ego_-_Mental,_vital_and_physical_exteriorisation_-_Imagination_has_a_formative_power_-_The_function_of_the_imagination
1955-07-13_-_Cosmic_spirit_and_cosmic_consciousness_-_The_wall_of_ignorance,_unity_and_separation_-_Aspiration_to_understand,_to_know,_to_be_-_The_Divine_is_in_the_essence_of_ones_being_-_Realising_desires_through_the_imaginaton
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
1955-08-17_-_Vertical_ascent_and_horizontal_opening_-_Liberation_of_the_psychic_being_-_Images_for_discovery_of_the_psychic_being_-_Sadhana_to_contact_the_psychic_being
1955-10-05_-_Science_and_Ignorance_-_Knowledge,_science_and_the_Buddha_-_Knowing_by_identification_-_Discipline_in_science_and_in_Buddhism_-_Progress_in_the_mental_field_and_beyond_it
1955-10-12_-_The_problem_of_transformation_-_Evolution,_man_and_superman_-_Awakening_need_of_a_higher_good_-_Sri_Aurobindo_and_earths_history_-_Setting_foot_on_the_new_path_-_The_true_reality_of_the_universe_-_the_new_race_-_...
1955-10-19_-_The_rhythms_of_time_-_The_lotus_of_knowledge_and_perfection_-_Potential_knowledge_-_The_teguments_of_the_soul_-_Shastra_and_the_Gurus_direct_teaching_-_He_who_chooses_the_Infinite...
1955-10-26_-_The_Divine_and_the_universal_Teacher_-_The_power_of_the_Word_-_The_Creative_Word,_the_mantra_-_Sound,_music_in_other_worlds_-_The_domains_of_pure_form,_colour_and_ideas
1955-11-02_-_The_first_movement_in_Yoga_-_Interiorisation,_finding_ones_soul_-_The_Vedic_Age_-_An_incident_about_Vivekananda_-_The_imaged_language_of_the_Vedas_-_The_Vedic_Rishis,_involutionary_beings_-_Involution_and_evolution
1955-11-09_-_Personal_effort,_egoistic_mind_-_Man_is_like_a_public_square_-_Natures_work_-_Ego_needed_for_formation_of_individual_-_Adverse_forces_needed_to_make_man_sincere_-_Determinisms_of_different_planes,_miracles
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_-_...
1955-12-07_-_Emotional_impulse_of_self-giving_-_A_young_dancer_in_France_-_The_heart_has_wings,_not_the_head_-_Only_joy_can_conquer_the_Adversary
1955-12-14_-_Rejection_of_life_as_illusion_in_the_old_Yogas_-_Fighting_the_adverse_forces_-_Universal_and_individual_being_-_Three_stages_in_Integral_Yoga_-_How_to_feel_the_Divine_Presence_constantly
1955-12-28_-_Aspiration_in_different_parts_of_the_being_-_Enthusiasm_and_gratitude_-_Aspiration_is_in_all_beings_-_Unlimited_power_of_good,_evil_has_a_limit_-_Progress_in_the_parts_of_the_being_-_Significance_of_a_dream
1956-01-04_-_Integral_idea_of_the_Divine_-_All_things_attracted_by_the_Divine_-_Bad_things_not_in_place_-_Integral_yoga_-_Moving_idea-force,_ideas_-_Consequences_of_manifestation_-_Work_of_Spirit_via_Nature_-_Change_consciousness,_change_world
1956-01-18_-_Two_sides_of_individual_work_-_Cheerfulness_-_chosen_vessel_of_the_Divine_-_Aspiration,_consciousness,_of_plants,_of_children_-_Being_chosen_by_the_Divine_-_True_hierarchy_-_Perfect_relation_with_the_Divine_-_India_free_in_1915
1956-02-01_-_Path_of_knowledge_-_Finding_the_Divine_in_life_-_Capacity_for_contact_with_the_Divine_-_Partial_and_total_identification_with_the_Divine_-_Manifestation_and_hierarchy
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
1956-02-15_-_Nature_and_the_Master_of_Nature_-_Conscious_intelligence_-_Theory_of_the_Gita,_not_the_whole_truth_-_Surrender_to_the_Lord_-_Change_of_nature
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
1956-02-29_-_Sacrifice,_self-giving_-_Divine_Presence_in_the_heart_of_Matter_-_Divine_Oneness_-_Divine_Consciousness_-_All_is_One_-_Divine_in_the_inconscient_aspires_for_the_Divine
1956-03-07_-_Sacrifice,_Animals,_hostile_forces,_receive_in_proportion_to_consciousness_-_To_be_luminously_open_-_Integral_transformation_-_Pain_of_rejection,_delight_of_progress_-_Spirit_behind_intention_-_Spirit,_matter,_over-simplified
1956-03-14_-_Dynamic_meditation_-_Do_all_as_an_offering_to_the_Divine_-_Significance_of_23.4.56._-_If_twelve_men_of_goodwill_call_the_Divine
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
1956-04-11_-_Self-creator_-_Manifestation_of_Time_and_Space_-_Brahman-Maya_and_Ishwara-Shakti_-_Personal_and_Impersonal
1956-04-25_-_God,_human_conception_and_the_true_Divine_-_Earthly_existence,_to_realise_the_Divine_-_Ananda,_divine_pleasure_-_Relations_with_the_divine_Presence_-_Asking_the_Divine_for_what_one_needs_-_Allowing_the_Divine_to_lead_one
1956-05-16_-_Needs_of_the_body,_not_true_in_themselves_-_Spiritual_and_supramental_law_-_Aestheticised_Paganism_-_Morality,_checks_true_spiritual_effort_-_Effect_of_supramental_descent_-_Half-lights_and_false_lights
1956-05-30_-_Forms_as_symbols_of_the_Force_behind_-_Art_as_expression_of_contact_with_the_Divine_-_Supramental_psychological_perfection_-_Division_of_works_-_The_Ashram,_idle_stupidities
1956-06-06_-_Sign_or_indication_from_books_of_revelation_-_Spiritualised_mind_-_Stages_of_sadhana_-_Reversal_of_consciousness_-_Organisation_around_central_Presence_-_Boredom,_most_common_human_malady
1956-06-13_-_Effects_of_the_Supramental_action_-_Education_and_the_Supermind_-_Right_to_remain_ignorant_-_Concentration_of_mind_-_Reason,_not_supreme_capacity_-_Physical_education_and_studies_-_inner_discipline_-_True_usefulness_of_teachers
1956-06-20_-_Hearts_mystic_light,_intuition_-_Psychic_being,_contact_-_Secular_ethics_-_True_role_of_mind_-_Realise_the_Divine_by_love_-_Depression,_pleasure,_joy_-_Heart_mixture_-_To_follow_the_soul_-_Physical_process_-_remember_the_Mother
1956-06-27_-_Birth,_entry_of_soul_into_body_-_Formation_of_the_supramental_world_-_Aspiration_for_progress_-_Bad_thoughts_-_Cerebral_filter_-_Progress_and_resistance
1956-07-04_-_Aspiration_when_one_sees_a_shooting_star_-_Preparing_the_bodyn_making_it_understand_-_Getting_rid_of_pain_and_suffering_-_Psychic_light
1956-07-11_-_Beauty_restored_to_its_priesthood_-_Occult_worlds,_occult_beings_-_Difficulties_and_the_supramental_force
1956-07-18_-_Unlived_dreams_-_Radha-consciousness_-_Separation_and_identification_-_Ananda_of_identity_and_Ananda_of_union_-_Sincerity,_meditation_and_prayer_-_Enemies_of_the_Divine_-_The_universe_is_progressive
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
1956-08-15_-_Protection,_purification,_fear_-_Atmosphere_at_the_Ashram_on_Darshan_days_-_Darshan_messages_-_Significance_of_15-08_-_State_of_surrender_-_Divine_Grace_always_all-powerful_-_Assumption_of_Virgin_Mary_-_SA_message_of_1947-08-15
1956-08-22_-_The_heaven_of_the_liberated_mind_-_Trance_or_samadhi_-_Occult_discipline_for_leaving_consecutive_bodies_-_To_be_greater_than_ones_experience_-_Total_self-giving_to_the_Grace_-_The_truth_of_the_being_-_Unique_relation_with_the_Supreme
1956-08-29_-_To_live_spontaneously_-_Mental_formations_Absolute_sincerity_-_Balance_is_indispensable,_the_middle_path_-_When_in_difficulty,_widen_the_consciousness_-_Easiest_way_of_forgetting_oneself
1956-09-05_-_Material_life,_seeing_in_the_right_way_-_Effect_of_the_Supermind_on_the_earth_-_Emergence_of_the_Supermind_-_Falling_back_into_the_same_mistaken_ways
1956-09-19_-_Power,_predominant_quality_of_vital_being_-_The_Divine,_the_psychic_being,_the_Supermind_-_How_to_come_out_of_the_physical_consciousness_-_Look_life_in_the_face_-_Ordinary_love_and_Divine_love
1956-10-03_-_The_Mothers_different_ways_of_speaking_-_new_manifestation_-_new_element,_possibilities_-_child_prodigies_-_Laws_of_Nature,_supramental_-_Logic_of_the_unforeseen_-_Creative_writers,_hands_of_musicians_-_Prodigious_children,_men
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
1956-10-24_-_Taking_a_new_body_-_Different_cases_of_incarnation_-_Departure_of_soul_from_body
1956-10-31_-_Manifestation_of_divine_love_-_Deformation_of_Love_by_human_consciousness_-_Experience_and_expression_of_experience
1956-11-07_-_Thoughts_created_by_forces_of_universal_-_Mind_Our_own_thought_hardly_exists_-_Idea,_origin_higher_than_mind_-_The_Synthesis_of_Yoga,_effect_of_reading
1956-11-14_-_Conquering_the_desire_to_appear_good_-_Self-control_and_control_of_the_life_around_-_Power_of_mastery_-_Be_a_great_yogi_to_be_a_good_teacher_-_Organisation_of_the_Ashram_school_-_Elementary_discipline_of_regularity
1956-11-21_-_Knowings_and_Knowledge_-_Reason,_summit_of_mans_mental_activities_-_Willings_and_the_true_will_-_Personal_effort_-_First_step_to_have_knowledge_-_Relativity_of_medical_knowledge_-_Mental_gymnastics_make_the_mind_supple
1956-11-28_-_Desire,_ego,_animal_nature_-_Consciousness,_a_progressive_state_-_Ananda,_desireless_state_beyond_enjoyings_-_Personal_effort_that_is_mental_-_Reason,_when_to_disregard_it_-_Reason_and_reasons
1956-12-12_-_paradoxes_-_Nothing_impossible_-_unfolding_universe,_the_Eternal_-_Attention,_concentration,_effort_-_growth_capacity_almost_unlimited_-_Why_things_are_not_the_same_-_will_and_willings_-_Suggestions,_formations_-_vital_world
1956-12-19_-_Preconceived_mental_ideas_-_Process_of_creation_-_Destructive_power_of_bad_thoughts_-_To_be_perfectly_sincere
1957-01-02_-_Can_one_go_out_of_time_and_space?_-_Not_a_crucified_but_a_glorified_body_-_Individual_effort_and_the_new_force
1957-01-09_-_God_is_essentially_Delight_-_God_and_Nature_play_at_hide-and-seek_-__Why,_and_when,_are_you_grave?
1957-01-23_-_How_should_we_understand_pure_delight?_-_The_drop_of_honey_-_Action_of_the_Divine_Will_in_the_world
1957-01-30_-_Artistry_is_just_contrast_-_How_to_perceive_the_Divine_Guidance?
1957-02-06_-_Death,_need_of_progress_-_Changing_Natures_methods
1957-02-20_-_Limitations_of_the_body_and_individuality
1957-03-06_-_Freedom,_servitude_and_love
1957-03-15_-_Reminiscences_of_Tlemcen
1957-03-27_-_If_only_humanity_consented_to_be_spiritualised
1957-04-17_-_Transformation_of_the_body
1957-04-24_-_Perfection,_lower_and_higher
1957-05-01_-_Sports_competitions,_their_value
1957-05-08_-_Vital_excitement,_reason,_instinct
1957-05-15_-_Differentiation_of_the_sexes_-_Transformation_from_above_downwards
1957-05-29_-_Progressive_transformation
1957-06-05_-_Questions_and_silence_-_Methods_of_meditation
1957-06-19_-_Causes_of_illness_Fear_and_illness_-_Minds_working,_faith_and_illness
1957-06-26_-_Birth_through_direct_transmutation_-_Man_and_woman_-_Judging_others_-_divine_Presence_in_all_-_New_birth
1957-07-10_-_A_new_world_is_born_-_Overmind_creation_dissolved
1957-07-17_-_Power_of_conscious_will_over_matter
1957-07-24_-_The_involved_supermind_-_The_new_world_and_the_old_-_Will_for_progress_indispensable
1957-07-31_-_Awakening_aspiration_in_the_body
1957-08-07_-_The_resistances,_politics_and_money_-_Aspiration_to_realise_the_supramental_life
1957-08-28_-_Freedom_and_Divine_Will
1957-09-04_-_Sri_Aurobindo,_an_eternal_birth
1957-09-11_-_Vital_chemistry,_attraction_and_repulsion
1957-09-18_-_Occultism_and_supramental_life
1957-09-25_-_Preparation_of_the_intermediate_being
1957-10-02_-_The_Mind_of_Light_-_Statues_of_the_Buddha_-_Burden_of_the_past
1957-10-09_-_As_many_universes_as_individuals_-_Passage_to_the_higher_hemisphere
1957-10-16_-_Story_of_successive_involutions
1957-10-23_-_The_central_motive_of_terrestrial_existence_-_Evolution
1957-10-30_-_Double_movement_of_evolution_-_Disappearance_of_a_species
1957-11-13_-_Superiority_of_man_over_animal_-_Consciousness_precedes_form
1957-11-27_-_Sri_Aurobindos_method_in_The_Life_Divine_-_Individual_and_cosmic_evolution
1957-12-04_-_The_method_of_The_Life_Divine_-_Problem_of_emergence_of_a_new_species
1957-12-11_-_Appearance_of_the_first_men
1957-12-18_-_Modern_science_and_illusion_-_Value_of_experience,_its_transforming_power_-_Supramental_power,_first_aspect_to_manifest
1958-01-22_-_Intellectual_theories_-_Expressing_a_living_and_real_Truth
1958-01-29_-_The_plan_of_the_universe_-_Self-awareness
1958-02-05_-_The_great_voyage_of_the_Supreme_-_Freedom_and_determinism
1958-02-12_-_Psychic_progress_from_life_to_life_-_The_earth,_the_place_of_progress
1958-02-19_-_Experience_of_the_supramental_boat_-_The_Censors_-_Absurdity_of_artificial_means
1958-02-26_-_The_moon_and_the_stars_-_Horoscopes_and_yoga
1958-03-05_-_Vibrations_and_words_-_Power_of_thought,_the_gift_of_tongues
1958-03-12_-_The_key_of_past_transformations
1958-03-19_-_General_tension_in_humanity_-_Peace_and_progress_-_Perversion_and_vision_of_transformation
1958-03-26_-_Mental_anxiety_and_trust_in_spiritual_power
1958-04-16_-_The_superman_-_New_realisation
1958-05-07_-_The_secret_of_Nature
1958-05-14_-_Intellectual_activity_and_subtle_knowing_-_Understanding_with_the_body
1958-05-21_-_Mental_honesty
1958-05-28_-_The_Avatar
1958-06-04_-_New_birth
1958-06-11_-_Is_there_a_spiritual_being_in_everybody?
1958-06-18_-_Philosophy,_religion,_occultism,_spirituality
1958-06-25_-_Sadhana_in_the_body
1958-07-09_-_Faith_and_personal_effort
1958-07-16_-_Is_religion_a_necessity?
1958-07-23_-_How_to_develop_intuition_-_Concentration
1958-08-27_-_Meditation_and_imagination_-_From_thought_to_idea,_from_idea_to_principle
1958-09-03_-_How_to_discipline_the_imagination_-_Mental_formations
1958-09-10_-_Magic,_occultism,_physical_science
1958_09_12
1958-09-17_-_Power_of_formulating_experience_-_Usefulness_of_mental_development
1958-09-24_-_Living_the_truth_-_Words_and_experience
1958_10_03
1958_10_17
1958-10-22_-_Spiritual_life_-_reversal_of_consciousness_-_Helping_others
1958_10_24
1958-10-29_-_Mental_self-sufficiency_-_Grace
1958-11-05_-_Knowing_how_to_be_silent
1958-11-12_-_The_aim_of_the_Supreme_-_Trust_in_the_Grace
1958_11_14
1958_11_28
1958_12_05
1960_02_03
1960_02_10
1960_04_20
1960_04_27
1960_08_24
1960_11_12?_-_49
1960_11_13?_-_50
1960_11_14?_-_51
1961_01_28
1961_03_11_-_58
1961_03_17_-_57
1961_07_18
1962_01_12
1962_01_21
1962_02_03
1962_02_27
1962_05_24
1962_10_06
1962_10_12
1963_01_14
1963_05_15
1963_08_10
1963_11_04
1964_03_25
1964_09_16
1965_12_25
1965_12_26?
1966_07_06
1967-05-24.1_-_Defining_the_Divine
1969_08_28
1969_09_18
1969_11_15
1969_12_05
1969_12_31
1970_01_04
1970_01_08
1970_02_01
1970_02_02
1970_02_04
1970_02_07
1970_02_08
1970_02_23
1970_02_25
1970_02_27?
1970_03_06?
1970_03_21
1970_04_04
1970_04_12
1970_04_30
1970_05_12
1970_06_02
1970_06_03
1.A_-_ANTHROPOLOGY,_THE_SOUL
1.ac_-_Happy_Dust
1.ac_-_The_Buddhist
1.ac_-_The_Quest
1.ac_-_The_Rose_and_the_Cross
1.ac_-_Ut
1.ami_-_To_the_Saqi_(from_Baal-i-Jibreel)
1.anon_-_The_Epic_of_Gilgamesh_Tablet_XI_The_Story_of_the_Flood
1.asak_-_If_you_keep_seeking_the_jewel_of_understanding
1.asak_-_My_Beloved-_this_torture_and_pain
1.bts_-_Invocation
1.bv_-_When_I_see_the_lark_beating
1.ct_-_Letting_go_of_thoughts
1.da_-_The_love_of_God,_unutterable_and_perfect
1.dz_-_A_Zen_monk_asked_for_a_verse_-
1f.lovecraft_-_Ashes
1f.lovecraft_-_At_the_Mountains_of_Madness
1f.lovecraft_-_Beyond_the_Wall_of_Sleep
1f.lovecraft_-_Cool_Air
1f.lovecraft_-_Deaf,_Dumb,_and_Blind
1f.lovecraft_-_Facts_concerning_the_Late
1f.lovecraft_-_From_Beyond
1f.lovecraft_-_He
1f.lovecraft_-_Herbert_West-Reanimator
1f.lovecraft_-_Ibid
1f.lovecraft_-_In_the_Walls_of_Eryx
1f.lovecraft_-_Medusas_Coil
1f.lovecraft_-_Out_of_the_Aeons
1f.lovecraft_-_Pickmans_Model
1f.lovecraft_-_The_Beast_in_the_Cave
1f.lovecraft_-_The_Call_of_Cthulhu
1f.lovecraft_-_The_Case_of_Charles_Dexter_Ward
1f.lovecraft_-_The_Challenge_from_Beyond
1f.lovecraft_-_The_Colour_out_of_Space
1f.lovecraft_-_The_Crawling_Chaos
1f.lovecraft_-_The_Curse_of_Yig
1f.lovecraft_-_The_Diary_of_Alonzo_Typer
1f.lovecraft_-_The_Disinterment
1f.lovecraft_-_The_Doom_That_Came_to_Sarnath
1f.lovecraft_-_The_Dream-Quest_of_Unknown_Kadath
1f.lovecraft_-_The_Dreams_in_the_Witch_House
1f.lovecraft_-_The_Dunwich_Horror
1f.lovecraft_-_The_Electric_Executioner
1f.lovecraft_-_The_Evil_Clergyman
1f.lovecraft_-_The_Festival
1f.lovecraft_-_The_Ghost-Eater
1f.lovecraft_-_The_Green_Meadow
1f.lovecraft_-_The_Haunter_of_the_Dark
1f.lovecraft_-_The_Hoard_of_the_Wizard-Beast
1f.lovecraft_-_The_Horror_at_Martins_Beach
1f.lovecraft_-_The_Horror_at_Red_Hook
1f.lovecraft_-_The_Horror_in_the_Burying-Ground
1f.lovecraft_-_The_Horror_in_the_Museum
1f.lovecraft_-_The_Last_Test
1f.lovecraft_-_The_Loved_Dead
1f.lovecraft_-_The_Lurking_Fear
1f.lovecraft_-_The_Man_of_Stone
1f.lovecraft_-_The_Moon-Bog
1f.lovecraft_-_The_Mound
1f.lovecraft_-_The_Music_of_Erich_Zann
1f.lovecraft_-_The_Night_Ocean
1f.lovecraft_-_The_Picture_in_the_House
1f.lovecraft_-_The_Rats_in_the_Walls
1f.lovecraft_-_The_Secret_Cave
1f.lovecraft_-_The_Shadow_out_of_Time
1f.lovecraft_-_The_Shadow_over_Innsmouth
1f.lovecraft_-_The_Shunned_House
1f.lovecraft_-_The_Street
1f.lovecraft_-_The_Thing_on_the_Doorstep
1f.lovecraft_-_The_Trap
1f.lovecraft_-_The_Tree_on_the_Hill
1f.lovecraft_-_The_Unnamable
1f.lovecraft_-_The_Whisperer_in_Darkness
1f.lovecraft_-_Through_the_Gates_of_the_Silver_Key
1f.lovecraft_-_Till_A_the_Seas
1f.lovecraft_-_Two_Black_Bottles
1f.lovecraft_-_Under_the_Pyramids
1f.lovecraft_-_Winged_Death
1.fs_-_A_Problem
1.fs_-_Fantasie_--_To_Laura
1.fs_-_Geniality
1.fs_-_Hero_And_Leander
1.fs_-_Melancholy_--_To_Laura
1.fs_-_Parables_And_Riddles
1.fs_-_The_Artists
1.fs_-_The_Fight_With_The_Dragon
1.fs_-_The_Ideal_And_The_Actual_Life
1.fs_-_The_Infanticide
1.fs_-_The_Lay_Of_The_Bell
1.fs_-_The_Philosophical_Egotist
1.fs_-_The_Sexes
1.fs_-_The_Veiled_Statue_At_Sais
1.fs_-_The_Walk
1.fs_-_To_My_Friends
1.fua_-_Looking_for_your_own_face
1.fua_-_The_Dullard_Sage
1.fua_-_The_Valley_of_the_Quest
1.grh_-_Gorakh_Bani
1.hcyc_-_1_-_There_is_the_leisurely_one_(from_The_Shodoka)
1.hcyc_-_23_-_When_you_truly_awaken_(from_The_Shodoka)
1.hcyc_-_38_-_All_categories_are_no_category_(from_The_Shodoka)
1.he_-_Hakuins_Song_of_Zazen
1.he_-_The_Form_of_the_Formless_(from_Hakuins_Song_of_Zazen)
1.hs_-_Beauty_Radiated_in_Eternity
1.hs_-_I_Know_The_Way_You_Can_Get
1.hs_-_Naked_in_the_Bee-House
1.hs_-_Silence
1.hs_-_Spring_and_all_its_flowers
1.jk_-_Calidore_-_A_Fragment
1.jk_-_Endymion_-_Book_I
1.jk_-_Endymion_-_Book_II
1.jk_-_Endymion_-_Book_IV
1.jk_-_Epistle_To_My_Brother_George
1.jk_-_Fragment_-_Modern_Love
1.jk_-_Hyperion._Book_II
1.jk_-_Isabella;_Or,_The_Pot_Of_Basil_-_A_Story_From_Boccaccio
1.jk_-_Lamia._Part_I
1.jk_-_Otho_The_Great_-_Act_III
1.jk_-_Otho_The_Great_-_Act_IV
1.jk_-_Otho_The_Great_-_Act_V
1.jk_-_Sleep_And_Poetry
1.jk_-_Sonnet._If_By_Dull_Rhymes_Our_English_Must_Be_Chaind
1.jk_-_Sonnet_To_John_Hamilton_Reynolds
1.jk_-_Sonnet_To_The_Nile
1.jk_-_The_Cap_And_Bells;_Or,_The_Jealousies_-_A_Faery_Tale_.._Unfinished
1.jlb_-_At_the_Butchers
1.jlb_-_Chess
1.jlb_-_Daybreak
1.jlb_-_The_Golem
1.jlb_-_The_Recoleta
1.jlb_-_Unknown_Street
1.jm_-_Response_to_a_Logician
1.jm_-_Song_to_the_Rock_Demoness
1.jm_-_The_Song_of_View,_Practice,_and_Action
1.jr_-_Ah,_what_was_there_in_that_light-giving_candle_that_it_set_fire_to_the_heart,_and_snatched_the_heart_away?
1.jr_-_Description_Of_Love
1.jr_-_In_The_Arc_Of_Your_Mallet
1.jr_-_My_Mother_Was_Fortune,_My_Father_Generosity_And_Bounty
1.jr_-_The_glow_of_the_light_of_daybreak_is_in_your_emerald_vault,_the_goblet_of_the_blood_of_twilight_is_your_blood-measuring_bowl
1.jr_-_This_Aloneness
1.jr_-_This_Is_Love
1.jr_-_This_love_sacrifices_all_souls,_however_wise,_however_awakened
1.jt_-_As_air_carries_light_poured_out_by_the_rising_sun
1.jt_-_Love_beyond_all_telling_(from_Self-Annihilation_and_Charity_Lead_the_Soul...)
1.jwvg_-_April
1.kbr_-_How_Humble_Is_God
1.kbr_-_Poem_9
1.kbr_-_The_moon_shines_in_my_body
1.kbr_-_Theres_A_Moon_Inside_My_Body
1.kbr_-_The_Self_Forgets_Itself
1.kbr_-_The_self_forgets_itself
1.kt_-_A_Song_on_the_View_of_Voidness
1.lb_-_Going_Up_Yoyang_Tower
1.lb_-_Looking_For_A_Monk_And_Not_Finding_Him
1.lb_-_The_River_Song
1.lb_-_Thoughts_On_a_Quiet_Night_by_Li_Po
1.lovecraft_-_The_Poe-ets_Nightmare
1.mah_-_My_One_and_Only,_only_You_can_make_me
1.mb_-_a_cicada_shell
1.mdl_-_The_Creation_of_Elohim
1.ml_-_Realisation_of_Dreams_and_Mind
1.mm_-_The_devil_also_offers_his_spirit
1.nmdv_-_He_is_the_One_in_many
1.nrpa_-_The_Summary_of_Mahamudra
1.nrpa_-_The_Viewm_Concisely_Put
1.okym_-_33_-_Then_to_the_rolling_Heavn_itself_I_cried
1.pbs_-_Adonais_-_An_elegy_on_the_Death_of_John_Keats
1.pbs_-_Charles_The_First
1.pbs_-_Chorus_from_Hellas
1.pbs_-_Death_Is_Here_And_Death_Is_There
1.pbs_-_English_translationItalian
1.pbs_-_Epipsychidion
1.pbs_-_Epipsychidion_(Excerpt)
1.pbs_-_Epipsychidion_-_Passages_Of_The_Poem,_Or_Connected_Therewith
1.pbs_-_Fiordispina
1.pbs_-_Fragments_Of_An_Unfinished_Drama
1.pbs_-_Ginevra
1.pbs_-_Hellas_-_A_Lyrical_Drama
1.pbs_-_Hymn_of_Apollo
1.pbs_-_Julian_and_Maddalo_-_A_Conversation
1.pbs_-_Letter_To_Maria_Gisborne
1.pbs_-_Love-_Hope,_Desire,_And_Fear
1.pbs_-_Music(2)
1.pbs_-_Ode_To_Liberty
1.pbs_-_Oedipus_Tyrannus_or_Swellfoot_The_Tyrant
1.pbs_-_On_The_Medusa_Of_Leonardo_da_Vinci_In_The_Florentine_Gallery
1.pbs_-_Orpheus
1.pbs_-_Peter_Bell_The_Third
1.pbs_-_Prince_Athanase
1.pbs_-_Prometheus_Unbound
1.pbs_-_Queen_Mab_-_Part_II.
1.pbs_-_Queen_Mab_-_Part_III.
1.pbs_-_Queen_Mab_-_Part_V.
1.pbs_-_Queen_Mab_-_Part_VI.
1.pbs_-_Remembrance
1.pbs_-_Rosalind_and_Helen_-_a_Modern_Eclogue
1.pbs_-_Scenes_From_The_Faust_Of_Goethe
1.pbs_-_Sonnet_To_Byron
1.pbs_-_Stanzas_Written_in_Dejection,_Near_Naples
1.pbs_-_The_Boat_On_The_Serchio
1.pbs_-_The_Cenci_-_A_Tragedy_In_Five_Acts
1.pbs_-_The_Cyclops
1.pbs_-_The_Revolt_Of_Islam_-_Canto_I-XII
1.pbs_-_The_Sensitive_Plant
1.pbs_-_The_Witch_Of_Atlas
1.pbs_-_The_Woodman_And_The_Nightingale
1.pbs_-_To_Edward_Williams
1.pbs_-_To_Jane_-_The_Invitation
1.pbs_-_To_Mary_Wollstonecraft_Godwin
1.pbs_-_To--_Music,_when_soft_voices_die
1.pbs_-_With_A_Guitar,_To_Jane
1.pc_-_Lute
1.poe_-_Eureka_-_A_Prose_Poem
1.poe_-_Spirits_Of_The_Dead
1.poe_-_The_Conversation_Of_Eiros_And_Charmion
1.poe_-_The_Power_Of_Words_Oinos.
1.raa_-_Circles_2_(from_Life_of_the_Future_World)
1.raa_-_Circles_3_(from_Life_of_the_Future_World)
1.rb_-_Abt_Vogler
1.rb_-_Andrea_del_Sarto
1.rb_-_An_Epistle_Containing_the_Strange_Medical_Experience_of_Kar
1.rb_-_Bishop_Blougram's_Apology
1.rb_-_By_The_Fire-Side
1.rb_-_Childe_Roland_To_The_Dark_Tower_Came
1.rb_-_Cleon
1.rb_-_Evelyn_Hope
1.rb_-_Fra_Lippo_Lippi
1.rb_-_In_A_Gondola
1.rb_-_Incident_Of_The_French_Camp
1.rb_-_Master_Hugues_Of_Saxe-Gotha
1.rb_-_Paracelsus_-_Part_III_-_Paracelsus
1.rb_-_Paracelsus_-_Part_II_-_Paracelsus_Attains
1.rb_-_Paracelsus_-_Part_I_-_Paracelsus_Aspires
1.rb_-_Paracelsus_-_Part_V_-_Paracelsus_Attains
1.rb_-_Pauline,_A_Fragment_of_a_Question
1.rb_-_Pippa_Passes_-_Part_II_-_Noon
1.rb_-_Rhyme_for_a_Child_Viewing_a_Naked_Venus_in_a_Painting_of_'The_Judgement_of_Paris'
1.rb_-_Sordello_-_Book_the_Fifth
1.rb_-_Sordello_-_Book_the_First
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_Last_Ride_Together
1.rb_-_Waring
1.rmpsd_-_Meditate_on_Kali!_Why_be_anxious?
1.rmr_-_Along_the_Sun-Drenched_Roadside
1.rmr_-_Dedication_To_M...
1.rmr_-_Elegy_I
1.rmr_-_Elegy_IV
1.rmr_-_Encounter_In_The_Chestnut_Avenue
1.rmr_-_Narcissus
1.rmr_-_Night_(O_you_whose_countenance)
1.rmr_-_Portrait_of_my_Father_as_a_Young_Man
1.rmr_-_Spanish_Dancer
1.rmr_-_Torso_of_an_Archaic_Apollo
1.rt_-_(75)_Thy_gifts_to_us_mortals_fulfil_all_our_needs_(from_Gitanjali)
1.rt_-_At_The_Last_Watch
1.rt_-_Fireflies
1.rt_-_Gitanjali
1.rt_-_I_Found_A_Few_Old_Letters
1.rt_-_Maran-Milan_(Death-Wedding)
1.rt_-_My_Polar_Star
1.rt_-_My_Pole_Star
1.rt_-_Poems_On_Man
1.rt_-_Stray_Birds_61_-_70
1.rt_-_The_Gardener_LXXXIII_-_She_Dwelt_On_The_Hillside
1.rt_-_The_Merchant
1.rt_-_This_Dog
1.rwe_-_In_Memoriam
1.rwe_-_Monadnoc
1.rwe_-_Musketaquid
1.rwe_-_Ode_To_Beauty
1.rwe_-_The_Problem
1.rwe_-_Uriel
1.sca_-_Place_your_mind_before_the_mirror_of_eternity!
1.sjc_-_Not_for_All_the_Beauty
1.sjc_-_Without_a_Place_and_With_a_Place
1.sk_-_Is_there_anyone_in_the_universe
1.snk_-_Nirvana_Shatakam
1.srm_-_The_Marital_Garland_of_Letters
1.stl_-_The_Atom_of_Jesus-Host
1.sv_-_Song_of_the_Sanyasin
1.tc_-_Autumn_chrysanthemums_have_beautiful_color
1.tc_-_Unsettled,_a_bird_lost_from_the_flock
1.tm_-_Song_for_Nobody
1.tr_-_Too_Lazy_To_Be_Ambitious
1.wby_-_A_Bronze_Head
1.wby_-_A_Crazed_Girl
1.wby_-_A_Dramatic_Poem
1.wby_-_Meditations_In_Time_Of_Civil_War
1.wby_-_Owen_Aherne_And_His_Dancers
1.wby_-_The_Circus_Animals_Desertion
1.wby_-_The_Gift_Of_Harun_Al-Rashid
1.wby_-_The_Phases_Of_The_Moon
1.wby_-_The_Shadowy_Waters_-_The_Shadowy_Waters
1.wby_-_The_Two_Kings
1.whitman_-_A_Broadway_Pageant
1.whitman_-_A_child_said,_What_is_the_grass?
1.whitman_-_All_Is_Truth
1.whitman_-_American_Feuillage
1.whitman_-_A_Noiseless_Patient_Spider
1.whitman_-_As_I_Sat_Alone_By_Blue_Ontarios_Shores
1.whitman_-_A_Woman_Waits_For_Me
1.whitman_-_Broadway
1.whitman_-_Carol_Of_Occupations
1.whitman_-_Carol_Of_Words
1.whitman_-_Eidolons
1.whitman_-_Election_Day,_November_1884
1.whitman_-_Europe,_The_72d_And_73d_Years_Of_These_States
1.whitman_-_Great_Are_The_Myths
1.whitman_-_In_Paths_Untrodden
1.whitman_-_I_Sing_The_Body_Electric
1.whitman_-_Manhattan_Streets_I_Saunterd,_Pondering
1.whitman_-_One_Song,_America,_Before_I_Go
1.whitman_-_On_Old_Mans_Thought_Of_School
1.whitman_-_O_Star_Of_France
1.whitman_-_Poems_Of_Joys
1.whitman_-_Proud_Music_Of_The_Storm
1.whitman_-_Race_Of_Veterans
1.whitman_-_Respondez!
1.whitman_-_Roaming_In_Thought
1.whitman_-_Savantism
1.whitman_-_Scented_Herbage_Of_My_Breast
1.whitman_-_Song_of_Myself
1.whitman_-_Song_Of_Myself-_V
1.whitman_-_Song_Of_Myself-_VII
1.whitman_-_Song_Of_Myself-_XLV
1.whitman_-_Song_Of_Myself-_XX
1.whitman_-_Song_Of_Myself-_XXV
1.whitman_-_Song_Of_Myself-_XXX
1.whitman_-_Song_Of_The_Exposition
1.whitman_-_Song_Of_The_Open_Road
1.whitman_-_Starting_From_Paumanok
1.whitman_-_States!
1.whitman_-_The_City_Dead-House
1.whitman_-_The_Indications
1.whitman_-_There_Was_A_Child_Went_Forth
1.whitman_-_The_Sleepers
1.whitman_-_To_A_Historian
1.whitman_-_To_Old_Age
1.whitman_-_To_Thee,_Old_Cause!
1.whitman_-_With_Antecedents
1.ww_-_20_-_Who_goes_there?_hankering,_gross,_mystical,_nude
1.ww_-_3-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_5_-_I_believe_in_you_my_soul,_the_other_I_am_must_not_abase_itself_to_you
1.ww_-_6_-_A_child_said_What_is_the_grass?_fetching_it_to_me_with_full_hands
1.ww_-_7_-_Has_anyone_supposed_it_lucky_to_be_born?
1.ww_-_7-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_Address_To_My_Infant_Daughter
1.ww_-_Among_All_Lovely_Things_My_Love_Had_Been
1.ww_-_An_Evening_Walk
1.ww_-_A_noiseless_patient_spider
1.ww_-_Book_Eighth-_Retrospect--Love_Of_Nature_Leading_To_Love_Of_Man
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_Seventh_[Residence_in_London]
1.ww_-_Book_Sixth_[Cambridge_and_the_Alps]
1.ww_-_Book_Tenth_{Residence_in_France_continued]
1.ww_-_Book_Third_[Residence_at_Cambridge]
1.ww_-_Book_Twelfth_[Imagination_And_Taste,_How_Impaired_And_Restored_]
1.ww_-_Epitaphs_Translated_From_Chiabrera
1.ww_-_Expostulation_and_Reply
1.ww_-_Guilt_And_Sorrow,_Or,_Incidents_Upon_Salisbury_Plain
1.ww_-_Memorials_of_A_Tour_In_Scotland-_1803_I._Departure_From_The_Vale_Of_Grasmere,_August_1803
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1803_X._Rob_Roys_Grave
1.ww_-_Michael-_A_Pastoral_Poem
1.ww_-_Personal_Talk
1.ww_-_Resolution_And_Independence
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_Excursion-_X-_Book_Ninth-_Discourse_of_the_Wanderer,_and_an_Evening_Visit_to_the_Lake
1.ww_-_The_French_Revolution_as_it_appeared_to_Enthusiasts
1.ww_-_The_Prelude,_Book_1-_Childhood_And_School-Time
1.ww_-_The_Recluse_-_Book_First
1.ww_-_To_M.H.
1.ww_-_To_The_Same_Flower_(Second_Poem)
1.ww_-_Upon_The_Same_Event
1.ww_-_Vaudracour_And_Julia
1.ww_-_Written_Upon_A_Blank_Leaf_In_The_Complete_Angler.
1.ww_-_Written_With_A_Slate_Pencil_On_A_Stone,_On_The_Side_Of_The_Mountain_Of_Black_Comb
1.yni_-_The_Celestial_Fire
20.01_-_Charyapada_-_Old_Bengali_Mystic_Poems
20.02_-_The_Golden_Journey
20.03_-_Act_I:The_Descent
20.04_-_Act_II:_The_Play_on_Earth
20.05_-_Act_III:_The_Return
2.01_-_AT_THE_STAR_THEATRE
2.01_-_Indeterminates,_Cosmic_Determinations_and_the_Indeterminable
2.01_-_Isha_Upanishad__All_that_is_world_in_the_Universe
2.01_-_Mandala_One
2.01_-_On_Books
2.01_-_On_the_Concept_of_the_Archetype
2.01_-_THE_ADVENT_OF_LIFE
2.01_-_THE_ARCANE_SUBSTANCE_AND_THE_POINT
2.01_-_The_Attributes_of_Omega_Point_-_a_Transcendent_God
2.01_-_The_Mother
2.01_-_The_Object_of_Knowledge
2.01_-_The_Picture
2.01_-_The_Road_of_Trials
2.01_-_The_Sefirot
2.01_-_The_Therapeutic_value_of_Abreaction
2.01_-_The_Two_Natures
2.01_-_The_Yoga_and_Its_Objects
2.01_-_War.
2.02_-_Atomic_Motions
2.02_-_Brahman,_Purusha,_Ishwara_-_Maya,_Prakriti,_Shakti
2.02_-_Evolutionary_Creation_and_the_Expectation_of_a_Revelation
2.02_-_Habit_2__Begin_with_the_End_in_Mind
2.02_-_Indra,_Giver_of_Light
2.02_-_Meeting_With_the_Goddess
2.02_-_On_Letters
2.02_-_Surrender,_Self-Offering_and_Consecration
2.02_-_The_Bhakta.s_Renunciation_results_from_Love
2.02_-_THE_DURGA_PUJA_FESTIVAL
2.02_-_THE_EXPANSION_OF_LIFE
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.02_-_The_Monstrance
2.02_-_THE_SCINTILLA
2.02_-_The_Status_of_Knowledge
2.02_-_The_Synthesis_of_Devotion_and_Knowledge
2.03_-_Atomic_Forms_And_Their_Combinations
2.03_-_DEMETER
2.03_-_Indra_and_the_Thought-Forces
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_On_Medicine
2.03_-_The_Christian_Phenomenon_and_Faith_in_the_Incarnation
2.03_-_THE_ENIGMA_OF_BOLOGNA
2.03_-_The_Eternal_and_the_Individual
2.03_-_THE_MASTER_IN_VARIOUS_MOODS
2.03_-_The_Mother-Complex
2.03_-_The_Purified_Understanding
2.03_-_The_Pyx
2.03_-_The_Supreme_Divine
2.04_-_Absence_Of_Secondary_Qualities
2.04_-_ADVICE_TO_ISHAN
2.04_-_Agni,_the_Illumined_Will
2.04_-_Concentration
2.04_-_On_Art
2.04_-_Place
2.04_-_Positive_Aspects_of_the_Mother-Complex
2.04_-_The_Divine_and_the_Undivine
2.04_-_The_Forms_of_Love-Manifestation
2.04_-_The_Living_Church_and_Christ-Omega
2.04_-_The_Scourge,_the_Dagger_and_the_Chain
2.04_-_The_Secret_of_Secrets
2.04_-_Yogic_Action
2.05_-_Apotheosis
2.05_-_Infinite_Worlds
2.05_-_On_Poetry
2.05_-_ON_THE_VIRTUOUS
2.05_-_Renunciation
2.05_-_The_Cosmic_Illusion;_Mind,_Dream_and_Hallucination
2.05_-_The_Divine_Truth_and_Way
2.05_-_The_Holy_Oil
2.05_-_The_Line_of_Light_and_The_Impression
2.05_-_The_Religion_of_Tomorrow
2.05_-_Universal_Love_and_how_it_leads_to_Self-Surrender
2.05_-_VISIT_TO_THE_SINTHI_BRAMO_SAMAJ
2.06_-_On_Beauty
2.06_-_ON_THE_RABBLE
2.06_-_Reality_and_the_Cosmic_Illusion
2.06_-_Revelation_and_the_Christian_Phenomenon
2.06_-_Tapasya
2.06_-_The_Higher_Knowledge_and_the_Higher_Love_are_one_to_the_true_Lover
2.06_-_The_Synthesis_of_the_Disciplines_of_Knowledge
2.06_-_The_Wand
2.06_-_WITH_VARIOUS_DEVOTEES
2.06_-_Works_Devotion_and_Knowledge
2.07_-_I_Also_Try_to_Tell_My_Tale
2.07_-_On_Congress_and_Politics
2.07_-_ON_THE_TARANTULAS
2.07_-_The_Cup
2.07_-_The_Knowledge_and_the_Ignorance
2.07_-_The_Mother__Relations_with_Others
2.07_-_The_Release_from_Subjection_to_the_Body
2.07_-_The_Supreme_Word_of_the_Gita
2.07_-_The_Triangle_of_Love
2.07_-_The_Upanishad_in_Aphorism
2.08_-_ALICE_IN_WONDERLAND
2.08_-_Concentration
2.08_-_God_in_Power_of_Becoming
2.08_-_Memory,_Self-Consciousness_and_the_Ignorance
2.08_-_On_Non-Violence
2.08_-_ON_THE_FAMOUS_WISE_MEN
2.08_-_The_Branches_of_The_Archetypal_Man
2.08_-_The_God_of_Love_is_his_own_proof
2.08_-_The_Release_from_the_Heart_and_the_Mind
2.08_-_The_Sword
2.08_-_Three_Tales_of_Madness_and_Destruction
2.08_-_Victory_over_Falsehood
2.09_-_Human_representations_of_the_Divine_Ideal_of_Love
2.09_-_Memory,_Ego_and_Self-Experience
2.09_-_On_Sadhana
2.09_-_SEVEN_REASONS_WHY_A_SCIENTIST_BELIEVES_IN_GOD
2.09_-_THE_NIGHT_SONG
2.09_-_The_Pantacle
2.09_-_The_Release_from_the_Ego
2.09_-_The_World_of_Points
2.0_-_Reincarnation_and_Karma
2.0_-_THE_ANTICHRIST
2.1.01_-_God_The_One_Reality
2.1.01_-_The_Central_Process_of_the_Sadhana
21.01_-_The_Mother_The_Nature_of_Her_Work
2.1.02_-_Combining_Work,_Meditation_and_Bhakti
21.02_-_Gods_and_Men
2.1.02_-_Nature_The_World-Manifestation
2.1.03_-_Man_and_Superman
21.03_-_The_Double_Ladder
2.10_-_Knowledge_by_Identity_and_Separative_Knowledge
2.10_-_The_Lamp
2.10_-_THE_MASTER_AND_NARENDRA
2.10_-_The_Primordial_Kings__Their_Shattering
2.10_-_The_Realisation_of_the_Cosmic_Self
2.10_-_The_Vision_of_the_World-Spirit_-_Time_the_Destroyer
2.1.1.04_-_Reading,_Yogic_Force_and_the_Development_of_Style
2.11_-_The_Boundaries_of_the_Ignorance
2.11_-_The_Crown
2.11_-_The_Modes_of_the_Self
2.1.1_-_The_Nature_of_the_Vital
2.11_-_The_Shattering_And_Fall_of_The_Primordial_Kings
2.11_-_The_Vision_of_the_World-Spirit_-_The_Double_Aspect
2.11_-_WITH_THE_DEVOTEES_IN_CALCUTTA
2.12_-_On_Miracles
2.12_-_ON_SELF-OVERCOMING
2.12_-_THE_MASTERS_REMINISCENCES
2.12_-_The_Origin_of_the_Ignorance
2.12_-_The_Realisation_of_Sachchidananda
2.1.2_-_The_Vital_and_Other_Levels_of_Being
2.12_-_The_Way_and_the_Bhakta
2.1.3.2_-_Study
2.1.3.3_-_Reading
2.13_-_Exclusive_Concentration_of_Consciousness-Force_and_the_Ignorance
2.13_-_On_Psychology
2.13_-_ON_THOSE_WHO_ARE_SUBLIME
2.13_-_Psychic_Presence_and_Psychic_Being_-_Real_Origin_of_Race_Superiority
2.13_-_The_Difficulties_of_the_Mental_Being
2.13_-_THE_MASTER_AT_THE_HOUSES_OF_BALARM_AND_GIRISH
2.1.3_-_Wrong_Movements_of_the_Vital
2.1.4.2_-_Teaching
2.14_-_AT_RAMS_HOUSE
2.14_-_Faith
2.14_-_On_Movements
2.14_-_The_Bell
2.1.4_-_The_Lower_Vital_Being
2.14_-_The_Origin_and_Remedy_of_Falsehood,_Error,_Wrong_and_Evil
2.14_-_The_Passive_and_the_Active_Brahman
2.14_-_The_Unpacking_of_God
2.1.5.1_-_Study_of_Works_of_Sri_Aurobindo_and_the_Mother
2.1.5.4_-_Arts
2.15_-_CAR_FESTIVAL_AT_BALARMS_HOUSE
2.15_-_ON_IMMACULATE_PERCEPTION
2.15_-_On_the_Gods_and_Asuras
2.15_-_Power_of_Right_Attitude
2.15_-_Reality_and_the_Integral_Knowledge
2.15_-_Selection_of_Sparks_Made_for_The_Purpose_of_The_Emendation
2.15_-_The_Cosmic_Consciousness
2.16_-_Fashioning_of_The_Vessel_
2.16_-_Oneness
2.16_-_The_15th_of_August
2.16_-_The_Integral_Knowledge_and_the_Aim_of_Life;_Four_Theories_of_Existence
2.16_-_The_Magick_Fire
2.1.7.05_-_On_the_Inspiration_and_Writing_of_the_Poem
2.1.7.07_-_On_the_Verse_and_Structure_of_the_Poem
2.1.7.08_-_Comments_on_Specific_Lines_and_Passages_of_the_Poem
2.17_-_December_1938
2.17_-_ON_POETS
2.17_-_The_Progress_to_Knowledge_-_God,_Man_and_Nature
2.17_-_The_Soul_and_Nature
2.18_-_January_1939
2.18_-_SRI_RAMAKRISHNA_AT_SYAMPUKUR
2.18_-_The_Evolutionary_Process_-_Ascent_and_Integration
2.18_-_The_Soul_and_Its_Liberation
2.19_-_Feb-May_1939
2.19_-_Knowledge_of_the_Scientist_and_the_Yogi
2.19_-_Out_of_the_Sevenfold_Ignorance_towards_the_Sevenfold_Knowledge
2.19_-_The_Planes_of_Our_Existence
2.19_-_THE_SOOTHSAYER
2.2.01_-_The_Outer_Being_and_the_Inner_Being
2.2.01_-_The_Problem_of_Consciousness
2.2.01_-_Work_and_Yoga
2.2.02_-_Becoming_Conscious_in_Work
2.2.02_-_Consciousness_and_the_Inconscient
2.2.02_-_The_True_Being_and_the_True_Consciousness
2.2.03_-_The_Divine_Force_in_Work
2.2.03_-_The_Psychic_Being
2.2.03_-_The_Science_of_Consciousness
2.2.04_-_Practical_Concerns_in_Work
2.20_-_Nov-Dec_1939
2.20_-_ON_REDEMPTION
2.20_-_The_Infancy_and_Maturity_of_ZO,_Father_and_Mother,_Israel_The_Ancient_and_Understanding
2.20_-_The_Lower_Triple_Purusha
2.20_-_THE_MASTERS_TRAINING_OF_HIS_DISCIPLES
2.20_-_The_Philosophy_of_Rebirth
2.21_-_1940
2.2.1_-_Cheerfulness_and_Happiness
2.21_-_IN_THE_COMPANY_OF_DEVOTEES_AT_SYAMPUKUR
2.21_-_ON_HUMAN_PRUDENCE
2.21_-_The_Ladder_of_Self-transcendence
2.21_-_The_Order_of_the_Worlds
2.2.1_-_The_Prusna_Upanishads
2.21_-_The_Three_Heads,_The_Beard_and_The_Mazela
2.21_-_Towards_the_Supreme_Secret
2.22_-_1941-1943
2.22_-_Rebirth_and_Other_Worlds;_Karma,_the_Soul_and_Immortality
2.2.2_-_Sorrow_and_Suffering
2.2.2_-_The_Mandoukya_Upanishad
2.22_-_THE_MASTER_AT_COSSIPORE
2.22_-_The_Supreme_Secret
2.22_-_Vijnana_or_Gnosis
2.23_-_A_Virtuous_Woman_is_a_Crown_to_Her_Husband
2.2.3_-_Depression_and_Despondency
2.23_-_Man_and_the_Evolution
2.23_-_The_Conditions_of_Attainment_to_the_Gnosis
2.23_-_The_Core_of_the_Gita.s_Meaning
2.23_-_THE_MASTER_AND_BUDDHA
2.24_-_Gnosis_and_Ananda
2.2.4_-_Sentimentalism,_Sensitiveness,_Instability,_Laxity
2.2.4_-_Taittiriya_Upanishad
2.24_-_The_Evolution_of_the_Spiritual_Man
2.24_-_The_Message_of_the_Gita
2.25_-_Mercies_and_Judgements_of_Knowledge
2.25_-_The_Higher_and_the_Lower_Knowledge
2.25_-_The_Triple_Transformation
2.26_-_Samadhi
2.26_-_The_Ascent_towards_Supermind
2.2.7.01_-_Some_General_Remarks
2.27_-_Hathayoga
2.27_-_The_Gnostic_Being
2.27_-_The_Two_Types_of_Unions
2.28_-_Rajayoga
2.28_-_The_Divine_Life
2.2.9.04_-_Plotinus
2.29_-_The_Worlds_of_Creation,_Formation_and_Action
2.3.01_-_Aspiration_and_Surrender_to_the_Mother
2.3.01_-_Concentration_and_Meditation
2.3.01_-_The_Planes_or_Worlds_of_Consciousness
2.3.02_-_Mantra_and_Japa
2.3.02_-_Opening,_Sincerity_and_the_Mother's_Grace
2.3.02_-_The_Supermind_or_Supramental
2.3.03_-_Integral_Yoga
2.3.03_-_The_Mother's_Presence
2.3.03_-_The_Overmind
2.3.04_-_The_Higher_Planes_of_Mind
2.3.04_-_The_Mother's_Force
2.3.05_-_Sadhana_through_Work_for_the_Mother
2.3.06_-_The_Mind
2.3.06_-_The_Mother's_Lights
2.3.07_-_The_Mother_in_Visions,_Dreams_and_Experiences
2.3.07_-_The_Vital_Being_and_Vital_Consciousness
2.3.08_-_The_Mother's_Help_in_Difficulties
2.3.08_-_The_Physical_Consciousness
23.09_-_Observations_I
2.30_-_The_Uniting_of_the_Names_45_and_52
2.3.1.01_-_Three_Essentials_for_Writing_Poetry
2.3.1.09_-_Inspiration_and_Understanding
23.10_-_Observations_II
2.3.10_-_The_Subconscient_and_the_Inconscient
2.3.1.10_-_Inspiration_and_Effort
23.12_-_A_Note_On_The_Mother_of_Dreams
2.3.1_-_Ego_and_Its_Forms
2.3.2_-_Chhandogya_Upanishad
2.3.2_-_Desire
2.3.3_-_Anger_and_Violence
2.4.01_-_Divine_Love,_Psychic_Love_and_Human_Love
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
27.03_-_The_Great_Holocaust_-_Chhinnamasta
28.01_-_Observations
29.03_-_In_Her_Company
29.04_-_Mothers_Playground
29.06_-_There_is_also_another,_similar_or_parallel_story_in_the_Veda_about_the_God_Agni,_about_the_disappearance_of_this
29.08_-_The_Iron_Chain
29.09_-_Some_Dates
2_-_Other_Hymns_to_Agni
3.00.1_-_Foreword
30.01_-_World-Literature
30.02_-_Greek_Drama
3.00.2_-_Introduction
30.03_-_Spirituality_in_Art
30.04_-_Intuition_and_Inspiration_in_Art
30.05_-_Rhythm_in_Poetry
30.06_-_The_Poet_and_The_Seer
30.07_-_The_Poet_and_the_Yogi
30.08_-_Poetry_and_Mantra
30.09_-_Lines_of_Tantra_(Charyapada)
3.00_-_Introduction
3.00_-_The_Magical_Theory_of_the_Universe
30.10_-_The_Greatness_of_Poetry
30.11_-_Modern_Poetry
30.12_-_The_Obscene_and_the_Ugly_-_Form_and_Essence
30.13_-_Rabindranath_the_Artist
30.14_-_Rabindranath_and_Modernism
30.15_-_The_Language_of_Rabindranath
30.16_-_Tagore_the_Unique
30.17_-_Rabindranath,_Traveller_of_the_Infinite
30.18_-_Boris_Pasternak
3.01_-_Hymn_to_Matter
3.01_-_Love_and_the_Triple_Path
3.01_-_Natural_Morality
3.01_-_THE_BIRTH_OF_THOUGHT
3.01_-_The_Mercurial_Fountain
3.01_-_The_Soul_World
3.02_-_King_and_Queen
3.02_-_Mysticism
3.02_-_Nature_And_Composition_Of_The_Mind
3.02_-_ON_THE_VISION_AND_THE_RIDDLE
3.02_-_SOL
3.02_-_THE_DEPLOYMENT_OF_THE_NOOSPHERE
3.02_-_The_Formulae_of_the_Elemental_Weapons
3.02_-_The_Great_Secret
3.02_-_The_Motives_of_Devotion
3.02_-_The_Practice_Use_of_Dream-Analysis
3.02_-_The_Psychology_of_Rebirth
3.02_-_The_Soul_in_the_Soul_World_after_Death
3.03_-_Faith_and_the_Divine_Grace
3.03_-_ON_INVOLUNTARY_BLISS
3.03_-_On_Thought_-_II
3.03_-_SULPHUR
3.03_-_The_Consummation_of_Mysticism
3.03_-_The_Four_Foundational_Practices
3.03_-_The_Godward_Emotions
3.03_-_THE_MODERN_EARTH
3.03_-_The_Soul_Is_Mortal
3.03_-_The_Spirit_Land
3.04_-_Folly_Of_The_Fear_Of_Death
3.04_-_Immersion_in_the_Bath
3.04_-_LUNA
3.04_-_On_Thought_-_III
3.04_-_The_Flowers
3.04_-_The_Spirit_in_Spirit-Land_after_Death
3.04_-_The_Way_of_Devotion
3.05_-_SAL
3.05_-_The_Conjunction
3.05_-_The_Divine_Personality
3.05_-_The_Formula_of_I.A.O.
3.05_-_The_Physical_World_and_its_Connection_with_the_Soul_and_Spirit-Lands
3.06_-_Charity
3.06_-_Death
3.06_-_The_Delight_of_the_Divine
3.06_-_Thought-Forms_and_the_Human_Aura
3.06_-_UPON_THE_MOUNT_OF_OLIVES
3.07.2_-_Finding_the_Real_Source
3.07_-_The_Adept
3.07_-_The_Ananda_Brahman
3.07_-_The_Ascent_of_the_Soul
3.07_-_The_Formula_of_the_Holy_Grail
3.08_-_Of_Equilibrium
3.08_-_Purification
3.08_-_The_Mystery_of_Love
3.09_-_Of_Silence_and_Secrecy
3.09_-_THE_RETURN_HOME
3.09_-_The_Return_of_the_Soul
3.0_-_THE_ETERNAL_RECURRENCE
3.1.01_-_Distinctive_Features_of_the_Integral_Yoga
31.01_-_The_Heart_of_Bengal
3.1.01_-_The_Problem_of_Suffering_and_Evil
3.1.02_-_Asceticism_and_the_Integral_Yoga
3.1.02_-_Spiritual_Evolution_and_the_Supramental
31.02_-_The_Mother-_Worship_of_the_Bengalis
3.1.03_-_A_Realistic_Adwaita
31.03_-_The_Trinity_of_Bengal
31.04_-_Sri_Ramakrishna
3.1.04_-_Transformation_in_the_Integral_Yoga
3.1.05_-_A_Vision_of_Science
31.05_-_Vivekananda
31.06_-_Jagadish_Chandra_Bose
31.07_-_Shyamakanta
31.09_-_The_Cause_of_Indias_Decline
3.10_-_Of_the_Gestures
3.10_-_ON_THE_THREE_EVILS
3.10_-_The_New_Birth
31.10_-_East_and_West
3.1.19_-_Parabrahman
3.11_-_Epilogue
3.11_-_ON_THE_SPIRIT_OF_GRAVITY
3.11_-_Spells
3.1.1_-_The_Transformation_of_the_Physical
3.1.24_-_In_the_Moonlight
3.1.2_-_Levels_of_the_Physical_Being
3.12_-_Of_the_Bloody_Sacrifice
3.12_-_ON_OLD_AND_NEW_TABLETS
3.1.3_-_Difficulties_of_the_Physical_Being
3.13_-_Of_the_Banishings
3.13_-_THE_CONVALESCENT
3.14_-_Of_the_Consecrations
3.16.1_-_Of_the_Oath
3.16.2_-_Of_the_Charge_of_the_Spirit
3.18_-_Of_Clairvoyance_and_the_Body_of_Light
31_Hymns_to_the_Star_Goddess
3.2.01_-_On_Ideals
3.2.01_-_The_Newness_of_the_Integral_Yoga
3.2.02_-_The_Veda_and_the_Upanishads
3.2.02_-_Yoga_and_Skill_in_Works
3.2.03_-_Conservation_and_Progress
32.03_-_In_This_Crisis
3.2.03_-_Jainism_and_Buddhism
3.2.04_-_The_Conservative_Mind_and_Eastern_Progress
32.04_-_The_Human_Body
3.2.05_-_Our_Ideal
32.05_-_The_Culture_of_the_Body
3.2.05_-_The_Yoga_of_the_Bhagavad_Gita
3.2.06_-_The_Adwaita_of_Shankaracharya
32.06_-_The_Novel_Alchemy
3.2.07_-_Tantra
32.07_-_The_God_of_the_Scientist
3.2.08_-_Bhakti_Yoga_and_Vaishnavism
32.09_-_On_Karmayoga_(A_Letter)
3.2.09_-_The_Teachings_of_Some_Modern_Indian_Yogis
3.20_-_Of_the_Eucharist
32.10_-_A_Letter
3.2.10_-_Christianity_and_Theosophy
32.12_-_The_Evolutionary_Imperative
3.2.1_-_Food
3.21_-_Of_Black_Magic
3.2.2_-_Sleep
3.2.3_-_Dreams
3.2.4_-_Sex
33.01_-_The_Initiation_of_Swadeshi
3.3.01_-_The_Superman
3.3.02_-_All-Will_and_Free-Will
33.02_-_Subhash,_Oaten:_atlas,_Russell
33.03_-_Muraripukur_-_I
33.04_-_Deoghar
33.06_-_Alipore_Court
33.07_-_Alipore_Jail
33.09_-_Shyampukur
33.10_-_Pondicherry_I
33.11_-_Pondicherry_II
33.13_-_My_Professors
33.14_-_I_Played_Football
33.15_-_My_Athletics
33.17_-_Two_Great_Wars
3.3.1_-_Agni,_the_Divine_Will-Force
3.3.1_-_Illness_and_Health
3.3.2_-_Doctors_and_Medicines
3.3.3_-_Specific_Illnesses,_Ailments_and_Other_Physical_Problems
3.4.01_-_Evolution
3.4.02_-_The_Inconscient
3.4.03_-_Materialism
34.07_-_The_Bride_of_Brahman
34.09_-_Hymn_to_the_Pillar
3.4.1.01_-_Poetry_and_Sadhana
3.4.1.06_-_Reading_and_Sadhana
3.4.1.07_-_Reading_and_Real_Knowledge
3.4.1.08_-_Novel-Reading_and_Sadhana
34.10_-_Hymn_To_Earth
3.4.1_-_The_Subconscient_and_the_Integral_Yoga
3.5.01_-_Aphorisms
3.5.02_-_Thoughts_and_Glimpses
3.5.03_-_Reason_and_Society
3-5_Full_Circle
3.6.01_-_Heraclitus
36.07_-_An_Introduction_To_The_Vedas
36.08_-_A_Commentary_on_the_First_Six_Suktas_of_Rigveda
36.09_-_THE_SIT_SUKTA
37.01_-_Yama_-_Nachiketa_(Katha_Upanishad)
37.02_-_The_Story_of_Jabala-Satyakama
37.03_-_Satyakama_And_Upakoshala
37.04_-_The_Story_Of_Rishi_Yajnavalkya
37.07_-_Ushasti_Chakrayana_(Chhandogya_Upanishad)
3.7.1.01_-_Rebirth
3.7.1.02_-_The_Reincarnating_Soul
3.7.1.03_-_Rebirth,_Evolution,_Heredity
3.7.1.04_-_Rebirth_and_Soul_Evolution
3.7.1.05_-_The_Significance_of_Rebirth
3.7.1.06_-_The_Ascending_Unity
3.7.1.07_-_Involution_and_Evolution
3.7.1.08_-_Karma
3.7.1.09_-_Karma_and_Freedom
3.7.1.10_-_Karma,_Will_and_Consequence
3.7.1.11_-_Rebirth_and_Karma
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
3.7.2.05_-_Appendix_I_-_The_Tangle_of_Karma
3.7.2.06_-_Appendix_II_-_A_Clarification
38.01_-_Asceticism_and_Renunciation
38.02_-_Hymns_and_Prayers
38.06_-_Ravana_Vanquished
3.8.1.01_-_The_Needed_Synthesis
3.8.1.02_-_Arya_-_Its_Significance
3.8.1.04_-_Different_Methods_of_Writing
3.8.1.05_-_Occult_Knowledge_and_the_Hindu_Scriptures
3.8.1.06_-_The_Universal_Consciousness
3_-_Commentaries_and_Annotated_Translations
40.01_-_November_24,_1926
4.01_-_Conclusion_-_My_intellectual_position
4.01_-_Introduction
4.01_-_Prayers_and_Meditations
4.01_-_THE_COLLECTIVE_ISSUE
4.01_-_THE_HONEY_SACRIFICE
4.01_-_The_Presence_of_God_in_the_World
4.01_-_The_Principle_of_the_Integral_Yoga
4.02_-_Autobiographical_Evidence
4.02_-_BEYOND_THE_COLLECTIVE_-_THE_HYPER-PERSONAL
4.02_-_Divine_Consolations.
4.02_-_GOLD_AND_SPIRIT
4.02_-_Humanity_in_Progress
4.02_-_The_Integral_Perfection
4.02_-_The_Psychology_of_the_Child_Archetype
4.03_-_Prayer_of_Quiet
4.03_-_Prayer_to_the_Ever-greater_Christ
4.03_-_The_Meaning_of_Human_Endeavor
4.03_-_The_Psychology_of_Self-Perfection
4.03_-_The_Senses_And_Mental_Pictures
4.03_-_The_Special_Phenomenology_of_the_Child_Archetype
4.03_-_THE_ULTIMATE_EARTH
4.04_-_Conclusion
4.04_-_In_the_Total_Christ
4.04_-_Some_Vital_Functions
4.04_-_THE_LEECH
4.04_-_The_Perfection_of_the_Mental_Being
4.04_-_THE_REGENERATION_OF_THE_KING
4.04_-_Weaknesses
4.05_-_THE_DARK_SIDE_OF_THE_KING
4.05_-_The_Instruments_of_the_Spirit
4.05_-_THE_MAGICIAN
4.05_-_The_Passion_Of_Love
4.06_-_Purification-the_Lower_Mentality
4.06_-_RETIRED
4.06_-_THE_KING_AS_ANTHROPOS
4.07_-_Purification-Intelligence_and_Will
4.07_-_THE_RELATION_OF_THE_KING-SYMBOL_TO_CONSCIOUSNESS
4.07_-_THE_UGLIEST_MAN
4.08_-_The_Liberation_of_the_Spirit
4.08_-_THE_RELIGIOUS_PROBLEM_OF_THE_KINGS_RENEWAL
4.08_-_THE_VOLUNTARY_BEGGAR
4.09_-_REGINA
4.09_-_The_Liberation_of_the_Nature
4.0_-_NOTES_TO_ZARATHUSTRA
4.0_-_The_Path_of_Knowledge
4.1.01_-_The_Intellect_and_Yoga
4.10_-_AT_NOON
4.10_-_The_Elements_of_Perfection
4.1.1.03_-_Three_Realisations_for_the_Soul
4.1.1.04_-_Foundations_of_the_Sadhana
4.1.1.05_-_The_Central_Process_of_the_Yoga
4.1.1_-_The_Difficulties_of_Yoga
4.11_-_The_Perfection_of_Equality
4.11_-_THE_WELCOME
4.1.2.03_-_Preparation_for_the_Supramental_Change
4.1.2_-_The_Difficulties_of_Human_Nature
4.12_-_The_Way_of_Equality
4.1.3_-_Imperfections_and_Periods_of_Arrest
4.13_-_The_Action_of_Equality
4.1.4_-_Resistances,_Sufferings_and_Falls
4.14_-_The_Power_of_the_Instruments
4.14_-_THE_SONG_OF_MELANCHOLY
4.15_-_Soul-Force_and_the_Fourfold_Personality
4.16_-_The_Divine_Shakti
4.17_-_The_Action_of_the_Divine_Shakti
4.18_-_Faith_and_shakti
4.18_-_THE_ASS_FESTIVAL
4.19_-_THE_DRUNKEN_SONG
4.19_-_The_Nature_of_the_supermind
4.1_-_Jnana
4.20_-_The_Intuitive_Mind
4.20_-_THE_SIGN
4.2.1.01_-_The_Importance_of_the_Psychic_Change
4.2.1.02_-_The_Role_of_the_Psychic_in_Sadhana
4.2.1.03_-_The_Psychic_Deep_Within
4.2.1.04_-_The_Psychic_and_the_Mental,_Vital_and_Physical_Nature
4.2.1.06_-_Living_in_the_Psychic
4.21_-_The_Gradations_of_the_supermind
4.2.1_-_The_Right_Attitude_towards_Difficulties
4.2.2.01_-_The_Meaning_of_Psychic_Opening
4.2.2.02_-_Conditions_for_the_Psychic_Opening
4.2.2.03_-_An_Experience_of_Psychic_Opening
4.2.2.04_-_The_Psychic_Opening_and_the_Inner_Centres
4.2.2_-_Steps_towards_Overcoming_Difficulties
4.22_-_The_supramental_Thought_and_Knowledge
4.2.3.01_-_The_Meaning_of_Coming_to_the_Front
4.2.3.02_-_Signs_of_the_Psychic's_Coming_Forward
4.2.3.04_-_Means_of_Bringing_Forward_the_Psychic
4.2.3.05_-_Obstacles_to_the_Psychic's_Emergence
4.23_-_The_supramental_Instruments_--_Thought-process
4.2.3_-_Vigilance,_Resolution,_Will_and_the_Divine_Help
4.2.4.01_-_The_Psychic_Touch_or_Influence
4.2.4.03_-_The_Psychic_Fire
4.2.4.07_-_Psychic_Joy
4.2.4.09_-_Psychic_Tears_or_Weeping
4.2.4.11_-_Psychic_Intensity
4.24_-_The_supramental_Sense
4.2.4_-_Time_and_CHange_of_the_Nature
4.2.5.04_-_The_Psychic_Consciousness_and_the_Descent_from_Above
4.2.5_-_Dealing_with_Depression_and_Despondency
4.25_-_Towards_the_supramental_Time_Vision
4.26_-_The_Supramental_Time_Consciousness
4.2_-_Karma
4.3.1.01_-_Peace,_Calm,_Silence_and_the_Self
4.3.1.02_-_The_True_Self_Within
4.3.1.03_-_The_Self_and_the_Sense_of_Individuality
4.3.1.04_-_The_Disappearance_of_the_I_Sense
4.3.1.06_-_A_Vision_of_the_Universal_Self
4.3.1.07_-_The_Self_Experienced_on_Various_Planes
4.3.1.10_-_Experiences_of_Infinity,_Oneness,_Unity
4.3.1_-_The_Hostile_Forces_and_the_Difficulties_of_Yoga
4.3.2.03_-_Wideness_and_the_Higher_Consciousness
4.3.2.05_-_The_Higher_Planes_and_the_Supermind
4.3.2_-_Attacks_by_the_Hostile_Forces
4.3.3_-_Dealing_with_Hostile_Attacks
4.3.4_-_Accidents,_Possession,_Madness
4.3_-_Bhakti
4.4.1.02_-_A_Double_Movement_in_the_Sadhana
4.4.1.03_-_Both_Ascent_and_Descent_Necessary
4.4.1.05_-_Ascent_and_Descent_of_the_Kundalini_Shakti
4.4.1.06_-_Ascent_and_Descent_and_Problems_of_the_Lower_Nature
4.4.2.01_-_Contact_with_the_Above
4.4.2.02_-_Ascension_or_Rising_above_the_Head
4.4.2.04_-_Ascent_and_Dissolution
4.4.2.06_-_Ascent_and_the_Body
4.4.2.07_-_Ascent_and_Going_out_of_the_Body
4.4.2.08_-_Fixing_the_Consciousness_Above
4.4.3.01_-_The_Purpose_of_the_Descent
4.4.3.03_-_Preparatory_Experiences_and_Descent
4.4.3.04_-_The_Order_of_Descent_into_the_Being
4.43_-_Chapter_Three
4.4.4.02_-_Peace,_Calm,_Quiet_as_a_Basis_for_the_Descent
4.4.4.03_-_The_Descent_of_Peace
4.4.4.05_-_The_Descent_of_Force_or_Power
4.4.4.07_-_The_Descent_of_Light
4.4.4.10_-_The_Descent_of_Ananda
4.4.5.01_-_Descent_and_Experiences_of_the_Inner_Being
4.4.5.03_-_Descent_and_Other_Experiences
5.01_-_ADAM_AS_THE_ARCANE_SUBSTANCE
5.01_-_EPILOGUE
5.01_-_On_the_Mysteries_of_the_Ascent_towards_God
5.01_-_The_Dakini,_Salgye_Du_Dalma
5.02_-_Against_Teleological_Concept
5.02_-_Perfection_of_the_Body
5.02_-_THE_STATUE
5.02_-_Two_Parallel_Movements
5.03_-_ADAM_AS_THE_FIRST_ADEPT
5.03_-_The_Divine_Body
5.03_-_The_World_Is_Not_Eternal
5.04_-_Formation_Of_The_World
5.04_-_Supermind_and_the_Life_Divine
5.05_-_Origins_Of_Vegetable_And_Animal_Life
5.05_-_Supermind_and_Humanity
5.05_-_THE_OLD_ADAM
5.05_-_The_War
5.06_-_Supermind_in_the_Evolution
5.06_-_THE_TRANSFORMATION
5.07_-_Mind_of_Light
5.08_-_ADAM_AS_TOTALITY
5.08_-_Supermind_and_Mind_of_Light
5.1.01.1_-_The_Book_of_the_Herald
5.1.01.2_-_The_Book_of_the_Statesman
5.1.01.3_-_The_Book_of_the_Assembly
5.1.01.8_-_The_Book_of_the_Gods
5.1.01_-_Terminology
5.1.02_-_Ahana
5.1.03_-_The_Hostile_Forces_and_Hostile_Beings
5.2.02_-_Aryan_Origins_-_The_Elementary_Roots_of_Language
5.2.02_-_The_Meditations_of_Mandavya
5.2.03_-_The_An_Family
5.3.04_-_Roots_in_M
5.4.01_-_Notes_on_Root-Sounds
5.4.01_-_Occult_Knowledge
5.4.02_-_Occult_Powers_or_Siddhis
5_-_The_Phenomenology_of_the_Spirit_in_Fairytales
6.01_-_Proem
6.01_-_THE_ALCHEMICAL_VIEW_OF_THE_UNION_OF_OPPOSITES
6.02_-_Great_Meteorological_Phenomena,_Etc
6.02_-_STAGES_OF_THE_CONJUNCTION
6.03_-_Extraordinary_And_Paradoxical_Telluric_Phenomena
6.04_-_THE_MEANING_OF_THE_ALCHEMICAL_PROCEDURE
6.05_-_THE_PSYCHOLOGICAL_INTERPRETATION_OF_THE_PROCEDURE
6.06_-_SELF-KNOWLEDGE
6.07_-_THE_MONOCOLUS
6.08_-_Intellectual_Visions
6.08_-_THE_CONTENT_AND_MEANING_OF_THE_FIRST_TWO_STAGES
6.09_-_THE_THIRD_STAGE_-_THE_UNUS_MUNDUS
6.0_-_Conscious,_Unconscious,_and_Individuation
6.10_-_THE_SELF_AND_THE_BOUNDS_OF_KNOWLEDGE
7.01_-_The_Soul_(the_Psychic)
7.02_-_The_Mind
7.04_-_The_Vital
7.05_-_The_Senses
7.06_-_The_Body_(the_Physical)
7.08_-_Sincerity
7.10_-_Order
7.15_-_The_Family
7.4.02_-_The_Infinitismal_Infinite
7.5.62_-_Divine_Sight
7.6.13_-_The_End?
7_-_Yoga_of_Sri_Aurobindo
9.99_-_Glossary
Aeneid
Appendix_4_-_Priest_Spells
Big_Mind_(non-dual)
Big_Mind_(ten_perfections)
Blazing_P1_-_Preconventional_consciousness
Blazing_P2_-_Map_the_Stages_of_Conventional_Consciousness
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_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS
BOOK_I._--_PART_I._COSMIC_EVOLUTION
BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_I._--_PART_II._THE_EVOLUTION_OF_SYMBOLISM_IN_ITS_APPROXIMATE_ORDER
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_XVIII._-_A_parallel_history_of_the_earthly_and_heavenly_cities_from_the_time_of_Abraham_to_the_end_of_the_world
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
BS_1_-_Introduction_to_the_Idea_of_God
CASE_3_-_GUTEIS_FINGER
Chapter_III_-_WHEREIN_IS_RELATED_THE_DROLL_WAY_IN_WHICH_DON_QUIXOTE_HAD_HIMSELF_DUBBED_A_KNIGHT
Conversations_with_Sri_Aurobindo
COSA_-_BOOK_I
COSA_-_BOOK_II
COSA_-_BOOK_III
COSA_-_BOOK_IV
COSA_-_BOOK_V
COSA_-_BOOK_VI
COSA_-_BOOK_VII
COSA_-_BOOK_VIII
COSA_-_BOOK_X
COSA_-_BOOK_XI
COSA_-_BOOK_XII
COSA_-_BOOK_XIII
Cratylus
Diamond_Sutra_1
DM_2_-_How_to_Meditate
DS4
ENNEAD_01.01_-_The_Organism_and_the_Self.
ENNEAD_01.02_-_Concerning_Virtue.
ENNEAD_01.02_-_Of_Virtues.
ENNEAD_01.03_-_Of_Dialectic,_or_the_Means_of_Raising_the_Soul_to_the_Intelligible_World.
ENNEAD_01.04_-_Whether_Animals_May_Be_Termed_Happy.
ENNEAD_01.05_-_Does_Happiness_Increase_With_Time?
ENNEAD_01.06_-_Of_Beauty.
ENNEAD_01.07_-_Of_the_First_Good,_and_of_the_Other_Goods.
ENNEAD_01.08_-_Of_the_Nature_and_Origin_of_Evils.
ENNEAD_01.09a_-_Of_Suicide.
ENNEAD_02.01_-_Of_the_Heaven.
ENNEAD_02.02_-_About_the_Movement_of_the_Heavens.
ENNEAD_02.03_-_Whether_Astrology_is_of_any_Value.
ENNEAD_02.04a_-_Of_Matter.
ENNEAD_02.05_-_Of_the_Aristotelian_Distinction_Between_Actuality_and_Potentiality.
ENNEAD_02.06_-_Of_Essence_and_Being.
ENNEAD_02.07_-_About_Mixture_to_the_Point_of_Total_Penetration.
ENNEAD_02.08_-_Of_Sight,_or_of_Why_Distant_Objects_Seem_Small.
ENNEAD_02.09_-_Against_the_Gnostics;_or,_That_the_Creator_and_the_World_are_Not_Evil.
ENNEAD_03.01_-_Concerning_Fate.
ENNEAD_03.02_-_Of_Providence.
ENNEAD_03.03_-_Continuation_of_That_on_Providence.
ENNEAD_03.04_-_Of_Our_Individual_Guardian.
ENNEAD_03.05_-_Of_Love,_or_Eros.
ENNEAD_03.06_-_Of_the_Impassibility_of_Incorporeal_Entities_(Soul_and_and_Matter).
ENNEAD_03.06_-_Of_the_Impassibility_of_Incorporeal_Things.
ENNEAD_03.07_-_Of_Time_and_Eternity.
ENNEAD_03.08b_-_Of_Nature,_Contemplation_and_Unity.
ENNEAD_03.09_-_Fragments_About_the_Soul,_the_Intelligence,_and_the_Good.
ENNEAD_04.02_-_How_the_Soul_Mediates_Between_Indivisible_and_Divisible_Essence.
ENNEAD_04.02_-_Of_the_Nature_of_the_Soul.
ENNEAD_04.03_-_Problems_About_the_Soul.
ENNEAD_04.03_-_Psychological_Questions.
ENNEAD_04.04_-_Questions_About_the_Soul.
ENNEAD_04.05_-_Psychological_Questions_III._-_About_the_Process_of_Vision_and_Hearing.
ENNEAD_04.06a_-_Of_Sensation_and_Memory.
ENNEAD_04.07_-_Of_the_Immortality_of_the_Soul:_Polemic_Against_Materialism.
ENNEAD_04.08_-_Of_the_Descent_of_the_Soul_Into_the_Body.
ENNEAD_04.09_-_Whether_All_Souls_Form_a_Single_One?
ENNEAD_05.01_-_The_Three_Principal_Hypostases,_or_Forms_of_Existence.
ENNEAD_05.02_-_Of_Generation_and_of_the_Order_of_Things_that_Follow_the_First.
ENNEAD_05.02_-_Of_Generation,_and_of_the_Order_of_things_that_Rank_Next_After_the_First.
ENNEAD_05.03_-_Of_the_Hypostases_that_Mediate_Knowledge,_and_of_the_Superior_Principle.
ENNEAD_05.03_-_The_Self-Consciousnesses,_and_What_is_Above_Them.
ENNEAD_05.04_-_How_What_is_After_the_First_Proceeds_Therefrom;_of_the_One.
ENNEAD_05.05_-_That_Intelligible_Entities_Are_Not_External_to_the_Intelligence_of_the_Good.
ENNEAD_05.06_-_The_Superessential_Principle_Does_Not_Think_-_Which_is_the_First_Thinking_Principle,_and_Which_is_the_Second?
ENNEAD_05.08_-_Concerning_Intelligible_Beauty.
ENNEAD_05.09_-_Of_Intelligence,_Ideas_and_Essence.
ENNEAD_06.01_-_Of_the_Ten_Aristotelian_and_Four_Stoic_Categories.
ENNEAD_06.02_-_The_Categories_of_Plotinos.
ENNEAD_06.03_-_Plotinos_Own_Sense-Categories.
ENNEAD_06.04_-_The_One_and_Identical_Being_Is_Everywhere_Present_As_a_Whole.
ENNEAD_06.04_-_The_One_Identical_Essence_is_Everywhere_Entirely_Present.
ENNEAD_06.05_-_The_One_and_Identical_Being_is_Everywhere_Present_In_Its_Entirety.345
ENNEAD_06.05_-_The_One_Identical_Essence_is_Everywhere_Entirely_Present.
ENNEAD_06.06_-_Of_Numbers.
ENNEAD_06.07_-_How_Ideas_Multiplied,_and_the_Good.
ENNEAD_06.08_-_Of_the_Will_of_the_One.
ENNEAD_06.09_-_Of_the_Good_and_the_One.
Epistle_to_the_Romans
Euthyphro
For_a_Breath_I_Tarry
Gorgias
Guru_Granth_Sahib_first_part
IS_-_Chapter_1
I._THE_ATTRACTIVE_POWER_OF_GOD
Kafka_and_His_Precursors
Liber_111_-_The_Book_of_Wisdom_-_LIBER_ALEPH_VEL_CXI
Liber_46_-_The_Key_of_the_Mysteries
Liber_71_-_The_Voice_of_the_Silence_-_The_Two_Paths_-_The_Seven_Portals
LUX.01_-_GNOSIS
LUX.02_-_EVOCATION
LUX.04_-_LIBERATION
LUX.05_-_AUGOEIDES
LUX.07_-_ENCHANTMENT
Medea_-_A_Vergillian_Cento
Meno
MMM.01_-_MIND_CONTROL
Partial_Magic_in_the_Quixote
Phaedo
Prayers_and_Meditations_by_Baha_u_llah_text
r1912_01_13
r1912_01_14a
r1912_01_16
r1912_01_19
r1912_01_20
r1912_01_21
r1912_01_23
r1912_01_28
r1912_01_31
r1912_02_01
r1912_02_02
r1912_07_01
r1912_07_03
r1912_07_19
r1912_07_21
r1912_07_22
r1912_07_23
r1912_11_12
r1912_11_14b
r1912_11_19a
r1912_11_22
r1912_12_01
r1912_12_03b
r1912_12_04
r1912_12_05
r1912_12_06
r1912_12_07
r1912_12_08
r1912_12_09
r1912_12_10
r1912_12_11
r1912_12_13
r1912_12_14
r1912_12_16
r1912_12_17
r1912_12_18
r1912_12_19
r1912_12_20
r1912_12_25
r1912_12_26
r1912_12_27
r1912_12_29
r1912_12_30
r1912_12_31
r1913_01_01
r1913_01_02
r1913_01_05
r1913_01_06
r1913_01_08
r1913_01_09
r1913_01_11
r1913_01_12
r1913_01_13
r1913_01_14
r1913_01_15
r1913_01_16
r1913_01_17
r1913_01_18
r1913_01_21
r1913_01_22
r1913_01_25
r1913_01_26
r1913_01_28
r1913_01_30
r1913_01_31
r1913_02_02
r1913_02_03
r1913_02_05
r1913_02_08
r1913_06_17
r1913_06_17b
r1913_06_21
r1913_07_01
r1913_07_05
r1913_07_06
r1913_07_07
r1913_07_08
r1913_07_09
r1913_09_14
r1913_09_18
r1913_09_29
r1913_11_13
r1913_11_14
r1913_11_18
r1913_11_21
r1913_11_23
r1913_11_24
r1913_11_26
r1913_11_27
r1913_11_30
r1913_12_01b
r1913_12_02a
r1913_12_03b
r1913_12_05
r1913_12_07
r1913_12_08
r1913_12_09
r1913_12_10
r1913_12_12b
r1913_12_13
r1913_12_14
r1913_12_15
r1913_12_18
r1913_12_22
r1913_12_23
r1913_12_25
r1913_12_26
r1913_12_27
r1913_12_28
r1913_12_29
r1913_12_31
r1914_01_02
r1914_01_03
r1914_01_09
r1914_01_11
r1914_01_15
r1914_03_17
r1914_03_18
r1914_03_19
r1914_03_20
r1914_03_21
r1914_03_22
r1914_03_23
r1914_03_24
r1914_03_25
r1914_03_27
r1914_03_28
r1914_03_29
r1914_03_30
r1914_03_31
r1914_04_01
r1914_04_04
r1914_04_05
r1914_04_07
r1914_04_08
r1914_04_09
r1914_04_10
r1914_04_12
r1914_04_13
r1914_04_14
r1914_04_15
r1914_04_16
r1914_04_17
r1914_04_18
r1914_04_19
r1914_04_20
r1914_04_21
r1914_04_28
r1914_04_29
r1914_04_30
r1914_05_02
r1914_05_04
r1914_05_08
r1914_05_09
r1914_05_14
r1914_05_15
r1914_05_18
r1914_05_22
r1914_05_27
r1914_05_28
r1914_05_29
r1914_06_10
r1914_06_11
r1914_06_12
r1914_06_15
r1914_06_20
r1914_06_24
r1914_06_25
r1914_06_26
r1914_06_27
r1914_06_28
r1914_06_29
r1914_07_01
r1914_07_05
r1914_07_07
r1914_07_08
r1914_07_10
r1914_07_11
r1914_07_13
r1914_07_15
r1914_07_18
r1914_07_20
r1914_07_22
r1914_07_23
r1914_07_24
r1914_07_27
r1914_07_28
r1914_07_30
r1914_08_07
r1914_08_09
r1914_08_13
r1914_08_16
r1914_08_20
r1914_08_21
r1914_08_23
r1914_09_04
r1914_09_05
r1914_09_06
r1914_09_07
r1914_09_23
r1914_09_27
r1914_10_03
r1914_10_08
r1914_10_09
r1914_10_13
r1914_10_20
r1914_10_21
r1914_10_23
r1914_11_04
r1914_11_13
r1914_11_15
r1914_11_16
r1914_11_17
r1914_11_18
r1914_11_19
r1914_11_21
r1914_11_24
r1914_11_25
r1914_11_27
r1914_11_30
r1914_12_01
r1914_12_07
r1914_12_08
r1914_12_09
r1914_12_11
r1914_12_12
r1914_12_13
r1914_12_15
r1914_12_16
r1914_12_17
r1914_12_19
r1914_12_20
r1914_12_22
r1914_12_23
r1914_12_24
r1914_12_29
r1914_12_31
r1915_01_01a
r1915_01_02a
r1915_01_03
r1915_01_03a
r1915_01_04a
r1915_01_04b
r1915_01_05a
r1915_01_05b
r1915_01_08
r1915_01_10
r1915_01_12
r1915_01_13
r1915_01_14
r1915_01_15
r1915_01_17
r1915_01_20
r1915_01_22
r1915_01_23
r1915_01_29
r1915_02_02
r1915_04_26
r1915_05_01
r1915_05_03
r1915_05_04
r1915_05_13
r1915_05_14
r1915_05_20
r1915_05_22
r1915_05_23
r1915_05_25
r1915_05_30
r1915_06_02
r1915_06_04
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Sayings_of_Sri_Ramakrishna_(text)
SB_1.1_-_Questions_by_the_Sages
Sophist
Symposium_translated_by_B_Jowett
Tablets_of_Baha_u_llah_text
Talks_001-025
Talks_026-050
Talks_051-075
Talks_076-099
Talks_100-125
Talks_125-150
Talks_151-175
Talks_176-200
Talks_225-239
Talks_500-550
Talks_600-652
Talks_With_Sri_Aurobindo_1
Talks_With_Sri_Aurobindo_2
The_Act_of_Creation_text
Theaetetus
The_Aleph
The_Anapanasati_Sutta__A_Practical_Guide_to_Mindfullness_of_Breathing_and_Tranquil_Wisdom_Meditation
The_Book_of_Certitude_-_P1
The_Book_of_Certitude_-_P2
The_Book_of_Job
The_Book_of_Sand
The_Book_of_the_Prophet_Isaiah
The_Book_of_Wisdom
The_Circular_Ruins
The_Coming_Race_Contents
The_Divine_Names_Text_(Dionysis)
The_Dwellings_of_the_Philosophers
The_Epistle_of_James
The_Epistle_of_Paul_to_the_Ephesians
the_Eternal_Wisdom
The_Fearful_Sphere_of_Pascal
The_First_Epistle_of_Paul_to_the_Corinthians
The_Five,_Ranks_of_The_Apparent_and_the_Real
The_Garden_of_Forking_Paths_1
The_Gold_Bug
The_Golden_Sentences_of_Democrates
The_Gospel_According_to_John
The_Gospel_According_to_Luke
The_Gospel_According_to_Mark
The_Gospel_According_to_Matthew
The_Gospel_of_Thomas
The_Great_Sense
The_Hidden_Words_text
The_Immortal
The_Last_Question
The_Letter_to_the_Hebrews
The_Library_Of_Babel_2
The_Logomachy_of_Zos
The_Monadology
The_One_Who_Walks_Away
The_Pilgrims_Progress
The_Riddle_of_this_World
The_Shadow_Out_Of_Time
The_Third_Letter_of_John
The_Wall_and_the_BOoks
Thus_Spoke_Zarathustra_text
Timaeus
Verses_of_Vemana

PRIMARY CLASS

God
Names_of_God
SIMILAR TITLES
Itself

DEFINITIONS


TERMS STARTING WITH

Itself ::: See Kether.

itself a first, direct, masterful cogoition of cosmic truth.

itself at one time recognized a considerable number of angels not in the calendar, and even per¬

itself ::: pron. --> The neuter reciprocal pronoun of It; as, the thing is good in itself; it stands by itself.

itself to such manipulation. An angel, though


TERMS ANYWHERE

1. The act, power or property of appealing, alluring, enticing or inviting. 2. A thing or feature which draws by appealing to desires, tastes, etc. 3. The action of a body or substance in drawing to itself, by some physical force, another to which it is not materially attached; the force thus exercised. attractions.

A being of the lower vital plane who by the medium of a living human being or by some other means or agency is able to materialise itself sufficiently so as to appear and act in a visible form or speak with an audible voice or, without so appearing, to move about material things, e.g., furniture or to materialise objects or to shift them from place to place. This accounts for what are called poltergeists , phenomena of stone-throwing, tree-inhabiting Bhutas, and other well-known phenomena.

“About the subconscient—it is the sub-mental base of the being and is made up of impressions, instincts, habitual movements that are stored there. Whatever movement is impressed in it, it keeps. If one impresses the right movement in it, it will keep and send up that. That is why it has to be cleared of old movements before there can be a permanent and total change in the nature. When the higher consciousness is once established in the waking parts, it goes down into the subconscient and changes that also, makes a bedrock of itself there also.” Letters on Yoga

absolute ::: adj. 1. Free from all imperfection or deficiency; complete, finished; perfect, consummate. 2. Of degree: Complete, entire; in the fullest sense. 3. Having ultimate power, governing totally; unlimited by a constitution or the concurrent authority of a parliament; arbitrary, despotic. 4. Existing without relation to any other being; self-existent; self-sufficing. 5. Capable of being thought or conceived by itself alone; unconditioned. 6. Considered independently of its being subjective or objective. n. 7. Something that is not dependent upon external conditions for existence or for its specific nature, size, etc. (opposed to relative). Absolute, Absolute"s, absolutes, absoluteness.

abstract ::: adj. 1. Withdrawn or separated from matter, from material embodiment, from practice, or from particular examples; theoretical. 2. In the fine arts, characterized by lack of or freedom from representational qualities. n. 3. Something that concentrates in itself the essential qualities of anything more extensive or more general, or of several things; essence.

  "A change into a higher consciousness or state of being is not only the whole aim and process of religion, of all higher askesis, of Yoga, but it is also the very trend of our life itself, the secret purpose found in the sum of its labour.” *The Life Divine

“A change into a higher consciousness or state of being is not only the whole aim and process of religion, of all higher askesis, of Yoga, but it is also the very trend of our life itself, the secret purpose found in the sum of its labour.” 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*

“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

“Agni is the leader of the sacrifice and protects it in the great journey against the powers of darkness. The knowledge and purpose of this divine Puissance can be entirely trusted; he is the friend and lover of the soul and will not betray it to evil gods. Even for the man sitting far off in the night, enveloped by the darkness of the human ignorance, this flame[Agni] is a light which, when it is perfectly kindled and in proportion as it mounts higher and higher, enlarges itself into the vast light of the Truth. Flaming upward to heaven to meet the divine Dawn, it rises through the vital or nervous mid-world and through our mental skies and enters at last the Paradise of Light, its own supreme home above where joyous for ever in the eternal Truth that is the foundation of the sempiternal Bliss the shining Immortals sit in their celestial sessions and drink the wine of the infinite beatitude.” The Secret of the Veda

*[Agni]. Sri Aurobindo: "Agni is the leader of the sacrifice and protects it in the great journey against the powers of darkness. The knowledge and purpose of this divine Puissance can be entirely trusted; he is the friend and lover of the soul and will not betray it to evil gods. Even for the man sitting far off in the night, enveloped by the darkness of the human ignorance, this flame[Agni] is a light which, when it is perfectly kindled and in proportion as it mounts higher and higher, enlarges itself into the vast light of the Truth. Flaming upward to heaven to meet the divine Dawn, it rises through the vital or nervous mid-world and through our mental skies and enters at last the Paradise of Light, its own supreme home above where joyous for ever in the eternal Truth that is the foundation of the sempiternal Bliss the shining Immortals sit in their celestial sessions and drink the wine of the infinite beatitude.” *The Secret of the Veda

“All aspects of the omnipresent Reality have their fundamental truth in the Supreme Existence. Thus even the aspect or power of Inconscience, which seems to be an opposite, a negation of the eternal Reality, yet corresponds to a Truth held in itself by the self-aware and all-conscious Infinite. It is, when we look closely at it, the Infinite’s power of plunging the consciousness into a trance of self-involution, a self-oblivion of the Spirit veiled in its own abysses where nothing is manifest but all inconceivably is and can emerge from that ineffable latency. In the heights of Spirit this state of cosmic or infinite trance-sleep appears to our cognition as a luminous uttermost Superconscience: at the other end of being it offers itself to cognition as the Spirit’s potency of presenting to itself the opposites of its own truths of being,—an abyss of non-existence, a profound Night of inconscience, a fathomless swoon of insensibility from which yet all forms of being, consciousness and delight of existence can manifest themselves,—but they appear in limited terms, in slowly emerging and increasing self-formulations, even in contrary terms of themselves; it is the play of a secret all-being, all-delight, all-knowledge, but it observes the rules of its own self-oblivion, self-opposition, self-limitation until it is ready to surpass it. This is the Inconscience and Ignorance that we see at work in the material universe. It is not a denial, it is one term, one formula of the infinite and eternal Existence.” The Life Divine

::: "All conscious being is one and indivisible in itself, but in manifestation it becomes a complex rhythm, a scale of harmonies, a hierarchy of states or movements.” The Upanishads

“All conscious being is one and indivisible in itself, but in manifestation it becomes a complex rhythm, a scale of harmonies, a hierarchy of states or movements.” The Upanishads

"All intuitive knowledge comes more or less directly from the light of the self-aware spirit entering into the mind, the spirit concealed behind mind and conscious of all in itself and in all its selves, omniscient and capable of illumining the ignorant or the self-forgetful mind whether by rare or constant flashes or by a steady instreaming light, out of its omniscience.” The Synthesis of Yoga*

“All intuitive knowledge comes more or less directly from the light of the self-aware spirit entering into the mind, the spirit concealed behind mind and conscious of all in itself and in all its selves, omniscient and capable of illumining the ignorant or the self-forgetful mind whether by rare or constant flashes or by a steady instreaming light, out of its omniscience.” The Synthesis of Yoga

"All Nature is simply . . . the Seer-Will, the Knowledge-Force of the Conscious-Being at work to evolve in force and form all the inevitable truth of the Idea into which it has originally thrown itself.” The Life Divine

“All Nature is simply . . . the Seer-Will, the Knowledge-Force of the Conscious-Being at work to evolve in force and form all the inevitable truth of the Idea into which it has originally thrown itself.” The Life Divine

"All phenomenal existence resolves itself into Force, into a movement of energy that assumes more or less material, more or less gross or subtle forms for self-presentation to its own experience.” The Life Divine

“All phenomenal existence resolves itself into Force, into a movement of energy that assumes more or less material, more or less gross or subtle forms for self-presentation to its own experience.” The Life Divine

“All that manifested from the Eternal has already been arranged in worlds or planes of its own nature, planes of subtle Matter, planes of Life, planes of Mind, planes of Supermind, planes of the triune luminous Infinite. But these worlds or planes are not evolutionary but typal. A typal world is one in which some ruling principle manifests itself in its free and full capacity and energy and form are plastic and subservient to its purpose. Its expressions are therefore automatic and satisfying and do not need to evolve; they stand so long as need be and do not need to be born, develop, decline and disintegrate.” Essays Divine and Human

  "All world is a movement of the Spirit in itself and is mutable and transient in all its formations and appearances; its only eternity is an eternity of recurrence, its only stability a semblance caused by certain fixities of relation and grouping.” *The Upanishads

“All world is a movement of the Spirit in itself and is mutable and transient in all its formations and appearances; its only eternity is an eternity of recurrence, its only stability a semblance caused by certain fixities of relation and grouping.” The Upanishads

almighty ::: ”See God everywhere and be not frightened by masks. Believe that all falsehood is truth in the making or truth in the breaking, all failure an effectuality concealed, all weakness strength hiding itself from its own vision, all pain a secret & violent ecstasy. If thou believest firmly & unweariedly, in the end thou wilt see & experience the All-true, Almighty & All-blissful.” Essays Divine and Human

alter ::: to make otherwise or different in some respect; to make some change in character, shape, condition, position, quantity, value, etc. without changing the thing itself for another; to modify, to change the appearance of. alters, altered, altering.

"Always keep in touch with the Divine Force. The best thing for you is to do that simply and allow it to do its own work; wherever necessary, it will take hold of the inferior energies and purify them; at other times it will empty you of them and fill you with itself. But if you let your mind take the lead and discuss and decide what is to be done, you will lose touch with the Divine Force and the lower energies will begin to act for themselves and all go into confusion and a wrong movement.” Letters on Yoga

“Always keep in touch with the Divine Force. The best thing for you is to do that simply and allow it to do its own work; wherever necessary, it will take hold of the inferior energies and purify them; at other times it will empty you of them and fill you with itself. But if you let your mind take the lead and discuss and decide what is to be done, you will lose touch with the Divine Force and the lower energies will begin to act for themselves and all go into confusion and a wrong movement.” Letters on Yoga

Amal: “These words apply to what is mentioned as ‘Knowledge’ two lines earlier and is differentiated from ‘creative Power’ in whose ‘high home’ Knowledge seizes this entity and unites it to itself—or, in the terms used, joins her to his own being.”

Amal: “This is a general term for the inner being which will make itself heard and obeyed when the human mind allows itself to be in touch with the inner being and to hear what guidance it can give and wants always to give.”

ambush ::: 1. An act or instance of lying concealed so as to attack by surprise. 2. The concealed position itself. ambushes.

A mental formation stamped by the thoughts and feelings of a departed human being on the atmosphere of a place or locality, wandering about there or repeating itself, till that formation either exhausts itself or is dissolved by one means or another. This is the explanation of such phenomena as the haunted house in which the scenes attending or surrounding or preceding a murder are repeated over and over again and many other similar phenomena.

:::   "A Mind, a Will seems to have imagined and organised the universe, but it has veiled itself behind its creation; its first erection has been this screen of an inconscient Energy and a material form of substance, at once a disguise of its presence and a plastic creative basis on which it could work as an artisan uses for his production of forms and patterns a dumb and obedient material.” The Life Divine

“A Mind, a Will seems to have imagined and organised the universe, but it has veiled itself behind its creation; its first erection has been this screen of an inconscient Energy and a material form of substance, at once a disguise of its presence and a plastic creative basis on which it could work as an artisan uses for his production of forms and patterns a dumb and obedient material.” The Life Divine

And still we can recognise at once in the Overmind the original cosmic Maya, not a Maya of Ignorance but a Maya of Knowledge, yet a Power which has made the Ignorance possible, even inevitable. For if each principle loosed into action must follow its independent line and carry out its complete consequences, the principle of separation must also be allowed its complete course and arrive at its absolute consequence; this is Overmind in its descent reaches a line which divides the cosmic Truth from the cosmic Ignorance; it is the line at which it becomes possible for Consciousness-Force, emphasising the separateness of each independent movement created by Overmind and hiding or darkening their unity, to divide Mind by an exclusive concentration from the overmental source. There has already been a similar separation of Overmind from its supramental source, but with a transparency in the veil which allows a conscious transmission and maintains a certain luminous kinship; but here the veil is opaque and the transmission of the Overmind motives to the Mind is occult and obscure. Mind separated acts as if it were an independent principle, and each mental being, each basic mental idea, power, force stands similarly on its separate self; if it communicates with or combines or contacts others, it is not with the catholic universality of the overmind movement, on a basis of underlying oneness, but as independent units joining to form a separate constructed whole. It is by this movement that we pass from the cosmic Truth into the cosmic Ignorance. The cosmic Mind on this level, no doubt, comprehends its own unity, but it is not aware of its own source and foundation in the Spirit or can only comprehend it by the intelligence, not in any enduring experience; it acts in itself as if by its own right and works out what it receives as material without direct communication with the source from which it receives it. Its units also act in ignorance of each other and of the cosmic whole except for the knowledge that they can get by contact and communication,—the basic sense of identity and the mutual penetration and understanding that comes from it are no longer there. All the actions of this Mind Energy proceed on the opposite basis of the Ignorance and its divisions and, although they are the results of a certain conscious knowledge, it is a partial knowledge, not a true and integral self-knowledge, nor a true and integral world-knowledge. This character persists in Life and in subtle Matter and reappears in the gross material universe which arises from the final lapse into the Inconscience. …

"An end have these bodies of an embodied soul that is eternal;… it is not born nor dies nor is it that having been it will not be again. It is unborn, ancient, everlasting; it is not slain with the slaying of the body. As a man casts from him his worn-out garments and takes others that are new, so the embodied being casts off its bodies and joins itself to others that are new. Certain is the death of that which is born and certain is the birth of that which dies . . . . " Gita. The Life Divine

“An end have these bodies of an embodied soul that is eternal;… it is not born nor dies nor is it that having been it will not be again. It is unborn, ancient, everlasting; it is not slain with the slaying of the body. As a man casts from him his worn-out garments and takes others that are new, so the embodied being casts off its bodies and joins itself to others that are new. Certain is the death of that which is born and certain is the birth of that which dies ….” Gita. The Life Divine

"A new humanity means for us the appearance, the development of a type or race of mental beings whose principle of mentality would be no longer a mind in the Ignorance seeking for knowledge but even in its knowledge bound to the Ignorance, a seeker after Light but not its natural possessor, open to the Light but not an inhabitant of the Light, not yet a perfected instrument, truth-conscious and delivered out of the Ignorance. Instead, it would be possessed already of what could be called a mind of Light, a mind capable of living in the truth, capable of being truth-conscious and manifesting in its life a direct in place of an indirect knowledge. Its mentality would be an instrument of the Light and no longer of the Ignorance. At its highest it would be capable of passing into the supermind and from the new race would be recruited the race of supramental beings who would appear as the leaders of the evolution in earth-nature. Even, the highest manifestations of a mind of Light would be an instrumentality of the supermind, a part of it or a projection from it, a stepping beyond humanity into the superhumanity of the supramental principle. Above all, its possession would enable the human being to rise beyond the normalities of his present thinking, feeling and being into those highest powers of the mind in its self-exceedings which intervene between our mentality and supermind and can be regarded as steps leading towards the greater and more luminous principle. This advance like others in the evolution might not be reached and would naturally not be reached at one bound, but from the very beginning it would be inevitable: the pressure of the supermind creating from above out of itself the mind of Light would compel this certainty of the eventual outcome.” Essays in Philosophy and Yoga

“A new humanity means for us the appearance, the development of a type or race of mental beings whose principle of mentality would be no longer a mind in the Ignorance seeking for knowledge but even in its knowledge bound to the Ignorance, a seeker after Light but not its natural possessor, open to the Light but not an inhabitant of the Light, not yet a perfected instrument, truth-conscious and delivered out of the Ignorance. Instead, it would be possessed already of what could be called a mind of Light, a mind capable of living in the truth, capable of being truth-conscious and manifesting in its life a direct in place of an indirect knowledge. Its mentality would be an instrument of the Light and no longer of the Ignorance. At its highest it would be capable of passing into the supermind and from the new race would be recruited the race of supramental beings who would appear as the leaders of the evolution in earth-nature. Even, the highest manifestations of a mind of Light would be an instrumentality of the supermind, a part of it or a projection from it, a stepping beyond humanity into the superhumanity of the supramental principle. Above all, its possession would enable the human being to rise beyond the normalities of his present thinking, feeling and being into those highest powers of the mind in its self-exceedings which intervene between our mentality and supermind and can be regarded as steps leading towards the greater and more luminous principle. This advance like others in the evolution might not be reached and would naturally not be reached at one bound, but from the very beginning it would be inevitable: the pressure of the supermind creating from above out of itself the mind of Light would compel this certainty of the eventual outcome.” Essays in Philosophy and Yoga

:::   "An executive cosmic force shapes us and dictates through our temperament and environment and mentality so shaped, through our individualised formulation of the cosmic energies, our actions and their results. Truly, we do not think, will or act but thought occurs in us, will occurs in us, impulse and act occur in us; our ego-sense gathers around itself, refers to itself all this flow of natural activities. It is cosmic Force, it is Nature that forms the thought, imposes the will, imparts the impulse. Our body, mind and ego are a wave of that sea of force in action and do not govern it, but by it are governed and directed.” The Synthesis of Yoga —**cosmic forces.**

“An executive cosmic force shapes us and dictates through our temperament and environment and mentality so shaped, through our individualised formulation of the cosmic energies, our actions and their results. Truly, we do not think, will or act but thought occurs in us, will occurs in us, impulse and act occur in us; our ego-sense gathers around itself, refers to itself all this flow of natural activities. It is cosmic Force, it is Nature that forms the thought, imposes the will, imparts the impulse. Our body, mind and ego are a wave of that sea of force in action and do not govern it, but by it are governed and directed.” The Synthesis of Yoga

**Angel of the Way *Sri Aurobindo: "Love fulfilled does not exclude knowledge, but itself brings knowledge; and the completer the knowledge, the richer the possibility of love. ‘By Bhakti" says the Lord in the Gita ‘shall a man know Me in all my extent and greatness and as I am in the principles of my being, and when he has known Me in the principles of my being, then he enters into Me." Love without knowledge is a passionate and intense, but blind, crude, often dangerous thing, a great power, but also a stumbling-block; love, limited in knowledge, condemns itself in its fervour and often by its very fervour to narrowness; but love leading to perfect knowledge brings the infinite and absolute union. Such love is not inconsistent with, but rather throws itself with joy into divine works; for it loves God and is one with him in all his being, and therefore in all beings, and to work for the world is then to feel and fulfil multitudinously one"s love for God. This is the trinity of our powers, [work, knowledge, love] the union of all three in God to which we arrive when we start on our journey by the path of devotion with Love for the Angel of the Way to find in the ecstasy of the divine delight of the All-Lover"s being the fulfilment of ours, its secure home and blissful abiding-place and the centre of its universal radiation.” The Synthesis of Yoga*

arcturus ::: a giant star in the constellation Boötes. It is the brightest star in the Northern Hemisphere and the fourth brightest star in the sky, with an apparent magnitude of 0.00; sometimes referring to the Great Bear itself.

"As for the spectator and the coils of the dragon, it is the Chino-Japanese image for the world-force extending itself in the course of the universe and this expresses the attitude of the witness seeing it all and observing in its unfolding the unrolling of the play of the Divine Lila.” Letters on Yoga

“As for the spectator and the coils of the dragon, it is the Chino-Japanese image for the world-force extending itself in the course of the universe and this expresses the attitude of the witness seeing it all and observing in its unfolding the unrolling of the play of the Divine Lila.” Letters on Yoga

"A SPIRITUAL evolution, an evolution of consciousness in Matter in a constant developing self-formation till the form can reveal the indwelling Spirit, is then the keynote, the central significant motive of the terrestrial existence. This significance is concealed at the outset by the involution of the Spirit, the Divine Reality, in a dense material Inconscience; a veil of Inconscience, a veil of insensibility of Matter hides the universal Consciousness-Force which works within it, so that the Energy, which is the first form the Force of creation assumes in the physical universe, appears to be itself inconscient and yet does the works of a vast occult Intelligence.” The Life Divine

“A SPIRITUAL evolution, an evolution of consciousness in Matter in a constant developing self-formation till the form can reveal the indwelling Spirit, is then the keynote, the central significant motive of the terrestrial existence. This significance is concealed at the outset by the involution of the Spirit, the Divine Reality, in a dense material Inconscience; a veil of Inconscience, a veil of insensibility of Matter hides the universal Consciousness-Force which works within it, so that the Energy, which is the first form the Force of creation assumes in the physical universe, appears to be itself inconscient and yet does the works of a vast occult Intelligence.” The Life Divine

". . . as there is a constant dynamic energy in movement in the universe which takes various material forms more or less subtle or gross, so in each physical body or object, plant or animal or metal, there is stored and active the same constant dynamic force; a certain interchange of these two gives us the phenomena which we associate with the idea of life. It is this action that we recognise as the action of Life-Energy and that which so energises itself is the Life-Force. Mind-Energy, Life-Energy, material Energy are different dynamisms of one World-Force.” The Life Divine

“… as there is a constant dynamic energy in movement in the universe which takes various material forms more or less subtle or gross, so in each physical body or object, plant or animal or metal, there is stored and active the same constant dynamic force; a certain interchange of these two gives us the phenomena which we associate with the idea of life. It is this action that we recognise as the action of Life-Energy and that which so energises itself is the Life-Force. Mind-Energy, Life-Energy, material Energy are different dynamisms of one World-Force.” The Life Divine

:::   ". . . a true occultism means no more than a research into supraphysical realities and an unveiling of the hidden laws of being and Nature, of all that is not obvious on the surface. It attempts the discovery of the secret laws of mind and mental energy, the secret laws of life and life-energy, the secret laws of the subtle-physical and its energies, — all that Nature has not put into visible operation on the surface; it pursues also the application of these hidden truths and powers of Nature so as to extend the mastery of the human spirit beyond the ordinary operations of mind, the ordinary operations of life, the ordinary operations of our physical existence. In the spiritual domain which is occult to the surface mind in so far as it passes beyond normal and enters into supernormal experience, there is possible not only the discovery of the self and spirit, but the discovery of the uplifting, informing and guiding light of spiritual consciousness and the power of the spirit, the spiritual way of knowledge, the spiritual way of action. To know these things and to bring their truths and forces into the life of humanity is a necessary part of its evolution. Science itself is in its own way an occultism; for it brings to light the formulas which Nature has hidden and it uses its knowledge to set free operations of her energies which she has not included in her ordinary operations and to organise and place at the service of man her occult powers and processes, a vast system of physical magic, — for there is and can be no other magic than the utilisation of secret truths of being, secret powers and processes of Nature. It may even be found that a supraphysical knowledge is necessary for the completion of physical knowledge, because the processes of physical Nature have behind them a supraphysical factor, a power and action mental, vital or spiritual which is not tangible to any outer means of knowledge.” The Life Divine

“… a true occultism means no more than a research into supraphysical realities and an unveiling of the hidden laws of being and Nature, of all that is not obvious on the surface. It attempts the discovery of the secret laws of mind and mental energy, the secret laws of life and life-energy, the secret laws of the subtle-physical and its energies,—all that Nature has not put into visible operation on the surface; it pursues also the application of these hidden truths and powers of Nature so as to extend the mastery of the human spirit beyond the ordinary operations of mind, the ordinary operations of life, the ordinary operations of our physical existence. In the spiritual domain which is occult to the surface mind in so far as it passes beyond normal and enters into supernormal experience, there is possible not only the discovery of the self and spirit, but the discovery of the uplifting, informing and guiding light of spiritual consciousness and the power of the spirit, the spiritual way of knowledge, the spiritual way of action. To know these things and to bring their truths and forces into the life of humanity is a necessary part of its evolution. Science itself is in its own way an occultism; for it brings to light the formulas which Nature has hidden and it uses its knowledge to set free operations of her energies which she has not included in her ordinary operations and to organise and place at the service of man her occult powers and processes, a vast system of physical magic,—for there is and can be no other magic than the utilisation of secret truths of being, secret powers and processes of Nature. It may even be found that a supraphysical knowledge is necessary for the completion of physical knowledge, because the processes of physical Nature have behind them a supraphysical factor, a power and action mental, vital or spiritual which is not tangible to any outer means of knowledge.” The Life Divine

“Avatarhood would have little meaning if it were not connected with the evolution. The Hindu procession of the ten Avatars is itself, as it were, a parable of evolution. First the Fish Avatar, then the amphibious animal between land and water, then the land animal, then the Man-Lion Avatar, bridging man and animal, then man as dwarf, small and undeveloped and physical but containing in himself the godhead and taking possession of existence, then the rajasic, sattwic, nirguna Avatars, leading the human development from the vital rajasic to the sattwic mental man and again the overmental superman. Krishna, Buddha and Kalki depict the last three stages, the stages of the spiritual development—Krishna opens the possibility of overmind, Buddha tries to shoot beyond to the supreme liberation but that liberation is still negative, not returning upon earth to complete positively the evolution; Kalki is to correct this by bringing the Kingdom of the Divine upon earth, destroying the opposing Asura forces. The progression is striking and unmistakable.” Letters on Yoga

   "Beauty is Ananda taking form — but the form need not be a physical shape. One speaks of a beautiful thought, a beautiful act, a beautiful soul. What we speak of as beauty is Ananda in manifestation; beyond manifestation beauty loses itself in Ananda or, you may say, beauty and Ananda become indistinguishably one.” The Future Poetry

“Beauty is Ananda taking form—but the form need not be a physical shape. One speaks of a beautiful thought, a beautiful act, a beautiful soul. What we speak of as beauty is Ananda in manifestation; beyond manifestation beauty loses itself in Ananda or, you may say, beauty and Ananda become indistinguishably one.” The Future Poetry

   "Beauty is the way in which the physical expresses the Divine – but the principle and law of Beauty is something inward and spiritual and expresses itself through the form.” *The Future Poetry

“Beauty is the way in which the physical expresses the Divine—but the principle and law of Beauty is something inward and spiritual and expresses itself through the form.” The Future Poetry

"Behind this petty instrumental action of the human will there is something vast and powerful and eternal that oversees the trend of the inclination and presses on the turn of the will. There is a total Truth in Nature greater than our individual choice. And in this total Truth, or even beyond and behind it, there is something that determines all results; its presence and secret knowledge keep up steadily in the process of Nature a dynamic, almost automatic perception of the right relations, the varying or persistent necessities, the inevitable steps of the movement. There is a secret divine Will, eternal and infinite, omniscient and omnipotent, that expresses itself in the universality and in each particular of all these apparently temporal and finite inconscient or half-conscient things. This is the Power or Presence meant by the Gita when it speaks of the Lord within the heart of all existences who turns all creatures as if mounted on a machine by the illusion of Nature.” The Synthesis of Yoga*

“Behind this petty instrumental action of the human will there is something vast and powerful and eternal that oversees the trend of the inclination and presses on the turn of the will. There is a total Truth in Nature greater than our individual choice. And in this total Truth, or even beyond and behind it, there is something that determines all results; its presence and secret knowledge keep up steadily in the process of Nature a dynamic, almost automatic perception of the right relations, the varying or persistent necessities, the inevitable steps of the movement. There is a secret divine Will, eternal and infinite, omniscient and omnipotent, that expresses itself in the universality and in each particular of all these apparently temporal and finite inconscient or half-conscient things. This is the Power or Presence meant by the Gita when it speaks of the Lord within the heart of all existences who turns all creatures as if mounted on a machine by the illusion of Nature.” The Synthesis of Yoga

being ::: 1. The state or quality of having existence. 2. The totality of all things that exist. 3. One"s basic or essential nature; self. 4. All the qualities constituting one that exists; the essence. 5. A person; human being. 6. The Divine, the Supreme; God. Being, being"s, Being"s, beings, Beings, beings", earth-being"s, earth-beings, fragment-being, non-being, non-being"s, Non-Being, Non-Being"s, world-being"s.

Sri Aurobindo: "Pure Being is the affirmation by the Unknowable of Itself as the free base of all cosmic existence.” *The Life Divine :::

   "The Absolute manifests itself in two terms, a Being and a Becoming. The Being is the fundamental reality; the Becoming is an effectual reality: it is a dynamic power and result, a creative energy and working out of the Being, a constantly persistent yet mutable form, process, outcome of its immutable formless essence.” *The Life Divine

"What is original and eternal for ever in the Divine is the Being, what is developed in consciousness, conditions, forces, forms, etc., by the Divine Power is the Becoming. The eternal Divine is the Being; the universe in Time and all that is apparent in it is a Becoming.” Letters on Yoga

"Being and Becoming, One and Many are both true and are both the same thing: Being is one, Becomings are many; but this simply means that all Becomings are one Being who places Himself variously in the phenomenal movement of His consciousness.” The Upanishads :::

   "Our whole apparent life has only a symbolic value & is good & necessary as a becoming; but all becoming has being for its goal & fulfilment & God is the only being.” *Essays Divine and Human

"Our being is a roughly constituted chaos into which we have to introduce the principle of a divine order.” The Synthesis of Yoga*


being ::: “Pure Being is the affirmation by the Unknowable of Itself as the free base of all cosmic existence.” The Life Divine

birth ::: “Birth is the first spiritual mystery of the physical universe, death is the second which gives its double point of perplexity to the mystery of birth; for life, which would otherwise be a self-evident fact of existence, becomes itself a mystery by virtue of these two which seem to be its beginning and its end and yet in a thousand ways betray themselves as neither of these things, but rather intermediate stages in an occult processus of life.” The Life Divine

blaze of intimate truth-perception is lit in its depths. This close perception is more than sight, more than conception: it is the result of a penetrating and revealing touch which carries in it sight and conception as part of itself or as its natural consequence. A concealed or slumbering identity, not yet recovering itself, still remembers or conveys by the intuition its own contents and the intimacy of its self-feeling and self-vision of things, its light of truth, its overwhelming and automatic certitude.” The Life Divine

burnished ::: Madhav: “Burnished—repeatedly polished so that it shines by itself; it looks a blue seal of summer.” The Book of the Divine Mother

"But in a higher than our present mental consciousness we find that this duality is only a phenomenal appearance. The highest and real truth of existence is the one Spirit, the supreme Soul, Purushottama, and it is the power of being of this Spirit which manifests itself in all that we experience as universe. This universal Nature is not a lifeless, inert or unconscious mechanism, but informed in all its movements by the universal Spirit. The mechanism of its process is only an outward appearance and the reality is the Spirit creating or manifesting its own being by its own power of being in all that is in Nature. Soul and Nature in us too are only a dual appearance of the one existence.” The Synthesis of Yoga*

“But in a higher than our present mental consciousness we find that this duality is only a phenomenal appearance. The highest and real truth of existence is the one Spirit, the supreme Soul, Purushottama, and it is the power of being of this Spirit which manifests itself in all that we experience as universe. This universal Nature is not a lifeless, inert or unconscious mechanism, but informed in all its movements by the universal Spirit. The mechanism of its process is only an outward appearance and the reality is the Spirit creating or manifesting its own being by its own power of being in all that is in Nature. Soul and Nature in us too are only a dual appearance of the one existence.” The Synthesis of Yoga

"By individual we mean normally something that separates itself from everything else and stands apart, though in reality there is no such thing anywhere in existence; it is a figment of our mental conceptions useful and necessary to express a partial and practical truth. But the difficulty is that the mind gets dominated by its words and forgets that the partial and practical truth becomes true truth only by its relation to others which seem to the reason to contradict it, and that taken by itself it contains a constant element of falsity. Thus when we speak of an individual we mean ordinarily an individualisation of mental, vital, physical being separate from all other beings, incapable of unity with them by its very individuality. If we go beyond these three terms of mind, life and body, and speak of the soul or individual self, we still think of an individualised being separate from all others, incapable of unity and inclusive mutuality, capable at most of a spiritual contact and soul-sympathy. It is therefore necessary to insist that by the true individual we mean nothing of the kind, but a conscious power of being of the Eternal, always existing by unity, always capable of mutuality. It is that being which by self-knowledge enjoys liberation and immortality.” The Life Divine

“By individual we mean normally something that separates itself from everything else and stands apart, though in reality there is no such thing anywhere in existence; it is a figment of our mental conceptions useful and necessary to express a partial and practical truth. But the difficulty is that the mind gets dominated by its words and forgets that the partial and practical truth becomes true truth only by its relation to others which seem to the reason to contradict it, and that taken by itself it contains a constant element of falsity. Thus when we speak of an individual we mean ordinarily an individualisation of mental, vital, physical being separate from all other beings, incapable of unity with them by its very individuality. If we go beyond these three terms of mind, life and body, and speak of the soul or individual self, we still think of an individualised being separate from all others, incapable of unity and inclusive mutuality, capable at most of a spiritual contact and soul-sympathy. It is therefore necessary to insist that by the true individual we mean nothing of the kind, but a conscious power of being of the Eternal, always existing by unity, always capable of mutuality. It is that being which by self-knowledge enjoys liberation and immortality.” The Life Divine

chance ::: “Chance is not in this universe; the idea of illusion is itself an illusion. There was never illusion yet in the human mind that was not the concealing [?shape] and disfigurement of a truth.” Essays Divine and Human

*consciousforce. ::: Sri Aurobindo: "In actual fact Mind measures Time by event and Space by Matter; but it is possible in pure mentality to disregard the movement of event and the disposition of substance and realise the pure movement of Conscious-Force which constitutes Space and Time; these two are then merely two aspects of the universal force of Consciousness which in their intertwined interaction comprehend the warp and woof of its action upon itself. And to a consciousness higher than Mind which should regard our past, present and future in one view, containing and not contained in them, not situated at a particular moment of Time for its point of prospection, Time might well offer itself as an eternal present. And to the same consciousness not situated at any particular point of Space, but containing all points and regions in itself, Space also might well offer itself as a subjective and indivisible extension, — no less subjective than Time.” The Life Divine

consciousness ::: “Consciousness is a fundamental thing, the fundamental thing in existence—it is the energy, the motion, the movement of consciousness that creates the universe and all that is in it—not only the macrocosm but the microcosm is nothing but consciousness arranging itself.” Letters on Yoga

“Consciousness is a fundamental thing, the fundamental thing in existence—it is the energy, the motion, the movement of consciousness that creates the universe and all that is in it—not only the macrocosm but the microcosm is nothing but consciousness arranging itself.” Letters on Yoga

::: "Consciousness is not only power of awareness of self and things, it is or has also a dynamic and creative energy. It can determine its own reactions or abstain from reactions; it can not only answer to forces, but create or put out from itself forces. Consciousness is Chit but also Chit Shakti.” Letters on Yoga

“Consciousness is not only power of awareness of self and things, it is or has also a dynamic and creative energy. It can determine its own reactions or abstain from reactions; it can not only answer to forces, but create or put out from itself forces. Consciousness is Chit but also Chit Shakti.” Letters on Yoga

"Consecration is a process by which one trains the consciousness to give itself to the Divine.” Letters on Yoga

“Consecration is a process by which one trains the consciousness to give itself to the Divine.” Letters on Yoga

consequence ::: “ Karma is nothing but the will of the Spirit in action, consequence nothing but the creation of will. What is in the will of being, expresses itself in karma and consequence. When the will is limited in mind, karma appears as a bondage and a limitation, consequence as a reaction or an imposition. But when the will of the being is infinite in the spirit, karma and consequence become instead the joy of the creative spirit, the construction of the eternal mechanist, the word and drama of the eternal poet, the harmony of the eternal musician, the play of the eternal child.” Essays in Philosophy and Yoga

cosmos ::: “But if the individual is a persistent reality, an eternal portion or power of the Eternal, if his growth of consciousness is the means by which the Spirit in things discloses its being, the cosmos reveals itself as a conditioned manifestation of the play of the eternal One in the being of Sachchidananda with the eternal Many.” The Life Divine

:::   "Death is the question Nature puts continually to Life and her reminder to it that it has not yet found itself. If there were no siege of death, the creature would be bound for ever in the form of an imperfect living. Pursued by death he awakes to the idea of perfect life and seeks out its means and its possibility.” *Essays in Philosophy and Yoga

“Death is the question Nature puts continually to Life and her reminder to it that it has not yet found itself. If there were no siege of death, the creature would be bound for ever in the form of an imperfect living. Pursued by death he awakes to the idea of perfect life and seeks out its means and its possibility.” Essays in Philosophy and Yoga

"Death is there because the being in the body is not yet developed enough to go on growing in the same body without the need of change and the body itself is not sufficiently conscious. If the mind and vital and the body itself were more conscious and plastic, death would not be necessary.” Letters on Yoga

“Death is there because the being in the body is not yet developed enough to go on growing in the same body without the need of change and the body itself is not sufficiently conscious. If the mind and vital and the body itself were more conscious and plastic, death would not be necessary.” Letters on Yoga

destruction ::: “Destruction in itself is neither good nor evil. It is a fact of Nature, a necessity in the play of forces, as things are in this world. The Light destroys the Darkness and the Powers of Darkness, and that is not a movement of Ignorance!” Letters on Yoga

"Destruction is always a simultaneous or alternate element which keeps pace with creation and it is by destroying and renewing that the Master of Life does his long work of preservation. More, destruction is the first condition of progress. Inwardly, the man who does not destroy his lower self-formations, cannot rise to a greater existence. Outwardly also, the nation or community or race which shrinks too long from destroying and replacing its past forms of life, is itself destroyed, rots and perishes and out of its debris other nations, communities and races are formed. By destruction of the old giant occupants man made himself a place upon earth. By destruction of the Titans the gods maintain the continuity of the divine Law in the cosmos. Whoever prematurely attempts to get rid of this law of battle and destruction, strives vainly against the greater will of the World-Spirit.” Essays on the Gita

“Destruction is always a simultaneous or alternate element which keeps pace with creation and it is by destroying and renewing that the Master of Life does his long work of preservation. More, destruction is the first condition of progress. Inwardly, the man who does not destroy his lower self-formations, cannot rise to a greater existence. Outwardly also, the nation or community or race which shrinks too long from destroying and replacing its past forms of life, is itself destroyed, rots and perishes and out of its debris other nations, communities and races are formed. By destruction of the old giant occupants man made himself a place upon earth. By destruction of the Titans the gods maintain the continuity of the divine Law in the cosmos. Whoever prematurely attempts to get rid of this law of battle and destruction, strives vainly against the greater will of the World-Spirit.” Essays on the Gita

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

"Divine Love is of two kinds — the divine Love for the creation and the souls that are part of itself, and the love of the seeker and love for the Divine Beloved; it has both a personal and impersonal element, but the personal is free here from all lower elements or bondage to the vital and physical instincts.” Letters on Yoga

“Divine Love is of two kinds—the divine Love for the creation and the souls that are part of itself, and the love of the seeker and love for the Divine Beloved; it has both a personal and impersonal element, but the personal is free here from all lower elements or bondage to the vital and physical instincts.” Letters on Yoga

:::   "Divinisation itself does not mean the destruction of the human elements; it means taking them up, showing them the way to their own perfection, raising them by purification and perfection to their full power and Ananda and that means the raising of the whole of earthly life to its full power and Ananda.” Letters on Yoga

“Divinisation itself does not mean the destruction of the human elements; it means taking them up, showing them the way to their own perfection, raising them by purification and perfection to their full power and Ananda and that means the raising of the whole of earthly life to its full power and Ananda.” Letters on Yoga

dragon ::: “the black dragon of the Inconscience sustains with its vast wings and its back of darkness the whole structure of the material universe; its energies unroll the flux of things, its obscure intimations seem to be the starting-point of consciousness itself and the source of all life-impulse.” The Life Divine

draw ::: 1. To cause to move in a given direction or to a given position, as by leading. 2. To bring towards oneself or itself, as by inherent force or influence; attract. 3. To cause to come by attracting; attract. 4. To cause to move in a particular direction by or as by a pulling force; pull; drag. 5. To get, take or obtain as from a source; to derive. 6. To bring, take, or pull out, as from a receptacle or source. 7. To draw a (or the) line (fig.) to determine or define the limit between two things or groups; in modern colloquial use (esp. with at), to lay down a definite limit of action beyond which one refuses to go. 8. To make, sketch (a picture or representation of someone or something) in lines or words; to design, trace out, delineate; depict; also, to mould, model. 9. To mark or lay out; trace. 10. To compose or write out in legal format. 11. To write out (a bill of exchange or promissory note). 12. To disembowel. 13. To move or pull so as to cover or uncover something. 14. To suck or take in (air, for example); inhale. 15. To extend, lengthen, prolong, protract. 16. To cause to move after or toward one by applying continuous force; drag. draws, drew, drawn, drawing, wide-drawn.

ego ::: “Ego is only a faculty put forward by the discriminative mind to centralise round itself the experiences of the sense-mind and to serve as a sort of lynch-pin in the wheel which keeps together the movement. It is no more than an instrument, although it is true that so long as we are limited by our normal mentality, we are compelled by the nature of that mentality and the purpose of the instrument to mistake our ego-function for our very self.” The Upanishads

"Ego is a very curious thing and in nothing more than in its way of hiding itself and pretending it is not the ego.” Letters on Yoga*

“Ego is a very curious thing and in nothing more than in its way of hiding itself and pretending it is not the ego.” Letters on Yoga

ego ::: the "I” or self of any person; a person as thinking, feeling, and willing, and distinguishing itself from the selves of others and from objects of its thought. **ego, ego"s, egos, egoless, world-egos.

emotion ::: “Emotion itself is not a bad thing; it is a necessary part of the nature, and psychic emotion is one of the most powerful helps to the sadhana. Psychic emotion, bringing tears of love for the Divine or tears of Ananda, ought not to be suppressed: …” Letters on Yoga

"Emptiness is not in itself a bad condition, only if it is a sad and restless emptiness of the dissatisfied vital. In sadhana emptiness is very usually a necessary transition from one state to another. When mind and vital fall quiet and their restless movements, thoughts and desires cease, then one feels empty. This is at first often a neutral emptiness with nothing in it, nothing in it either good or bad, happy or unhappy, no impulse or movement. This neutral state is often or even usually followed by the opening to inner experience. There is also an emptiness made of peace and silence, when the peace and silence come out from the psychic within or descend from the higher consciousness above. This is not neutral, for in it there is the sense of peace, often also of wideness and freedom. There is also a happy emptiness with the sense of something close or drawing near which is not yet there, e.g. the closeness of the Mother or some other preparing experience.” Letters on Yoga*

“Emptiness is not in itself a bad condition, only if it is a sad and restless emptiness of the dissatisfied vital. In sadhana emptiness is very usually a necessary transition from one state to another. When mind and vital fall quiet and their restless movements, thoughts and desires cease, then one feels empty. This is at first often a neutral emptiness with nothing in it, nothing in it either good or bad, happy or unhappy, no impulse or movement. This neutral state is often or even usually followed by the opening to inner experience. There is also an emptiness made of peace and silence, when the peace and silence come out from the psychic within or descend from the higher consciousness above. This is not neutral, for in it there is the sense of peace, often also of wideness and freedom. There is also a happy emptiness with the sense of something close or drawing near which is not yet there, e.g. the closeness of the Mother or some other preparing experience.” Letters on Yoga

energy ::: “It is true that when Matter first emerges it becomes the dominant principle; it seems to be and is within its own field the basis of all things, the constituent of all things, the end of all things: but Matter itself is found to be a result of something that is not Matter, of Energy, and this Energy cannot be something self-existent and acting in the Void, but can turn out and, when deeply scrutinised, seems likely to turn out to be the action of a secret Consciousness and Being: when the spiritual knowledge and experience emerge, this becomes a certitude,—it is seen that the creative Energy in Matter is a movement of the power of the Spirit.” The Life Divine

engross ::: 1. To devote (oneself) fully to; consume all of one"s attention or time. 2. To acquire the entire use of, take altogether to itself; to occupy entirely, monopolise. engrossed, engrossing.

Eternal"s. Sri Aurobindo: ". . . that which is, cannot perish; it can only lose itself. All is eternal in the eternal spirit.” *Essays in Philosophy and Yoga

Eternal ::: “… that which is, cannot perish; it can only lose itself. All is eternal in the eternal spirit.” Essays in Philosophy and Yoga

eternity ::: “The timeless Spirit is not necessarily a blank; it may hold all in itself, but in essence, without reference to time or form or relation or circumstance, perhaps in an eternal unity. Eternity is the common term between Time and the Timeless Spirit. What is in the Timeless unmanifested, implied, essential, appears in Time in movement, or at least in design and relation, in result and circumstance. These two then are the same Eternity or the same Eternal in a double status; they are a twofold status of being and consciousness, one an eternity of immobile status, the other an eternity of motion in status.” The Life Divine

faith ::: “Faith is a necessary means for arriving at realisation, because we are ignorant and do not yet know that which we are seeking to realise; faith is indeed knowledge giving the ignorance an intimation of itself previous to its own manifestation, it is the gleam sent before by the yet unrisen Sun. When the Sun shall rise, there will be no longer any need of the gleam.” Letters on Yoga

::: **"Faith is a certitude in the soul which does not depend on reasoning, on this or that mental idea, on circumstances, on this or that passing condition of the mind or the vital or the body. It may be hidden, eclipsed, may even seem to be quenched, but it reappears again after the storm or the eclipse; it is seen burning still in the soul when one has thought that it was extinguished for ever. The mind may be a shifting sea of doubts and yet that faith may be there within and, if so, it will keep even the doubt-racked mind in the way so that it goes on in spite of itself towards its destined goal. Faith is a spiritual certitude of the spiritual, the divine, the soul"s ideal, something that clings to that even when it is not fulfilled in life, even when the immediate facts or the persistent circumstances seem to deny it.” Letters on Yoga

“Faith is a certitude in the soul which does not depend on reasoning, on this or that mental idea, on circumstances, on this or that passing condition of the mind or the vital or the body. It may be hidden, eclipsed, may even seem to be quenched, but it reappears again after the storm or the eclipse; it is seen burning still in the soul when one has thought that it was extinguished for ever. The mind may be a shifting sea of doubts and yet that faith may be there within and, if so, it will keep even the doubt-racked mind in the way so that it goes on in spite of itself towards its destined goal. Faith is a spiritual certitude of the spiritual, the divine, the soul’s ideal, something that clings to that even when it is not fulfilled in life, even when the immediate facts or the persistent circumstances seem to deny it.” Letters on Yoga

"First, we affirm an Absolute as the origin and support and secret Reality of all things. The Absolute Reality is indefinable and ineffable by mental thought and mental language; it is self-existent and self-evident to itself, as all absolutes are self-evident, but our mental affirmatives and negatives, whether taken separatively or together, cannot limit or define it.” The Life Divine

“First, we affirm an Absolute as the origin and support and secret Reality of all things. The Absolute Reality is indefinable and ineffable by mental thought and mental language; it is self-existent and self-evident to itself, as all absolutes are self-evident, but our mental affirmatives and negatives, whether taken separatively or together, cannot limit or define it.” The Life Divine

force, universal ::: Sri Aurobindo: "This force that we feel is the universal Force of the Divine, which, veiled or unveiled, acting directly or permitting the use of its powers by beings in the cosmos, is the one Energy that alone exists and alone makes universal or individual action possible. For this force is the Divine itself in the body of its power; all is that, power of act, power of thought and knowledge, power of mastery and enjoyment, power of love. Conscious always and in everything, in ourselves and in others, of the Master of Works possessing, inhabiting, enjoying through this Force that is himself, becoming through it all existences and all happenings, we shall have arrived at the divine union through works and achieved by that fulfilment in works all that others have gained through absolute devotion or through pure knowledge.” *The Synthesis of Yoga

"For existence itself is and must always be the stuff of its own becoming; it must be shaped into the substance with which Force has to deal. Force again must be the power which works out that substance and works with it to whatever ends; Force is that which we ordinarily call Nature.” The Synthesis of Yoga

“For existence itself is and must always be the stuff of its own becoming; it must be shaped into the substance with which Force has to deal. Force again must be the power which works out that substance and works with it to whatever ends; Force is that which we ordinarily call Nature.” The Synthesis of Yoga

" For man is precisely that term and symbol of a higher Existence descended into the material world in which it is possible for the lower to transfigure itself and put on the nature of the higher and the higher to reveal itself in the forms of the lower.” The Synthesis of Yoga

“For man is precisely that term and symbol of a higher Existence descended into the material world in which it is possible for the lower to transfigure itself and put on the nature of the higher and the higher to reveal itself in the forms of the lower.” The Synthesis of Yoga

"For the essence of consciousness is the power to be aware of itself and its objects, . . . .” The Life Divine

“For the essence of consciousness is the power to be aware of itself and its objects, …” The Life Divine

:::   "For the impersonal Divine is not ultimately an abstraction or a mere principle or a mere state or power and degree of being any more than we ourselves are really such abstractions. The intellect first approaches it through such conceptions, but realisation ends by exceeding them. Through the realisation of higher and higher principles of being and states of conscious existence we arrive not at the annullation of all in a sort of positive zero or even an inexpressible state of existence, but at the transcendent Existence itself which is also the Existent who transcends all definition by personality and yet is always that which is the essence of personality.” *The Synthesis of Yoga

“For the impersonal Divine is not ultimately an abstraction or a mere principle or a mere state or power and degree of being any more than we ourselves are really such abstractions. The intellect first approaches it through such conceptions, but realisation ends by exceeding them. Through the realisation of higher and higher principles of being and states of conscious existence we arrive not at the annullation of all in a sort of positive zero or even an inexpressible state of existence, but at the transcendent Existence itself which is also the Existent who transcends all definition by personality and yet is always that which is the essence of personality.” The Synthesis of Yoga

"For these are achievements of the spiritual mind in man; they are movements of that mind passing beyond itself, but on its own plane, into the splendours of the Spirit. The Life Divine

“For these are achievements of the spiritual mind in man; they are movements of that mind passing beyond itself, but on its own plane, into the splendours of the Spirit. The Life Divine

"For what do we mean by Man? An uncreated and indestructible soul that has housed itself in a mind and body made of its own elements.” The Supramental Manifestation

“For what do we mean by Man? An uncreated and indestructible soul that has housed itself in a mind and body made of its own elements.” The Supramental Manifestation

“From our ascending point of view we may say that the Real is behind all that exists; it expresses itself intermediately in an Ideal which is a harmonised truth of itself; the Ideal throws out a phenomenal reality of variable conscious-being which, inevitably drawn towards its own essential Reality, tries at last to recover it entirely whether by a violent leap or normally through the Ideal which put it forth. It is this that explains the imperfect reality of human existence as seen by the Mind, the instinctive aspiration in the mental being towards a perfectibility ever beyond itself, towards the concealed harmony of the Ideal, and the supreme surge of the spirit beyond the ideal to the transcendental.” The Life Divine

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

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

golden Child ::: Sri Aurobindo: "I suppose the golden child is the Truth-Soul which follows after the silver light of the spiritual. When it plunges into the black waters of the subconscient, it releases from it the spiritual light and the sevenfold streams of the Divine Energy and, clearing itself of the stains of the subconscient, it prepares its flight towards the supreme Divine (the Mother).” (Reply to a question in the chapter Visions and Symbols.) Letters on Yoga

grace ::: Sri Aurobindo: "Grace is something spontaneous which wells out from the Divine Consciousness as a free flow of its being. ::: It is a power that is superior to any rule, even to the Cosmic Law — for all spiritual seers have distinguished between the Law and Grace. Yet it is not indiscriminate — only it has a discrimination of its own which sees things and persons and the right times and seasons with another vision than that of the Mind or any other normal Power. A state of Grace is prepared in the individual often behind thick veils by means not calculable by the mind and when the state of Grace comes, then the Grace itself acts. ” *Letters on Yoga

hatred ::: “Hatred is the sign of a secret attraction that is eager to flee from itself and furious to deny its own existence. That too is God’s play in His creature.” Essays Divine and Human

“He [man] has in him not a single mentality, but a double and a triple, the mind material and nervous, the pure intellectual mind which liberates itself from the illusions of the body and the senses, and a divine mind above intellect which in its turn liberates itself from the imperfect modes of the logically discriminative and imaginative reason.” The Synthesis of Yoga

history ::: “History teaches us nothing; it is a confused torrent of events and personalities or a kaleidoscope of changing institutions. We do not seize the real sense of all this change and this continual streaming forward of human life in the channels of Time. What we do seize are current or recurrent phenomena, facile generalisations, partial ideas. We talk of democracy, aristocracy and autocracy, collectivism and individualism, imperialism and nationalism, the State and the commune, capitalism and labour; we advance hasty generalisations and make absolute systems which are positively announced today only to be abandoned perforce tomorrow; we espouse causes and ardent enthusiasms whose triumph turns to an early disillusionment and then forsake them for others, perhaps for those that we have taken so much trouble to destroy. For a whole century mankind thirsts and battles after liberty and earns it with a bitter expense of toil, tears and blood; the century that enjoys without having fought for it turns away as from a puerile illusion and is ready to renounce the depreciated gain as the price of some new good. And all this happens because our whole thought and action with regard to our collective life is shallow and empirical; it does not seek for, it does not base itself on a firm, profound and complete knowledge. The moral is not the vanity of human life, of its ardours and enthusiasms and of the ideals it pursues, but the necessity of a wiser, larger, more patient search after its true law and aim.” The Human Cycle etc.

“Human life is itself only a term in a graded series, through which the secret Spirit in the universe develops gradually his purpose and works it out finally through the enlarging and ascending individual soul-consciousness in the body. This ascent can only take place by rebirth within the ascending order; an individual visit coming across it and progressing on some other line elsewhere could not fit into the system of this evolutionary existence.” The Life Divine

**"I certainly won"t have ‘attracted" [in place of ‘allured"] — there is an enormous difference between the force of the two words and merely ‘attracted by the Ecstasy" would take away all my ecstasy in the line — nothing so tepid can be admitted. Neither do I want ‘thrill" [in place of ‘joy"] which gives a false colour — precisely it would mean that the ecstasy was already touching him with its intensity which is far from my intention.Your statement that ‘joy" is just another word for ‘ecstasy" is surprising. ‘Comfort", ‘pleasure", ‘joy", ‘bliss", ‘rapture", ‘ecstasy" would then be all equal and exactly synonymous terms and all distinction of shades and colours of words would disappear from literature. As well say that ‘flashlight" is just another word for ‘lightning" — or that glow, gleam, glitter, sheen, blaze are all equivalents which can be employed indifferently in the same place. One can feel allured to the supreme omniscient Ecstasy and feel a nameless joy touching one without that Joy becoming itself the supreme Ecstasy. I see no loss of expressiveness by the joy coming in as a vague nameless hint of the immeasurable superior Ecstasy.” Letters on Savitri*

ideal ::: Madhav: “What is not yet achieved on earth but what must be achieved because it presses for expression from above is cherished in the aspiration and thought of man as an Ideal. It is a truth from the higher regions of existence that seeks to formulate itself in this world. It clothes itself in the form of an Idea, organises itself in the human mind through a series of perceptions and leaps of thought as an Ideal to be realised and goes on exerting pressure on the evolving spirit of man to actualise it in life as a working factor. Progress is effected by these translations of the ideal into the actual.” Readings in Savitri, Vol. III.

idea ::: Madhav: “Each form in Creation is governed by the Real-Idea which has impelled it into existence. Behind every object in manifestation, every formation that comes into being, there is a truth which demands fulfilment in and through it. It is a truth from the Being of the Divine that seeks expression. Each truth that so urges to manifest forms itself into a source-Idea, a concentration of the perception and the power to effectuate it. This Idea is always there in the depths of every manifestation ruling its forms and its movements according to its Will in execution. All formation and activities proceed according to the law of this indwelling Truth-Idea.” Readings in Savitri, Vol. I.

:::   "Identity is the first truth of existence; division is the second truth; all division is a division in oneness. There is one Existence which looks at itself from many self-divided unities observing other similar and dissimilar self-divided unities by the device of division. Being is one; division is a device or a secondary condition of consciousness; but the primary truth of consciousness also is a truth of oneness and identity.” Essays Divine and Human

“Identity is the first truth of existence; division is the second truth; all division is a division in oneness. There is one Existence which looks at itself from many self-divided unities observing other similar and dissimilar self-divided unities by the device of division. Being is one; division is a device or a secondary condition of consciousness; but the primary truth of consciousness also is a truth of oneness and identity.” Essays Divine and Human

:::   "If there is an evolution in material Nature and if it is an evolution of being with consciousness and life as its two key-terms and powers, this fullness of being, fullness of consciousness, fullness of life must be the goal of development towards which we are tending and which will manifest at an early or later stage of our destiny. The Self, the Spirit, the Reality that is disclosing itself out of the first inconscience of life and matter, would evolve its complete truth of being and consciousness in that life and matter. It would return to itself, — or, if its end as an individual is to return into its Absolute, it could make that return also, — not through a frustration of life but through a spiritual completeness of itself in life. Our evolution in the Ignorance with its chequered joy and pain of self-discovery and world-discovery, its half-fulfilments, its constant finding and missing, is only our first state. It must lead inevitably towards an evolution in the Knowledge, a self-finding and self-unfolding of the Spirit, a self-revelation of the Divinity in things in that true power of itself in Nature which is to us still a Supernature.” The Life Divine

“If there is an evolution in material Nature and if it is an evolution of being with consciousness and life as its two key-terms and powers, this fullness of being, fullness of consciousness, fullness of life must be the goal of development towards which we are tending and which will manifest at an early or later stage of our destiny. The Self, the Spirit, the Reality that is disclosing itself out of the first inconscience of life and matter, would evolve its complete truth of being and consciousness in that life and matter. It would return to itself,—or, if its end as an individual is to return into its Absolute, it could make that return also,—not through a frustration of life but through a spiritual completeness of itself in life. Our evolution in the Ignorance with its chequered joy and pain of self-discovery and world-discovery, its half-fulfilments, its constant finding and missing, is only our first state. It must lead inevitably towards an evolution in the Knowledge, a self-finding and self-unfolding of the Spirit, a self-revelation of the Divinity in things in that true power of itself in Nature which is to us still a Supernature.” The Life Divine

If we regard the Powers of the Reality as so many Godheads, we can say that the Overmind releases a million Godheads into action, each empowered to create its own world, each world capable of relation, communication and interplay with the others. There are in the Veda different formulations of the nature of the Gods: it is said they are all one Existence to which the sages give different names; yet each God is worshipped as if he by himself is that Existence, one who is all the other Gods together or contains them in his being; and yet again each is a separate Deity acting sometimes in unison with companion deities, sometimes separately, sometimes even in apparent opposition to other Godheads of the same Existence. In the Supermind all this would be held together as a harmonised play of the one Existence; in the Overmind each of these three conditions could be a separate action or basis of action and have its own principle of development and consequences and yet each keep the power to combine with the others in a more composite harmony. As with the One Existence, so with its Consciousness and Force. The One Consciousness is separated into many independent forms of consciousness and knowledge; each follows out its own line of truth which it has to realise. The one total and many-sided Real-Idea is split up into its many sides; each becomes an independent Idea-Force with the power to realise itself. The one Consciousness-Force is liberated into its million forces, and each of these forces has the right to fulfil itself or to assume, if needed, a hegemony and take up for its own utility the other forces. So too the Delight of Existence is loosed out into all manner of delights and each can carry in itself its independent fullness or sovereign extreme. Overmind thus gives to the One Existence-Consciousness-Bliss the character of a teeming of infinite possibilities which can be developed into a multitude of worlds or thrown together into one world in which the endlessly variable…

If we would understand the difference of this global Overmind Consciousness from our separative and only imperfectly synthetic mental consciousness, we may come near to it if we compare the strictly mental with what would be an overmental view of activities in our material universe. To the Overmind, for example, all religions would be true as developments of the one eternal religion, all philosophies would be valid each in its own field as a statement of its own universe-view from its own angle, all political theories with their practice would be the legitimate working out of an Idea Force with its right to application and practical development in the play of the energies of Nature. In our separative consciousness, imperfectly visited by glimpses of catholicity and universality, these things exist as opposites; each claims to be the truth and taxes the others with error and falsehood, each feels impelled to refute or destroy the others in order that itself alone may be the Truth and live: at best, each must claim to be superior, admit all others only as inferior truth-expressions. An overmental Intelligence would refuse to entertain this conception or this drift to exclusiveness for a moment; it would allow all to live as necessary to the whole or put each in its place in the whole or assign to each its field of realisation or of endeavour. This is because in us consciousness has come down completely into the divisions of the Ignorance; Truth is no longer either an Infinite or a cosmic whole with many possible formulations, but a rigid affirmation holding any other affirmation to be false because different from itself and entrenched in other limits. Our mental consciousness can indeed arrive in its cognition at a considerable approach towards a total comprehensiveness and catholicity, but to organise that in action and life seems to be beyond its power. Evolutionary Mind, manifest in individuals or collectivities, throws up a multiplicity of divergent viewpoints, divergent lines of action and lets them work themselves out side by side or in collision or in a certain intermixture; it can make selective harmonies, but it cannot arrive at the harmonic control of a true totality. Cosmic Mind must have even in the evolutionary Ignorance, like all totalities, such a harmony, if only of arranged accords and discords; there is too in it an underlying dynamism of oneness: but it carries the completeness of these things in its depths, perhaps in a supermind-overmind substratum, but does not impart it to individual Mind in the evolution, does not bring it or has not yet brought it from the depths to the surface. An Overmind world would be a world of harmony; the world of Ignorance in which we live is a world of disharmony and struggle. …

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

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

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

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

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

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

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

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

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


illumined mind ::: Sri Aurobindo: "This greater Force is that of the Illumined Mind, a Mind no longer of higher Thought, but of spiritual light. Here the clarity of the spiritual intelligence, its tranquil daylight, gives place or subordinates itself to an intense lustre, a splendour and illumination of the Spirit: a play of lightnings of spiritual truth and power breaks from above into the consciousness and adds to the calm and wide enlightenment and the vast descent of peace which characterise or accompany the action of the larger conceptual-spiritual principle, a fiery ardour of realisation and a rapturous ecstasy of knowledge.” *The Life Divine

"The Illumined Mind does not work primarily by thought, but by vision; . . . .” The Life Divine

"As the Higher Mind brings a greater consciousness into the being through the spiritual idea and its power of truth, so the Illumined Mind brings in a still greater consciousness through a Truth-sight and Truth-light and its seeing and seizing power.” The Life Divine*


  "Immortality is one of the possible results of supramentalisation, but it is not an obligatory result and it does not mean that there will be an eternal or indefinite prolongation of life as it is. That is what many think it will be, that they will remain what they are with all their human desires and the only difference will be that they will satisfy them endlessly; but such an immortality would not be worth having and it would not be long before people are tired of it. To live in the Divine and have the divine Consciousness is itself immortality and to be able to divinise the body also and make it a fit instrument for divine works and divine life would be its material expression only.” *Letters on Yoga

“Immortality is one of the possible results of supramentalisation, but it is not an obligatory result and it does not mean that there will be an eternal or indefinite prolongation of life as it is. That is what many think it will be, that they will remain what they are with all their human desires and the only difference will be that they will satisfy them endlessly; but such an immortality would not be worth having and it would not be long before people are tired of it. To live in the Divine and have the divine Consciousness is itself immortality and to be able to divinise the body also and make it a fit instrument for divine works and divine life would be its material expression only.” Letters on Yoga

“In actual fact Mind measures Time by event and Space by Matter; but it is possible in pure mentality to disregard the movement of event and the disposition of substance and realise the pure movement of Conscious-Force which constitutes Space and Time; these two are then merely two aspects of the universal force of Consciousness which in their intertwined interaction comprehend the warp and woof of its action upon itself. And to a consciousness higher than Mind which should regard our past, present and future in one view, containing and not contained in them, not situated at a particular moment of Time for its point of prospection, Time might well offer itself as an eternal present. And to the same consciousness not situated at any particular point of Space, but containing all points and regions in itself, Space also might well offer itself as a subjective and indivisible extension,—no less subjective than Time.” The Life Divine

incertitude ::: absence of confidence; doubt; uncertainty. incertitudes. ::: Sri Aurobindo: [referring to the line] "The incertitude of man"s proud confident thought.” ::: "‘Uncertainty" would mean that the thought was confident but uncertain of itself, which would be a contradiction. ‘Incertitude" means that its truth is uncertain in spite of its proud confidence in itself.” Letters on Savitri — 1936

inconscience ::: Sri Aurobindo: "The Inconscience is an inverse reproduction of the supreme superconscience: it has the same absoluteness of being and automatic action, but in a vast involved trance; it is being lost in itself, plunged in its own abyss of infinity.” *The Life Divine

   "All aspects of the omnipresent Reality have their fundamental truth in the Supreme Existence. Thus even the aspect or power of Inconscience, which seems to be an opposite, a negation of the eternal Reality, yet corresponds to a Truth held in itself by the self-aware and all-conscious Infinite. It is, when we look closely at it, the Infinite"s power of plunging the consciousness into a trance of self-involution, a self-oblivion of the Spirit veiled in its own abysses where nothing is manifest but all inconceivably is and can emerge from that ineffable latency. In the heights of Spirit this state of cosmic or infinite trance-sleep appears to our cognition as a luminous uttermost Superconscience: at the other end of being it offers itself to cognition as the Spirit"s potency of presenting to itself the opposites of its own truths of being, — an abyss of non-existence, a profound Night of inconscience, a fathomless swoon of insensibility from which yet all forms of being, consciousness and delight of existence can manifest themselves, — but they appear in limited terms, in slowly emerging and increasing self-formulations, even in contrary terms of themselves; it is the play of a secret all-being, all-delight, all-knowledge, but it observes the rules of its own self-oblivion, self-opposition, self-limitation until it is ready to surpass it. This is the Inconscience and Ignorance that we see at work in the material universe. It is not a denial, it is one term, one formula of the infinite and eternal Existence.” *The Life Divine

"Once consciousnesses separated from the one consciousness, they fell inevitably into Ignorance and the last result of Ignorance was Inconscience.” Letters on Yoga

*inconscience.



Inconscience ::: “The Inconscience is an inverse reproduction of the supreme superconscience: it has the same absoluteness of being and automatic action, but in a vast involved trance; it is being lost in itself, plunged in its own abyss of infinity.” The Life Divine

inconscient ::: Sri Aurobindo: "The Inconscient and the Ignorance may be mere empty abstractions and can be dismissed as irrelevant jargon if one has not come in collision with them or plunged into their dark and bottomless reality. But to me they are realities, concrete powers whose resistance is present everywhere and at all times in its tremendous and boundless mass.” *Letters on Savitri

". . . in its actual cosmic manifestation the Supreme, being the Infinite and not bound by any limitation, can manifest in Itself, in its consciousness of innumerable possibilities, something that seems to be the opposite of itself, something in which there can be Darkness, Inconscience, Inertia, Insensibility, Disharmony and Disintegration. It is this that we see at the basis of the material world and speak of nowadays as the Inconscient — the Inconscient Ocean of the Rigveda in which the One was hidden and arose in the form of this universe — or, as it is sometimes called, the non-being, Asat.” Letters on Yoga

"The Inconscient itself is only an involved state of consciousness which like the Tao or Shunya, though in a different way, contains all things suppressed within it so that under a pressure from above or within all can evolve out of it — ‘an inert Soul with a somnambulist Force".” Letters on Yoga

"The Inconscient is the last resort of the Ignorance.” Letters on Yoga

"The body, we have said, is a creation of the Inconscient and itself inconscient or at least subconscient in parts of itself and much of its hidden action; but what we call the Inconscient is an appearance, a dwelling place, an instrument of a secret Consciousness or a Superconscient which has created the miracle we call the universe.” Essays in Philosophy and Yoga :::

"The Inconscient is a sleep or a prison, the conscient a round of strivings without ultimate issue or the wanderings of a dream: we must wake into the superconscious where all darkness of night and half-lights cease in the self-luminous bliss of the Eternal.” The Life Divine

"Men have not learnt yet to recognise the Inconscient on which the whole material world they see is built, or the Ignorance of which their whole nature including their knowledge is built; they think that these words are only abstract metaphysical jargon flung about by the philosophers in their clouds or laboured out in long and wearisome books like The Life Divine. Letters on Savitri :::

   "Is it really a fact that even the ordinary reader would not be able to see any difference between the Inconscient and Ignorance unless the difference is expressly explained to him? This is not a matter of philosophical terminology but of common sense and the understood meaning of English words. One would say ‘even the inconscient stone" but one would not say, as one might of a child, ‘the ignorant stone". One must first be conscious before one can be ignorant. What is true is that the ordinary reader might not be familiar with the philosophical content of the word Inconscient and might not be familiar with the Vedantic idea of the Ignorance as the power behind the manifested world. But I don"t see how I can acquaint him with these things in a single line, even with the most. illuminating image or symbol. He might wonder, if he were Johnsonianly minded, how an Inconscient could be teased or how it could wake Ignorance. I am afraid, in the absence of a miracle of inspired poetical exegesis flashing through my mind, he will have to be left wondering.” Letters on Savitri

  **inconscient, Inconscient"s.**


". . . in fact matter itself is only an obscure form of the spirit. . . .” The Synthesis of Yoga

“… in fact matter itself is only an obscure form of the spirit….” The Synthesis of Yoga

infinity ::: “We see at once that if such an Existence is, it must be, like the Energy, infinite. Neither reason nor experience nor intuition nor imagination bears witness to us of the possibility of a final terminus. All end and beginning presuppose something beyond the end or beginning. An absolute end, an absolute beginning is not only a contradiction in terms, but a contradiction of the essence of things, a violence, a fiction. Infinity imposes itself upon the appearances of the finite by its ineffugable self-existence.” The Life Divine

“… in its actual cosmic manifestation the Supreme, being the Infinite and not bound by any limitation, can manifest in Itself, in its consciousness of innumerable possibilities, something that seems to be the opposite of itself, something in which there can be Darkness, Inconscience, Inertia, Insensibility, Disharmony and Disintegration. It is this that we see at the basis of the material world and speak of nowadays as the Inconscient—the Inconscient Ocean of the Rigveda in which the One was hidden and arose in the form of this universe—or, as it is sometimes called, the non-being, Asat.” Letters on Yoga

In its nature and law the Overmind is a delegate of the Supermind Consciousness, its delegate to the Ignorance. Or we might speak of it as a protective double, a screen of dissimilar similarity through which Supermind can act indirectly on an Ignorance whose darkness could not bear or receive the direct impact of a supreme Light. Even, it is by the projection of this luminous Overmind corona that the diffusion of a diminished light in the Ignorance and the throwing of that contrary shadow which swallows up in itself all light, the Inconscience, became at all possible. For Supermind transmits to Overmind all its realities, but leaves it to formulate them in a movement and according to an awareness of things which is still a vision of Truth and yet at the same time a first parent of the Ignorance. A line divides Supermind and Overmind which permits a free transmission, allows the lower Power to derive from the higher Power all it holds or sees, but automatically compels a transitional change in the passage. The integrality of the Supermind keeps always the essential truth of things, the total truth and the truth of its individual self-determinations clearly knit together; it maintains in them an inseparable unity and between them a close interpenetration and a free and full consciousness of each other: but in Overmind this integrality is no longer there. And yet the Overmind is well aware of the essential Truth of things; it embraces the totality; it uses the individual self-determinations without being limited by them: but although it knows their oneness, can realise it in a spiritual cognition, yet its dynamic movement, even while relying on that for its security, is not directly determined by it. Overmind Energy proceeds through an illimitable capacity of separation and combination of the powers and aspects of the integral and indivisible all-comprehending Unity. It takes each Aspect or Power and gives to it an independent action in which it acquires a full separate importance and is able to work out, we might say, its own world of creation. Purusha and Prakriti, Conscious Soul and executive Force of Nature, are in the supramental harmony a two-aspected single truth, being and dynamis of the Reality; there can be no disequilibrium or predominance of one over the other. In Overmind we have the origin of the cleavage, the trenchant distinction made by the philosophy of the Sankhyas in which they appear as two independent entities, Prakriti able to dominate Purusha and cloud its freedom and power, reducing it to a witness and recipient of her forms and actions, Purusha able to return to its separate existence and abide in a free self-sovereignty by rejection of her original overclouding material principle. So with the other aspects or powers of the Divine Reality, One and Many, Divine Personality and Divine Impersonality, and the rest; each is still an aspect and power of the one Reality, but each is empowered to act as an independent entity in the whole, arrive at the fullness of the possibilities of its separate expression and develop the dynamic consequences of that separateness. At the same time in Overmind this separateness is still founded on the basis of an implicit underlying unity; all possibilities of combination and relation between the separated Powers and Aspects, all interchanges and mutualities of their energies are freely organised and their actuality always possible.

"Inspiration comes from above in answer to a state of concentration which is itself a call to it.” Letters on Yoga*

“Inspiration comes from above in answer to a state of concentration which is itself a call to it.” Letters on Yoga

:::   ". . . in such a view, the word consciousness changes its meaning. It is no longer synonymous with mentality but indicates a self-aware force of existence of which mentality is a middle term; below mentality it sinks into vital and material movements which are for us subconscient; above, it rises into the supramental which is for us the superconscient. But in all it is one and the same thing organising itself differently. This is, once more, the Indian conception of Chit which, as energy, creates the worlds.” *The Life Divine

“… in such a view, the word consciousness changes its meaning. It is no longer synonymous with mentality but indicates a self-aware force of existence of which mentality is a middle term; below mentality it sinks into vital and material movements which are for us subconscient; above, it rises into the supramental which is for us the superconscient. But in all it is one and the same thing organising itself differently. This is, once more, the Indian conception of Chit which, as energy, creates the worlds.” The Life Divine

"In Supermind being, consciousness of knowledge and consciousness of will are not divided as they seem to be in our mental operations; they are a trinity, one movement with three effective aspects. Each has its own effect. Being gives the effect of substance, consciousness the effect of knowledge, of the self-guiding and shaping idea, of comprehension and apprehension; will gives the effect of self-fulfilling force. But the idea is only the light of the reality illumining itself; it is not mental thought nor imagination, but effective self-awareness. It is Real-Idea.” The Life Divine

“In Supermind being, consciousness of knowledge and consciousness of will are not divided as they seem to be in our mental operations; they are a trinity, one movement with three effective aspects. Each has its own effect. Being gives the effect of substance, consciousness the effect of knowledge, of the self-guiding and shaping idea, of comprehension and apprehension; will gives the effect of self-fulfilling force. But the idea is only the light of the reality illumining itself; it is not mental thought nor imagination, but effective self-awareness. It is Real-Idea.” The Life Divine

intelligence ::: “Intelligence does not depend on the amount one has read, it is a quality of the mind. Study only gives it material for its work as life also does. There are people who do not know how to read and write who are more intelligent than many highly educated people and understand life and things better. On the other hand, a good intelligence can improve itself by reading because it gets more material to work on and grows by exercise and by having a wider range to move in. But book-knowledge by itself is not the real thing, it has to be used as a help to the intelligence but it is often only a help to stupidity or ignorance—ignorance because knowledge of facts is a poor thing if one cannot see their true significance.” Letters on Yoga

:::   ". . . in the language of the Upanishad, the life-force is the food of the body and the body the food of the life-force; in other words, the life-energy in us both supplies the material by which the form is built up and constantly maintained and renewed and is at the same time constantly using up the substantial form of itself which it thus creates and keeps in existence.” *The Life Divine

“… in the language of the Upanishad, the life-force is the food of the body and the body the food of the life-force; in other words, the life-energy in us both supplies the material by which the form is built up and constantly maintained and renewed and is at the same time constantly using up the substantial form of itself which it thus creates and keeps in existence.” The Life Divine

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

“In the way that one treads with the greater Light above, even every difficulty gives its help and has its value and Night itself carries in it the burden of the Light that has to be.” Letters on Yoga

intuition ::: direct perception of truth, fact, etc., independent of any reasoning process. intuition"s, intuitions, half-intuition.

Sri Aurobindo: "Intuition is a power of consciousness nearer and more intimate to the original knowledge by identity; for it is always something that leaps out direct from a concealed identity. It is when the consciousness of the subject meets with the consciousness in the object, penetrates it and sees, feels or vibrates with the truth of what it contacts, that the intuition leaps out like a spark or lightning-flash from the shock of the meeting; or when the consciousness, even without any such meeting, looks into itself and feels directly and intimately the truth or the truths that are there or so contacts the hidden forces behind appearances, then also there is the outbreak of an intuitive light; or, again, when the consciousness meets the Supreme Reality or the spiritual reality of things and beings and has a contactual union with it, then the spark, the flash or the blaze of intimate truth-perception is lit in its depths. This close perception is more than sight, more than conception: it is the result of a penetrating and revealing touch which carries in it sight and conception as part of itself or as its natural consequence. A concealed or slumbering identity, not yet recovering itself, still remembers or conveys by the intuition its own contents and the intimacy of its self-feeling and self-vision of things, its light of truth, its overwhelming and automatic certitude.” *The Life Divine

   "Intuition is always an edge or ray or outleap of a superior light; it is in us a projecting blade, edge or point of a far-off supermind light entering into and modified by some intermediate truth-mind substance above us and, so modified, again entering into and very much blinded by our ordinary or ignorant mind-substance; but on that higher level to which it is native its light is unmixed and therefore entirely and purely veridical, and its rays are not separated but connected or massed together in a play of waves of what might almost be called in the Sanskrit poetic figure a sea or mass of ``stable lightnings"". When this original or native Intuition begins to descend into us in answer to an ascension of our consciousness to its level or as a result of our finding of a clear way of communication with it, it may continue to come as a play of lightning-flashes, isolated or in constant action; but at this stage the judgment of reason becomes quite inapplicable, it can only act as an observer or registrar understanding or recording the more luminous intimations, judgments and discriminations of the higher power. To complete or verify an isolated intuition or discriminate its nature, its application, its limitations, the receiving consciousness must rely on another completing intuition or be able to call down a massed intuition capable of putting all in place. For once the process of the change has begun, a complete transmutation of the stuff and activities of the mind into the substance, form and power of Intuition is imperative; until then, so long as the process of consciousness depends upon the lower intelligence serving or helping out or using the intuition, the result can only be a survival of the mixed Knowledge-Ignorance uplifted or relieved by a higher light and force acting in its parts of Knowledge.” *The Life Divine

  "I use the word ‘intuition" for want of a better. In truth, it is a makeshift and inadequate to the connotation demanded of it. The same has to be said of the word ‘consciousness" and many others which our poverty compels us to extend illegitimately in their significance.” *The Life Divine - Sri Aurobindo"s footnote.

"For intuition is an edge of light thrust out by the secret Supermind. . . .” The Life Divine

". . . intuition is born of a direct awareness while intellect is an indirect action of a knowledge which constructs itself with difficulty out of the unknown from signs and indications and gathered data.” The Life Divine

"Intuition is above illumined Mind which is simply higher Mind raised to a great luminosity and more open to modified forms of intuition and inspiration.” Letters on Yoga

"Intuition sees the truth of things by a direct inner contact, not like the ordinary mental intelligence by seeking and reaching out for indirect contacts through the senses etc. But the limitation of the Intuition as compared with the supermind is that it sees things by flashes, point by point, not as a whole. Also in coming into the mind it gets mixed with the mental movement and forms a kind of intuitive mind activity which is not the pure truth, but something in between the higher Truth and the mental seeking. It can lead the consciousness through a sort of transitional stage and that is practically its function.” Letters on Yoga


intuition ::: “Intuition is a power of consciousness nearer and more intimate to the original knowledge by identity; for it is always something that leaps out direct from a concealed identity. It is when the consciousness of the subject meets with the consciousness in the object, penetrates it and sees, feels or vibrates with the truth of what it contacts, that the intuition leaps out like a spark or lightning-flash from the shock of the meeting; or when the consciousness, even without any such meeting, looks into itself and feels directly and intimately the truth or the truths that are there or so contacts the hidden forces behind appearances, then also there is the outbreak of an intuitive light; or, again, when the consciousness meets the Supreme Reality or the spiritual reality of things and beings and has a contactual union with it, then the spark, the flash or the

“… intuition is born of a direct awareness while intellect is an indirect action of a knowledge which constructs itself with difficulty out of the unknown from signs and indications and gathered data.” The Life Divine

intuitive knowledge ::: Sri Aurobindo: " For the highest intuitive Knowledge sees things in the whole, in the large and details only as sides of the indivisible whole; its tendency is towards immediate synthesis and the unity of knowledge.” *The Life Divine

"The intuitive knowledge on the contrary, however limited it may be in its field or application, is within that scope sure with an immediate, a durable and especially a self-existent certitude.” The Synthesis of Yoga

"All intuitive knowledge comes more or less directly from the light of the self-aware spirit entering into the mind, the spirit concealed behind mind and conscious of all in itself and in all its selves, omniscient and capable of illumining the ignorant or the self-forgetful mind whether by rare or constant flashes or by a steady instreaming light, out of its omniscience.” The Synthesis of Yoga*


“I suppose the golden child is the Truth-Soul which follows after the silver light of the spiritual. When it plunges into the black waters of the subconscient, it releases from it the spiritual light and the sevenfold streams of the Divine Energy and, clearing itself of the stains of the subconscient, it prepares its flight towards the supreme Divine (the Mother).” (Reply to a question in the chapter Visions and Symbols.) Letters on Yoga

“It could be affirmed as a consequence that there is one all-pervading Life or dynamic energy—the material aspect being only its outermost movement—that creates all these forms of the physical universe, Life imperishable and eternal which, even if the whole figure of the universe were quite abolished, would itself still go on existing and be capable of producing a new universe in its place, must indeed, unless it be held back in a state of rest by some higher Power or hold itself back, inevitably go on creating. In that case Life is nothing else than the Force that builds and maintains and destroys forms in the world; it is Life that manifests itself in the form of the earth as much as in the plant that grows upon the earth and the animals that support their existence by devouring the life-force of the plant or of each other. All existence here is a universal Life that takes form of Matter. It might for that purpose hide life-process in physical process before it emerges as submental sensitivity and mentalised vitality, but still it would be throughout the same creative Life-principle.” The Life Divine

"It [death] has no separate existence by itself, it is only a result of the principle of decay in the body and that principle is there already — it is part of the physical nature. At the same time it is not inevitable; if one could have the necessary consciousness and force, decay and death is not inevitable. But to bring that consciousness and force into the whole of the material nature is the most difficult thing of all — at any rate, in such a way as to annul the decay principle.” Letters on Yoga

“It [death] has no separate existence by itself, it is only a result of the principle of decay in the body and that principle is there already—it is part of the physical nature. At the same time it is not inevitable; if one could have the necessary consciousness and force, decay and death is not inevitable. But to bring that consciousness and force into the whole of the material nature is the most difficult thing of all—at any rate, in such a way as to annul the decay principle.” Letters on Yoga

It is a power that is superior to any rule, even to the Cosmic Law—for all spiritual seers have distinguished between the Law and Grace. Yet it is not indiscriminate—only it has a discrimination of its own which sees things and persons and the right times and seasons with another vision than that of the Mind or any other normal Power. A state of Grace is prepared in the individual often behind thick veils by means not calculable by the mind and when the state of Grace comes, then the Grace itself acts.” Letters on Yoga

"It is not possible for the individual mind, so long as it remains shut up in its personality, to understand the workings of the Cosmic Will, for the standards made by the personal consciousness are not applicable to them. A cell in the body, if conscious, might also think that the human being and its actions are only the resultant of the relations and workings of a number of cells like itself and not the action of a unified self. It is only if one enters into the Cosmic Consciousness that one begins to see the forces at work and the lines on which they work and get a glimpse of the Cosmic Self and the Cosmic Mind and Will.” Letters on Yoga

“It is not possible for the individual mind, so long as it remains shut up in its personality, to understand the workings of the Cosmic Will, for the standards made by the personal consciousness are not applicable to them. A cell in the body, if conscious, might also think that the human being and its actions are only the resultant of the relations and workings of a number of cells like itself and not the action of a unified self. It is only if one enters into the Cosmic Consciousness that one begins to see the forces at work and the lines on which they work and get a glimpse of the Cosmic Self and the Cosmic Mind and Will.” Letters on Yoga

“It is this essential indeterminability of the Absolute that translates itself into our consciousness through the fundamental negating positives of our spiritual experience, the immobile immutable Self, the Nirguna Brahman, the Eternal without qualities, the pure featureless One Existence, the Impersonal, the Silence void of activities, the Non-being, the Ineffable and the Unknowable. On the other side it is the essence and source of all determinations, and this dynamic essentiality manifests to us through the fundamental affirming positives in which the Absolute equally meets us; for it is the Self that becomes all things, the Saguna Brahman, the Eternal with infinite qualities, the One who is the Many, the infinite Person who is the source and foundation of all persons and personalities, the Lord of creation, the Word, the Master of all works and action; it is that which being known all is known: these affirmatives correspond to those negatives. For it is not possible in a supramental cognition to split asunder the two sides of the One Existence,—even to speak of them as sides is excessive, for they are in each other, their co-existence or one-existence is eternal and their powers sustaining each other found the self-manifestation of the Infinite.” The Life Divine

“It might be said again that, even so, in Sachchidananda itself at least, above all worlds of manifestation, there could be nothing but the self-awareness of pure existence and consciousness and a pure delight of existence. Or, indeed, this triune being itself might well be only a trinity of original spiritual self-determinations of the Infinite; these too, like all determinations, would cease to exist in the ineffable Absolute. But our position is that these must be inherent truths of the supreme being; their utmost reality must be pre-existent in the Absolute even if they are ineffably other there than what they are in the spiritual mind’s highest possible experience. The Absolute is not a mystery of infinite blankness nor a supreme sum of negations; nothing can manifest that is not justified by some self-power of the original and omnipresent Reality.” The Life Divine

Jhumur: “It is the little sense mind which thinks itself to be very great. It is just a small point of consciousness, it is a small world and yet it thinks itself to be the whole world. The physical mind really thinks itself to be a very huge field of experience. It is the first mental plane after the physical.”

Jhumur: “That is the god, the order of light, the Divine Presence. He [Sri Aurobindo] uses many images, the golden nimbus, the white spiritual ray, the secret voice. In so many ways the divine presence makes itself felt. Sometimes as a voice, sometimes as a nimbus, sometimes as a very much more concrete presence, according to one’s receptivity.”

Jhumur: “The ‘lost Power’ is the involved Power that has to uncoil itself.”

Jhumur: “– There is a very clear pattern, in a way, in the darkness. It follows a certain line of action just like an idea governs a line of action and proceeds expression. Even in the Inconscient there is a force that works itself out. This is also an expression of the supreme force that has involved itself and works its way out in a supremely slow conscious way and knows exactly how it wants to grow, that is why it controls so much of the universe because it has spread itself along very clearly worked out lines.”

Joy ::: “Pleasure, joy and delight, as man uses the words, are limited and occasional movements which depend on certain habitual causes and emerge, like their opposites pain and grief which are equally limited and occasional movements, from a background other than themselves. Delight of being is universal, illimitable and self-existent, not dependent on particular causes, the background of all backgrounds, from which pleasure, pain and other more neutral experiences emerge. When delight of being seeks to realise itself as delight of becoming, it moves in the movement of force and itself takes different forms of movement of which pleasure and pain are positive and negative currents.” The Life Divine

law ::: “… all cosmic and real Law is a thing not imposed from outside, but from within, all development is self-development, all seed and result are seed of a Truth of things and result of that seed determined out of its potentialities. For the same reason no Law is absolute, because only the infinite is absolute, and everything contains within itself endless potentialities quite beyond its determined form and course, which are only determined through a self-limitation by Idea proceeding from an infinite liberty within.” The Life Divine

::: "Law is necessary for order and stability, but it becomes a conservative and hampering force unless it provides itself with an effective machinery for changing the laws as soon as circumstances and new needs make that desirable.” *The Human Cycle

“Law is necessary for order and stability, but it becomes a conservative and hampering force unless it provides itself with an effective machinery for changing the laws as soon as circumstances and new needs make that desirable.” The Human Cycle

:::   "Liberty in one shape or another ranks among the most ancient and certainly among the most difficult aspirations of our race: it arises from a radical instinct of our being and is yet opposed to all our circumstances, it is our eternal good and our condition of perfection, but our temporal being has failed to find its key. That perhaps is because true freedom is only possible if we live in the infinite, live, as the Vedanta bids us, in and from our self-existent being; but our natural and temporal energies seek for it first not in ourselves, but in our external conditions. This great indefinable thing, liberty, is in its highest and ultimate sense a state of being; it is self living in itself and determining by its own energy what is shall be inwardly and, eventually, by the growth of a divine spiritual power within determining too what it shall make of its external circumstances and environment." War and Self-Determination

“Liberty in one shape or another ranks among the most ancient and certainly among the most difficult aspirations of our race: it arises from a radical instinct of our being and is yet opposed to all our circumstances, it is our eternal good and our condition of perfection, but our temporal being has failed to find its key. That perhaps is because true freedom is only possible if we live in the infinite, live, as the Vedanta bids us, in and from our self-existent being; but our natural and temporal energies seek for it first not in ourselves, but in our external conditions. This great indefinable thing, liberty, is in its highest and ultimate sense a state of being; it is self living in itself and determining by its own energy what is shall be inwardly and, eventually, by the growth of a divine spiritual power within determining too what it shall make of its external circumstances and environment.” War and Self-Determination

"Life is the dynamic expression of Consciousness-Force when thrown outward to realise itself in concrete harmonies of formation.” Letters on Yoga

“Life is the dynamic expression of Consciousness-Force when thrown outward to realise itself in concrete harmonies of formation.” Letters on Yoga

life ::: “Life itself here [on earth] is Being at labour in Matter to express itself in terms of conscious force; human life is the human being at labour to impress himself on the material world with the greatest possible force and intensity and extension.” Social and Political Thought

-loop ::: something having a shape, order, or path of motion that is circular or curved over on itself. Time-loop.

::: "Love at its origin is a self-existent force, an absolute, a transcendent . . . which does not depend upon the objects — it depends only on itself or only on the Divine; for it is a self-existent power of the Divine.” Letters on Yoga

“Love at its origin is a self-existent force, an absolute, a transcendent . . . which does not depend upon the objects—it depends only on itself or only on the Divine; for it is a self-existent power of the Divine.” Letters on Yoga

Madhav: “It is what is described in the Upanishads as prajna-chakshu, the eye of Wisdom. And in the very act of regarding, the very act of the look, it supports. That regard itself is the sanction without which the movement would come to a standstill.” The Book of the Divine Mother

"Man is a transitional being, he is not final. He is too imperfect for that, too imperfect in capacity for knowledge, too imperfect in will and action, too imperfect in his turn towards joy and beauty, too imperfect in his will for freedom and his instinct for order. Even if he could perfect himself in his own type, his type is too low and small to satisfy the need of the universe. Something larger, higher, more capable of a rich all embracing universality is needed, a greater being, a greater consciousness summing up in itself all that the world set out to be. He has, as was pointed out by a half blind seer, to exceed himself; man must evolve out of himself the divine superman: he was born for transcendence. Humanity is not enough, it is only a strong stepping stone; the need of the world is a superhuman perfection of what the world can be, the goal of consciousness is divinity. The inmost need of man is not to perfect his humanity, but to be greater than himself, to be more than man, to be divine, even to be the Divine.” Essays Divine and Human

“Man is a transitional being, he is not final. He is too imperfect for that, too imperfect in capacity for knowledge, too imperfect in will and action, too imperfect in his turn towards joy and beauty, too imperfect in his will for freedom and his instinct for order. Even if he could perfect himself in his own type, his type is too low and small to satisfy the need of the universe. Something larger, higher, more capable of a rich all embracing universality is needed, a greater being, a greater consciousness summing up in itself all that the world set out to be. He has, as was pointed out by a half blind seer, to exceed himself; man must evolve out of himself the divine superman: he was born for transcendence. Humanity is not enough, it is only a strong stepping stone; the need of the world is a superhuman perfection of what the world can be, the goal of consciousness is divinity. The inmost need of man is not to perfect his humanity, but to be greater than himself, to be more than man, to be divine, even to be the Divine.” Essays Divine and Human

material world ::: Sri Aurobindo: "Our material world is the result of all the others, for the other principles have all descended into Matter to create the physical universe, and every particle of what we call Matter contains all of them implicit in itself; their secret action, as we have seen, is involved in every moment of its existence and every movement of its activity. And as Matter is the last word of the descent, so it is also the first word of the ascent; as the powers of all these planes, worlds, grades, degrees are involved in the material existence, so are they all capable of evolution out of it. It is for this reason that material being does not begin and end with gases and chemical compounds and physical forces and movements, with nebulae and suns and earths, but evolves life, evolves mind, must evolve eventually Supermind and the higher degrees of the spiritual existence.” The Life Divine

"Matter is the form of substance of being which the existence of Sachchidananda [a trinity of Existence (sat), Consciousness (cit), and Delight (ananda),] assumes when it subjects itself to this phenomenal action of its own consciousness and force.” The "Matter is the body or field of a consciousness hidden within it, the material universe a form and movement of the Spirit.” The Renaissance in India

“Matter is the form of substance of being which the existence of Sachchidananda [a trinity of Existence (sat), Consciousness (cit), and Delight (ananda),] assumes when it subjects itself to this phenomenal action of its own consciousness and force.” The”Matter is the body or field of a consciousness hidden within it, the material universe a form and movement of the Spirit.” The Renaissance in India

"Matter, — substance itself, subtle or dense, mental or material, — is form and body of Spirit and would never have been created if it could not be made a basis for the self-expression of the Spirit.” The Life Divine

“Matter,—substance itself, subtle or dense, mental or material,—is form and body of Spirit and would never have been created if it could not be made a basis for the self-expression of the Spirit.” The Life Divine

:::   "Maya is the supreme and universal consciousness and force of the Eternal and Infinite and, being by its very nature unbound and illimitable, it can put forth many states of consciousness at a time, many dispositions of its Force, without ceasing to be the same consciousness-force for ever. It is at once transcendental, universal and individual; it is the supreme supracosmic Being that is aware of itself as All-Being, as the Cosmic Self, as the Consciousness-Force of cosmic Nature, and at the same time experiences itself as the individual being and consciousness in all existences.” The Life Divine

“Maya is the supreme and universal consciousness and force of the Eternal and Infinite and, being by its very nature unbound and illimitable, it can put forth many states of consciousness at a time, many dispositions of its Force, without ceasing to be the same consciousness-force for ever. It is at once transcendental, universal and individual; it is the supreme supracosmic Being that is aware of itself as All-Being, as the Cosmic Self, as the Consciousness-Force of cosmic Nature, and at the same time experiences itself as the individual being and consciousness in all existences.” The Life Divine

“Maya is the supreme and universal consciousness and force of the Eternal and Infinite and, being by its very natureunbound and illimitable, it can put forth many states of consciousness at a time, many dispositions of its Force, without ceasing to be the same consciousness-force for ever. It is at once transcendental, universal and individual; it is the supreme supracosmic Being that is aware of itself as All-Being, as the Cosmic Self, as the Consciousness-Force of cosmic Nature, and at the same time experiences itself as the individual being and consciousness in all existences.” The Life Divine

“Mental intelligence thinks out because it is merely a reflecting force of consciousness which does not know, but seeks to know; it follows in Time step by step the working of a knowledge higher than itself, a knowledge that exists always, one and whole, that holds Time in its grasp, that sees past, present and future in a single regard.: The Life Divine

mind, illumined ::: Sri Aurobindo: "This greater Force is that of the Illumined Mind, a Mind no longer of higher Thought, but of spiritual light. Here the clarity of the spiritual intelligence, its tranquil daylight, gives place or subordinates itself to an intense lustre, a splendour and illumination of the Spirit: a play of lightnings of spiritual truth and power breaks from above into the consciousness and adds to the calm and wide enlightenment and the vast descent of peace which characterise or accompany the action of the larger conceptual-spiritual principle, a fiery ardour of realisation and a rapturous ecstasy of knowledge.” *The Life Divine

“Mind is an instrument of analysis and synthesis, but not of essential knowledge. Its function is to cut out something vaguely from the unknown Thing in itself and call this measurement or delimitation of it the whole, and again to analyse the whole into its parts which it regards as separate mental objects.” The Life Divine

mind ::: Sri Aurobindo: "The ‘Mind" in the ordinary use of the word covers indiscriminately the whole consciousness, for man is a mental being and mentalises everything; but in the language of this yoga the words ‘mind" and ‘mental" are used to connote specially the part of the nature which has to do with cognition and intelligence, with ideas, with mental or thought perceptions, the reactions of thought to things, with the truly mental movements and formations, mental vision and will, etc., that are part of his intelligence.” *Letters on Yoga

"Mind in its essence is a consciousness which measures, limits, cuts out forms of things from the indivisible whole and contains them as if each were a separate integer.” The Life Divine

"Mind is an instrument of analysis and synthesis, but not of essential knowledge. Its function is to cut out something vaguely from the unknown Thing in itself and call this measurement or delimitation of it the whole, and again to analyse the whole into its parts which it regards as separate mental objects.” The Life Divine

"The mind proper is divided into three parts — thinking Mind, dynamic Mind, externalising Mind — the former concerned with ideas and knowledge in their own right, the second with the putting out of mental forces for realisation of the idea, the third with the expression of them in life (not only by speech, but by any form it can give).” Letters on Yoga

"The difference between the ordinary mind and the intuitive is that the former, seeking in the darkness or at most by its own unsteady torchlight, first, sees things only as they are presented in that light and, secondly, where it does not know, constructs by imagination, by uncertain inference, by others of its aids and makeshifts things which it readily takes for truth, shadow projections, cloud edifices, unreal prolongations, deceptive anticipations, possibilities and probabilities which do duty for certitudes. The intuitive mind constructs nothing in this artificial fashion, but makes itself a receiver of the light and allows the truth to manifest in it and organise its own constructions.” The Synthesis of Yoga

"He [man] has in him not a single mentality, but a double and a triple, the mind material and nervous, the pure intellectual mind which liberates itself from the illusions of the body and the senses, and a divine mind above intellect which in its turn liberates itself from the imperfect modes of the logically discriminative and imaginative reason.” The Synthesis of Yoga

"Our mind is an observer of actuals, an inventor or discoverer of possibilities, but not a seer of the occult imperatives that necessitate the movements and forms of a creation. . . .” *The Life Divine

"The human mind is an instrument not of truth but of ignorance and error.” Letters on Yoga

"For Mind as we know it is a power of the Ignorance seeking for Truth, groping with difficulty to find it, reaching only mental constructions and representations of it in word and idea, in mind formations, sense formations, — as if bright or shadowy photographs or films of a distant Reality were all that it could achieve.” The Life Divine

The Mother: "The true role of the mind is the formation and organization of action. The mind has a formative and organizing power, and it is that which puts the different elements of inspiration in order for action, for organizing action. And if it would only confine itself to that role, receiving inspirations — whether from above or from the mystic centre of the soul — and simply formulating the plan of action — in broad outline or in minute detail, for the smallest things of life or the great terrestrial organizations — it would amply fulfil its function. It is not an instrument of knowledge. But is can use knowledge for action, to organize action. It is an instrument of organization and formation, very powerful and very capable when it is well developed.” Questions and Answers 1956, MCW Vol. 8.*


"Moreover we see that this cosmic action or any cosmic action is impossible without the play of an infinite Force of Existence which produces and regulates all these forms and movements; and that Force equally presupposes or is the action of an infinite Consciousness, because it is in its nature a cosmic Will determining all relations and apprehending them by its own mode of awareness, and it could not so determine and apprehend them if there were no comprehensive Consciousness behind that mode of cosmic awareness to originate as well as to hold, fix and reflect through it the relations of Being in the developing formation or becoming of itself which we call a universe.” The Life Divine

“Moreover we see that this cosmic action or any cosmic action is impossible without the play of an infinite Force of Existence which produces and regulates all these forms and movements; and that Force equally presupposes or is the action of an infinite Consciousness, because it is in its nature a cosmic Will determining all relations and apprehending them by its own mode of awareness, and it could not so determine and apprehend them if there were no comprehensive Consciousness behind that mode of cosmic awareness to originate as well as to hold, fix and reflect through it the relations of Being in the developing formation or becoming of itself which we call a universe.” The Life Divine

movement ::: 1. The act or an instance of moving; a change in place or position. A particular manner of moving. 2. Usually, movements, actions or activities, as of a person or a body of persons. ::: movement"s, movements, many-movemented.

Sri Aurobindo: "When we withdraw our gaze from its egoistic preoccupation with limited and fleeting interests and look upon the world with dispassionate and curious eyes that search only for the Truth, our first result is the perception of a boundless energy of infinite existence, infinite movement, infinite activity pouring itself out in limitless Space, in eternal Time, an existence that surpasses infinitely our ego or any ego or any collectivity of egos, in whose balance the grandiose products of aeons are but the dust of a moment and in whose incalculable sum numberless myriads count only as a petty swarm." *The Life Divine

". . . the purest, freest form of insight into existence as it is shows us nothing but movement. Two things alone exist, movement in Space, movement in Time, the former objective, the latter subjective.” The Life Divine

"The world is a cyclic movement (samsâra ) of the Divine Consciousness in Space and Time. Its law and, in a sense, its object is progression; it exists by movement and would be dissolved by cessation of movement. But the basis of this movement is not material; it is the energy of active consciousness which, by its motion and multiplication in different principles (different in appearance, the same in essence), creates oppositions of unity and multiplicity, divisions of Time and Space, relations and groupings of circumstance and Causality. All these things are real in consciousness, but only symbolic of the Being, somewhat as the imaginations of a creative Mind are true representations of itself, yet not quite real in comparison with itself, or real with a different kind of reality.” The Upanishads*



movement ::: “When we withdraw our gaze from its egoistic preoccupation with limited and fleeting interests and look upon the world with dispassionate and curious eyes that search only for the Truth, our first result is the perception of a boundless energy of infinite existence, infinite movement, infinite activity pouring itself out in limitless Space, in eternal Time, an existence that surpasses infinitely our ego or any ego or any collectivity of egos, in whose balance the grandiose products of aeons are but the dust of a moment and in whose incalculable sum numberless myriads count only as a petty swarm.” The Life Divine

n. 1. The body or outward appearance of a person or an animal considered separately from the face or head; figure. 2. An object, person, or part of the human body or the appearance of any of these, esp. as seen in nature. 3. The mode in which a thing exists, acts, or manifests itself; kind. 4. The structure, pattern, organization or essential nature of anything. Form, form"s, forms, Forms, form-bound, form-discoveries, form-maker, form-smitten, thought-forms. v. 5. To give form to; shape. 6.* *To take or assume form; to be formed or produced. forms, formed, many-formed, sense-formed. ::: re-form.** To form a second time, form over again.

Nature ::: “An active force of conscious-being which realises itself in its powers of self-experience, its powers of knowledge, will, self-delight, self-formulation with all their marvellous variations, inversions, conservations and conversions of energy, even perversions, is what we call Prakriti or Nature, in ourselves as in the cosmos.” The Synthesis of Yoga

nature ::: Sri Aurobindo: "An active force of conscious-being which realises itself in its powers of self-experience, its powers of knowledge, will, self-delight, self-formulation with all their marvellous variations, inversions, conservations and conversions of energy, even perversions, is what we call Prakriti or Nature, in ourselves as in the cosmos.” *The Synthesis of Yoga

night ::: Sri Aurobindo: "The Night is the symbol of the Ignorance or Avidya in which men live just as Light is the symbol of Truth and Knowledge.” *Letters on Yoga
"In the way that one treads with the greater Light above, even every difficulty gives its help and has its value and Night itself carries in it the burden of the Light that has to be.” Letters on Yoga **Night, Night"s.


Nolini: “This world of absolute light which Savitri names ‘everlasting day’ is what the Upanishadic Rishi sees and describes as the golden lid upon the face of the Sun. The Sun is the complete integral light of the Truth in its fullness. The golden covering has be removed if one is to see the Sun itself—to live the integral life, one has to possess the integral truth.” Collected Works, Vol. 4.

"No system indeed by its own force can bring about the change that humanity really needs; for that can only come by its growth into the firmly realised possibilities of its own higher nature, and this growth depends on an inner and not an outer change. But outer changes may at least prepare favourable conditions for that more real amelioration, — or on the contrary they may lead to such conditions that the sword of Kalki can alone purify the earth from the burden of an obstinately Asuric humanity. The choice lies with the race itself; for as it sows, so shall it reap the fruit of its Karma.” The Human Cycle*

“No system indeed by its own force can bring about the change that humanity really needs; for that can only come by its growth into the firmly realised possibilities of its own higher nature, and this growth depends on an inner and not an outer change. But outer changes may at least prepare favourable conditions for that more real amelioration,—or on the contrary they may lead to such conditions that the sword of Kalki can alone purify the earth from the burden of an obstinately Asuric humanity. The choice lies with the race itself; for as it sows, so shall it reap the fruit of its Karma.” The Human Cycle

:::   "OM is the mantra, the expressive sound-symbol of the Brahman Consciousness in its four domains from the Turiya to the external or material plane. The function of a mantra is to create vibrations in the inner consciousness that will prepare it for the realisation of what the mantra symbolises and is supposed indeed to carry within itself. The mantra OM should therefore lead towards the opening of the consciousness to the sight and feeling of the One Consciousness in all material things, in the inner being and in the supraphysical worlds, in the causal plane above now superconscient to us and, finally, the supreme liberated transcendence above all cosmic existence.” *Letters on Yoga

“OM is the mantra, the expressive sound-symbol of the Brahman Consciousness in its four domains from the Turiya to the external or material plane. The function of a mantra is to create vibrations in the inner consciousness that will prepare it for the realisation of what the mantra symbolises and is supposed indeed to carry within itself. The mantra OM should therefore lead towards the opening of the consciousness to the sight and feeling of the One Consciousness in all material things, in the inner being and in the supraphysical worlds, in the causal plane above now superconscient to us and, finally, the supreme liberated transcendence above all cosmic existence.” Letters on Yoga

“OM is the mantra, the expressive sound-symbol of the Brahman Consciousness in itsfour domains from the Turiya to the external or material plane. The function of a mantra is to create vibrations in the inner consciousness that will prepare it for the realisation of what the mantra symbolises and is supposed indeed to carry within itself. The mantra OM should therefore lead towards the opening of the consciousness to the sight and feeling of the One Consciousness in all material things, in the inner being and in the supraphysical worlds, in the causal plane above now superconscient to us and, finally, the supreme liberated transcendence above all cosmic existence.” Letters on Yoga

omniscience ::: “Mind is not sufficient to explain existence in the universe. Infinite Consciousness must first translate itself into infinite faculty of Knowledge or, as we call it from our point of view, omniscience.” The Life Divine

". . . One Being and Consciousness is involved here in Matter. Evolution is the method by which it liberates itself; consciousness appears in what seems to be inconscient, and once having appeared is self-impelled to grow higher and higher and at the same time to enlarge and develop towards a greater and greater perfection. Life is the first step of this release of consciousness; mind is the second; but the evolution does not finish with mind, it awaits a release into something greater, a consciousness which is spiritual and supramental. The next step of the evolution must be towards the development of Supermind and Spirit as the dominant power in the conscious being. For only then will the involved Divinity in things release itself entirely and it become possible for life to manifest perfection.” On Himself

“… One Being and Consciousness is involved here in Matter. Evolution is the method by which it liberates itself; consciousness appears in what seems to be inconscient, and once having appeared is self-impelled to grow higher and higher and at the same time to enlarge and develop towards a greater and greater perfection. Life is the first step of this release of consciousness; mind is the second; but the evolution does not finish with mind, it awaits a release into something greater, a consciousness which is spiritual and supramental. The next step of the evolution must be towards the development of Supermind and Spirit as the dominant power in the conscious being. For only then will the involved Divinity in things release itself entirely and it become possible for life to manifest perfection.” On Himself

One ::: “The Being is one, but this oneness is infinite and contains in itself an infinite plurality or multiplicity of itself: the One is the All; it is not only an essential Existence, but an All-Existence. The infinite multiplicity of the One and the eternal unity of the Many are the two realities or aspects of one reality on which the manifestation is founded.” The Life Divine

“On the surface of life all appears to be a game of Chance. There is no certainty about any movement; ups and downs, vicissitudes, cataclysms, actions, passions and thoughts crowd in medley and it is impossible to anticipate or regulate them with any definiteness. But a deeper scrutiny reveals a pattern behind all the apparent workings of Chance. What looks like Chance is itself a part of the process; it is called Chance because the particular operation does not take place within the framework of the laws erected by the limited empirical mind; there is really no Chance in the working out of the divine Intention that is this Universe.” Readings in Savitri Vol. III.

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

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

“Our first decisive step out of our human intelligence, our normal mentality, is an ascent into a higher Mind, a mind no longer of mingled light and obscurity or half-light, but a large clarity of the Spirit. Its basic substance is a unitarian sense of being with a powerful multiple dynamisation capable of the formation of a multitude of aspects of knowledge, ways of action, forms and significances of becoming, of all of which there is a spontaneous inherent knowledge. It is therefore a power that has proceeded from the Overmind,—but with the Supermind as its ulterior origin,—as all these greater powers have proceeded: but its special character, its activity of consciousness are dominated by Thought; it is a luminous thought-mind, a mind of Spirit-born conceptual knowledge. An all-awareness emerging from the original identity, carrying the truths the identity held in itself, conceiving swiftly, victoriously, multitudinously, formulating and by self-power of the Idea effectually realising its conceptions, is the character of this greater mind of knowledge.” The Life Divine

“Our material world is the result of all the others, for the other principles have all descended into Matter to create the physical universe, and every particle of what we call Matter contains all of them implicit in itself; their secret action, as we have seen, is involved in every moment of its existence and every movement of its activity. And as Matter is the last word of the descent, so it is also the first word of the ascent; as the powers of all these planes, worlds, grades, degrees are involved in the material existence, so are they all capable of evolution out of it. It is for this reason that material being does not begin and end with gases and chemical compounds and physical forces and movements, with nebulae and suns and earths, but evolves life, evolves mind, must evolve eventually Supermind and the higher degrees of the spiritual existence.” The Life Divine

Our notion of free will is apt to be tainted with the excessive individualism of the human ego and to assume the figure of an independent will acting on its own isolated account, in a complete liberty without any determination other than its own choice and single unrelated movement. This idea ignores the fact that our natural being is a part of cosmic Nature and our spiritual being exists only by the supreme Transcendence. Our total being can rise out of subjection to fact of present Nature only by an identification with a greater Truth and a greater Nature. The will of the individual, even when completely free, could not act in an isolated independence, because the individual being and nature are included in the universal Being and Nature and dependent on the all-overruling Transcendence. There could indeed be in the ascent a dual line. On one line the being could feel and behave as an independent self-existence uniting itself with its own impersonal Reality; it could, so self-conceived, act with a great force, but either this action would be still within an enlarged frame of its past and present self-formation of power of Nature or else it would be the cosmic or supreme Force that acted in it and there would be no personal initiation of action, no sense therefore of individual free will but only of an impersonal cosmic or supreme Will or Energy at its work. On the other line the being would feel itself a spiritual instrument and so act as a power of the Supreme Being, limited in its workings only by the potencies of the Supernature, which are without bounds or any restriction except its own Truth and self-law, and by the Will in her. But in either case there would be, as the condition of a freedom from the control of a mechanical action of Nature-forces, a submission to a greater conscious Power or an acquiescent unity of the individual being with its intention and movement in his own and in the world’s existence.” The Life Divine

“Our self-ignorance and our world-ignorance can only grow towards integral self-knowledge and integral world-knowledge in proportion as our limited ego and its half-blind consciousness open to a greater inner existence and consciousness and a true self-being and become aware too of the not-self outside it also as self,—on one side a Nature constituent of our own nature, on the other an Existence which is a boundless continuation of our own self-being. Our being has to break the walls of ego-consciousness which it has created, it has to extend itself beyond its body and inhabit the body of the universe.” The Life Divine

"Over each grade of our being a power of the Spirit presides; we have within us and discover when we go deep enough inwards a mind-self, a life-self, a physical self; there is a being of mind, a mental Purusha, expressing something of itself on our surface in the thoughts, perceptions, activities of our mind-nature, a being of life which expresses something of itself in the impulses, feelings, sensations, desires, external life-activities of our vital nature, a physical being, a being of the body which expresses something of itself in the instincts, habits, formulated activities of our physical nature. These beings or part selves of the self in us are powers of the Spirit and therefore not limited by their temporary expression, for what is thus formulated is only a fragment of its possibilities; but the expression creates a temporary mental, vital or physical personality which grows and develops even as the psychic being or soul-personality grows and develops within us.” The Life Divine

“Over each grade of our being a power of the Spirit presides; we have within us and discover when we go deep enough inwards a mind-self, a life-self, a physical self; there is a being of mind, a mental Purusha, expressing something of itself on our surface in the thoughts, perceptions, activities of our mind-nature, a being of life which expresses something of itself in the impulses, feelings, sensations, desires, external life-activities of our vital nature, a physical being, a being of the body which expresses something of itself in the instincts, habits, formulated activities of our physical nature. These beings or part selves of the self in us are powers of the Spirit and therefore not limited by their temporary expression, for what is thus formulated is only a fragment of its possibilities; but the expression creates a temporary mental, vital or physical personality which grows and develops even as the psychic being or soul-personality grows and develops within us.” The Life Divine

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

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

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

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

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

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

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

*Overmind"s.


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

"Patience is our first great necessary lesson, but not the dull slowness to move of the timid, the sceptical, the weary, the slothful, the unambitious or the weakling; a patience full of a calm and gathering strength which watches and prepares itself for the hour of swift great strokes, few but enough to change destiny.” Essays in Philosophy and Yoga

“Patience is our first great necessary lesson, but not the dull slowness to move of the timid, the sceptical, the weary, the slothful, the unambitious or the weakling; a patience full of a calm and gathering strength which watches and prepares itself for the hour of swift great strokes, few but enough to change destiny.” Essays in Philosophy and Yoga

"Perishable and transitory delight is always the symbol of the eternal Ananda, revealed and rapidly concealed, which seeks by increasing recurrence to attach itself to some typal form of experience in material consciousness. When the particular form has been perfected to express God in the type, its delight will no longer be perishable but an eternally recurrent possession of mental beings in matter manifest in their periods & often in their moments of felicity.” Essays Divine and Human*

“Perishable and transitory delight is always the symbol of the eternal Ananda, revealed and rapidly concealed, which seeks by increasing recurrence to attach itself to some typal form of experience in material consciousness. When the particular form has been perfected to express God in the type, its delight will no longer be perishable but an eternally recurrent possession of mental beings in matter manifest in their periods & often in their moments of felicity.” Essays Divine and Human

philosophy ::: “All philosophy is concerned with the relations between two things, the fundamental truth of existence and the forms in which existence presents itself to our experience.” The Hour of God

"Practically, therefore, all form is only an operation of consciousness impressing itself with presentations of its own workings.” The Upanishads

“Practically, therefore, all form is only an operation of consciousness impressing itself with presentations of its own workings.” The Upanishads

prayer ::: “Prayer is only a particular form given to that will, aspiration and faith. Its forms are very often crude and not only childlike, which is in itself no defect, but childish; but still it has a real power and significance. Its power and sense is to put the will, aspiration and faith of man into touch with the divine Will as that of a conscious Being with whom we can enter into conscious and living relations.” The Synthesis of Yoga

prayer ::: Sri Aurobindo: "Prayer is only a particular form given to that will, aspiration and faith. Its forms are very often crude and not only childlike, which is in itself no defect, but childish; but still it has a real power and significance. Its power and sense is to put the will, aspiration and faith of man into touch with the divine Will as that of a conscious Being with whom we can enter into conscious and living relations.” *The Synthesis of Yoga

Prema Nandakumar: “The title itself, at any rate to Hindu ears, is charged with untold significance. A very gem of a title, Savitri has a self-sufficing beauty of its own; trisyllabic, trinitarian, a union of light, strength and silence, three circles radiating from one centre, Love. Again, ‘Savitri’, being the other name of the holiest and hoariest of the Vedic mantras—the Gayatri—which for some thousands of years Hindus have chanted morning, noon and evening, at once starts psychic vibrations of incommensurable potency.” A Study of Savitri

presence ::: 1. The state or fact of being present; current existence or occurrence. 2. A divine, spiritual, or supernatural spirit or influence felt or conceived as present. 3. The immediate proximity of someone or something.

Sri Aurobindo: "It is intended by the word Presence to indicate the sense and perception of the Divine as a Being, felt as present in one"s existence and consciousness or in relation with it, without the necessity of any further qualification or description. Thus, of the ‘ineffable Presence" it can only be said that it is there and nothing more can or need be said about it, although at the same time one knows that all is there, personality and impersonality, Power and Light and Ananda and everything else, and that all these flow from that indescribable Presence. The word may be used sometimes in a less absolute sense, but that is always the fundamental significance, — the essential perception of the essential Presence supporting everything else.” *Letters on Yoga

"Beyond mind on spiritual and supramental levels dwells the Presence, the Truth, the Power, the Bliss that can alone deliver us from these illusions, display the Light of which our ideals are tarnished disguises and impose the harmony that shall at once transfigure and reconcile all the parts of our nature.” Essays Divine and Human

"But if we learn to live within, we infallibly awaken to this presence within us which is our more real self, a presence profound, calm, joyous and puissant of which the world is not the master — a presence which, if it is not the Lord Himself, is the radiation of the Lord within.” *The Life Divine

"The true soul secret in us, — subliminal, we have said, but the word is misleading, for this presence is not situated below the threshold of waking mind, but rather burns in the temple of the inmost heart behind the thick screen of an ignorant mind, life and body, not subliminal but behind the veil, — this veiled psychic entity is the flame of the Godhead always alight within us, inextinguishable even by that dense unconsciousness of any spiritual self within which obscures our outward nature. It is a flame born out of the Divine and, luminous inhabitant of the Ignorance, grows in it till it is able to turn it towards the Knowledge. It is the concealed Witness and Control, the hidden Guide, the Daemon of Socrates, the inner light or inner voice of the mystic. It is that which endures and is imperishable in us from birth to birth, untouched by death, decay or corruption, an indestructible spark of the Divine.” *The Life Divine

"If we need any personal and inner witness to this indivisible All-Consciousness behind the ignorance, — all Nature is its external proof, — we can get it with any completeness only in our deeper inner being or larger and higher spiritual state when we draw back behind the veil of our own surface ignorance and come into contact with the divine Idea and Will behind it. Then we see clearly enough that what we have done by ourselves in our ignorance was yet overseen and guided in its result by the invisible Omniscience; we discover a greater working behind our ignorant working and begin to glimpse its purpose in us: then only can we see and know what now we worship in faith, recognise wholly the pure and universal Presence, meet the Lord of all being and all Nature.” *The Life Divine

"The presence of the Spirit is there in every living being, on every level, in all things, and because it is there, the experience of Sachchidananda, of the pure spiritual existence and consciousness, of the delight of a divine presence, closeness, contact can be acquired through the mind or the heart or the life-sense or even through the physical consciousness; if the inner doors are flung sufficiently open, the light from the sanctuary can suffuse the nearest and the farthest chambers of the outer being.” *The Life Divine

"There is a secret divine Will, eternal and infinite, omniscient and omnipotent, that expresses itself in the universality and in each particular of all these apparently temporal and finite inconscient or half-conscient things. This is the Power or Presence meant by the Gita when it speaks of the Lord within the heart of all existences who turns all creatures as if mounted on a machine by the illusion of Nature.” *The Synthesis of Yoga

"For what Yoga searches after is not truth of thought alone or truth of mind alone, but the dynamic truth of a living and revealing spiritual experience. There must awake in us a constant indwelling and enveloping nearness, a vivid perception, a close feeling and communion, a concrete sense and contact of a true and infinite Presence always and everywhere. That Presence must remain with us as the living, pervading Reality in which we and all things exist and move and act, and we must feel it always and everywhere, concrete, visible, inhabiting all things; it must be patent to us as their true Self, tangible as their imperishable Essence, met by us closely as their inmost Spirit. To see, to feel, to sense, to contact in every way and not merely to conceive this Self and Spirit here in all existences and to feel with the same vividness all existences in this Self and Spirit, is the fundamental experience which must englobe all other knowledge.” *The Synthesis of Yoga

"One must have faith in the Master of our life and works, even if for a long time He conceals Himself, and then in His own right time He will reveal His Presence.” *Letters on Yoga

"They [the psychic being and the Divine Presence in the heart] are quite different things. The psychic being is one"s own individual soul-being. It is not the Divine, though it has come from the Divine and develops towards the Divine.” *Letters on Yoga

"For it is quietness and inwardness that enable one to feel the Presence.” *Letters on Yoga

"Beyond mind on spiritual and supramental levels dwells the Presence, the Truth, the Power, the Bliss that can alone deliver us from these illusions, display the Light of which our ideals are tarnished disguises and impose the harmony that shall at once transfigure and reconcile all the parts of our nature.” *Essays Divine and Human

The Mother: "For, in human beings, here is a presence, the most marvellous Presence on earth, and except in a few very rare cases which I need not mention here, this presence lies asleep in the heart — not in the physical heart but the psychic centre — of all beings. And when this Splendour is manifested with enough purity, it will awaken in all beings the echo of his Presence.” Words of the Mother, MCW, Vol. 15.


prophecy ::: “If this higher buddhi {{understanding in the profoundest sense] could act pure of the interference of these lower members, it would give pure forms of the truth; observation would be dominated or replaced by a vision which could see without subservient dependence on the testimony of the sense-mind and senses; imagination would give place to the self-assured inspiration of the truth, reasoning to the spontaneous discernment of relations and conclusion from reasoning to an intuition containing in itself those relations and not building laboriously upon them, judgment to a thought-vision in whose light the truth would stand revealed without the mask which it now wears and which our intellectual judgment has to penetrate; while memory too would take upon itself that larger sense given to it in Greek thought and be no longer a paltry selection from the store gained by the individual in his present life, but rather the all-recording knowledge which secretly holds and constantly gives from itself everything that we now seem painfully to acquire but really in this sense remember, a knowledge which includes the future(1) no less than the past.

quest ::: “The quest of man for God, which becomes in the end the most ardent and enthralling of all his quests, begins with his first vague questionings of Nature and a sense of something unseen both in himself and her. Even if, as modern Science insists, religion started from animism, spirit-worship, demon-worship, and the deification of natural forces, these first forms only embody in primitive figures a veiled intuition in the subconscient, an obscure and ignorant feeling of hidden influences and incalculable forces, or a vague sense of being, will, intelligence in what seems to us inconscient, of the invisible behind the visible, of the secretly conscious spirit in things distributing itself in every working of energy. The obscurity and primitive inadequacy of the first perceptions do not detract from the value or the truth of this great quest of the human heart and mind, since all our seekings,—including Science itself,—must start from an obscure and ignorant perception of hidden realities and proceed to the more and more luminous vision of the Truth which at first comes to us masked, draped, veiled by the mists of the Ignorance. Anthropomorphism is an imaged recognition of the truth that man is what he is because God is what He is and that there is one soul and body of things, humanity even in its incompleteness the most complete manifestation yet achieved here and divinity the perfection of what in man is imperfect.” The Life Divine

real, the ::: Sri Aurobindo: " From our ascending point of view we may say that the Real is behind all that exists; it expresses itself intermediately in an Ideal which is a harmonised truth of itself; the Ideal throws out a phenomenal reality of variable conscious-being which, inevitably drawn towards its own essential Reality, tries at last to recover it entirely whether by a violent leap or normally through the Ideal which put it forth. It is this that explains the imperfect reality of human existence as seen by the Mind, the instinctive aspiration in the mental being towards a perfectibility ever beyond itself, towards the concealed harmony of the Ideal, and the supreme surge of the spirit beyond the ideal to the transcendental.” *The Life Divine

"Reason is only a messenger, a representative or a shadow of a greater consciousness beyond itself which does not need to reason because it is all and knows all that it is.” The Life Divine

“Reason is only a messenger, a representative or a shadow of a greater consciousness beyond itself which does not need to reason because it is all and knows all that it is.” The Life Divine

reason ::: “The reason itself is only a special kind of application, made by a surface regulating intelligence, of suggestions which actually come from a concealed, but sometimes partially overt and active power of the intuitive spirit.” The Synthesis of Yoga

"Religion in fact is not knowledge, but a faith and aspiration; it is justified indeed both by an imprecise intuitive knowledge of large spiritual truths and by the subjective experience of souls that have risen beyond the ordinary life, but in itself it only gives us the hope and faith by which we may be induced to aspire to the intimate possession of the hidden tracts and larger realities of the Spirit. That we turn always the few distinct truths and the symbols or the particular discipline of a religion into hard and fast dogmas, is a sign that as yet we are only infants in the spiritual knowledge and are yet far from the science of the Infinite.” The Synthesis of Yoga*

“Religion in fact is not knowledge, but a faith and aspiration; it is justified indeed both by an imprecise intuitive knowledge of large spiritual truths and by the subjective experience of souls that have risen beyond the ordinary life, but in itself it only gives us the hope and faith by which we may be induced to aspire to the intimate possession of the hidden tracts and larger realities of the Spirit. That we turn always the few distinct truths and the symbols or the particular discipline of a religion into hard and fast dogmas, is a sign that as yet we are only infants in the spiritual knowledge and are yet far from the science of the Infinite.” The Synthesis of Yoga

religion ::: Sri Aurobindo: "There is no word so plastic and uncertain in its meaning as the word religion. The word is European and, therefore, it is as well to know first what the Europeans mean by it. In this matter we find them, — when they can be got to think clearly on the matter at all, which is itself unusual, — divided in opinion. Sometimes they use it as equivalent to a set of beliefs, sometimes as equivalent to morality coupled with a belief in God, sometimes as equivalent to a set of pietistic actions and emotions. Faith, works and pious observances, these are the three recognised elements of European religion . . . . ::: Religion in India is a still more plastic term and may mean anything from the heights of Yoga to strangling your fellowman and relieving him of the worldly goods he may happen to be carrying with him. It would therefore take too long to enumerate everything that can be included in Indian religion. Briefly, however, it is Dharma or living religiously, the whole life being governed by religion.” *From an unpublished essay

religion ::: “There is no word so plastic and uncertain in its meaning as the word religion. The word is European and, therefore, it is as well to know first what the Europeans mean by it. In this matter we find them,—when they can be got to think clearly on the matter at all, which is itself unusual,—divided in opinion. Sometimes they use it as equivalent to a set of beliefs, sometimes as equivalent to morality coupled with a belief in God, sometimes as equivalent to a set of pietistic actions and emotions. Faith, works and pious observances, these are the three recognised elements of European religion . . . .

“Satyavan is the soul carrying the divine truth of being within itself but descended into the grip of death and ignorance; …” (From a letter of Sri Aurobindo to a disciple. Included as a Note at the preface to Savitri.)

::: **"See God everywhere and be not frightened by masks. Believe that all falsehood is truth in the making or truth in the breaking, all failure an effectuality concealed, all weakness strength hiding itself from its own vision, all pain a secret & violent ecstasy.” Essays Divine and Human

“See God everywhere and be not frightened by masks. Believe that all falsehood is truth in the making or truth in the breaking, all failure an effectuality concealed, all weakness strength hiding itself from its own vision, all pain a secret & violent ecstasy.” Essays Divine and Human

self-action ::: action by, or originating in, one"s self for itself.

self-luminous ::: possessing in itself the quality of light.

self-made ::: made by itself or oneself; by one"s own efforts or action.

self-protecting ::: protecting of one"s self or itself.

self-seeking ::: [Ed. note: In this instance the meaning of the word is seeking for itself, rather than the usual definition which is the seeking of one"s own interest or selfish ends.]

“Self-will in thought and action has, we have already seen, to be quite renounced if we would be perfect in the way of divine works; it has equally to be renounced if we are to be perfect in divine knowledge. This self-will means an egoism in the mind which attaches itself to its preferences, its habits, its past or present formations of thought and view and will because it regards them as itself or its own, weaves around them the delicate threads of I-ness’’ andmy-ness’’ and lives in them like a spider in its web. It hates to be disturbed, as a spider hates attack on its web, and feels foreign and unhappy if transplanted to fresh view-points and formations as a spider feels foreign in another web than its own. This attachment must be entirely excised from the mind.” The Synthesis of Yoga

separate ::: v. 1. To set apart. 2. To put, bring or force apart, (two or more persons or things, or one from another); to disunite, disconnect, make a division between, part. 3. To sort, part or divide something previously combined or mixed. 4. To part or be parted from; depart or draw apart from; become divided; disunited. separates, separated. adj. 5. Detached, disconnected, or disjoined. 6. Withdrawn or divided from something else so as to have an independent existence by itself. 7. Being or standing apart; distant or dispersed. 8. Considered or reckoned by itself (although mentioned as one of several); single, individual. 9. Belonging or peculiar to one, not common to or shared with the other or the others. separateness.

sheath ::: “… sheaths is simply a term for bodies, because each is superimposed on the other and acts as a covering and can be cast off. Thus the physical body itself is called the food sheath and its throwing off is what is called death.” Letters on Yoga

Shruti: “The attraction and glitter of desire, thought perceptions and concepts which hide the direct vision of the truth, the slayer of the truth because it invades life as the apparent truth itself.”

Since the Consciousness-Force of the eternal Existence is the universal creatrix, the nature of a given world will depend on whatever self-formulation of that Consciousness expresses itself in that world. Equally, for each individual being, his seeing or representation to himself of the world he lives in will depend on the poise or make which that Consciousness has assumed in him. Our human mental consciousness sees the world in sections cut by the reason and sense and put together in a formation which is also sectional; the house it builds is planned to accommodate one or another generalised formulation of Truth, but excludes the rest or admits some only as guests or dependents in the house. Overmind Consciousness is global in its cognition and can hold any number of seemingly fundamental differences together in a reconciling vision. Thus the mental reason sees Person and the Impersonal as opposites: it conceives an impersonal Existence in which person and personality are fictions of the Ignorance or temporary constructions; or, on the contrary, it can see Person as the primary reality and the impersonal as a mental abstraction or only stuff or means of manifestation. To the Overmind intelligence these are separable Powers of the one Existence which can pursue their independent self-affirmation and can also unite together their different modes of action, creating both in their independence and in their union different states of consciousness and being which can be all of them valid and all capable of coexistence. A purely impersonal existence and consciousness is true and possible, but also an entirely personal consciousness and existence; the Impersonal Divine, Nirguna Brahman, and the Personal Divine, Saguna Brahman, are here equal and coexistent aspects of the Eternal. Impersonality can manifest with person subordinated to it as a mode of expression; but, equally, Person can be the reality with impersonality as a mode of its nature: both aspects of manifestation face each other in the infinite variety of conscious Existence. What to the mental reason are irreconcilable differences present themselves to the Overmind intelligence as coexistent correlatives; what to the mental reason are contraries are to the Overmind intelligence complementaries. Our mind sees that all things are born from Matter or material Energy, exist by it, go back into it; it concludes that Matter is the eternal factor, the primary and ultimate reality, Brahman. Or it sees all as born of Life-Force or Mind, existing by Life or by Mind, going back into the universal Life or Mind, and it concludes that this world is a creation of the cosmic Life-Force or of a cosmic Mind or Logos. Or again it sees the world and all things as born of, existing by and going back to the Real-Idea or Knowledge-Will of the Spirit or to the Spirit itself and it concludes on an idealistic or spiritual view of the universe. It can fix on any of these ways of seeing, but to its normal separative vision each way excludes the others. Overmind consciousness perceives that each view is true of the action of the principle it erects; it can see that there is a material world-formula, a vital world-formula, a mental world-formula, a spiritual world-formula, and each can predominate in a world of its own and at the same time all can combine in one world as its constituent powers. The self-formulation of Conscious Force on which our world is based as an apparent Inconscience that conceals in itself a supreme Conscious-Existence and holds all the powers of Being together in its inconscient secrecy, a world of universal Matter realising in itself Life, Mind, Overmind, Supermind, Spirit, each of them in its turn taking up the others as means of its self-expression, Matter proving in the spiritual vision to have been always itself a manifestation of the Spirit, is to the Overmind view a normal and easily realisable creation. In its power of origination and in the process of its executive dynamis Overmind is an organiser of many potentialities of Existence, each affirming its separate reality but all capable of linking themselves together in many different but simultaneous ways, a magician craftsman empowered to weave the multicoloured warp and woof of manifestation of a single entity in a complex universe. …

soul ::: Sri Aurobindo: "The word ‘soul", as also the word ‘psychic", is used very vaguely and in many different senses in the English language. More often than not, in ordinary parlance, no clear distinction is made between mind and soul and often there is an even more serious confusion, for the vital being of desire — the false soul or desire-soul — is intended by the words ‘soul" and ‘psychic" and not the true soul, the psychic being.” *Letters on Yoga

  "The word soul is very vaguely used in English — as it often refers to the whole non-physical consciousness including even the vital with all its desires and passions. That was why the word psychic being has to be used so as to distinguish this divine portion from the instrumental parts of the nature.” *Letters on Yoga

  "The word soul has various meanings according to the context; it may mean the Purusha supporting the formation of Prakriti, which we call a being, though the proper word would be rather a becoming; it may mean, on the other hand, specifically the psychic being in an evolutionary creature like man; it may mean the spark of the Divine which has been put into Matter by the descent of the Divine into the material world and which upholds all evolving formations here.” *Letters on Yoga

  "A distinction has to be made between the soul in its essence and the psychic being. Behind each and all there is the soul which is the spark of the Divine — none could exist without that. But it is quite possible to have a vital and physical being supported by such a soul essence but without a clearly evolved psychic being behind it.” *Letters on Yoga

  "The soul and the psychic being are practically the same, except that even in things which have not developed a psychic being, there is still a spark of the Divine which can be called the soul. The psychic being is called in Sanskrit the Purusha in the heart or the Chaitya Purusha. (The psychic being is the soul developing in the evolution.)” *Letters on Yoga

  "The soul or spark is there before the development of an organised vital and mind. The soul is something of the Divine that descends into the evolution as a divine Principle within it to support the evolution of the individual out of the Ignorance into the Light. It develops in the course of the evolution a psychic individual or soul individuality which grows from life to life, using the evolving mind, vital and body as its instruments. It is the soul that is immortal while the rest disintegrates; it passes from life to life carrying its experience in essence and the continuity of the evolution of the individual.” *Letters on Yoga

  ". . . for the soul is seated within and impervious to the shocks of external events. . . .” *Essays on the Gita

  ". . . the soul is at first but a spark and then a little flame of godhead burning in the midst of a great darkness; for the most part it is veiled in its inner sanctum and to reveal itself it has to call on the mind, the life-force and the physical consciousness and persuade them, as best they can, to express it; ordinarily, it succeeds at most in suffusing their outwardness with its inner light and modifying with its purifying fineness their dark obscurities or their coarser mixture. Even when there is a formed psychic being able to express itself with some directness in life, it is still in all but a few a smaller portion of the being — ‘no bigger in the mass of the body than the thumb of a man" was the image used by the ancient seers — and it is not always able to prevail against the obscurity or ignorant smallness of the physical consciousness, the mistaken surenesses of the mind or the arrogance and vehemence of the vital nature.” *The Synthesis of Yoga

". . . the soul is an eternal portion of the Supreme and not a fraction of Nature.” The Life Divine

"The true soul secret in us, — subliminal, we have said, but the word is misleading, for this presence is not situated below the threshold of waking mind, but rather burns in the temple of the inmost heart behind the thick screen of an ignorant mind, life and body, not subliminal but behind the veil, — this veiled psychic entity is the flame of the Godhead always alight within us, inextinguishable even by that dense unconsciousness of any spiritual self within which obscures our outward nature. It is a flame born out of the Divine and, luminous inhabitant of the Ignorance, grows in it till it is able to turn it towards the Knowledge. It is the concealed Witness and Control, the hidden Guide, the Daemon of Socrates, the inner light or inner voice of the mystic. It is that which endures and is imperishable in us from birth to birth, untouched by death, decay or corruption, an indestructible spark of the Divine.” The Life Divine

*Soul, soul"s, Soul"s, souls, soulless, soul-bridals, soul-change, soul-force, Soul-Forces, soul-ground, soul-joy, soul-nature, soul-range, soul-ray, soul-scapes, soul-scene, soul-sense, soul-severance, soul-sight, soul-slaying, soul-space,, soul-spaces, soul-strength, soul-stuff, soul-truth, soul-vision, soul-wings, world-soul, World-Soul.



Space ::: “It is possible in pure mentality to disregard the movement of event and the disposition of substance and realise the pure movement of Conscious-Force which constitutes Space and Time; these two are then merely two aspects of the universal force of Consciousness which in their intertwined interaction comprehend the warp and woof of its action upon itself. And to a consciousness higher than Mind which should regard our past, present and future in one view, containing and not contained in them, not situated at a particular moment of Time for its point of prospection, Time might well offer itself as an eternal present. And to the same consciousness not situated at any particular point of Space, but containing all points and regions in itself, Space also might well offer itself as a subjective and indivisible extension,—no less subjective than Time.” The Life Divine

Space. Sri Aurobindo: "It is possible in pure mentality to disregard the movement of event and the disposition of substance and realise the pure movement of Conscious-Force which constitutes Space and Time; these two are then merely two aspects of the universal force of Consciousness which in their intertwined interaction comprehend the warp and woof of its action upon itself. And to a consciousness higher than Mind which should regard our past, present and future in one view, containing and not contained in them, not situated at a particular moment of Time for its point of prospection, Time might well offer itself as an eternal present. And to the same consciousness not situated at any particular point of Space, but containing all points and regions in itself, Space also might well offer itself as a subjective and indivisible extension, — no less subjective than Time.” The Life Divine

:::   spirit, and here in Matter itself there can be a realisation of Spirit.” *The Life Divine

spirit, and here in Matter itself there can be a realisation of Spirit.” The Life Divine

"Spirit is the crown of universal existence; Matter is its basis; Mind is the link between the two. Spirit is that which is eternal; Mind and Matter are its workings. Spirit is that which is concealed and has to be revealed; mind and body are the means by which it seeks to reveal itself.” The Synthesis of Yoga

“Spirit is the crown of universal existence; Matter is its basis; Mind is the link between the two. Spirit is that which is eternal; Mind and Matter are its workings. Spirit is that which is concealed and has to be revealed; mind and body are the means by which it seeks to reveal itself.” The Synthesis of Yoga

"Spirituality respects the freedom of the human soul, because it is itself fulfilled by freedom; and the deepest meaning of freedom is the power to expand and grow towards perfection by the law of one"s own nature, dharma.” The Human Cycle

“Spirituality respects the freedom of the human soul, because it is itself fulfilled by freedom; and the deepest meaning of freedom is the power to expand and grow towards perfection by the law of one’s own nature, dharma.” The Human Cycle

Sri Aurobindo: ". . . all cosmic and real Law is a thing not imposed from outside, but from within, all development is self-development, all seed and result are seed of a Truth of things and result of that seed determined out of its potentialities. For the same reason no Law is absolute, because only the infinite is absolute, and everything contains within itself endless potentialities quite beyond its determined form and course, which are only determined through a self-limitation by Idea proceeding from an infinite liberty within.” The Life Divine

Sri Aurobindo: "All philosophy is concerned with the relations between two things, the fundamental truth of existence and the forms in which existence presents itself to our experience.” *The Hour of God

Sri Aurobindo: "Avatarhood would have little meaning if it were not connected with the evolution. The Hindu procession of the ten Avatars is itself, as it were, a parable of evolution. First the Fish Avatar, then the amphibious animal between land and water, then the land animal, then the Man-Lion Avatar, bridging man and animal, then man as dwarf, small and undeveloped and physical but containing in himself the godhead and taking possession of existence, then the rajasic, sattwic, nirguna Avatars, leading the human development from the vital rajasic to the sattwic mental man and again the overmental superman. Krishna, Buddha and Kalki depict the last three stages, the stages of the spiritual development — Krishna opens the possibility of overmind, Buddha tries to shoot beyond to the supreme liberation but that liberation is still negative, not returning upon earth to complete positively the evolution; Kalki is to correct this by bringing the Kingdom of the Divine upon earth, destroying the opposing Asura forces. The progression is striking and unmistakable.” *Letters on Yoga

Sri Aurobindo: "Birth is the first spiritual mystery of the physical universe, death is the second which gives its double point of perplexity to the mystery of birth; for life, which would otherwise be a self-evident fact of existence, becomes itself a mystery by virtue of these two which seem to be its beginning and its end and yet in a thousand ways betray themselves as neither of these things, but rather intermediate stages in an occult processus of life.” *The Life Divine

Sri Aurobindo: "But if the individual is a persistent reality, an eternal portion or power of the Eternal, if his growth of consciousness is the means by which the Spirit in things discloses its being, the cosmos reveals itself as a conditioned manifestation of the play of the eternal One in the being of Sachchidananda with the eternal Many.” *The Life Divine

Sri Aurobindo: "Chance is not *in this universe; the idea of illusion is itself an illusion. There was never illusion yet in the human mind that was not the concealing [?shape] and disfigurement of a truth.” Essays Divine and Human

Sri Aurobindo: "Consciousness is a fundamental thing, the fundamental thing in existence — it is the energy, the motion, the movement of consciousness that creates the universe and all that is in it — not only the macrocosm but the microcosm is nothing but consciousness arranging itself.” *Letters on Yoga

Sri Aurobindo: "Destruction in itself is neither good nor evil. It is a fact of Nature, a necessity in the play of forces, as things are in this world. The Light destroys the Darkness and the Powers of Darkness, and that is not a movement of Ignorance!” *Letters on Yoga

*Sri Aurobindo: "Ego is only a faculty put forward by the discriminative mind to centralise round itself the experiences of the sense-mind and to serve as a sort of lynch-pin in the wheel which keeps together the movement. It is no more than an instrument, although it is true that so long as we are limited by our normal mentality, we are compelled by the nature of that mentality and the purpose of the instrument to mistake our ego-function for our very self.” The Upanishads

*Sri Aurobindo: "Emotion itself is not a bad thing; it is a necessary part of the nature, and psychic emotion is one of the most powerful helps to the sadhana. Psychic emotion, bringing tears of love for the Divine or tears of Ananda, ought not to be suppressed: . . . .” Letters on Yoga

Sri Aurobindo: "Existence is an infinite and therefore indefinable and illimitable Reality which figures itself out in multiple values of life.” *Social and Political Thought

Sri Aurobindo: "Faith is a necessary means for arriving at realisation, because we are ignorant and do not yet know that which we are seeking to realise; faith is indeed knowledge giving the ignorance an intimation of itself previous to its own manifestation, it is the gleam sent before by the yet unrisen Sun. When the Sun shall rise, there will be no longer any need of the gleam.” *Letters on Yoga

Sri Aurobindo: "Hatred is the sign of a secret attraction that is eager to flee from itself and furious to deny its own existence. That too is God"s play in His creature.” *Essays Divine and Human

Sri Aurobindo: "History teaches us nothing; it is a confused torrent of events and personalities or a kaleidoscope of changing institutions. We do not seize the real sense of all this change and this continual streaming forward of human life in the channels of Time. What we do seize are current or recurrent phenomena, facile generalisations, partial ideas. We talk of democracy, aristocracy and autocracy, collectivism and individualism, imperialism and nationalism, the State and the commune, capitalism and labour; we advance hasty generalisations and make absolute systems which are positively announced today only to be abandoned perforce tomorrow; we espouse causes and ardent enthusiasms whose triumph turns to an early disillusionment and then forsake them for others, perhaps for those that we have taken so much trouble to destroy. For a whole century mankind thirsts and battles after liberty and earns it with a bitter expense of toil, tears and blood; the century that enjoys without having fought for it turns away as from a puerile illusion and is ready to renounce the depreciated gain as the price of some new good. And all this happens because our whole thought and action with regard to our collective life is shallow and empirical; it does not seek for, it does not base itself on a firm, profound and complete knowledge. The moral is not the vanity of human life, of its ardours and enthusiasms and of the ideals it pursues, but the necessity of a wiser, larger, more patient search after its true law and aim.” *The Human Cycle etc.

Sri Aurobindo: "Human life is itself only a term in a graded series, through which the secret Spirit in the universe develops gradually his purpose and works it out finally through the enlarging and ascending individual soul-consciousness in the body. This ascent can only take place by rebirth within the ascending order; an individual visit coming across it and progressing on some other line elsewhere could not fit into the system of this evolutionary existence.” The Life Divine

Sri Aurobindo: "If this higher buddhi {{understanding in the profoundest sense] could act pure of the interference of these lower members, it would give pure forms of the truth; observation would be dominated or replaced by a vision which could see without subservient dependence on the testimony of the sense-mind and senses; imagination would give place to the self-assured inspiration of the truth, reasoning to the spontaneous discernment of relations and conclusion from reasoning to an intuition containing in itself those relations and not building laboriously upon them, judgment to a thought-vision in whose light the truth would stand revealed without the mask which it now wears and which our intellectual judgment has to penetrate; while memory too would take upon itself that larger sense given to it in Greek thought and be no longer a paltry selection from the store gained by the individual in his present life, but rather the all-recording knowledge which secretly holds and constantly gives from itself everything that we now seem painfully to acquire but really in this sense remember, a knowledge which includes the future(1) no less than the past. ::: Footnote: In this sense the power of prophecy has been aptly called a memory of the future.]” *The Synthesis of Yoga

Sri Aurobindo: "In other words, that which has thrown itself out into forms is a triune Existence-Consciousness-Bliss, Sachchidananda, whose consciousness is in its nature a creative or rather a self-expressive Force capable of infinite variation in phenomenon and form of its self-conscious being and endlessly enjoying the delight of that variation.” *The Life Divine

Sri Aurobindo: "Intelligence does not depend on the amount one has read, it is a quality of the mind. Study only gives it material for its work as life also does. There are people who do not know how to read and write who are more intelligent than many highly educated people and understand life and things better. On the other hand, a good intelligence can improve itself by reading because it gets more material to work on and grows by exercise and by having a wider range to move in. But book-knowledge by itself is not the real thing, it has to be used as a help to the intelligence but it is often only a help to stupidity or ignorance — ignorance because knowledge of facts is a poor thing if one cannot see their true significance.” Letters on Yoga

Sri Aurobindo: "I suppose the golden child is the Truth-Soul which follows after the silver light of the spiritual. When it plunges into the black waters of the subconscient, it releases from it the spiritual light and the sevenfold streams of the Divine Energy and, clearing itself of the stains of the subconscient, it prepares its flight towards the supreme Divine (the Mother).” (Reply to a question in the chapter Visions and Symbols.) Letters on Yoga

Sri Aurobindo: "It could be affirmed as a consequence that there is one all-pervading Life or dynamic energy — the material aspect being only its outermost movement — that creates all these forms of the physical universe, Life imperishable and eternal which, even if the whole figure of the universe were quite abolished, would itself still go on existing and be capable of producing a new universe in its place, must indeed, unless it be held back in a state of rest by some higher Power or hold itself back, inevitably go on creating. In that case Life is nothing else than the Force that builds and maintains and destroys forms in the world; it is Life that manifests itself in the form of the earth as much as in the plant that grows upon the earth and the animals that support their existence by devouring the life-force of the plant or of each other. All existence here is a universal Life that takes form of Matter. It might for that purpose hide life-process in physical process before it emerges as submental sensitivity and mentalised vitality, but still it would be throughout the same creative Life-principle.” *The Life Divine

*Sri Aurobindo: "It is true that when Matter first emerges it becomes the dominant principle; it seems to be and is within its own field the basis of all things, the constituent of all things, the end of all things: but Matter itself is found to be a result of something that is not Matter, of Energy, and this Energy cannot be something self-existent and acting in the Void, but can turn out and, when deeply scrutinised, seems likely to turn out to be the action of a secret Consciousness and Being: when the spiritual knowledge and experience emerge, this becomes a certitude, — it is seen that the creative Energy in Matter is a movement of the power of the Spirit.” The Life Divine

Sri Aurobindo: "It might be said again that, even so, in Sachchidananda itself at least, above all worlds of manifestation, there could be nothing but the self-awareness of pure existence and consciousness and a pure delight of existence. Or, indeed, this triune being itself might well be only a trinity of original spiritual self-determinations of the Infinite; these too, like all determinations, would cease to exist in the ineffable Absolute. But our position is that these must be inherent truths of the supreme being; their utmost reality must be pre-existent in the Absolute even if they are ineffably other there than what they are in the spiritual mind"s highest possible experience. The Absolute is not a mystery of infinite blankness nor a supreme sum of negations; nothing can manifest that is not justified by some self-power of the original and omnipresent Reality.” The Life Divine

Sri Aurobindo: " Karma is nothing but the will of the Spirit in action, consequence nothing but the creation of will. What is in the will of being, expresses itself in karma and consequence. When the will is limited in mind, karma appears as a bondage and a limitation, consequence as a reaction or an imposition. But when the will of the being is infinite in the spirit, karma and consequence become instead the joy of the creative spirit, the construction of the eternal mechanist, the word and drama of the eternal poet, the harmony of the eternal musician, the play of the eternal child.” Essays in Philosophy and Yoga

Sri Aurobindo: "Life itself here [on earth] is Being at labour in Matter to express itself in terms of conscious force; human life is the human being at labour to impress himself on the material world with the greatest possible force and intensity and extension.” *Social and Political Thought

Sri Aurobindo: “Love fulfilled does not exclude knowledge, but itself brings knowledge; and the completer the knowledge, the richer the possibility of love. ‘By Bhakti’ says the Lord in the Gita ‘shall a man know Me in all my extent and greatness and as I am in the principles of my being, and when he has known Me in the principles of my being, then he enters into Me.’ Love without knowledge is a passionate and intense, but blind, crude, often dangerous thing, a great power, but also a stumbling-block; love, limited in knowledge, condemns itself in its fervour and often by its very fervour to narrowness; but love leading to perfect knowledge brings the infinite and absolute union. Such love is not inconsistent with, but rather throws itself with joy into divine works; for it loves God and is one with him in all his being, and therefore in all beings, and to work for the world is then to feel and fulfil multitudinously one’s love for God. This is the trinity of our powers, [work, knowledge, love] the union of all three in God to which we arrive when we start on our journey by the path of devotion with Love for the Angel of the Way to find in the ecstasy of the divine delight of the All-Lover’s being the fulfilment of ours, its secure home and blissful abiding-place and the centre of its universal radiation.” The Synthesis of Yoga

Sri Aurobindo: " Mental intelligence thinks out because it is merely a reflecting force of consciousness which does not know, but seeks to know; it follows in Time step by step the working of a knowledge higher than itself, a knowledge that exists always, one and whole, that holds Time in its grasp, that sees past, present and future in a single regard.: The Life Divine

Sri Aurobindo: "Mind is not sufficient to explain existence in the universe. Infinite Consciousness must first translate itself into infinite faculty of Knowledge or, as we call it from our point of view, omniscience.” The Life Divine

*Sri Aurobindo: "Pleasure, joy and delight, as man uses the words, are limited and occasional movements which depend on certain habitual causes and emerge, like their opposites pain and grief which are equally limited and occasional movements, from a background other than themselves. Delight of being is universal, illimitable and self-existent, not dependent on particular causes, the background of all backgrounds, from which pleasure, pain and other more neutral experiences emerge. When delight of being seeks to realise itself as delight of becoming, it moves in the movement of force and itself takes different forms of movement of which pleasure and pain are positive and negative currents.” The Life Divine*

  Sri Aurobindo: "Satyavan is the soul carrying the divine truth of being within itself but descended into the grip of death and ignorance; . . .” (Author"s note at the preface to Savitri.)

Sri Aurobindo: “Satyavan is the soul carrying the divine truth of being within itself but descended into the grip of death and ignorance; …” (Note at the preface to Savitri.)

Sri Aurobindo: ” See God everywhere and be not frightened by masks. Believe that all falsehood is truth in the making or truth in the breaking, all failure an effectuality concealed, all weakness strength hiding itself from its own vision, all pain a secret & violent ecstasy. If thou believest firmly & unweariedly, in the end thou wilt see & experience the All-true, Almighty & All-blissful.” Essays Divine and Human*

*Sri Aurobindo: ". . . sheaths is simply a term for bodies, because each is superimposed on the other and acts as a covering and can be cast off. Thus the physical body itself is called the food sheath and its throwing off is what is called death.” Letters on Yoga

Sri Aurobindo: "Substance, then, as we know it, material substance, is the form in which Mind acting through sense contacts the Conscious Being of which it is itself a movement of knowledge.” *The Life Divine

Sri Aurobindo: "The Absolute cannot indeed be bound in its nature to manifest a cosmos of relations, but neither can it be bound not to manifest any cosmos. It is not itself a sheer emptiness; for a vacant Absolute is no Absolute, — our conception of a Void or Zero is only a conceptual sign of our mental inability to know or grasp it: it bears in itself some ineffable essentiality of all that is and all that can be; and since it holds in itself this essentiality and this possibility, it must also hold in itself in some way of its absoluteness either the permanent truth or the inherent, even if latent, realisable actuality of all that is fundamental to our or the world"s existence.” *The Life Divine

Sri Aurobindo: "The Being is one, but this oneness is infinite and contains in itself an infinite plurality or multiplicity of itself: the One is the All; it is not only an essential Existence, but an All-Existence. The infinite multiplicity of the One and the eternal unity of the Many are the two realities or aspects of one reality on which the manifestation is founded.” *The Life Divine

Sri Aurobindo: "the black dragon of the Inconscience sustains with its vast wings and its back of darkness the whole structure of the material universe; its energies unroll the flux of things, its obscure intimations seem to be the starting-point of consciousness itself and the source of all life-impulse.” The Life Divine ::: **Unused, guarded beneath Night"s dragon paws,**

Sri Aurobindo: "The cosmic consciousness is that of the universe, of the cosmic spirit and cosmic Nature with all the beings and forces within it. All that is as much conscious as a whole as the individual separately is, though in a different way. The consciousness of the individual is part of this, but a part feeling itself as a separate being. Yet all the time most of what he is comes into him from the cosmic consciousness. But there is a wall of separative ignorance between. Once it breaks down he becomes aware of the cosmic Self, of the consciousness of the cosmic Nature, of the forces playing in it, etc. He feels all that as he now feels physical things and impacts. He finds it all to be one with his larger or universal self.” *Letters on Yoga

Sri Aurobindo: "The lower nature is ignorant and undivine, not in itself hostile but shut to the Light and Truth. The hostile forces are anti-divine, not merely undivine; they make use of the lower nature, pervert it, fill it with distorted movements and by that means influence man and even try to enter and possess or at least entirely control him.” *Letters on Yoga

Sri Aurobindo: "The quest of man for God, which becomes in the end the most ardent and enthralling of all his quests, begins with his first vague questionings of Nature and a sense of something unseen both in himself and her. Even if, as modern Science insists, religion started from animism, spirit-worship, demon-worship, and the deification of natural forces, these first forms only embody in primitive figures a veiled intuition in the subconscient, an obscure and ignorant feeling of hidden influences and incalculable forces, or a vague sense of being, will, intelligence in what seems to us inconscient, of the invisible behind the visible, of the secretly conscious spirit in things distributing itself in every working of energy. The obscurity and primitive inadequacy of the first perceptions do not detract from the value or the truth of this great quest of the human heart and mind, since all our seekings, — including Science itself, — must start from an obscure and ignorant perception of hidden realities and proceed to the more and more luminous vision of the Truth which at first comes to us masked, draped, veiled by the mists of the Ignorance. Anthropomorphism is an imaged recognition of the truth that man is what he is because God is what He is and that there is one soul and body of things, humanity even in its incompleteness the most complete manifestation yet achieved here and divinity the perfection of what in man is imperfect.” The Life Divine

Sri Aurobindo: "The reason itself is only a special kind of application, made by a surface regulating intelligence, of suggestions which actually come from a concealed, but sometimes partially overt and active power of the intuitive spirit.” The Synthesis of Yoga

Sri Aurobindo: "There is no necessity in the essential nature of mind, sense, life that they should be so limited: for the physical sense-organs are not the creators of sense-perceptions, but themselves the creation, the instruments and here a necessary convenience of the cosmic sense; the nervous system and vital organs are not the creators of life"s action and reaction, but themselves the creation, the instruments and here a necessary convenience of the cosmic Life-force; the brain is not the creator of thought, but itself the creation, the instrument and here a necessary convenience of the cosmic Mind. The necessity then is not absolute, but teleological; it is the result of a divine cosmic Will in the material universe which intends to posit here a physical relation between sense and its object, establishes here a material formula and law of Conscious-Force and creates by it physical images of Conscious-Being to serve as the initial, dominating and determining fact of the world in which we live. It is not a fundamental law of being, but a constructive principle necessitated by the intention of the Spirit to evolve in a world of Matter.” The Life Divine

Sri Aurobindo: “There is no necessity in the essential nature of mind, sense, life that they should be so limited: for the physical sense-organs are not the creators of sense-perceptions, but themselves the creation, the instruments and here a necessary convenience of the cosmic sense; the nervous system and vital organs are not the creators of life’s action and reaction, but themselves the creation, the instruments and here a necessary convenience of the cosmic Life-force; the brain is not the creator of thought, but itself the creation, the instrument and here a necessary convenience of the cosmic Mind. The necessity then is not absolute, but teleological; it is the result of a divine cosmic Will in the material universe which intends to posit here a physical relation between sense and its object, establishes here a material formula and law of Conscious-Force and creates by it physical images of Conscious-Being to serve as the initial, dominating and determining fact of the world in which we live. It is not a fundamental law of being, but a constructive principle necessitated by the intention of the Spirit to evolve in a world of Matter.” The Life Divine

*Sri Aurobindo: "The timeless Spirit is not necessarily a blank; it may hold all in itself, but in essence, without reference to time or form or relation or circumstance, perhaps in an eternal unity. Eternity is the common term between Time and the Timeless Spirit. What is in the Timeless unmanifested, implied, essential, appears in Time in movement, or at least in design and relation, in result and circumstance. These two then are the same Eternity or the same Eternal in a double status; they are a twofold status of being and consciousness, one an eternity of immobile status, the other an eternity of motion in status.” The Life Divine ::: "The spiritual fullness of the being is eternity; . . . ” The Life Divine

**Sri Aurobindo: "The Unknowable is Something to us supreme, wonderful and ineffable which continually formulates Itself to our consciousness and continually escapes from the formulation It has made.” *The Life Divine

Sri Aurobindo: "This material universe is itself only existence as we see it when the soul dwells on the plane of material movement and experience in which the spirit involves itself in form, and therefore all the framework of things in which it moves by the life and which it embraces by the consciousness is determined by the principle of infinite division and aggregation proper to Matter, to substance of form.” The Upanishads

  Sri Aurobindo: ". . . thought in itself, in its origin on the higher levels of consciousness, is a perception, a cognitive seizing of the object or of some truth of things which is a powerful but still a minor and secondary result of spiritual vision, a comparatively external and superficial regard of the self upon the self, the subject upon itself or something of itself as object.” *The Life Divine

Sri Aurobindo: "We see at once that if such an Existence is, it must be, like the Energy, infinite. Neither reason nor experience nor intuition nor imagination bears witness to us of the possibility of a final terminus. All end and beginning presuppose something beyond the end or beginning. An absolute end, an absolute beginning is not only a contradiction in terms, but a contradiction of the essence of things, a violence, a fiction. Infinity imposes itself upon the appearances of the finite by its ineffugable self-existence.” *The Life Divine

Sri Aurobindo: "Whatever the manifestation may be, spiritual or material or other, it has behind it something that is beyond itself, and even if we reached the highest possible heights of the manifested existence there would be still beyond that even an Unmanifested from which it came.

"Stability and movement, we must remember, are only our psychological representations of the Absolute, even as are oneness and multitude. The Absolute is beyond stability and movement as it is beyond unity and multiplicity. But it takes its eternal poise in the one and the stable and whirls round itself infinitely, inconceivably, securely in the moving and multitudinous.” The Life Divine

“Stability and movement, we must remember, are only our psychological representations of the Absolute, even as are oneness and multitude. The Absolute is beyond stability and movement as it is beyond unity and multiplicity. But it takes its eternal poise in the one and the stable and whirls round itself infinitely, inconceivably, securely in the moving and multitudinous.” The Life Divine

subconscient ::: “In our yoga we mean by the subconscient that quite submerged part of our being in which there is no wakingly conscious and coherent thought, will or feeling or organised reaction, but which yet receives obscurely the impressions of all things and stores them up in itself and from it too all sorts of stimuli, of persistent habitual movements, crudely repeated or disguised in strange forms can surge up into dream or into the waking nature. No, subliminal is a general term used for all parts of the being which are not on the waking surface. Subconscient is very often used in the same sense by European psychologists because they do not know the difference. But when I use the word, I mean always what is below the ordinary physical consciousness, not what is behind it. The inner mental, vital, physical, the psychic are not subconscious in this sense, but they can be spoken of as subliminal.” The Synthesis of Yoga.

subconscient ::: Sri Aurobindo: "In our yoga we mean by the subconscient that quite submerged part of our being in which there is no wakingly conscious and coherent thought, will or feeling or organised reaction, but which yet receives obscurely the impressions of all things and stores them up in itself and from it too all sorts of stimuli, of persistent habitual movements, crudely repeated or disguised in strange forms can surge up into dream or into the waking nature. No, subliminal is a general term used for all parts of the being which are not on the waking surface. Subconscient is very often used in the same sense by European psychologists because they do not know the difference. But when I use the word, I mean always what is below the ordinary physical consciousness, not what is behind it. The inner mental, vital, physical, the psychic are not subconscious in this sense, but they can be spoken of as subliminal.” *The Synthesis of Yoga.

"The subconscient is a concealed and unexpressed inarticulate consciousness which works below all our conscious physical activities. Just as what we call the superconscient is really a higher consciousness above from which things descend into the being, so the subconscient is below the body-consciousness and things come up into the physical, the vital and the mind-nature from there.

Just as the higher consciousness is superconscient to us and supports all our spiritual possibilities and nature, so the subconscient is the basis of our material being and supports all that comes up in the physical nature.” Letters on Yoga

  "That part of us which we can strictly call subconscient because it is below the level of mind and conscious life, inferior and obscure, covers the purely physical and vital elements of our constitution of bodily being, unmentalised, unobserved by the mind, uncontrolled by it in their action. It can be held to include the dumb occult consciousness, dynamic but not sensed by us, which operates in the cells and nerves and all the corporeal stuff and adjusts their life process and automatic responses. It covers also those lowest functionings of submerged sense-mind which are more operative in the animal and in plant life.” *The Life Divine

"The subconscient is a thing of habits and memories and repeats persistently or whenever it can old suppressed reactions, reflexes, mental, vital or physical responses. It must be trained by a still more persistent insistence of the higher parts of the being to give up its old responses and take on the new and true ones.” Letters on Yoga

"About the subconscient — it is the sub-mental base of the being and is made up of impressions, instincts, habitual movements that are stored there. Whatever movement is impressed in it, it keeps. If one impresses the right movement in it, it will keep and send up that. That is why it has to be cleared of old movements before there can be a permanent and total change in the nature. When the higher consciousness is once established in the waking parts, it goes down into the subconscient and changes that also, makes a bedrock of itself there also.” Letters on Yoga

"The sub-conscious is the evolutionary basis in us, it is not the whole of our hidden nature, nor is it the whole origin of what we are. But things can rise from the subconscient and take shape in the conscious parts and much of our smaller vital and physical instincts, movements, habits, character-forms has this source.” Letters on Yoga

"The subconscient is the support of habitual action — it can support good habits as well as bad.” Letters on Yoga

"For the subconscient is the Inconscient in the process of becoming conscious; it is a support and even a root of our inferior parts of being and their movements.” The Life Divine *subconscient"s.


subjective ::: 1. Existing in the mind; belonging to the thinking subject rather than to the object of thought (opposed to objective). 2. Relating to or of the nature of an object as it is known in the mind as distinct from a thing in itself.

substance ::: “Substance, then, as we know it, material substance, is the form in which Mind acting through sense contacts the Conscious Being of which it is itself a movement of knowledge.” The Life Divine

subtle Matter ::: Sri Aurobindo: "Much more than half our thoughts and feelings are not our own in the sense that they take form out of ourselves; of hardly anything can it be said that it is truly original to our nature. A large part comes to us from others or from the environment, whether as raw material or as manufactured imports; but still more largely they come from universal Nature here or from other worlds and planes and their beings and powers and influences; for we are overtopped and environed by other planes of consciousness, mind planes, life planes, subtle matter planes, from which our life and action here are fed, or fed on, pressed, dominated, made use of for the manifestation of their forms and forces.” *The Synthesis of Yoga

"Mind therefore is held by the Hindus to be a species of subtle matter in which ideas are waves or ripples, and it is not limited by the physical body which it uses as an instrument.” Essays in Philosophy and Yoga

"All that manifested from the Eternal has already been arranged in worlds or planes of its own nature, planes of subtle Matter, planes of Life, planes of Mind, planes of Supermind, planes of the triune luminous Infinite. But these worlds or planes are not evolutionary but typal. A typal world is one in which some ruling principle manifests itself in its free and full capacity and energy and form are plastic and subservient to its purpose. Its expressions are therefore automatic and satisfying and do not need to evolve; they stand so long as need be and do not need to be born, develop, decline and disintegrate.” Essays Divine and Human*


subtle vision ("s) ::: Sri Aurobindo: " This power of vision is sometimes inborn and habitual even without any effort of development, sometimes it wakes up of itself and becomes abundant or needs only a little practice to develop; it is not necessarily a sign of spiritual attainment, but usually when by practice of yoga one begins to go inside or live within, the power of subtle vision awakes to a greater or less extent; . . . .”*Letters on Yoga

"It is not necessary to have the mind quiet in order to see the lights — that depends only on the opening of the subtle vision in the centre which is in the forehead between the eyebrows. Many people get that as soon as they start sadhana. It can even be developed by effort and concentration without sadhana by some who have it to a small extent as an inborn faculty.” Letters on Yoga

"When the centres begin to open, inner experiences such as the seeing of light or images through the subtle vision in the forehead centre or psychic experiences and perceptions in the heart, become frequent — gradually one becomes aware of one"s inner being as separate from the outer, and what can be called a yogic consciousness with all its deeper movements develops in the place of the ordinary superficial mental and vital movements.” Letters on Yoga


superconscience ::: “But a third power or possibility of the Infinite Consciousness can be admitted, its power of self-absorption, of plunging into itself, into a state in which self-awareness exists but not as knowledge and not as all-knowledge; the all would then be involved in pure self-awareness, and knowledge and the inner consciousness itself would be lost in pure being. This is, luminously, the state which we call the Superconscience in an absolute sense,—although most of what we call superconscient is in reality not that but only a higher conscient, something that is conscious to itself and only superconscious to our own limited level of awareness.” The Life Divine

superconscience ::: Sri Aurobindo: "But a third power or possibility of the Infinite Consciousness can be admitted, its power of self-absorption, of plunging into itself, into a state in which self-awareness exists but not as knowledge and not as all-knowledge; the all would then be involved in pure self-awareness, and knowledge and the inner consciousness itself would be lost in pure being. This is, luminously, the state which we call the Superconscience in an absolute sense, — although most of what we call superconscient is in reality not that but only a higher conscient, something that is conscious to itself and only superconscious to our own limited level of awareness.” The Life Divine

"Supermind is the grade of existence beyond mind, life and Matter and, as mind, life and Matter have manifested on the earth, so too must Supermind in the inevitable course of things manifest in this world of Matter. In fact, a supermind is already here but it is involved, concealed behind this manifest mind, life and Matter and not yet acting overtly or in its own power: if it acts, it is through these inferior powers and modified by their characters and so not yet recognisable. It is only by the approach and arrival of the descending Supermind that it can be liberated upon earth and reveal itself in the action of our material, vital and mental parts so that these lower powers can become portions of a total divinised activity of our whole being: it is that that will bring to us a completely realised divinity or the divine life.” Essays in Philosophy and Yoga

“Supermind is the grade of existence beyond mind, life and Matter and, as mind, life and Matter have manifested on the earth, so too must Supermind in the inevitable course of things manifest in this world of Matter. In fact, a supermind is already here but it is involved, concealed behind this manifest mind, life and Matter and not yet acting overtly or in its own power: if it acts, it is through these inferior powers and modified by their characters and so not yet recognisable. It is only by the approach and arrival of the descending Supermind that it can be liberated upon earth and reveal itself in the action of our material, vital and mental parts so that these lower powers can become portions of a total divinised activity of our whole being: it is that that will bring to us a completely realised divinity or the divine life.” Essays in Philosophy and Yoga

"The Absolute is in itself indefinable by reason, ineffable to the speech; it has to be approached through experience.” The Life Divine*

“The Absolute is in itself indefinable by reason, ineffable to the speech; it has to be approached through experience.” The Life Divine

“The Absolute manifests itself in two terms, a Being and a Becoming. The Being is the fundamental reality; the Becoming is an effectual reality: it is a dynamic power and result, a creative energy and working out of the Being, a constantly persistent yet mutable form, process, outcome of its immutable formless essence.” The Life Divine

"The ascent to the divine Life is the human journey, the Work of works, the acceptable Sacrifice. This alone is man"s real business in the world and the justification of his existence, without which he would be only an insect crawling among other ephemeral insects on a speck of surface mud and water which has managed to form itself amid the appalling immensities of the physical universe.” The Life Divine

“The ascent to the divine Life is the human journey, the Work of works, the acceptable Sacrifice. This alone is man’s real business in the world and the justification of his existence, without which he would be only an insect crawling among other ephemeral insects on a speck of surface mud and water which has managed to form itself amid the appalling immensities of the physical universe.” The Life Divine

"The Avatar comes as the manifestation of the divine nature in the human nature, the apocalypse of its Christhood, Krishnahood, Buddhahood, in order that the human nature may by moulding its principle, thought, feeling, action, being on the lines of that Christhood, Krishnahood, Buddhahood transfigure itself into the divine. The law, the Dharma which the Avatar establishes is given for that purpose chiefly; the Christ, Krishna, Buddha stands in its centre as the gate, he makes through himself the way men shall follow.” Essays on the Gita

“The Avatar comes as the manifestation of the divine nature in the human nature, the apocalypse of its Christhood, Krishnahood, Buddhahood, in order that the human nature may by moulding its principle, thought, feeling, action, being on the lines of that Christhood, Krishnahood, Buddhahood transfigure itself into the divine. The law, the Dharma which the Avatar establishes is given for that purpose chiefly; the Christ, Krishna, Buddha stands in its centre as the gate, he makes through himself the way men shall follow.” Essays on the Gita

“the basic syllable OM, which is the foundation of all the perfect creative sounds of the revealed word; OM is the one universal formulation of the energy of sound and speech, that which contains and sums up, synthesises and releases, all the spiritual power and all the potentiality of Vak (speech, the goddess Speech) and Shabda (sound, vibration, word). The mantra of the divine consciousness brings its light of revelation, the Mantra of the divine Power, its will of effectuation, the Mantra of the divine Ananda is equal fulfilment of the spiritual delight of existence. All word and thought are an outflowing of he great OM,—OM, the Word, the Eternal Manifest in the forms of sensible objects; manifest in that conscious play of creative self-conception of which forms and objects are the figures, manifest behind in the self-gathered superconscient power of the Infinite, OM is the sovereign source, seed, womb of thing and idea, form and name—it is itself, integrally, the supreme Intangible, the original Unity, the timeless Mystery self—existent above all manifestation in supernal being.” SABCL Volume 13—Page 315

"the basic syllable OM, which is the foundation of all the perfect creative sounds of the revealed word; OM is the one universal formulation of the energy of sound and speech, that which contains and sums up, synthesises and releases, all the spiritual power and all the potentiality of Vak (speech, the goddess Speech) and Shabda (sound, vibration, word). The mantra of the divine consciousness brings its light of revelation, the Mantra of the divine Power, its will of effectuation, the Mantra of the divine Ananda is equal fulfilment of the spiritual delight of existence. All word and thought are an outflowing of he great OM, - OM, the Word, the Eternal Manifest in the forms of sensible objects; manifest in that conscious play of creative self-conception of which forms and objects are the figures, manifest behind in the self-gathered superconscient power of the Infinite, OM is the sovereign source, seed, womb of thing and idea, form and name – it is itself, integrally, the supreme Intangible, the original Unity, the timeless Mystery self- existent above all manifestation in supernal being.” SABCL Volume 13 – Page 315*

“… the body itself is only a constant act of consciousness of the spirit.” Essays on the Gita

“The body, we have said, is a creation of the Inconscient and itself inconscient or at least subconscient in parts of itself and much of its hidden action; but what we call the Inconscient is an appearance, a dwelling place, an instrument of a secret Consciousness or a Superconscient which has created the miracle we call the universe.” Essays in Philosophy and Yoga

"The characteristic power of the reason in its fullness is a logical movement assuring itself first of all available materials and data by observation and arrangement, then acting upon them for a resultant knowledge gained, assured and enlarged by a first use of the reflective powers, and lastly assuring itself of the correctness of its results by a more careful and formal action, more vigilant, deliberate, severely logical which tests, rejects or confirms them according to certain secure standards and processes developed by reflection and experience.” The Synthesis of Yoga

“The characteristic power of the reason in its fullness is a logical movement assuring itself first of all available materials and data by observation and arrangement, then acting upon them for a resultant knowledge gained, assured and enlarged by a first use of the reflective powers, and lastly assuring itself of the correctness of its results by a more careful and formal action, more vigilant, deliberate, severely logical which tests, rejects or confirms them according to certain secure standards and processes developed by reflection and experience.” The Synthesis of Yoga

“The Chhandogya,… is to be a work in the right and perfect way of devoting oneself to the Brahman; its subject is the Brahman, but the Brahman as symbolised in the OM, the sacred syllable of the Veda, not therefore, the pure state of existence only, but that existence in all its parts… OM is the symbol and the thing symbolised.”the basic syllable OM, which is the foundation of all the perfect creative sounds of the revealed word; OM is the one universal formulation of the energy of sound and speech, that which contains and sums up, synthesises and releases, all the spiritual power and all the potentiality of Vak (speech, the goddess Speech) and Shabda (sound, vibration, word). The mantra of the divine consciousness brings its light of revelation, the Mantra of the divine Power, its will of effectuation, the Mantra of the divine Ananda is equal fulfilment of the spiritual delight of existence. All word and thought are an outflowing of he great OM,—OM, the Word, the Eternal Manifest in the forms of sensible objects; manifest in that conscious play of creative self-conception of which forms and objects are the figures, manifest behind in the self-gathered superconscient power of the Infinite, OM is the sovereign source, seed, womb of thing and idea, form and name—it is itself, integrally, the supreme Intangible, the original Unity, the timeless Mystery self—existent above all manifestation in supernal being.” SABCL Volume 13—Page 315

“The cosmic consciousness is that of the universe, of the cosmic spirit and cosmic Nature with all the beings and forces within it. All that is as much conscious as a whole as the individual separately is, though in a different way. The consciousness of the individual is part of this, but a part feeling itself as a separate being. Yet all the time most of what he is comes into him from the cosmic consciousness. But there is a wall of separative ignorance between. Once it breaks down he becomes aware of the cosmic Self, of the consciousness of the cosmic Nature, of the forces playing in it, etc. He feels all that as he now feels physical things and impacts. He finds it all to be one with his larger or universal self.” Letters on Yoga

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

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

". . . the creative Energy in Matter is a movement of the power of the Spirit. Matter itself cannot be the original and ultimate reality. At the same time the view that divorces Matter and Spirit and puts them as opposites is unacceptable; Matter is a form of Spirit, a habitation of S Life Divine

“… the creative Energy in Matter is a movement of the power of the Spirit. Matter itself cannot be the original and ultimate reality. At the same time the view that divorces Matter and Spirit and puts them as opposites is unacceptable; Matter is a form of Spirit, a habitation of Spirit. The Life Divine

“The difference between the ordinary mind and the intuitive is that the former, seeking in the darkness or at most by its own unsteady torchlight, first, sees things only as they are presented in that light and, secondly, where it does not know, constructs by imagination, by uncertain inference, by others of its aids and makeshifts things which it readily takes for truth, shadow projections, cloud edifices, unreal prolongations, deceptive anticipations, possibilities and probabilities which do duty for certitudes. The intuitive mind constructs nothing in this artificial fashion, but makes itself a receiver of the light and allows the truth to manifest in it and organise its own constructions.” The Synthesis of Yoga

"The Divine Force concealed in the subconscient is that which has originated and built up the worlds. At the other end in the superconscient it reveals itself as the Divine Being, Lord and Knower who has manifested Himself out of the Brahman.” The Upanishads ::: See also divine Force for additional definitions.

“The Divine Force concealed in the subconscient is that which has originated and built up the worlds. At the other end in the superconscient it reveals itself as the Divine Being, Lord and Knower who has manifested Himself out of the Brahman.” The Upanishads

:::   "The efficacy of prayer is often doubted and prayer itself supposed to be a thing irrational and necessarily superfluous and ineffective. It is true that the universal will executes always its aim and cannot be deflected by egoistic propitiation and entreaty, it is true of the Transcendent who expresses himself in the universal order that being omniscient his larger knowledge must foresee the thing to be done and it does not need direction or stimulation by human thought and that the individual"s desires are not and cannot be in any world-order the true determining factor. But neither is that order or the execution of the universal will altogether effected by mechanical Law, but by powers and forces of which for human life at least human will, aspiration and faith are not among the least important.

“The efficacy of prayer is often doubted and prayer itself supposed to be a thing irrational and necessarily superfluous and ineffective. It is true that the universal will executes always its aim and cannot be deflected by egoistic propitiation and entreaty, it is true of the Transcendent who expresses himself in the universal order that being omniscient his larger knowledge must foresee the thing to be done and it does not need direction or stimulation by human thought and that the individual’s desires are not and cannot be in any world-order the true determining factor. But neither is that order or the execution of the universal will altogether effected by mechanical Law, but by powers and forces of which for human life at least human will, aspiration and faith are not among the least important. The Synthesis of Yoga

"The Energy that creates the world can be nothing else than a Will, and Will is only consciousness applying itself to a work and a result.” The Life Divine

“The Energy that creates the world can be nothing else than a Will, and Will is only consciousness applying itself to a work and a result.” The Life Divine

``The first step on this free, this equal, this divine way of action is to put from you attachment to fruit and recompense and to labour only for the sake of the work itself that has to be done. For you must deeply feel that the fruits belong not to you but to the Master of the world. Consecrate your labour and leave its returns to the Spirit who manifests and fulfils himself in the universal movement. The outcome of your action is determined by his will alone and whatever it be, good or evil fortune, success or failure, it is turned by him to the accomplishment of his world purpose.” Essays on the Gita*

``The first step on this free, this equal, this divine way of action is to put from you attachment to fruit and recompense and to labour only for the sake of the work itself that has to be done. For you must deeply feel that the fruits belong not to you but to the Master of the world. Consecrate your labour and leave its returns to the Spirit who manifests and fulfils himself in the universal movement. The outcome of your action is determined by his will alone and whatever it be, good or evil fortune, success or failure, it is turned by him to the accomplishment of his world purpose.” Essays on the Gita

"The form of that which is in Time is or appears to be evanescent, but the self, the substance, the being that takes shape in that form is eternal and is one self, one substance, one being with all that is, all that was, all that shall be. But even the form is in itself eternal and not temporal, but it exists for ever in possibility, in power, in consciousness in the Eternal.” Essays Divine and Human

“The form of that which is in Time is or appears to be evanescent, but the self, the substance, the being that takes shape in that form is eternal and is one self, one substance, one being with all that is, all that was, all that shall be. But even the form is in itself eternal and not temporal, but it exists for ever in possibility, in power, in consciousness in the Eternal.” Essays Divine and Human

"The function of a mantra is to create vibrations in the inner consciousness that will prepare it for the realisation of what the mantra symbolises and is supposed indeed to carry within itself.” Letters on Yoga*

“The function of a mantra is to create vibrations in the inner consciousness that will prepare it for the realisation of what the mantra symbolises and is supposed indeed to carry within itself.” Letters on Yoga

"The gospel of true supermanhood gives us a generous ideal for the progressive human race and should not be turned into an arrogant claim for a class or individuals. It is a call to man to do what no species has yet done or aspired to do in terrestrial history, evolve itself consciously into the next superior type already half foreseen by the continual cyclic development of the world-idea in Nature"s fruitful musings . . . .” The Supramental Manifestation*

“The gospel of true supermanhood gives us a generous ideal for the progressive human race and should not be turned into an arrogant claim for a class or individuals. It is a call to man to do what no species has yet done or aspired to do in terrestrial history, evolve itself consciously into the next superior type already half foreseen by the continual cyclic development of the world-idea in Nature’s fruitful musings ….” The Supramental Manifestation

“The Inconscient itself is only an involved state of consciousness which like the Tao or Shunya, though in a different way, contains all things suppressed within it so that under a pressure from above or within all can evolve out of it—‘an inert Soul with a somnambulist Force’.” Letters on Yoga

The Ineffable: *Sri Aurobindo: "It is this essential indeterminability of the Absolute that translates itself into our consciousness through the fundamental negating positives of our spiritual experience, the immobile immutable Self, the Nirguna Brahman, the Eternal without qualities, the pure featureless One Existence, the Impersonal, the Silence void of activities, the Non-being, the Ineffable and the Unknowable. On the other side it is the essence and source of all determinations, and this dynamic essentiality manifests to us through the fundamental affirming positives in which the Absolute equally meets us; for it is the Self that becomes all things, the Saguna Brahman, the Eternal with infinite qualities, the One who is the Many, the infinite Person who is the source and foundation of all persons and personalities, the Lord of creation, the Word, the Master of all works and action; it is that which being known all is known: these affirmatives correspond to those negatives. For it is not possible in a supramental cognition to split asunder the two sides of the One Existence, — even to speak of them as sides is excessive, for they are in each other, their co-existence or one-existence is eternal and their powers sustaining each other found the self-manifestation of the Infinite.” The Life Divine

::: "The inner mind is something very wide projecting itself into the infinite and finally identifying itself with the infinity of universal Mind.” Letters on Yoga*

"The inner mind is something very wide projecting itself into the infinite and finally identifying itself with the infinity of universal Mind.” Letters on Yoga*

“The inner mind is something very wide projecting itself into the infinite and finally identifying itself with the infinity of universal Mind.” Letters on Yoga

"The light outside means a touch or influence of the force indicated by the light (golden is Truth-light, blue some spiritual force from the upper plane) while the light within means that it has penetrated or is established or frequently active in the nature itself. Light above means a force descending upon the mind, light around a general enveloping influence.” Letters on Yoga

“The light outside means a touch or influence of the force indicated by the light (golden is Truth-light, blue some spiritual force from the upper plane) while the light within means that it has penetrated or is established or frequently active in the nature itself. Light above means a force descending upon the mind, light around a general enveloping influence.” Letters on Yoga

:::   "The lower nature is ignorant and undivine, not in itself hostile but shut to the Light and Truth. The hostile forces are anti-divine, not merely undivine; they make use of the lower nature, pervert it, fill it with distorted movements and by that means influence man and even try to enter and possess or at least entirely control him.” *Letters on Yoga

“The lower nature is ignorant and undivine, not in itself hostile but shut to the Light and Truth. The hostile forces are anti-divine, not merely undivine; they make use of the lower nature, pervert it, fill it with distorted movements and by that means influence man and even try to enter and possess or at least entirely control him.” Letters on Yoga

"The mind is ignorance seeking for the Truth, the supramental by its very definition is the Truth-Consciousness, Truth in possession of itself and fulfilling itself by its own power.” Letters on Yoga

“The mind is ignorance seeking for the Truth, the supramental by its very definition is the Truth-Consciousness, Truth in possession of itself and fulfilling itself by its own power.” Letters on Yoga

The Mother: “The true role of the mind is the formation and organization of action. The mind has a formative and organizing power, and it is that which puts the different elements of inspiration in order for action, for organizing action. And if it would only confine itself to that role, receiving inspirations—whether from above or from the mystic centre of the soul—and simply formulating the plan of action—in broad outline or in minute detail, for the smallest things of life or the great terrestrial organizations—it would amply fulfil its function. It is not an instrument of knowledge. But is can use knowledge for action, to organize action. It is an instrument of organization and formation, very powerful and very capable when it is well developed.” Questions and Answers 1956, MCW Vol. 8.

The Mother: "The Truth is something living, moving, expressing itself at each second, and it is one way of approaching the Supreme.” Collected Works of the Mother, Vol. 15.*

The Mother: “The Truth is something living, moving, expressing itself at each second, and it is one way of approaching the Supreme.” Collected Works of the Mother, Vol. 15.

:::   The Mother: "With the Divine"s Love is the power of Transformation. It has this power because it is for the sake of Transformation that it has given itself to the world and manifested everywhere. Not only into man but into all the atoms of Matter it has infused itself in order to bring the world back to the original Truth. The moment you open to it, you also receive its power of Transformation.” Words of the Mother, MCW Vol. 15.

The Mother: “With the Divine’s Love is the power of Transformation. It has this power because it is for the sake of Transformation that it has given itself to the world and manifested everywhere. Not only into man but into all the atoms of Matter it has infused itself in order to bring the world back to the original Truth. The moment you open to it, you also receive its power of Transformation.” Words of the Mother, MCW Vol. 15.

" The natural attitude of the psychic being is to feel itself as the Child, the Son of God, the Bhakta; it is a portion of the Divine, one in essence, but in the dynamics of the manifestation there is always even in identity a difference.” Letters on Yoga

“The natural attitude of the psychic being is to feel itself as the Child, the Son of God, the Bhakta; it is a portion of the Divine, one in essence, but in the dynamics of the manifestation there is always even in identity a difference.”

  "The progress of Life involves the development and interlocking of an immense number of things that are in conflict with each other and seem often to be absolute oppositions and contraries. To find amid these oppositions some principle or standing-ground of unity, some workable lever of reconciliation which will make possible a larger and better development on a basis of harmony and not of conflict and struggle, must be increasingly the common aim of humanity in its active life-evolution, if it at all means to rise out of life"s more confused, painful and obscure movement, out of the compromises made by Nature with the ignorance of the Life-mind and the nescience of Matter. This can only be truly and satisfactorily done when the soul discovers itself in its highest and completest spiritual reality and effects a progressive upward transformation of its life-values into those of the spirit; for there they will all find their spiritual truth and in that truth their standing-ground of mutual recognition and reconciliation. The spiritual is the one truth of which all others are the veiled aspects, the brilliant disguises or the dark disfigurements, and in which they can find their own right form and true relation to each other.” *The Human Cycle, etc.

“The progress of Life involves the development and interlocking of an immense number of things that are in conflict with each other and seem often to be absolute oppositions and contraries. To find amid these oppositions some principle or standing-ground of unity, some workable lever of reconciliation which will make possible a larger and better development on a basis of harmony and not of conflict and struggle, must be increasingly the common aim of humanity in its active life-evolution, if it at all means to rise out of life’s more confused, painful and obscure movement, out of the compromises made by Nature with the ignorance of the Life-mind and the nescience of Matter. This can only be truly and satisfactorily done when the soul discovers itself in its highest and completest spiritual reality and effects a progressive upward transformation of its life-values into those of the spirit; for there they will all find their spiritual truth and in that truth their standing-ground of mutual recognition and reconciliation. The spiritual is the one truth of which all others are the veiled aspects, the brilliant disguises or the dark disfigurements, and in which they can find their own right form and true relation to each other.” The Human Cycle, etc.

". . . the proper function of the thought-mind is to observe, understand, judge with a dispassionate delight in knowledge and open itself to messages and illuminations playing upon all that it observes and upon all that is yet hidden from it but must progressively be revealed, messages and illuminations that secretly flash down to us from the divine Oracle concealed in light above our mentality whether they seem to descend through the intuitive mind or arise from the seeing heart.” The Synthesis of Yoga*

“… the proper function of the thought-mind is to observe, understand, judge with a dispassionate delight in knowledge and open itself to messages and illuminations playing upon all that it observes and upon all that is yet hidden from it but must progressively be revealed, messages and illuminations that secretly flash down to us from the divine Oracle concealed in light above our mentality whether they seem to descend through the intuitive mind or arise from the seeing heart.” The Synthesis of Yoga

"The real source of knowledge is the Lord in the heart; ‘I am seated in the heart of every man and from me is knowledge," says the Gita; the Scripture is only a verbal form of that inner Veda, of that self-luminous Reality, it is sabdabrahma: the mantra, says the Veda, has risen from the heart, from the secret place where is the seat of the truth, sadanâd rtasya, guhâyâm. That origin is its sanction; but still the infinite Truth is greater than its word. Nor shall you say of any Scripture that it alone is all-sufficient and no other truth can be admitted, as the Vedavadins said of the Veda, nânyad astîti vâdinah. This is a saving and liberating word which must be applied to all the Scriptures of the world. Take all the Scriptures that are or have been, Bible and Koran and the books of the Chinese, Veda and Upanishads and Purana and Tantra and Shastra and the Gita itself and the sayings of thinkers and sages, prophets and Avatars, still you shall not say that there is nothing else or that the truth your intellect cannot find there is not true because you cannot find it there. That is the limited thought of the sectarian or the composite thought of the eclectic religionist, not the untrammelled truth-seeking of the free and illumined mind and God-experienced soul. Heard or unheard before, that always is the truth which is seen by the heart of man in its illumined depths or heard within from the Master of all knowledge, the knower of the eternal Veda.” Essays on the Gita*

“The real source of knowledge is the Lord in the heart; ‘I am seated in the heart of every man and from me is knowledge,’ says the Gita; the Scripture is only a verbal form of that inner Veda, of that self-luminous Reality, it is sabdabrahma: the mantra, says the Veda, has risen from the heart, from the secret place where is the seat of the truth, sadanâd rtasya, guhâyâm. That origin is its sanction; but still the infinite Truth is greater than its word. Nor shall you say of any Scripture that it alone is all-sufficient and no other truth can be admitted, as the Vedavadins said of the Veda, nânyad astîti vâdinah. This is a saving and liberating word which must be applied to all the Scriptures of the world. Take all the Scriptures that are or have been, Bible and Koran and the books of the Chinese, Veda and Upanishads and Purana and Tantra and Shastra and the Gita itself and the sayings of thinkers and sages, prophets and Avatars, still you shall not say that there is nothing else or that the truth your intellect cannot find there is not true because you cannot find it there. That is the limited thought of the sectarian or the composite thought of the eclectic religionist, not the untrammelled truth-seeking of the free and illumined mind and God-experienced soul. Heard or unheard before, that always is the truth which is seen by the heart of man in its illumined depths or heard within from the Master of all knowledge, the knower of the eternal Veda.” Essays on the Gita

  ". . . there are a series of subtler and subtler formulations of substance which escape from and go beyond the formula of the material universe. Without going deeply into matters which are too occult and difficult for our present inquiry, we may say, adhering to the system on which we have based ourselves, that these gradations of substance, in one important aspect of their formulation in series, can be seen to correspond to the ascending series of Matter, Life, Mind, Supermind and that other higher divine triplicity of Sachchidananda. In other words, we find that substance in its ascension bases itself upon each of these principles and makes itself successively a characteristic vehicle for the dominating cosmic self-expression of each in their ascending series.” The Life Divine

“… there are a series of subtler and subtler formulations of substance which escape from and go beyond the formula of the material universe. Without going deeply into matters which are too occult and difficult for our present inquiry, we may say, adhering to the system on which we have based ourselves, that these gradations of substance, in one important aspect of their formulation in series, can be seen to correspond to the ascending series of Matter, Life, Mind, Supermind and that other higher divine triplicity of Sachchidananda. In other words, we find that substance in its ascension bases itself upon each of these principles and makes itself successively a characteristic vehicle for the dominating cosmic self-expression of each in their ascending series.” The Life Divine

:::   "There is an all-seeing purpose in the terrestrial creation; a divine plan is working itself out through its contradictions and perplexities which are a sign of the many-sided achievement towards which are being led the soul"s growth and the endeavour of Nature.” *The Life Divine

“There is an all-seeing purpose in the terrestrial creation; a divine plan is working itself out through its contradictions and perplexities which are a sign of the many-sided achievement towards which are being led the soul’s growth and the endeavour of Nature.” The Life Divine

“There is a secret divine Will, eternal and infinite, omniscient and omnipotent, that expresses itself in the universality and in each particular of all these apparently temporal and finite inconscient or half-conscient things. This is the Power or Presence meant by the Gita when it speaks of the Lord within the heart of all existences who turns all creatures as if mounted on a machine by the illusion of Nature.” The Synthesis of Yoga

::: "The shoreless stream of idea and thought, imagination and experience, name and form, sensation and vibration sweeps onward for ever, without beginning, without end, rising into view, sinking out of sight; through it the one Intelligence with its million self-expressions pours itself abroad, an ocean with innumerable waves. One particular self-expression may disappear into its source and continent, but that does not and cannot abolish the phenomenal universe. The One is for ever, and the Many are for ever because the One is for ever. So long as there is a sea, there will be waves.” Essays in Philosophy and Yoga

“The shoreless stream of idea and thought, imagination and experience, name and form, sensation and vibration sweeps onward for ever, without beginning, without end, rising into view, sinking out of sight; through it the one Intelligence with its million self-expressions pours itself abroad, an ocean with innumerable waves. One particular self-expression may disappear into its source and continent, but that does not and cannot abolish the phenomenal universe. The One is for ever, and the Many are for ever because the One is for ever. So long as there is a sea, there will be waves.” Essays in Philosophy and Yoga

“… the soul is at first but a spark and then a little flame of godhead burning in the midst of a great darkness; for the most part it is veiled in its inner sanctum and to reveal itself it has to call on the mind, the life-force and the physical consciousness and persuade them, as best they can, to express it; ordinarily, it succeeds at most in suffusing their outwardness with its inner light and modifying with its purifying fineness their dark obscurities or their coarser mixture. Even when there is a formed psychic being able to express itself with some directness in life, it is still in all but a few a smaller portion of the being—‘no bigger in the mass of the body than the thumb of a man’ was the image used by the ancient seers—and it is not always able to prevail against the obscurity or ignorant smallness of the physical consciousness, the mistaken surenesses of the mind or the arrogance and vehemence of the vital nature.” The Synthesis of Yoga

"The supermind contains all its knowledge in itself, is in its highest divine wisdom in eternal possession of all truth and even in its lower, limited or individualised forms has only to bring the latent truth out of itself, — the perception which the old thinkers tried to express when they said that all knowing was in its real origin and nature only a memory of inwardly existing knowledge.” The Synthesis of Yoga ::: *knowledge-bales, knowledge-scrap, half-knowledge, self-knowledge, world-knowledge.

“The supermind contains all its knowledge in itself, is in its highest divine wisdom in eternal possession of all truth and even in its lower, limited or individualised forms has only to bring the latent truth out of itself,—the perception which the old thinkers tried to express when they said that all knowing was in its real origin and nature only a memory of inwardly existing knowledge.” The Synthesis of Yoga

"The Supermind then is Being moving out into a determinative self-knowledge which perceives certain truths of itself and wills to realise them in a temporal and spatial extension of its own timeless and spaceless existence. Whatever is in its own being, takes form as self-knowledge, as Truth-Consciousness, as Real-Idea, and, that self-knowledge being also self-force, fulfils or realises itself inevitably in Time and Space.” The Life Divine

“The Supermind then is Being moving out into a determinative self-knowledge which perceives certain truths of itself and wills to realise them in a temporal and spatial extension of its own timeless and spaceless existence. Whatever is in its own being, takes form as self-knowledge, as Truth-Consciousness, as Real-Idea, and, that self-knowledge being also self-force, fulfils or realises itself inevitably in Time and Space.” The Life Divine

"The Unknowable, — not absolutely unknowable, but beyond mental knowledge, — can only be a higher degree in the intensity of being of that Something, a degree beyond the loftiest summit attainable by mental beings, and, if it were known as it must be known to itself, that discovery would not destroy entirely what is given us by our supreme possible knowledge but rather carry it to a higher fulfilment and larger truth of what it has already gained by self-vision and self-experience.” The Life Divine

“The Unknowable,—not absolutely unknowable, but beyond mental knowledge,—can only be a higher degree in the intensity of being of that Something, a degree beyond the loftiest summit attainable by mental beings, and, if it were known as it must be known to itself, that discovery would not destroy entirely what is given us by our supreme possible knowledge but rather carry it to a higher fulfilment and larger truth of what it has already gained by self-vision and self-experience.” The Life Divine

"The Veda is a book of esoteric symbols, almost of spiritual formulae, which masks itself as a collection of ritual poems.” The Secret of the Veda

“The Veda is a book of esoteric symbols, almost of spiritual formulae, which masks itself as a collection of ritual poems.” The Secret of the Veda

"The view I am presenting goes farther in idealism; it sees the creative Idea as Real-Idea, that is to say, a power of Conscious Force expressive of real being, born out of real being and partaking of its nature and neither a child of the Void nor a weaver of fictions. It is conscious Reality throwing itself into mutable forms of its own imperishable and immutable substance. The world is therefore not a figment of conception in the universal Mind, but a conscious birth of that which is beyond Mind into forms of itself.” The Life Divine

“The view I am presenting goes farther in idealism; it sees the creative Idea as Real-Idea, that is to say, a power of Conscious Force expressive of real being, born out of real being and partaking of its nature and neither a child of the Void nor a weaver of fictions. It is conscious Reality throwing itself into mutable forms of its own imperishable and immutable substance. The world is therefore not a figment of conception in the universal Mind, but a conscious birth of that which is beyond Mind into forms of itself.” The Life Divine

"The whole energy of the soul is not at play in the physical body and life, the secret powers of mind are not awake in it, the bodily and nervous energies predominate. But all the while the supreme energy is there, asleep; it is said to be coiled up and slumbering like a snake, — therefore it is called the kundalinî sakti, — in the lowest of the chakras, in the mûlâdhâra. When by Pranayama the division between the upper and lower prana currents in the body is dissolved, this Kundalini is struck and awakened, it uncoils itself and begins to rise upward like a fiery serpent breaking open each lotus as it ascends until the Shakti meets the Purusha in the brahmarandhra in a deep samadhi of union.” The Synthesis of Yoga

“The whole energy of the soul is not at play in the physical body and life, the secret powers of mind are not awake in it, the bodily and nervous energies predominate. But all the while the supreme energy is there, asleep; it is said to be coiled up and slumbering like a snake,—therefore it is called the kundalinî sakti,—in the lowest of the chakras, in the mûlâdhâra. When by Pranayama the division between the upper and lower prana currents in the body is dissolved, this Kundalini is struck and awakened, it uncoils itself and begins to rise upward like a fiery serpent breaking open each lotus as it ascends until the Shakti meets the Purusha in the brahmarandhra in a deep samadhi of union.” The Synthesis of Yoga

“The will of man works in the ignorance by a partial light or more often flickerings of light which mislead as much as they illuminate. His mind is an ignorance striving to erect standards of knowledge, his will an ignorance striving to erect standards of right, and his whole mentality as a result very much a house divided against itself, idea in conflict with idea, the will often in conflict with the ideal of right or the intellectual knowledge. The will itself takes different shapes, the will of the intelligence, the wishes of the emotional mind, the desires and the passion of the vital being, the impulsions and blind or half-blind compulsions of the nervous and the subconscient nature, and all these make by no means a harmony, but at best a precarious concord among discords. The will of the mind and life is a stumbling about in search of right force, right Tapas which can wholly be attained in its true and complete light and direction only by oneness with the spiritual and supramental being.” The Synthesis of Yoga

"The Word has its seed-sounds — suggesting the eternal syllable of the Veda, A U M, and the seed-sounds of the Tantriks — which carry in them the principles of things; it has its forms which stand behind the revelatory and inspired speech that comes to man"s supreme faculties, and these compel the forms of things in the universe; it has its rhythms, — for it is no disordered vibration, but moves out into great cosmic measures, — and according to the rhythm is the law, arrangement, harmony, processes of the world it builds. Life itself is a rhythm of God.” The Upanishads

“The Word has its seed-sounds—suggesting the eternal syllable of the Veda, A U M, and the seed-sounds of the Tantriks—which carry in them the principles of things; it has its forms which stand behind the revelatory and inspired speech that comes to man’s supreme faculties, and these compel the forms of things in the universe; it has its rhythms,—for it is no disordered vibration, but moves out into great cosmic measures,—and according to the rhythm is the law, arrangement, harmony, processes of the world it builds. Life itself is a rhythm of God.” The Upanishads

“The world is a cyclic movement (samsâra ) of the Divine Consciousness in Space and Time. Its law and, in a sense, its object is progression; it exists by movement and would be dissolved by cessation of movement. But the basis of this movement is not material; it is the energy of active consciousness which, by its motion and multiplication in different principles (different in appearance, the same in essence), creates oppositions of unity and multiplicity, divisions of Time and Space, relations and groupings of circumstance and Causality. All these things are real in consciousness, but only symbolic of the Being, somewhat as the imaginations of a creative Mind are true representations of itself, yet not quite real in comparison with itself, or real with a different kind of reality.” The Upanishads

"This body of ours is a symbol of our real being. . . .” Letters on Yoga ::: ". . . the body itself is only a constant act of consciousness of the spirit.” Essays on the Gita

::: "This conception of the Person and Personality, if accepted, must modify at the same time our current ideas about the immortality of the soul; for, normally, when we insist on the soul"s undying existence, what is meant is the survival after death of a definite unchanging personality which was and will always remain the same throughout eternity. It is the very imperfect superficial I'' of the moment, evidently regarded by Nature as a temporary form and not worth preservation, for which we demand this stupendous right to survival and immortality. But the demand is extravagant and cannot be conceded; theI"" of the moment can only merit survival if it consents to change, to be no longer itself but something else, greater, better, more luminous in knowledge, more moulded in the image of the eternal inner beauty, more and more progressive towards the divinity of the secret Spirit. It is that secret Spirit or divinity of Self in us which is imperishable, because it is unborn and eternal. The psychic entity within, its representative, the spiritual individual in us, is the Person that we are; but the I'' of this moment, theI"" of this life is only a formation, a temporary personality of this inner Person: it is one step of the many steps of our evolutionary change, and it serves its true purpose only when we pass beyond it to a farther step leading nearer to a higher degree of consciousness and being. It is the inner Person that survives death, even as it pre-exists before birth; for this constant survival is a rendering of the eternity of our timeless Spirit into the terms of Time.” The Life Divine

“This conception of the Person and Personality, if accepted, must modify at the same time our current ideas about the immortality of the soul; for, normally, when we insist on the soul’s undying existence, what is meant is the survival after death of a definite unchanging personality which was and will always remain the same throughout eternity. It is the very imperfect superficial I’’ of the moment, evidently regarded by Nature as a temporary form and not worth preservation, for which we demand this stupendous right to survival and immortality. But the demand is extravagant and cannot be conceded; theI’’ of the moment can only merit survival if it consents to change, to be no longer itself but something else, greater, better, more luminous in knowledge, more moulded in the image of the eternal inner beauty, more and more progressive towards the divinity of the secret Spirit. It is that secret Spirit or divinity of Self in us which is imperishable, because it is unborn and eternal. The psychic entity within, its representative, the spiritual individual in us, is the Person that we are; but the I’’ of this moment, theI’’ of this life is only a formation, a temporary personality of this inner Person: it is one step of the many steps of our evolutionary change, and it serves its true purpose only when we pass beyond it to a farther step leading nearer to a higher degree of consciousness and being. It is the inner Person that survives death, even as it pre-exists before birth; for this constant survival is a rendering of the eternity of our timeless Spirit into the terms of Time.” The Life Divine

“This force that we feel is the universal Force of the Divine, which, veiled or unveiled, acting directly or permitting the use of its powers by beings in the cosmos, is the one Energy that alone exists and alone makes universal or individual action possible. For this force is the Divine itself in the body of its power; all is that, power of act, power of thought and knowledge, power of mastery and enjoyment, power of love. Conscious always and in everything, in ourselves and in others, of the Master of Works possessing, inhabiting, enjoying through this Force that is himself, becoming through it all existences and all happenings, we shall have arrived at the divine union through works and achieved by that fulfilment in works all that others have gained through absolute devotion or through pure knowledge.” The Synthesis of Yoga

“This greater Force is that of the Illumined Mind, a Mind no longer of higher Thought, but of spiritual light. Here the clarity of the spiritual intelligence, its tranquil daylight, gives place or subordinates itself to an intense lustre, a splendour and illumination of the Spirit: a play of lightnings of spiritual truth and power breaks from above into the consciousness and adds to the calm and wide enlightenment and the vast descent of peace which characterise or accompany the action of the larger conceptual-spiritual principle, a fiery ardour of realisation and a rapturous ecstasy of knowledge.” The Life Divine

  "This is the great truth now dawning on the world, that Will is the thing which moves the world and that Fate is merely a process by which Will fulfils itself.” Essays in Philosophy and Yoga

“This is the great truth now dawning on the world, that Will is the thing which moves the world and that Fate is merely a process by which Will fulfils itself.” Essays in Philosophy and Yoga

“This material universe is itself only existence as we see it when the soul dwells on the plane of material movement and experience in which the spirit involves itself in form, and therefore all the framework of things in which it moves by the life and which it embraces by the consciousness is determined by the principle of infinite division and aggregation proper to Matter, to substance of form.” The Upanishads

“ This power of vision is sometimes inborn and habitual even without any effort of development, sometimes it wakes up of itself and becomes abundant or needs only a little practice to develop; it is not necessarily a sign of spiritual attainment, but usually when by practice of yoga one begins to go inside or live within, the power of subtle vision awakes to a greater or less extent; …”Letters on Yoga

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

"Thought can be a force which realises itself, but the ordinary surface thinking is not of that kind; there is in it more waste of energy than in anything else. It is in the thought that comes in a quiet or silent mind that there is power.” Letters on Yoga

“Thought can be a force which realises itself, but the ordinary surface thinking is not of that kind; there is in it more waste of energy than in anything else. It is in the thought that comes in a quiet or silent mind that there is power.” Letters on Yoga

"Thought is not the giver of Knowledge but the ‘mediator" between the Inconscient and the Superconscient. It compels the world born from the Inconscient to reach for a Knowledge other than the instinctive vital or merely empirical, for the Knowledge that itself exceeds thought; it calls for that superconscient Knowledge and prepares the consciousness here to receive it.” Letters on Yoga

“Thought is not the giver of Knowledge but the ‘mediator’ between the Inconscient and the Superconscient. It compels the world born from the Inconscient to reach for a Knowledge other than the instinctive vital or merely empirical, for the Knowledge that itself exceeds thought; it calls for that superconscient Knowledge and prepares the consciousness here to receive it.” Letters on Yoga

"Thought is quite possible without words. Children have thoughts, animals too — thoughts can take another form than words. Thought perceptions come first — language comes to express the perceptions and itself leads to fresh thoughts.” Letters on Yoga*

“Thought is quite possible without words. Children have thoughts, animals too—thoughts can take another form than words. Thought perceptions come first—language comes to express the perceptions and itself leads to fresh thoughts.” Letters on Yoga

thought-Mind ::: Sri Aurobindo: "Our first decisive step out of our human intelligence, our normal mentality, is an ascent into a higher Mind, a mind no longer of mingled light and obscurity or half-light, but a large clarity of the Spirit. Its basic substance is a unitarian sense of being with a powerful multiple dynamisation capable of the formation of a multitude of aspects of knowledge, ways of action, forms and significances of becoming, of all of which there is a spontaneous inherent knowledge. It is therefore a power that has proceeded from the Overmind, — but with the Supermind as its ulterior origin, — as all these greater powers have proceeded: but its special character, its activity of consciousness are dominated by Thought; it is a luminous thought-mind, a mind of Spirit-born conceptual knowledge. An all-awareness emerging from the original identity, carrying the truths the identity held in itself, conceiving swiftly, victoriously, multitudinously, formulating and by self-power of the Idea effectually realising its conceptions, is the character of this greater mind of knowledge. " *The Life Divine

thought ::: “… thought in itself, in its origin on the higher levels of consciousness, is a perception, a cognitive seizing of the object or of some truth of things which is a powerful but still a minor and secondary result of spiritual vision, a comparatively external and superficial regard of the self upon the self, the subject upon itself or something of itself as object.” The Life Divine

"Time presents itself to human effort as an enemy or a friend, as a resistance, a medium or an instrument. But always it is really the instrument of the soul.” The Synthesis of Yoga

To the mind this Unmanifest can present itself as a Self, a supreme Nihil (Tao or Sunyam), a featureless Absolute, an Indeterminate, a blissful Nirvana of manifested existence, a Non-Being out of which Being came or a Being of silence out of which a world-illusion came. But all these are mental formulas expressing the mind"s approach to it, not That but impressions which fall from That upon the receiving consciousness, not e true essence or nature (Swarupa) of the Eternal and Infinite. Even the words Eternal and Infinite are only symbolic expressions through which the mind feels without grasping some vague impression of this Supreme.” The Hour of God

To the mind this Unmanifest can present itself as a Self, a supreme Nihil (Tao or Sunyam), a featureless Absolute, an Indeterminate, a blissful Nirvana of manifested existence, a Non-Being out of which Being came or a Being of silence out of which a world-illusion came. But all these are mental formulas expressing the mind’s approach to it, not That but impressions which fall from That upon the receiving consciousness, not e true essence or nature (Swarupa) of the Eternal and Infinite. Even the words Eternal and Infinite are only symbolic expressions through which the mind feels without grasping some vague impression of this Supreme.” The Hour of God

trail ::: n. 1. A mark, trace, course, or path left by a moving body. Also fig. **2. A stream of dust, smoke, light, people, vehicles, etc., behind something moving. 3. The track, scent, or the like, left by an animal, person, or thing, esp. as followed by a hunter, hound, or other pursuer. Also fig. 4. Something that is trailed or that trails behind, as the train of a skirt or robe. trails. v. 5. To drag or stream, or permit to drag or stream along a surface, esp. the ground. 6. To bring or have floating after itself or oneself. 7. To move, proceed, or walk draggingly or slowly. 8. To protract; linger. trails, trailed, trailing.**

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

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

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

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


triune Infinite ::: Sri Aurobindo: "We do not seek to excise from our being all consciousness of the universe, but to realise God, Truth and Self in the universe as well as transcendent of it. We shall seek therefore not only the Ineffable, but also His manifestation as infinite being, consciousness and bliss embracing the universe and at play in it. For that triune infinity is His supreme manifestation and that we shall aspire to know, to share in and to become; and since we seek to realise this Trinity not only in itself but in its cosmic play, we shall aspire also to knowledge of and participation in the universal divine Truth, Knowledge, Will, Love which are His secondary manifestation, His divine becoming. With this too we shall aspire to identify ourselves, towards this too we shall strive to rise and, when the period of effort is passed, allow it by our renunciation of all egoism to draw us up into itself in our being and to descend into us and embrace us in all our becoming.” The Synthesis of Yoga

triune ::: “In other words, that which has thrown itself out into forms is a triune Existence-Consciousness-Bliss, Sachchidananda, whose consciousness is in its nature a creative or rather a self-expressive Force capable of infinite variation in phenomenon and form of its self-conscious being and endlessly enjoying the delight of that variation.” The Life Divine

"True knowledge is to know with the inner being, and when the inner being is touched by the light, then it arises to embrace that which is seen, it yearns to possess, it struggles to shape that in itself and itself to it, it labours to become one with the glory of its vision. Knowledge in this sense is an awakening to identity and, since the inner being realises itself by consciousness and delight, by love, by possession and oneness with whatever of itself it has seen, knowledge awakened must bring an overmastering impulse towards this true and only perfect realisation.” Essays on the Gita

“True knowledge is to know with the inner being, and when the inner being is touched by the light, then it arises to embrace that which is seen, it yearns to possess, it struggles to shape that in itself and itself to it, it labours to become one with the glory of its vision. Knowledge in this sense is an awakening to identity and, since the inner being realises itself by consciousness and delight, by love, by possession and oneness with whatever of itself it has seen, knowledge awakened must bring an overmastering impulse towards this true and only perfect realisation.” Essays on the Gita

Two things render that culmination more facile than it would otherwise be. Overmind in the descent towards material creation has originated modifications of itself,—Intuition especially with its penetrative lightning flashes of truth lighting up local points and stretches of country in our consciousness,—which can bring the concealed truth of things nearer to our comprehension, and, by opening ourselves more widely first in the inner being and then as a result in the outer surface self also to the messages of these higher ranges of consciousness, by growing into them, we can become ourselves also intuitive and overmental beings, not limited by the intellect and sense, but capable of a more universal comprehension and a direct touch of truth in its very self and body. In fact flashes of enlightenment from these higher ranges already come to us, but this intervention is mostly fragmentary, casual or partial; we have still to begin to enlarge ourselves into their likeness and organise in us the greater Truth activities of which we are potentially capable. But, secondly, Overmind, Intuition, even Supermind not only must be, as we have seen, principles inherent and involved in the Inconscience from which we arise in the evolution and inevitably destined to evolve, but are secretly present, occult actively with flashes of intuitive emergence in the cosmic activity of Mind, Life and Matter. It is true that their action is concealed and, even when they emerge, it is modified by the medium, material, vital, mental in which they work and not easily recognisable. Supermind cannot manifest itself as the Creator Power in the universe from the beginning, for if it did, the Ignorance and Inconscience would be impossible or else the slow evolution necessary would change into a rapid transformation scene. Yet at every step of the material energy we can see the stamp of inevitability given by a supramental creator, in all the development of life and mind the play of the lines of possibility and their combination which is the stamp of Overmind intervention. As Life and Mind have been released in Matter, so too must in their time these greater powers of the concealed Godhead emerge from the involution and their supreme Light descend into us from above. …

“‘Uncertainty’ would mean that the thought was confident but uncertain of itself, which would be a contradiction. ‘Incertitude’ means that its truth is uncertain in spite of its proud confidence in itself.” Letters on Savitri—1936

undivine ::: “The lower nature is ignorant and undivine, not in itself hostile but shut to the Light and Truth. The hostile forces are anti-divine, not merely undivine; they make use of the lower nature, pervert it, fill it with distorted movements and by that means influence man and even try to enter and possess or at least entirely control him.” Letters on Yoga

:::   "Universe is a diffusion of the divine All in infinite Space and Time, the individual its concentration within limits of Space and Time. Universe seeks in infinite extension the divine totality it feels itself to be but cannot entirely realise; for in extension existence drives at a pluralistic sum of itself which can neither be the primal nor the final unit, but only a recurring decimal without end or beginning.” *The Life Divine

“Universe is a diffusion of the divine All in infinite Space and Time, the individual its concentration within limits of Space and Time. Universe seeks in infinite extension the divine totality it feels itself to be but cannot entirely realise; for in extension existence drives at a pluralistic sum of itself which can neither be the primal nor the final unit, but only a recurring decimal without end or beginning.” The Life Divine

unknowable ::: “The Unknowable is Something to us supreme, wonderful and ineffable which continually formulates Itself to our consciousness and continually escapes from the formulation It has made.” The Life Divine

unmanifest ::: “Whatever the manifestation may be, spiritual or material or other, it has behind it something that is beyond itself, and even if we reached the highest possible heights of the manifested existence there would be still beyond that even an Unmanifested from which it came.

"Veda, then, is the creation of an age anterior to our intellectual philosophies. In that original epoch thought proceeded by other methods than those of our logical reasoning and speech accepted modes of expression which in our modern habits would be inadmissible. The wisest then depended on inner experience and the suggestions of the intuitive mind for all knowledge that ranged beyond mankind"s ordinary perceptions and daily activities. Their aim was illumination, not logical conviction, their ideal the inspired seer, not the accurate reasoner. Indian tradition has faithfully preserved this account of the origin of the Vedas. The Rishi was not the individual composer of the hymn, but the seer (drashtâ ) of an eternal truth and an impersonal knowledge. The language of Veda itself is shruti, a rhythm not composed by the intellect but heard, a divine Word that came vibrating out of the Infinite to the inner audience of the man who had previously made himself fit for the impersonal knowledge.” The Secret of the Veda

“Veda, then, is the creation of an age anterior to our intellectual philosophies. In that original epoch thought proceeded by other methods than those of our logical reasoning and speech accepted modes of expression which in our modern habits would be inadmissible. The wisest then depended on inner experience and the suggestions of the intuitive mind for all knowledge that ranged beyond mankind’s ordinary perceptions and daily activities. Their aim was illumination, not logical conviction, their ideal the inspired seer, not the accurate reasoner. Indian tradition has faithfully preserved this account of the origin of the Vedas. The Rishi was not the individual composer of the hymn, but the seer (drashtâ ) of an eternal truth and an impersonal knowledge. The language of Veda itself is shruti, a rhythm not composed by the intellect but heard, a divine Word that came vibrating out of the Infinite to the inner audience of the man who had previously made himself fit for the impersonal knowledge.” The Secret of the Veda

void ::: “The Absolute cannot indeed be bound in its nature to manifest a cosmos of relations, but neither can it be bound not to manifest any cosmos. It is not itself a sheer emptiness; for a vacant Absolute is no Absolute,—our conception of a Void or Zero is only a conceptual sign of our mental inability to know or grasp it: it bears in itself some ineffable essentiality of all that is and all that can be; and since it holds in itself this essentiality and this possibility, it must also hold in itself in some way of its absoluteness either the permanent truth or the inherent, even if latent, realisable actuality of all that is fundamental to our or the world’s existence.” The Life Divine

"We. . . become conscious, in our physical movements, in our nervous and vital reactions, in our mental workings, of a Force greater than body, mind and life which takes hold of our limited instruments and drives all their motion. There is no longer the sense of ourselves moving, thinking or feeling but of that moving, feeling and thinking in us. This force that we feel is the universal Force of the Divine, which, veiled or unveiled, acting directly or permitting the use of its powers by beings in the cosmos, is the one Energy that alone exists and alone makes universal or individual action possible. For this force is the Divine itself in the body of its power; all is that, power of act, power of thought and knowledge, power of mastery and enjoyment, power of love.” The Synthesis of Yoga

“We. . . become conscious, in our physical movements, in our nervous and vital reactions, in our mental workings, of a Force greater than body, mind and life which takes hold of our limited instruments and drives all their motion. There is no longer the sense of ourselves moving, thinking or feeling but of that moving, feeling and thinking in us. This force that we feel is the universal Force of the Divine, which, veiled or unveiled, acting directly or permitting the use of its powers by beings in the cosmos, is the one Energy that alone exists and alone makes universal or individual action possible. For this force is the Divine itself in the body of its power; all is that, power of act, power of thought and knowledge, power of mastery and enjoyment, power of love.” The Synthesis of Yoga

“We do not seek to excise from our being all consciousness of the universe, but to realise God, Truth and Self in the universe as well as transcendent of it. We shall seek therefore not only the Ineffable, but also His manifestation as infinite being, consciousness and bliss embracing the universe and at play in it. For that triune infinity is His supreme manifestation and that we shall aspire to know, to share in and to become; and since we seek to realise this Trinity not only in itself but in its cosmic play, we shall aspire also to knowledge of and participation in the universal divine Truth, Knowledge, Will, Love which are His secondary manifestation, His divine becoming. With this too we shall aspire to identify ourselves, towards this too we shall strive to rise and, when the period of effort is passed, allow it by our renunciation of all egoism to draw us up into itself in our being and to descend into us and embrace us in all our becoming.” The Synthesis of Yoga

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

". . . what is this strongly separative self-experience that we call ego? It is nothing fundamentally real in itself but only a practical constitution of our consciousness devised to centralise the activities of Nature in us. We perceive a formation of mental, physical, vital experience which distinguishes itself from the rest of being, and that is what we think of as ourselves in nature — this individualisation of being in becoming. We then proceed to conceive of ourselves as something which has thus individualised itself and only exists so long as it is individualised, — a temporary or at least a temporal becoming; or else we conceive of ourselves as someone who supports or causes the individualisation, an immortal being perhaps but limited by its individuality. This perception and this conception constitute our ego-sense.” The Life Divine

“… what is this strongly separative self-experience that we call ego? It is nothing fundamentally real in itself but only a practical constitution of our consciousness devised to centralise the activities of Nature in us. We perceive a formation of mental, physical, vital experience which distinguishes itself from the rest of being, and that is what we think of as ourselves in nature—this individualisation of being in becoming. We then proceed to conceive of ourselves as something which has thus individualised itself and only exists so long as it is individualised,—a temporary or at least a temporal becoming; or else we conceive of ourselves as someone who supports or causes the individualisation, an immortal being perhaps but limited by its individuality. This perception and this conception constitute our ego-sense.” The Life Divine

". . . what we call Necessity is a truth of things working itself out in a Time-sequence of the Infinite.” Essays Divine and Human ::: *necessity"s

“… what we call Necessity is a truth of things working itself out in a Time-sequence of the Infinite.” Essays Divine and Human

"What we have called specifically the Mind of Light is indeed the last of a series of descending planes of consciousness in which the Supermind veils itself by a self-chosen limitation or modification of its self-manifesting activities, but its essential character remains the same: there is in it an action of light, of truth, of knowledge in which inconscience, ignorance and error claim no place.” Essays in Philosophy and Yoga*

“What we have called specifically the Mind of Light is indeed the last of a series of descending planes of consciousness in which the Supermind veils itself by a self-chosen limitation or modification of its self-manifesting activities, but its essential character remains the same: there is in it an action of light, of truth, of knowledge in which inconscience, ignorance and error claim no place.” Essays in Philosophy and Yoga

"When we see with the inner vision and sense and not with the physical eye a tree or other object, what we become aware of is an infinite one Reality constituting the tree or object, pervading its every atom and molecule, forming them out of itself, building the whole nature, process of becoming, operation of indwelling energy; all of these are itself, are this infinite, this Reality: we see it extending indivisibly and uniting all objects so that none is really separate from it or quite separate from other objects. ‘It stands," says the Gita, ‘undivided in beings and yet as if divided." Thus each object is that Infinite and one in essential being with all other objects that are also forms and names, — powers, numens, — of the Infinite.” The Life Divine

“When we see with the inner vision and sense and not with the physical eye a tree or other object, what we become aware of is an infinite one Reality constituting the tree or object, pervading its every atom and molecule, forming them out of itself, building the whole nature, process of becoming, operation of indwelling energy; all of these are itself, are this infinite, this Reality: we see it extending indivisibly and uniting all objects so that none is really separate from it or quite separate from other objects. ‘It stands,’ says the Gita, ‘undivided in beings and yet as if divided.’ Thus each object is that Infinite and one in essential being with all other objects that are also forms and names,—powers, numens,—of the Infinite.” The Life Divine

"When we study this Life as it manifests itself upon earth with Matter as its basis, we observe that essentially it is a form of the one cosmic Energy, a dynamic movement or current of it positive and negative, a constant act or play of the Force which builds up forms, energises them by a continual stream of stimulation and maintains them by an unceasing process of disintegration and renewal of their substance. This would tend to show that the natural opposition we make between death and life is an error of our mentality, one of those false oppositions — false to inner truth though valid in surface practical experience — which, deceived by appearances, it is constantly bringing into the universal unity.” The Life Divine ::: *life"s, life-born, life-curve, life-delight"s, life-drift, life-foam, life-giving, life-impulse, life-impulse"s, life-motives, life-nature"s, life-pain, life-plan, life-power, life-room, life-scene, life-self, life-thought, life-wants, all-life, sense-life.

“When we study this Life as it manifests itself upon earth with Matter as its basis, we observe that essentially it is a form of the one cosmic Energy, a dynamic movement or current of it positive and negative, a constant act or play of the Force which builds up forms, energises them by a continual stream of stimulation and maintains them by an unceasing process of disintegration and renewal of their substance. This would tend to show that the natural opposition we make between death and life is an error of our mentality, one of those false oppositions—false to inner truth though valid in surface practical experience—which, deceived by appearances, it is constantly bringing into the universal unity.” The Life Divine

will, free ::: Sri Aurobindo: Our notion of free will is apt to be tainted with the excessive individualism of the human ego and to assume the figure of an independent will acting on its own isolated account, in a complete liberty without any determination other than its own choice and single unrelated movement. This idea ignores the fact that our natural being is a part of cosmic Nature and our spiritual being exists only by the supreme Transcendence. Our total being can rise out of subjection to fact of present Nature only by an identification with a greater Truth and a greater Nature. The will of the individual, even when completely free, could not act in an isolated independence, because the individual being and nature are included in the universal Being and Nature and dependent on the all-overruling Transcendence. There could indeed be in the ascent a dual line. On one line the being could feel and behave as an independent self-existence uniting itself with its own impersonal Reality; it could, so self-conceived, act with a great force, but either this action would be still within an enlarged frame of its past and present self-formation of power of Nature or else it would be the cosmic or supreme Force that acted in it and there would be no personal initiation of action, no sense therefore of individual free will but only of an impersonal cosmic or supreme Will or Energy at its work. On the other line the being would feel itself a spiritual instrument and so act as a power of the Supreme Being, limited in its workings only by the potencies of the Supernature, which are without bounds or any restriction except its own Truth and self-law, and by the Will in her. But in either case there would be, as the condition of a freedom from the control of a mechanical action of Nature-forces, a submission to a greater conscious Power or an acquiescent unity of the individual being with its intention and movement in his own and in the world"s existence.” *The Life Divine

will, human ::: Sri Aurobindo: "The will of man works in the ignorance by a partial light or more often flickerings of light which mislead as much as they illuminate. His mind is an ignorance striving to erect standards of knowledge, his will an ignorance striving to erect standards of right, and his whole mentality as a result very much a house divided against itself, idea in conflict with idea, the will often in conflict with the ideal of right or the intellectual knowledge. The will itself takes different shapes, the will of the intelligence, the wishes of the emotional mind, the desires and the passion of the vital being, the impulsions and blind or half-blind compulsions of the nervous and the subconscient nature, and all these make by no means a harmony, but at best a precarious concord among discords. The will of the mind and life is a stumbling about in search of right force, right Tapas which can wholly be attained in its true and complete light and direction only by oneness with the spiritual and supramental being.” *The Synthesis of Yoga

will, self ::: Sri Aurobindo: "Self-will in thought and action has, we have already seen, to be quite renounced if we would be perfect in the way of divine works; it has equally to be renounced if we are to be perfect in divine knowledge. This self-will means an egoism in the mind which attaches itself to its preferences, its habits, its past or present formations of thought and view and will because it regards them as itself or its own, weaves around them the delicate threads of I-ness'' andmy-ness"" and lives in them like a spider in its web. It hates to be disturbed, as a spider hates attack on its web, and feels foreign and unhappy if transplanted to fresh view-points and formations as a spider feels foreign in another web than its own. This attachment must be entirely excised from the mind.” *The Synthesis of Yoga

world-ignorance ::: Sri Aurobindo: "Our self-ignorance and our world-ignorance can only grow towards integral self-knowledge and integral world-knowledge in proportion as our limited ego and its half-blind consciousness open to a greater inner existence and consciousness and a true self-being and become aware too of the not-self outside it also as self, — on one side a Nature constituent of our own nature, on the other an Existence which is a boundless continuation of our own self-being. Our being has to break the walls of ego-consciousness which it has created, it has to extend itself beyond its body and inhabit the body of the universe.” The Life Divine

  "Yet in the principle of reason itself there is the assertion of a Transcendence. For reason is in its whole aim and essence the pursuit of Knowledge, the pursuit, that is to say, of Truth by the elimination of error.” *The Life Divine

“Yet in the principle of reason itself there is the assertion of a Transcendence. For reason is in its whole aim and essence the pursuit of Knowledge, the pursuit, that is to say, of Truth by the elimination of error.” The Life Divine

Your statement that ‘joy’ is just another word for ‘ecstasy’ is surprising. ‘Comfort’, ‘pleasure’, ‘joy’, ‘bliss’, ‘rapture’, ‘ecstasy’ would then be all equal and exactly synonymous terms and all distinction of shades and colours of words would disappear from literature. As well say that ‘flashlight’ is just another word for ‘lightning’—or that glow, gleam, glitter, sheen, blaze are all equivalents which can be employed indifferently in the same place. One can feel allured to the supreme omniscient Ecstasy and feel a nameless joy touching one without that Joy becoming itself the supreme Ecstasy. I see no loss of expressiveness by the joy coming in as a vague nameless hint of the immeasurable superior Ecstasy.” Letters on Savitri

zero ::: Madhav: “Before existence, non-existence; before being, non-being. Before this manifestation of names and forms came to be, it was all a state of indefiniteness, a featureless Blank, as it were. There was simply the Unmanifest; it was an infinite Zero. But this was not an empty zero. It was contentful, holding in itself potentialities without end, immeasurable. And it was because this Nothing contained all in seed in its bosom that things could at all manifest from it.



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   2 Essential Integral
   2 Eliphas Levi
   2 C S Lewis
   2 Carl Sagan
   2 Book of Wisdom
   2 Arthur C Clarke
   2 Anonymous
   2 Alfred North Whitehead
   2 Sri Nisargadatta Maharaj
   2 Plotinus
   2 Meister Eckhart
   2 Kabir
   2 Ibn Arabi
   2 Dogen Zenji
   2 Adi Sankara
   2 ?
   1 Zen Master So Sahn
   1 Zeisho Aisuho
   1 Yoga Vasistha
   1 Yogani
   1 Wittgenstein
   1 William Blake
   1 Wikipedia
   1 Werner Heisenberg
   1 Von Balthasar
   1 Venerable Bede
   1 Tseng-tsen-ta-hio VII
   1 Tōyō Eichō
   1 Tony Robbins
   1 Thomas Keating
   1 The Zohar
   1 that engendered religion. A knowledge of the existence of something we cannot penetrate
   1 Tendo Shogaku
   1 Teilhard de Chardin
   1 Tchuang-Tse
   1 Swami Turiyananda
   1 Swami Ramakrishnananda
   1 Swami Chinmayananda
   1 Swami Brahmananda
   1 Swami Adbhutananda
   1 Suzanne Segal
   1 Sura
   1 Stephen LaBerge
   1 Stanley Kubrick
   1 Sri Sarada Devi
   1 Sri Nisargadatta Maharaj Maharaj
   1 Sri Nisargadatta Maharaj
   1 Sri Aurobindo?
   1 Sri Aurobindo
   1 SRI ANANDAMAYI MA
   1 Soren Kierkegaard
   1 Socrates
   1 Shigeru Mizuno
   1 Shankaracharya
   1 Sergei Bulgakov
   1 Sengcan
   1 S Bulgakov
   1 Samuel Taylor Coleridge
   1 Saint Thomas Aquinas
   1 Saint Seraphim of Sarov in Georgia
   1 Saint Peter Julian Eymard
   1 Saint Maximus the Confessor
   1 Saint Gregory of Nyssa
   1 Saint Coleridge
   1 Saint Clement of Alexandria
   1 Saint Bernard
   1 Saint Amma Syncletice
   1 Saint Ambrose of Milan
   1 Saint Alphonsus Liguori
   1 Ruysbroeck
   1 Rupert Spria "Being Aware of Being Aware"
   1 Rodney Collin
   1 Robert Spaemann
   1 Robert Kegan
   1 Robert Anton Wilson
   1 R Buckminster Fuller
   1 R. Balsekar
   1 Ramana
   1 Rainer Maria Rilke
   1 Rabbi Tzvi Freeman
   1 Ps.-Dionysius the Areopagite
   1 Plautus
   1 Pico de la Mirandola
   1 Philo of Alexandria
   1 Philokalia
   1 Phil Hine
   1 Peter Hodgson
   1 P D Ouspensky
   1 Paulo Coelho
   1 Patanjali: Aphorisms I. 41
   1 Paramahamsa Yogananda
   1 Our Lady to Father Stefano Gobbi
   1 Our Lady
   1 Osho
   1 OReilly Linux System Programming
   1 Nikola Tesla
   1 Nietzsche
   1 Niels Bohr
   1 Nicholas of Cusa
   1 Niccolo Machiavelli
   1 "Mystic Wisdom: Rosicrucian Order AMORC"
   1 Maximus the Confessor
   1 Maximus
   1 Maurice Merleau-Ponty
   1 Matthew XII. 25
   1 Matthew VI. 34
   1 Manly P. Hall (The Soul Image as the Immortal Friend March 24
   1 M Alan Kazlev
   1 Mage the Ascension
   1 losing yourself
   1 Lewis Carroll
   1 Laura Thalassa
   1 Lao-Tse: Tao-te-King
   1 Krishnaprem
   1 Khail Gibran
   1 Ken Wilber?
   1 Keiji Nishitani
   1 Kahlil Gibran
   1 Julio Cortazar
   1 Judith Simmer-Brown
   1 J. Tauler
   1 J. Taulcr
   1 Joseph Weizenbaum
   1 Joseph Ratzinger
   1 Joseph Goldstein
   1 Jordan B. Peterson
   1 Jonathan Nolan & Lisa Joy
   1 John Wayne
   1 John Scottus Eriugena
   1 John Muir
   1 John Donne
   1 Johann Wolfgang von Goethe
   1 Jiddu Krishnamurti
   1 Jetsun Milarepa
   1 Jean Gebser
   1 Jean Danielou
   1 James S A Corey
   1 James George Frazer
   1 James Austin
   1 Italo Calvino
   1 is to shatter the faith of men here
   1 Irenaeus
   1 Idries Shah
   1 id
   1 I. Corinthians. 1. 8. 13-XIV. 8
   1 H W F Hegel
   1 Honore de Balzac
   1 Hermes: On Rebirth
   1 Hermes
   1 Heraclitus
   1 Henry David Thoreau
   1 Gurdjieff
   1 Gregory the Great
   1 Goethe
   1 Giordano Bruno
   1 George W. Hegel
   1 Georges Van Vrekhem
   1 George Orwell
   1 George Gurdjieff
   1 George Grant
   1 Friedrich Schiller
   1 Francis H Cook
   1 Ferdinand Ulrich
   1 Fa-khe-pi-
   1 Evagrius Ponticus
   1 Étienne Gilson
   1 Eriugena
   1 Eric S Raymond
   1 Epsitle to Diognetus
   1 Elizabeth Anscombe
   1 Donna Lu
   1 Dōgen Zenji
   1 Dionysius the Areopagite
   1 Dhammapada. 160
   1 Def
   1 David L Schindler
   1 Daniel Keyes
   1 Cyril of Jerusalem
   1 C. S. Lewis
   1 Confucius: Lia yu II XV. 20
   1 Confucius
   1 Charles Dickens
   1 Byung-Chul Han
   1 Buddhist Texts
   1 Buddhist Proverb
   1 Book of Golden Precepts
   1 Boethius
   1 Bill Hicks
   1 Bhagavad Gita II. 666-68
   1 Baron de Montesquieu
   1 Baha-ullah "The Seven Valleys."
   1 Awaghosha
   1 Attar of Nishapur
   1 Athanasius
   1 A. Schmemann
   1 Aquinas
   1 Aowaghoatia
   1 Anthony de Mello
   1 Angelus Silesius II. 22
   1 Anaxagoras
   1 Anais Nin
   1 Albert Camus
   1 Alan Wilson
   1 Alan Watts.
   1 Alan Watts
   1 Matsuo Basho
   1 Leonardo da Vinci
   1 Lao Tzu
   1 Jorge Luis Borges
   1 Jalaluddin Rumi
   1 Hafiz
   1 Chuang Tzu
   1 Abu Hamid al-Ghazali
   1 Advanced Integral
   1 Abraham Maslow
   1 Aberjhani

NEW FULL DB (2.4M)

   16 Mason Cooley
   15 William Shakespeare
   15 Paulo Coelho
   15 Anonymous
   13 Rumi
   11 Ralph Waldo Emerson
   11 Mahatma Gandhi
   9 Seneca the Younger
   9 Johann Wolfgang von Goethe
   9 Friedrich Nietzsche
   8 Plato
   8 Khalil Gibran
   8 Francis Bacon
   8 Carl Sagan
   7 William Blake
   7 Victor Hugo
   7 T S Eliot
   7 Sri Ramana Maharshi
   7 Mehmet Murat ildan
   7 Haruki Murakami

1:Will the mind find itself? ~ Sri Ramana Maharshi,
2:You are the universe experiencing itself. ~ Alan Watts,
3:Try to let Realization of itself arise. ~ Jetsun Milarepa,
4:A physicist is just an atom's way of looking at itself. ~ Niels Bohr,
5:Not being able to see any problem is itself a problem.
   ~ Shigeru Mizuno,
6:A day of silence can be a pilgrimage in itself. ~ Hafiz,
7:Who would give a law to lovers? Love is unto itself a higher law. ~ Boethius,
8:The image of God throws a shadow that is just as great as itself. ~ Carl Jung,
9:An empire founded by war has to maintain itself by war.
   ~ Baron de Montesquieu,
10:Life itself is a quotation.
   ~ Jorge Luis Borges,
11:The imagination is not a state: it is the human existence itself. ~ William Blake,
12:True perfection seems imperfect, yet it is perfectly itself. ~ Tao Te Ching, ch.45,
13:Look after the present and the future will look after itself. ~ Swami Chinmayananda,
14:Nothing but heaven itself is better than a friend who is really a friend. ~ Plautus,
15:Being itself can be apprehended only as love. ~ Ferdinand Ulrich, Homo Abyssus (291),
16:The mind cannot kill itself. ~ Sri Ramana Maharshi,
17:The body itself is a thought. ~ Sri Ramana Maharshi,
18:The personal life deeply lived always expands into truths beyond itself." ~ Anais Nin,
19:Consider that nirvana is itself no other than our life. ~ Dogen Zenji,
20:It is Itself that which was and that which is yet to be, the Eternal. ~ Kaivaiya Upanishad,
21:Peace of mind itself is liberation. ~ Sri Ramana Maharshi,
22:Surrender itself is a mighty prayer. ~ Sri Ramana Maharshi,
23:Leave the thought-free state to itself. ~ Sri Ramana Maharshi,
24:Time itself is an element. ~ Johann Wolfgang von Goethe,
25:To see things for what they are is to see with the eyes of the vastness itself." ~ Suzanne Segal,
26:In looking out upon the world, we forget that the world is looking at itself. ~ Alan Wilson, [T5],
27:An idea, like a ghost, must be spoken to a little before it will explain itself. ~ Charles Dickens,
28:Life itself is not a thing-. . . but an act and process. ~ Samuel Taylor Coleridge, Theory of Life,
29:The wise adapt themselves to circumstances, as water molds itself to the pitcher. ~ Buddhist Proverb,
30:Evil resides in the very gaze which perceives Evil all around itself. ~ Georg Wilhelm Friedrich Hegel,
31:and at its deepest level, God itself." ~ "Mystic Wisdom: Rosicrucian Order AMORC", (Last edition 2015),
32:All renews itself, nothing perishes. ~ Sri Aurobindo, The Life Divine, Life,
33:Sitting quietly, doing nothing, Spring comes and grass grows by itself.
   ~ Tōyō Eichō, Zenrin Kushû,
34:Life always waits for some crisis to occur before revealing itself at its most brilliant." ~ Paulo Coelho,
35:he future enters into us, in order to transform itself in us, long before it happens. ~ Rainer Maria Rilke,
36:If you know that the arising thought is itself unreal delusion, you are already free. ~ Zen Master So Sahn,
37:[Heraclitus] concluded that coming-to-be itself could not be anything evil or unjust. ~ Friedrich Nietzsche,
38:I must keep silent. Silent. And let Love describe itself.
   ~ Jalaluddin Rumi,
39:Colour itself is a degree of darkness. ~ Johann Wolfgang von Goethe,
40:You are not human. You are far more than that. You are more than God or Consciousness itself. ~ Robert Adams,
41:Beauty is eternity gazing at itself in a mirror. But you are eternity and you are the mirror." ~ Khail Gibran,
42:Every word first looks around in every direction before letting itself be written down by me.
   ~ Franz Kafka,
43:The eternal Tao has no name; when the Tao divided Itself, then It had a name. ~ Lao Tzu,
44:In the beginning all this was Non-being. From it Being appeared. Itself created itself. ~ Taittiriya Upanishad,
45:The goat shall carry on itself all their sins to a solitary place..
   ~ Anonymous, The Bible, Leviticus, 16:22,
46:When we try to pick out anything by itself, we find it hitched to everything else in the Universe. ~ John Muir,
47:Beauty can never really understand itself. ~ Johann Wolfgang von Goethe,
48:No man is an island, entire of itself; every man is a piece of the continent, a part of the main.
   ~ John Donne,
49:The consciousness of each of us is evolution looking at itself and reflecting upon itself. ~ Teilhard de Chardin,
50:I believe it all. If I seem not to, it is only that my joy is too great to let my belief settle itself. ~ C S Lewis,
51:Science is but a perversion of itself unless it has as its ultimate goal the betterment of humanity. ~ Nikola Tesla,
52:When the mind itself is absent, there will be perfect peace. ~ Sri Ramana Maharshi,
53:The bestower of bliss must be Bliss itself and also Infinite. ~ Sri Ramana Maharshi,
54:The Self being always self evident will shine forth of itself. ~ Sri Ramana Maharshi,
55:Unity is a means and not an end in itself. ~ Sri Aurobindo, Bande Mataram - II, About Unity,
56:An outer renunciation by itself does not liberate. ~ Sri Aurobindo, Letters on Yoga - IV, Sex,
57:Since you shine as ''I'' in the Heart, your name itself is Heart. ~ Sri Ramana Maharshi,
58:When the aspirant thinks only of Brahman and remains calm and free from sorrows his egoity dies of itself. ~ Yoga Vasistha,
59:The Self is always Itself, and there is no such thing as realizing It. ~ Sri Ramana Maharshi,
60:Man follows the earth Earth follows the universe The universe follows the Tao The Tao follows only itself. ~ Tao Te Ching, ch.25,
61:Boundary lines, of any type, are never found in the real world itself, but only in the imagination of the mapmakers. ~ Ken Wilber,
62:Love itself is sweet enough
Though unreturned. ~ Sri Aurobindo, Collected Plays and Stories, Act II,
63:Engage yourself in the living present. The future will take care of itself. ~ Sri Ramana Maharshi,
64:How great is the danger into which it can fall, the danger of destroying itself by its own hands!" ~ Our Lady to Father Stefano Gobbi,
65:Virtue shows itself in the lowest as well as in the sublimest things. ~ Confucius, the Eternal Wisdom
66:All evil shall perforce change itself into good. ~ Sri Aurobindo, The Synthesis Of Yoga, Gnosis and Ananda,
67:It reveals itself rather than is learned. ~ Sri Aurobindo, The Life Divine, The Eternal and the Individual,
68:The eternal Tao has no name; when the Tao divided Itself, then It had a name. ~ id, the Eternal Wisdom
69:Fastings signify abstinence from all evils whatsoever, both in action and in word, and in thought itself. ~ Saint Clement of Alexandria,
70:The game of doubting itself presupposes certainty…. A doubt that doubtEd everything would not be a doubt. ~ Wittgenstein, On Certainty,
71:One first creates out of his mind and then sees what his mind itself has created. ~ Sri Ramana Maharshi,
72:The Eucharist is the supreme proof of the love of Jesus. After this, there is nothing more but Heaven itself. ~ Saint Peter Julian Eymard,
73:By itself the intelligence can only achieve talent. ~ Sri Aurobindo, The Human Cycle, The Suprarational Beauty,
74:No single virtue by itself opens the door of our nature, but all the virtues must be linked together in the correct sequence." ~ Philokalia,
75:Humility is a teacher of itself. It is learnt by means of its practise. ~ Idries Shah, @Sufi_Path
76:One who knows the secret of that love finds the world itself full of universal love. ~ Sri Ramana Maharshi,
77:Immortality assured itself by death; ~ Sri Aurobindo, Savitri, The Debate of Love and Death,
78:It is Itself that which was and that which is yet to be, the Eternal. ~ Kaivaiya Upanishad, the Eternal Wisdom
79:The intellect itself realises after continuous practice that it is enabled by some Higher Power to function. ~ Sri Ramana Maharshi, Talks, 502,
80:How can the soul which misunderstands itself, have a sure idea of other creatures? ~ Seneca, the Eternal Wisdom
81:Pursue not the outer entanglements; dwell not in the inner void; be serene in the oneness of things; and dualism vanishes by itself." ~ Sengcan,
82:That which then remains separate and alone by itself, that pure Awareness is what I am. ~ Sri Ramana Maharshi,
83:God is not only true, but truth itself, so there can be no falsity in him ~ Saint Thomas Aquinas, (ScG 2.61).,
84:The reason understands itself, but not what is beyond it. ~ Sri Aurobindo, The Synthesis Of Yoga, The Intuitive Mind,
85:In revealing itself, a being demonstrates its ever greater fullness and thus its ineliminable mystery. ~ Hans Urs von Balthasar, Theo-Logic I.158,
86:Keep an open mind, dive within and find out the Self. The truth will itself dawn upon you. ~ Sri Ramana Maharshi,
87:We are God (Iswara). Iswara Drishti (i.e., seeing ourselves as God) is itself Divine Grace. ~ Sri Ramana Maharshi,
88:It becomes itself in the world by knowing itself; it knows itself by becoming itself.
   ~ Sri Aurobindo, The Life Divine,
89:The song that nerves the nation's heart is in itself a deed. ~ Sri Aurobindo, Bande Mataram - I, The Writing on the Wall,
90:a cicada shell
sang itself
away
~ Matsuo Basho, @BashoSociety
91:All other things have a portion of everything, but Mind is infinite and self-ruled, and is mixed with nothing but is all alone by itself. ~ Anaxagoras,
92:Essence without form divided itself; then a movement took place and life was produced. ~ Tchuang-Tse, the Eternal Wisdom
93:When the soul says: "Not I, O Lord, but Thou," it has reached the end of sorrow. This is freedom itself. ~ Sri Ramakrishna,
94:Energy distributes itself, but never really dissipates itself. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Heraclitus - V,
95:By directly inquiring, "Who AM I?" ... 'I' reveals itself as the Perfect Being, the Absolute Self. ~ Sri Ramana Maharshi,
96:In God's simple and supernatural nature itself all beauty and every beautiful of all beautiful things derived from it preexist. ~ Dionysius the Areopagite,
97:To perceive means to immobilize. To say this is to say that we seize, in the act of perception, something which outruns perception itself. ~ Henri Bergson,
98:When we have the eyes to see, the ears to hear, or an open heart to witness, Great Beauty will reveal itself in all living and created things ~ Ken Wilber,
99:Keep an open mind, dive within and find out the Self. The truth will itself dawn upon you. ~ Sri Ramana Maharshi, Talks, 63
100:Time in itself does not exist, there is only the totality of the results issuing from all the cosmic phenomena present in a given place. ~ George Gurdjieff ,
101:Prakriti has to reveal itself as shakti of the Purusha. ~ Sri Aurobindo, The Synthesis Of Yoga, The Psychology of Self-Perfection,
102:The soul cannot act by itself, it can only act through Nature and her modes. ~ Sri Aurobindo, Essays on the Gita, Above the Gunas,
103:In God's simple and supernatural nature itself all beauty and every beautiful of all beautiful things derived from it preexist. ~ Ps.-Dionysius the Areopagite,
104:The essence of consciousness is the power to be aware of itself and its objects. ~ Sri Aurobindo, The Life Divine, The Divine Life,
105:The ideal creates the means of attaining the ideal, if it is itself true. ~ Sri Aurobindo, Bande Mataram - II, Ideals Face to Face,
106:Brahman is in this world to represent Itself in the values of Life. ~ Sri Aurobindo, The Life Divine, The Destiny of the Individual,
107:Just as the light of the sun attracts a healthy eye, so through love knowledge of God naturally draws to itself a pure intellect. ~ Saint Maximus the Confessor,
108:The infinity of the One pours itself out and possesses itself. ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge,
109:As every divided kingdom falls, so every mind divided between many studies confounds and saps itself
   ~ Leonardo da Vinci, [T5],
110:The purpose of one's birth will be fulfilled whether you will it or not. Let the purpose fulfill itself. ~ Sri Ramana Maharshi,
111:There is no such thing as enlightenment. The realization of that fact is itself enlightenment. ~ Sri Nisargadatta Maharaj,
112:The soul not being mistress of itself, one looks but sees not, listens buthears not. ~ Tseng-tsen-ta-hio VII, the Eternal Wisdom
113:Who is the 'I' that is to help others? First clear up that point and then everything will settle itself. ~ Sri Ramana Maharshi,
114:There is no body without soul, no body that is not itself a form of soul. ~ Sri Aurobindo, The Life Divine, The Philosophy of Rebirth,
115:And when the benevolence of benevolences manifests itself, all things are in her light and in joy. ~ The Zohar, the Eternal Wisdom
116:Being dwelling in consciousness upon itself for bliss, this is the divine Tapas. ~ Sri Aurobindo, The Synthesis Of Yoga, Concentration,
117:Even if one tries hard to suppress the idea of "I" and "Mine", in the field of action the unique ego shows itself. ~ Sri Ramakrishna,
118:In existence there is no similarity or dissimilarity, for there is but One Reality, and a thing is not the opposite of itself. ~ Ibn Arabi,
119:In the beginning all this was Non-being. From it Being appeared. Itself created itself. ~ Taittiriya Upanishad, the Eternal Wisdom
120:In the state of future bliss, the human intellect will gaze on the Divine Truth in Itself ~ Saint Thomas Aquinas, (ST 1.101.2).,
121:The caterpillar shuts itself up and perishes. In the same way, this incarnation is undoubtedly unreal, evanescent. ~ Sri Ramakrishna,
122:Beauty is merely the spiritual making itself known sensuously." ~ George W. Hegel, (1770 -1831) German philosopher, important figure of German idealism, Wikipedia.,
123:The cosmic mind being not limited by the ego, has nothing separate from itself and is therefore only aware. ~ Sri Ramana Maharshi,
124:All life is a Yoga of Nature seeking to manifest God within itself. ~ Sri Aurobindo, The Synthesis Of Yoga, The Synthesis of the Systems,
125:Knowledge and ignorance are of the mind. But the Self is beyond knowledge and ignorance. It is light itself. ~ Sri Ramana Maharshi,
126:Love fulfilled does not exclude knowledge, but itself brings knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga, Love and the Triple Path,
127:I love you. I've loved you from the beginning. And I will love you long after the last stars dies. I will love you until the end of darkness itself. ~ Laura Thalassa,
128:It is the idea which expresses itself in matter and takes to itself bodies. ~ Sri Aurobindo, Karmayogin: The Right of Association, Speech,
129:Knowledge must be aggressive, if it wishes to survive and perpetuate itself. ~ Sri Aurobindo, The Human Cycle, Civilisation and Barbarism,
130:The body is itself a mere projection of the mind, and the mind is but a poor reflection of the radiant Heart. ~ Sri Ramana Maharshi,
131:The renunciation of karma comes of itself when the love of God swells up. Let them work who are made to do so by God. ~ Sri Ramakrishna,
132:...thought immediately closes itself off since in its process of deduction discursive thought always excludes any openness in its compulsion to system. ~ Jean Gebser,
133:As you turn the direction of the wicked mind, that mind itself will be able to grasp the Chosen Deity. It is the pure mind which shows man the path. ~ Sri Sarada Devi,
134:Life pervades and animates everything; it gives its movement to Nature and subjects her to itself. ~ Giordano Bruno, the Eternal Wisdom
135:That which refuses to give itself, is still the food of the cosmic Powers ~ Sri Aurobindo, The Secret of the Veda, Agni, the Illumined Will,
136:The soul that can live alone with itself meets God; ~ Sri Aurobindo, Savitri, The Way of Fate and the Problem of Pain,
137:The soul ... when it sees ... a trace of its kindred reality, is delighted and thrilled and returns to itself and remembers itself.
   ~ Plotinus,
138:We pray to God for Bliss and receive it by Grace. The bestower of bliss must be Bliss itself and also Infinite. ~ Sri Ramana Maharshi,
139:When mind has resolved itself into the Self without leaving even the slightest trace behind, it is Realization. ~ Sri Ramana Maharshi,
140:An analysis of the ego convinces us that its ultimate substance is God. When egotism vanishes, divinity manifests itself. ~ Sri Ramakrishna,
141:The Divine Essence cannot be apprehended in Itself, but in a remarkable way becomes visible when joined to an intellectual creature. ~ John Scottus Eriugena, Periphyseon,
142:The heart's love allies itself readily with a vital desire in the body. ~ Sri Aurobindo, The Synthesis Of Yoga, The Instruments of the Spirit,
143:Time in itself does not exist, there is only the totality of the results issuing from all the cosmic phenomena present in a given place." ~ Gurdjieff, Beelzebub's Tales ,
144:Earth-existence cannot be the result of the human mind which is itself the result of earth-existence. ~ Sri Aurobindo, The Life Divine, Matter,
145:Once the mind has been trained to fix itself on formed images, it can easily accustom itself to fix on formless realities. ~ Sri Ramakrishna,
146:The soul that can live alone with itself meets God;
   ~ Sri Aurobindo, Savitri, The Way of Fate and the Problem of Pain,
147:Everything has been preordained. Everything is happening according to a divine plan. Everything that is supposed to happen to your body will happen by itself. ~ Robert Adams,
148:Nothing is mine, whatever I see, feel, or hear, even this body itself is not mine. I am always eternal, free and all-knowing. ~ Sri Ramakrishna,
149:In the silent regions of thought which has come to itself and communes only with itself, the interests which move the lives of races and individuals are hushed. ~ H W F Hegel,
150:Prakriti does not act for itself or by its own motion, but with the Self as lord. ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from the Ego,
151:Credence, when mediocrity multiplied
Equals itself with genius. ~ Sri Aurobindo, Collected Poems, Lines on Ireland,
152:Every Christian, even if he lacks any education, knows that every place is part of the universe and that the universe itself is the temple of God. ~ Origen, Contra Celsus 7.44,
153:Mercy is heaven itself; to be good, we have all to be merciful. Even justice and right should stand on mercy. ~ Swami Vivekananda, (C.W. I. 59),
154:The reason has to be led to a truth beyond itself, but by its own means and in its own manner. ~ Sri Aurobindo, Essays on the Gita, The Two Natures,
155:Being is an eternal becoming and yet the Becoming resolves itself into eternal being. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Heraclitus - II,
156:[...] for doubt itself is an attribute of Saturn (Satan). Those who are not striving for the highest, partake of the lowest. ~ Manly P Hall, Magic: A Treatise on Esoteric Ethics,
157:The Mother is the goal, everything is in her : if she is attained, all is attained. If you dwell in her consciousness, everything else unfolds of itself.
   ~ Sri Aurobindo?, [T1],
158:The cosmic mind being not limited by the ego, has nothing separate from itself and is therefore only aware. This is what the Bible means by "I am that I AM". ~ Sri Ramana Maharshi,
159:The human person is the sum total of a 15 billion year chain of unbroken evolution now thinking about itself ~ Pierre Teilhard de Chardin,
160:For where I found Truth, there found I my God, the Truth itself; which since I learnt, I have not forgotten. ~ Saint Augustine of Hippo, [T5],
161:The world is only a partial manifestation of the Godhead, it is not itself that Divinity. ~ Sri Aurobindo, Essays on the Gita, The Theory of the Vibhuti,
162:Whatever is wrought by divine power, which of itself is unfathomable due to its infinity, is truly a miracle ~ Saint Thomas Aquinas, (ScG 3.102).,
163:There is always a reason to live. The Gods will set you on the proper path. There is a deeper purpose to the path you have been set upon, one that has yet to reveal itself.
   ~ Sura,
164:Here chaos sorts itself into a world, ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Spirit's Freedom and Greatness,
165:With what understanding can man apprehend God, who does not yet apprehend that very understanding itself of his own, by which he desires to apprehend Him? ~ Saint Augustine, (DT 5.1),
166:Cease being exclusively fascinated by whatever you are aware of and be interested in the experience of being aware itself." ~ Rupert Spira, from "Being Aware of Being Aware,", (2017).,
167:If You are Distressed by Anything External the Pain is not Due to the Thing Itself but to Your Estimate of it. And this You have the Power to Revoke at Any Minute.
   ~ Marcus Aurelius,
168:If you are distressed by anything external, the pain is not due to the thing itself, but to your estimate of it; and this you have the power to revoke at any moment. ~ Marcus Aurelius,
169:To see the very First Truth in Itself so transcends the capacity of human nature that it is proper to God alone ~ Saint Thomas Aquinas, (ScG 3.147).,
170:Cease being exclusively fascinated by whatever you are aware of and be interested instead in the experience of being aware itself." ~ Rupert Spira,"Being Aware of Being Aware,", (2017),
171:In the economy of Nature opposite creates itself out of opposite and not only like from like. ~ Sri Aurobindo, The Future Poetry, The Ideal Spirit of Poetry,
172:God himself is the proper and immediate cause of everything whatsoever, and in a way more intimate to each thing than it is to itself. ~ Saint Thomas Aquinas, De Veritate q.8 a.16 ad 12,
173:The man who does not try to raise his spirit above itself, is not worthy to live in the condition of a man. ~ Angelus Silesius II. 22, the Eternal Wisdom
174:Not only the making of new forms is creation, but preservation is creation, destruction itself is creation. ~ Sri Aurobindo, Bande Mataram - I, Bhawani Mandir,
175:Fill then your heart with this knowledge and seek for the sources of life in the words dictated by Truth itself. ~ Epsitle to Diognetus, the Eternal Wisdom
176:Fire itself has no shape but in glowing embers it assumes forms. Similarly, the formless God sometimes invests Himself with definite forms. ~ Sri Ramakrishna,
177:Humanity must die before divinity manifests itself. But divinity must, in turn, die before the higher manifestation of the blissful Mother. ~ Sri Ramakrishna,
178:If you cannot destroy the self, then let it be the servant. The self that knows itself as the servant/lover of God will do little mischief. ~ Sri Ramakrishna,
179:The common spiritual good of the whole Church is contained substantially in the sacrament itself of the Eucharist ~ Saint Thomas Aquinas, (ST 3.65.3ad1),
180:The self is master of itself, what other master can it have? A self well controlled is a master difficult to procure. ~ Dhammapada. 160, the Eternal Wisdom
181:Attachment for the Divine wraps itself around the Divine and finds all its support in Him so as to be sure never to leave Him. ~ The Mother, Words Of The Mother II,
182:Inspiration comes from above in answer to a state of concentration which is itself a call to it. ~ Sri Aurobindo, Letters on Yoga - II, The Divine Force in Work,
183:Love is an adventure and a conquest. It survives and develops, like the universe itself, only by perpetual discovery. ~ Pierre Teilhard de Chardin,
184:Once the mind has been trained to fix itself on formed images, it can easily accustom itself to fix on formless realities. ~ Ramakrishna, the Eternal Wisdom
185:Philosophy must not take itself for granted, where it may have said true things; it is an ever-renewed experience of its own beginning. ~ Maurice Merleau-Ponty, Phenomenology of Perception,
186:The common spiritual good of the whole Church is contained substantially in the sacrament itself of the Eucharist ~ Saint Thomas Aquinas, (ST 3.65.3ad1).,
187:There was no second, it had no partner or peer;
Only itself was real to itself. ~ Sri Aurobindo, Savitri, The Pursuit of the Unknowable,
188:What is of the substance of the utterly Real must itself be real. ~ Sri Aurobindo, The Life Divine, Indeterminates, Cosmic Determinations and the Indeterminable,
189:A total spiritual direction given to the whole life and the whole nature can alone lift humanity beyond itself. ~ Sri Aurobindo, The Life Divine, The Divine Life,
190:Death which is inflicted as the penalty of sin is a purification of the sin itself for which it was ordered to be inflicted. Therefore, sin is absolved through the penalty of death. ~ Origen,
191:It is often the experience that when one gives up the insistence of desire for a thing, then the thing itself comes. ~ Sri Aurobindo, Letters on Yoga - IV, Desire,
192:Mind is an expression not of Life, but of that of which Life itself is a less luminous expression. ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,
193:True love is eternal, infinite, and always like itself. It is equal and pure, without violent demonstrations: it is seen with white hairs and is always young in the heart. ~ Honore de Balzac,
194:If you hold this feeling of 'I' long enough and strongly, the false 'I' will vanish, leaving only the unbroken awareness of the real, immanent 'I', Consciousness itself. ~ Sri Ramana Maharshi,
195:Out of all masquerade of phenomenon and becoming the Real Being must eventually deliver itself. ~ Sri Aurobindo, Kena and Other Upanishads, The Supramental Godhead,
196:The superior soul asks nothing from any but itself. The vulgar and unmeritable man asks everything of others. ~ Confucius: Lia yu II XV. 20, the Eternal Wisdom
197:When the sun of the gnosis has risen, doubt itself will pass away because its cause and utility have ended. ~ Sri Aurobindo, The Synthesis Of Yoga, Faith and Shakti,
198:EVERY intention which does not assert itself by deeds is a vain intention, and the speech which expresses it is idle speech. It is action which proves life and establishes will
   ~ Eliphas Levi,
199:Mankind is apt to bind itself by attachment to the means of its past progress forgetful of the aim. ~ Sri Aurobindo, Early Cultural Writings, The National Value of Art,
200:the mental psychic :::
...Thus the veiled psychic urge may express itself in the mind by a hunger in the thought for the knowledge of the Divine... ~ Sri Aurobindo,
201:Your pain is a school unto itself-- and your joy a lovely temple." ~ Aberjhani, (b.1957) historian, columnist, novelist, poet, artist, and editor," Wrote "The River of Winged Dreams," "Wikipedia.,
202:Every kingdom divided against itself is brought to desolation and every city cur house divided against itself shall not stand. ~ Matthew XII. 25, the Eternal Wisdom
203:Just as a screen is never agitated by the drama in a movie, so being aware or awareness itself is never disturbed by the content of experience." ~ Rupert Spria "Being Aware of Being Aware", (2017),
204:The higher mind is a thing in itself above the intellect. It is only when something of its power comes down and is modified in the lower mind substance that it acts as part of the intellect.
   ~ ?,
205:Truth is seen in itself, while God reveals it to us through the ministry of angels who 'see the face of the Father' ~ Saint Thomas Aquinas, (Mt. 18:10)(ScG 4.1).,
206:That man whose mind attaches itself only to sensible objects, death carries away like a torrent dragging with it a sleeping village. ~ Dhammapada, the Eternal Wisdom
207:The Force that builds the worlds is a conscious Force, the Existence which manifests itself in them is conscious Being. ~ Sri Aurobindo, The Life Divine, Conscious Force,
208:This is the weakness of the mind that it limits itself by its thoughts, its positive and negative ideas, ~ Sri Aurobindo, The Synthesis Of Yoga, Love and the Triple Path,
209:Divine Love, true love, finds its delight and its satisfaction in itself; it has no need to be received and appreciated, nor to be shared
   - it loves for the sake of loving, as a flower blooms. ~ ?,
210:Time observation and Time movement are relative, but Time itself is real and eternal. ~ Sri Aurobindo, The Life Divine, Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti,
211:As soft clay easily takes an impression, but not hard stone, so also Divine wisdom impresses itself on the heart of a devotee, but not on a bound soul. ~ Sri Ramakrishna,
212:Be quiet in your mind, quiet in your senses, and also quiet in your body. Then, when all these are quiet, don't do anything. In that state truth will reveal itself to you. ~ Kabir,
213:Ego is a very curious thing and in nothing more than in its way of hiding itself and pretending it is not the ego. ~ Sri Aurobindo, Letters on Yoga - IV, Ego and Its Forms,
214:Thought perceptions come first—language comes to express the perceptions and itself leads to fresh thoughts. ~ Sri Aurobindo, Letters on Yoga - IV, Thought and Knowledge,
215:What fills everything, above, below and around, itself Being-Consciousness-BLiss, non-dual, infinite, eternal, one only, know that to be Brahman. ~ Adi Sankara, trans. Sri Ramana Maharshi, Atma Bodha,
216:Beauty is always seducing while justice often appears unattractive. If in this world we could see justice as it is in itself, it would engulf us in loveliness. ~ George Grant, "Justice and Technology",
217:Nature is a habit already put in motion, but the soul is a habit which has taken to itself, in addition, imagination and impetuosity…. ~ Philo of Alexandria, Allegorical Interpretations II. vii (19),
218:Belief by itself is not evidence of reality; it must base itself on some thing more valid before one can accept it. ~ Sri Aurobindo, The Life Divine, The Order of the Worlds,
219:If you learn not to react to the conditions, you will find that the conditions will change by themselves. If you do not react to conditioning then the conditioning will change by itself. ~ Robert Adams,
220:The attempt of the individual, the living atom, to maintain and aggrandise itself is the whole sense of Desire. ~ Sri Aurobindo, The Life Divine, Death, Desire and Incapacity,
221:If you want your relationship to last, never, never, never, ever threaten the relationship itself." ~ Tony Robbins, (born 1960) an American author, entrepreneur, philanthropist and life coach, Wikipedia.,
222:it can only find itself in changing forms." ~ Rabindranath Tagore, (1861-1941), a Bengali poet & musician, reshaped Bengali literature & music, as well as Indian art with Contextual Modernism, Wikipedia.,
223:Only in the pauses between things, in the brief contemplative spaces of just being, can we catch a glimpse of love itself." ~ Gerald G. May, (1940 - 2005) American Psychiatrist and Theologian, Wikipedia.,
224:The divine soul reproduces itself in similar liberated souls as the animal reproduces itself in similar bodies. ~ Sri Aurobindo, The Life Divine, The Destiny of the Individual,
225:The rays of the divine sun, the infinite Orient, shine equally on all that exists and the illumination of Unity repeats itself everywhere. ~ Baha-ullah, the Eternal Wisdom
226:Work done in the right spirit will itself become a means of the inner siddhi. ~ Sri Aurobindo, Autobiographical Notes and Other Writings of Historical Interest, To Motilal Roy,
227:Oneness with others is not enough by itself, if it is a oneness with their ignorance. ~ Sri Aurobindo, The Life Divine, The Origin and Remedy of Falsehood, Error, Wrong and Evil,
228:Take no thought for the morrow; for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof. ~ Matthew VI. 34, the Eternal Wisdom
229:The truth is always the One at work on itself, at play with itself, infinite in unity, infinite in multiplicity. ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from the Ego,
230:If the Truth has to spread itself, it will do it of its own motion; these things are unnecessary. ~ Sri Aurobindo, Letters on Himself and the Ashram, No Propaganda or Proselytism,
231:Delight of being, Ananda, is the eternal truth of the union of this conscious being and its conscious force whether absorbed in itself or else deployed in the inseparable duality of its two aspects.
   ~ SATM?,
232:O Thou who hast hidden thyself behind a veil, withdraw that veil at last, so that my soul may not consume itself in the search for Thee. ~ Attar of Nishapur, the Eternal Wisdom
233:Since the measuring device has been constructed by the observer ... we have to remember that what we observe is not nature itself but nature exposed to our method of questioning.
   ~ Werner Heisenberg,
234:Some part of our being knows this is where we came from. We long to return. And we can. Because the cosmos is also within us. We're made of star-stuff. We are a way for the cosmos to know itself. ~ Carl Sagan,
235:Tomorrow is the most important thing in life. Comes into us at midnight very clean. It's perfect when it arrives and it puts itself in our hands. It hopes we've learned something from yesterday." ~ John Wayne,
236:Love at its purest and most detached level is nothing else in itself than God." ~ Meister Eckhart, (c. 1260 - c. 1328), a German theologian, philosopher and mystic, Wikipedia.,
237:The city is redundant: it repeats itself so that something will stick in the mind.

...

Memory is redundant: it repeats signs so that the city can begin to exist. ~ Italo Calvino, Invisible Cities,
238:All life is Nature fulfilling itself and not Nature destroying or denying itself. ~ Sri Aurobindo, The Human Cycle, Nature's Law in Our Progress - Unity in Diversity, Law and Liberty,
239:A subject nation does not prepare itself by gradual progress for liberty; it opens by liberty its way to rapid progress. ~ Sri Aurobindo, Early Cultural Writings, Bal Gangadhar Tilak,
240:Meditation is not a way to enlightenment, Nor is it a method of achieving anything at all. It is peace itself. It is the actualization of wisdom, The ultimate truth of the oneness of all things." ~ Dōgen Zenji,
241:The Absolute is in itself indefinable by reason, ineffable to the speech; it has to be approached through experience. ~ Sri Aurobindo, The Life Divine, Reality and the Cosmic Illusion,
242:The eternal, the divine Reality
Has faced itself with its own contraries. ~ Sri Aurobindo, Savitri, 02.04
243:The soul is the image of what is above it and the model of what is below. Therefore by knowing and analysing itself it knows all things without going out of its own nature. ~ Proclus, "Commentary on the Timaeus",
244:By whose light the sun and other luminaries shine forth, but which is not itself illumined by them and in whose light all this is seen, know it to be Brahman. ~ Adi Sankara, Atma Bodha, trans. Sri Ramana Maharshi,
245:If the soul would give itself leisure to take breath and return into itself, it would be easy for it to draw from its own depths the seeds of the true. ~ Seneca, the Eternal Wisdom
246:After camphor burns away no residue is left. The mind is the camphor. When it has resolved itself into the Self without leaving even the slightest trace behind, it is realization of the Self. ~ Sri Ramana Maharshi,
247:As a ripe fruit is at every moment in peril of detaching itself from the branch, so every creature born lives under a perpetual menace of death. ~ Buddhist Texts, the Eternal Wisdom
248:Still it is not impossible to raise oneself even higher than that, for love itself is a veil between the lover and the Beloved. ~ Baha-ullah "The Seven Valleys.", the Eternal Wisdom
249:The foundation of reverence is this perception, that the present holds within itself the complete sum of existence, backwards and forwards, that whole amplitude of time, which is eternity. ~ Alfred North Whitehead,
250:The future like the past presents itself to knowledge in the supermind as a memory of the preknown. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supramental Instruments - Thought-Process,
251:Every faith is to a certain extent rational, it has its own analysis and synthesis by which it seeks to establish itself intellectually. ~ Sri Aurobindo, Karmayogin, Opinion and Comments,
252:Our Yoga is not undertaken for the sake of the acquisition of supermind itself but for the sake of the Divine. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supermind and the Yoga of Works,
253:The active Brahman fulfils Itself in the world by works and man also is in the body for self-fulfilment by action. ~ Sri Aurobindo, Isha Upanishad: The Inhabiting Godhead, Life and Action,
254:Woe to those who despise devotion to Mary! ... The soul cannot live without having recourse to Mary and recommending itself to her. He falls and is lost who does not have recourse to Mary." ~ Saint Alphonsus Liguori,
255:Personal identity and enlightenment cannot go together. Indeed, there is actually no such thing as either personal identity or enlightenment and the apperception of this fact is itself enlightenment. ~ Ramesh Balsekar,
256:Quite clearly, our task is predominantly metaphysical, for it is how to get all of humanity to educate itself swiftly enough to generate spontaneous social behaviors that will avoid extinction
   ~ R Buckminster Fuller,
257:Action like inaction can find a place in thee; if thy body agitates itself, let thy mind be calm, let thy soul be limpid as a mountain lake. ~ Book of Golden Precepts, the Eternal Wisdom
258:Destruction in itself is neither good nor evil. It is a fact of Nature, a necessity in the play of forces as things are in this world. ~ Sri Aurobindo, Letters on Yoga - I, Morality and Yoga,
259:In the same way that a powerful medicine cures an illness, so illness itself is a medicine to cure passion. And there is much profit of soul in bearing illness quietly and giving thanks to God." ~ Saint Amma Syncletice,
260:The limit of the unlimited is called 'fullness'. The limitlessness of the limited is called 'emptiness'. Tao is the source of both. But is is itself neither fullness nor emptiness. ~ Chuang Tzu,
261:God and the human are paradigms of each other, and to the degree that God is humanized in a man because of his love for humanity, so does the human deify itself into God, empoweredby love. ~ Maximus, Amb. 10. 1113B11~ 14,
262:All philosophy is concerned with the relations between two things, the fundamental truth of existence and the forms in which existence presents itself to our experience. ~ Sri Aurobindo,
263:A sharp mind will find a truth for itself.
A humble spirit will find a truth higher than itself.
Truth is not the property of intellectuals, but of those who know how to escape their own selves. ~ Rabbi Tzvi Freeman,
264:Mind attains its self-fulfilment when it becomes a pure mirror of the Truth of Being which expresses itself in the symbols of the universe. ~ Sri Aurobindo, The Life Divine, Reality Omnipresent,
265:Since this intelligence is Divine being, it isn't perfected by an added perfection. It is perfect thru itself. So the Divine substance is truth itself ~ Saint Thomas Aquinas, (ScG 1.60).,
266:The idea of the future, pregnant with an infinity of possibilities, is thus more fruitful than the future itself, and this is why we find more charm in hope than in possession, in dreams than in reality.
   ~ Henri Bergson,
267:The universal particularises itself in the individual; the individual contains in himself all the generalities of the universal. ~ Sri Aurobindo, The Life Divine, The Eternal and the Individual,
268:Nothing would confess its own pretence
Even to itself in the ambiguous heart:
A vast deception was the law of things; ~ Sri Aurobindo, Savitri, The Descent into Night,
269:My brother, a delicate heart is like a mirror; polish it by love and detachment, that the Sun of the Reality may reflect itself in it and the divine Dawn arise. ~ Baha-ullah, the Eternal Wisdom
270:Through creation itself the Word reveals God the Creator. Through the world he reveals the Lord who made the world. Through all that is fashioned he reveals the craftsman who fashioned it all. ~ Irenaeus, Against Heresies IV.6,
271:The State is a convenience, and a rather clumsy convenience, for our common development; it ought never to be made an end in itself. ~ Sri Aurobindo, The Human Cycle, The Inadequacy of the State Idea,
272:God and the human are paradigms of each other, and to the degree that God is humanized in a man because of his love for humanity, so does the human deify itself into God, empowered by love. ~ Maximus the Confessor, Amb. 10.1113b,
273:Passion is not power. Passion is like a storm beating wildly upon a rock while true power is like the rock itself, remaining silent and unmoved.
~ Tendo Shogaku, @BashoSociety
274:The integral liberation comes when this passion for release, mumukṣutva, founded on distaste or vairāgya, is itself transcended. ~ Sri Aurobindo, The Synthesis Of Yoga, The Liberation of the Nature,
275:The space of being that is opened and illuminated in the subject makes available to the object an opportunity to be itself in a way that the inferior space of inanimate elements does not…. ~ Hans Urs von Balthasar, TheoLogic I,
276:Truth is not compatible with falsity, as neither is whiteness with blackness. But God is not only true, He is truth itself. So there can be no falsity in Him ~ Saint Thomas Aquinas, (ScG 1.61).,
277:Can the very physical cells of one's body have more aspiration than the rest of the being?

   It is quite possible as the 'sadhana' is done now in the body itself.
   ~ The Mother, Words Of The Mother II,
278:Ethical action is only a means of purification by which we can rise towards the divine nature, but that nature itself is lifted beyond the dualities. ~ Sri Aurobindo, Essays on the Gita, The Two Natures,
279:God's death punctuates time itself, deprives it of any theological, teleological, historical tension. The present moment shrinks to a fleeting *point* in time, devoid of heirs and free of goals. ~ Byung-Chul Han, The Scent of Time,
280: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
281:I" can do nothing. Everything that happens is God's will. One hundred percent acceptance of that which is surrender to God's will is enlightenment. That does not lead to enlightenment, that is itself enlightenment. ~ Ramesh Balsekar,
282:In the man who keeps no watch over his conduct, desire extends itself like a creeper. It wanders hither and thither like the monkey running in the forest after a fruit. ~ Dhammapada, the Eternal Wisdom
283:Anyone who is honestly trying to be a Christian will soon find his intelligence being sharpened: one of the reasons why it needs no special education to be a Christian is that Christianity is an education itself." ~ C. S. Lewis, p. 78,
284:Experience never ceases to change but 'I', the knowing element in all experience, never itself changes. The knowing with which all experience is known is always the 'same' knowing." ~ Rupert Spira, "The Nature of Consciousness, (2017),
285:The best way to view a present problem is to give it all you've got, to study it and its nature, to perceive within it the intrinsic interrelationships, to discover the answer to the problem within the problem itself. ~ Abraham Maslow,
286:The creation of the world is not a single act that exhausts itself in a moment of time; rather, it is an act continuing for all eternity. It is the continuing creative relation of God to the world, an interrelation." ~ Sergei Bulgakov,
287:The Mother - The power of the Divine Consciousness is the goal, everything is in her; if she is attained, all is attained. If you dwell in her consciousness, everything else unfolds itself.
   ~ Sri Aurobindo,
288:The rational soul operates naturally when its desiring part desires virtue, and its spirited part (thumikon) fights for virtue, and its reasoning part applies itself to the contemplation of creatures. ~ Evagrius Ponticus, Praktikos §86,
289:The soul will enjoy veritable felicity when, separating itself from the darkness which surrounds it, it is able to contemplate with a sure gaze the divine light at its source. ~ Seneca, the Eternal Wisdom
290:When contemplating nature, whether in great things or small, I have constantly asked myself the question: is it the object which is here declaring itself, or is it you yourself? ~ Johann Wolfgang von Goethe, Maxims and Reflections §593,
291:When his mind shall be enfranchised from human things, then shall he enter into the city of marvellous wisdom which ever renews itself and grows in beauty from age to age. ~ Baha-ullah, the Eternal Wisdom
292:A oneness finding itself out in the variations of its own duality is the whole play of the soul with Nature in its cosmic birth and becoming. ~ Sri Aurobindo, The Synthesis Of Yoga, The Soul and Its Liberation,
293:Can 'calm' give a solution to all problems?

   Yes, but for this the calm must be perfect, in all the parts of the being, so that the power may express itself through it.
   ~ The Mother, Words Of The Mother II,
294:There is no reality except the one contained within us. That is why so many people live such an unreal life. They take the images outside of them for reality and never allow the world within to assert itself. ~ Hermann Hesse, Steppenwolf,
295:All that we seek for is prefigured there
And all we have not known nor ever sought
Which yet one day must be born in human hearts
That the Timeless may fulfil itself in things. ~ Sri Aurobindo, Savitri,
296:To seek to know the significance of life is itself the result of good karma in past births.

Those who do not seek such knowledge are simply wasting their lives. ~ Sri Ramana Maharshi, Talks, 558,
297:There is nothing to prevent a man, who cannot grasp a proof, accepting as a matter of faith, what in itself is capable of being scientifically known and demonstrated ~ Saint Thomas Aquinas, (ST 1.2.2ad1).,
298:It is simply wrong to say without further ado that metaphysics is essentially limited to the knowledge of being and that it must go beyond that to reach being. Philosophy invents itself; the history of philosophy informs." ~ Étienne Gilson,
299:On a certain level all knowledge presents itself as a remembering, because all is latent or inherent in the self of supermind. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supramental Instruments - Thought-Process,
300:There must be always remaining in every life, some place for the singing of angels, some place for that which in itself is breathless and beautiful." ~ Howard Thurman, (1899-1981) African-American author, philosopher, theologian, Wikipedia.,
301:When by a constant practice a man is capable of effecting mental concentration, then wherever he may be, his mind will always lift itself above his surroundings and will repose in the Eternal. ~ Sri Ramakrishna,
302:The outer change in the world is only possible if and when that inner transmutation is effected and extends itself. ~ Sri Aurobindo, Autobiographical Notes and Other Writings of Historical Interest, To Motilal Roy,
303:However the imagination does not in itself constitute the astral plane. The creative imagination arises at the interface of the astral wave function of reality with the sensitive particle structure in the brain.
   ~ Peter J Carroll, The Octavo,
304:The self of the finite individual must pour itself into the boundless finite and that cosmic spirit too must be exceeded in the transcendent Infinite. ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from the Ego,
305:The spirit constructs its own abode; directed falsely from the beginning it thinks in erroneous ways and engenders its own distress. Thought creates for itself its own suffering. ~ Fa-khe-pi-, the Eternal Wisdom
306:The supreme virtue does not consider itself a virtue and that is why it is virtue: the inferior positively believes itself to be virtue and that is why it is not virtue. ~ Lao-Tse: Tao-te-King, the Eternal Wisdom
307:Always we must keep ourselves open to the higher Word from above that does not confine itself to its own sense and the light of the Thought that carries in it its own opposites
   ~ Sri Aurobindo, The Synthesis Of Yoga,
308:What the thought, the inner regard, the faith, śraddhā, settles itself upon with a complete and definite insistence, into that our inner being tends to change. ~ Sri Aurobindo, Essays on the Gita, The Supreme Divine,
309:Once you realize that the road is the goal and that you are always on the road, not to reach a goal, but to enjoy its beauty and its wisdom, life ceases to be a task and becomes natural and simple, in itself an ecstasy. ~ Sri Nisargadatta Maharaj,
310:The world lives in us, thinks in us, forms itself in us; but we imagine that it is we who live, think, become separately by ourselves and for ourselves. ~ Sri Aurobindo, The Life Divine, The Boundaries of the Ignorance,
311:... the more one needs God the more perfect he is. To need God is nothing to be ashamed of but is perfection itself. It is the saddest thing in the world if a human being goes through life without discovering that he needs God! ~ Soren Kierkegaard,
312:He whose thought spills not itself to this side or' that, whose mind is not tormented, who is not anxious any more about good than about evil, for him there is no fear, for he watches. ~ Dhammapada, the Eternal Wisdom
313:A spirit, a being saw created things
And cast itself into unnumbered forms
And was what it saw and made; ~ Sri Aurobindo, Savitri, The Discovery of the Cosmic Spirit and the Cosmic Consciousness,
314:Awareness is colored by experience but is never tarnished or sullied by anything that takes place within it. Pure knowing, being aware of awareness itself is always in the same pristine condition." ~ Rupert Spira,"Being Aware of Being Aware,", (2017),
315:The sin last, greatest, the spiritual pride,
That, made of dust, equalled itself with heaven,
Its scorn of the worm writhing in the mud, ~ Sri Aurobindo, Savitri, The Dream Twilight of the Ideal,
316:What then was the commencement of the whole matter? Existence that multiplied itself for the sheer delight of being and plunged into numberless trillions of forms so that it might find itself innumerably.
   ~ Sri Aurobindo,
317:Lisp is worth learning for ... the profound enlightenment experience you will have when you finally get it. That experience will make you a better programmer for the rest of your days, even if you never actually use Lisp itself a lot. ~ Eric S Raymond,
318:Tantra is only valuable in so far as it enables us to give effect to Vedanta & in itself it has no value or necessity at all. ~ Sri Aurobindo, Autobiographical Notes and Other Writings of Historical Interest, To Motilal Roy,
319: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,
320:The Self will draw unto itself an aspirant only when he becomes introverted. So long as he is extroverted, Self-Realisation is impossible. Many people try to define the Self instead of attempting to know the Self and abide in It. ~ Sri Ramana Maharshi,
321:The Self will draw unto itself an aspirant only when he becomes introverted. So long as he is extroverted, Self-Realization is impossible. Many people try to define the Self instead of attempting to know the Self and abide in It. ~ Sri Ramana Maharshi,
322:Knowing or being aware is not itself an objective experience, but without it there could be no experience. It is that which makes experience possible and yet it is not itself 'an experience'." ~ Rupert Spira, from "Being Aware of Being Aware,", (2017).,
323:A Truth supreme has forced the world to be;
It has wrapped itself in Matter as in a shroud,
A shroud of Death, a shroud of Ignorance. ~ Sri Aurobindo, Savitri, The Dream Twilight of the Earthly Real,
324:It is fundamentally true for most people that the pleasure of life, of existence in itself, predominates over the troubles of life. ~ Sri Aurobindo, Letters on Yoga - I: Sachchidananda, Existence, Consciousness-Force and Bliss,
325:Without faith, our calendar is simply a way by which the revolutions of the earth around itself and around the sun are measured… In faith, time is measured…by the acts of God, whose heart is, in all his activity, turned toward man. ~ Joseph Ratzinger,
326:The soul is a teleological structure [in and for itself]... It is the soul that makes the thing the center of its own environment, creating meaning in other things relative to itself. If something is hungry, it has a soul. ~ Robert Spaemann, Persons (156),
327:When by a constant practice a man is capable of effecting mental concentration, then wherever he may be, his mind will always lift itself above his surroundings and will repose in the Eternal. ~ Ramakrishna, the Eternal Wisdom
328:If your sadhana itself assumes the existence of the limitations, how can it help you to transcend them? Hence I say know that you are really the infinite, pure Being, the Self Absolute. You are always that Self and nothing but that Self. ~ Sri Ramana Maharshi,
329:Just as every created being of itself is empty and liable to fail unless it is supported by uncreated BEING, so all created truth is liable to fail unless it is regulated by uncreated TRUTH ~ Saint Thomas Aquinas, (DV 14.8).,
330:The artificiality of much in human life is the cause of its most deep-seated maladies; it is not faithful to itself or sincere with Nature and therefore it stumbles and suffers. ~ Sri Aurobindo, The Human Cycle, Diversity in Oneness,
331:The One must not be solely the solitary. If it were, reality would remain buried and shapeless since in the One there is no differentiation of forms. No beings would exist if the One remained shut up in itself. ~ Plotinus, Enneads, IV, 8,
332: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,
333:The soul is the image of what is above it and the model of what is below. Therefore by knowing and analysing itself it knows all things without going out of its own nature. ~ Proclus, "Commentary on the Timaeus", the Eternal Wisdom
334:When the mind has been trainedon its object, it transforms itself to the image of that which it scrutinises and enters into the full comprehension of what it finds therein contained. ~ Patanjali: Aphorisms I. 41, the Eternal Wisdom
335:A being appears, it has an epiphany: in that it is beautiful and makes us marvel. In appearing it gives itself, it delivers itself to us: it is good. And in giving itself up, it speaks itself, it unveils itself: it is true.... ~ Hans Urs von Balthasar, My Work 116,
336:In the Giver every creature is eternal and is eternity itself. For the omnipotence of the Giver coincides with His eternity...For the Giver gave always and eternally; but [the gift] was received only with a descent from eternity. ~ Nicholas of Cusa, De Dato 3 (104),
337:The snake itself is not affected by the poison in its fangs ; but when it bites, the poison kills the creature bitten. Likewise Maya is in the Lord but does not affect Him, while the same Maya deludes the whole world. ~ Sri Ramakrishna,
338:The world creates itself invincibly;
For its body is the body of the Lord
And in its heart stands Virat, King of Kings. ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul's Choice and the Supreme Consummation,
339:The appearance of form, as revelation of the depths, is an indissoluble union of two things. It is the real presence of the depths, of the whole of reality, and it is a real pointing beyond itself to these depths. ~ Hans Urs von Balthasar, The Glory of the Lord I.118,
340:The Power of self-aware existence, whether drawn into itself or acting in the works of its consciousness and force, its knowledge and its will, Chit and Tapas, Chit and its Shakti,-that is Prakriti.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
341:All things are dependent on water; plants and animals have their origin in water.... Always the same in itself, it produces many different effects, one in the palm tree, another in the vine, and so on.... [It is] the same way with the Holy Spirit. ~ Cyril of Jerusalem,
342:The love of solitude is a sign of the disposition towards knowledge; but knowledge itself is only achieved when we have a settled perception of solitude in the crowd, in the battle and in the mart.
   ~ Sri Aurobindo, Essays Divine And Human,
343:The spirits of Angels are indeed [like us] bounded by space, yet their knowledge extends far above us beyond comparison; for they expand by external and internal knowing, since they contemplate the very source of knowledge itself. ~ Gregory the Great, Moralia in Job 2,
344: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,
345:Live each present moment completely and the future will take care of itself. Fully enjoy the wonder and beauty of each instant. Practice the presence of peace. The more you do that, the more you will feel the presence of that power in your life. ~ Paramahamsa Yogananda,
346:Magnitude: A mathematical notation indicating the number of times a quantity is multiplied by itself; Electricity supply; Possession of controlling influence; Possession of the qualities (especially mental qualities) required to do something or get something done ~ Def,
347:No knowledge can be true knowledge which subjects itself to the senses or uses them otherwise than as first indices whose data have constantly to be corrected and overpassed. ~ Sri Aurobindo, The Synthesis Of Yoga, The Purified Understanding,
348:You do not need to leave your room. Remain sitting at your table and listen. Do not even listen, simply wait, be quiet, still and solitary. The world will freely offer itself to you to be unmasked, it has no choice, it will roll in ecstasy at your feet.
   ~ Franz Kafka,
349:Because there is Mind behind the universe, it did not originate itself; because God is infinite, not finite, it was not made from pre-existent matter, but out of nothing and out of non-existence absolute and utter God brought it into being through the Word. ~ Athanasius,
350:Context shows sufficiently and clearly that brotherly love itself (for brotherly love is that whereby we love one another) is taught by so eminent an authority, not only to be from God, but also to be God. ~ Saint Augustine of Hippo,
351:How can that which is invisible reveal itself in the night? By the fact that He gives the soul some sense of His presence, even while He eludes her clear apprehension, concealed as He is by the invisibility of His nature. ~ Saint Gregory of Nyssa, On the Song of Songs XI,
352:The absolute is not in itself a thing of magnitude; it is beyond measure, not in the sole sense of vastness, but in the freedom of its essential being. ~ Sri Aurobindo, The Life Divine, The Origin and Remedy of Falsehood, Error, Wrong and Evil,
353:When a man who has carried out a great work is destroyed, it is for the egoism by which he has misused the force within that the force itself breaks him to pieces. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Greatness of the Individual,
354:Know that the Divine Name plants itself in the mind through repetition. The mind is running restlessly intoxicated by desires. Cultivate detachment towards the cravings and be always practicing. By constant practice the mind will gradually quiet down. ~ Swami Adbhutananda,
355:Our natural desire for the good ... is itself and original participation in God's love operating within us, moving us from within. This immanent ideal that we call nature... frees us, by virtue of its being a participation in God's creative word of love ~ David L Schindler,
356:A being appears, it has an epiphany: in that it is beautiful... In appearing it gives itself, it delivers itself to us: it is good. In giving itself up, it speaks itself, it unveils itself: it is true (in itself, but in the other to which it reveals itself). ~ Von Balthasar,
357:All created truth is groundless to the extent that it does not have its ground in itself, to the extent, in other words, that it breaks through its own ultimate ground into the depth of God's ultimately inexhaustible mystery. ~ Hans Urs von Balthasar, Theo-Logic, Vol. 1:231,
358:Simple or complicated, small or large, the passage from non-existence to existence is the most radical of all steps... the passage from non-being to being is the greatest possible transition. We are talking about creation itself. ~ Peter Hodgson, Theology and Modern Physics,
359:ith the comprehension of the nature, impermanent, void of reality in itself and subject to grief, of all things the sun of the true wisdom rises. Without this comprehension there can be no real light ~ Fo-sho-hing-tsan-king, the Eternal Wisdom
360:Love cannot be a means to any end. Love does not promise success, power, achievement, health, recovery, satisfaction, peace of mind, fulfillment, or any other prizes. Love is an end in itself, a beginning in itself. Love exists only for love." ~ Gerald G. May, (1940 - 2005).,
361:Religion has to do with life itself. Whether the life we are living will end up in extinction or in the attainment of eternal life is a matter of the utmost importance for life itself. In no sense is religion to be called a luxury. ~ Keiji Nishitani, Religion and Nothingness,
362:Indeed, consciousness itself may be a fundamental property of matter, if so then there was no such thing as a 'pre-conscious" universe. ~ Donna Lu, (technical reporter) article "What is Reality," in magazine "New Scientist" Feb. 1-7, 2020, Special Issue. [IMHO: Worth a read].,
363:Real enlightenment is always with you, so there is no need for you to stick to it or even think about it. Because it is always with you, difficulty itself is enlightenment. Your busy life itself is enlightened activity. ." ~ Shunryu Suzuki, (1904-1971), Zen master, Wikipedia.,
364:I knew a child, close upon three years old and only then beginning to talk... "Is he in you?" The child asked when the mother came back [from communion]. "Yes," she said, and to her amazement the child prostrated itself before her. ~ Elizabeth Anscombe, 'On Transubstantiation',
365:There must be always remaining in every life, some place for the singing of angels, some place for that which in itself is breathless and beautiful." ~ Howard Thurman, (1899 - 1981) African-American author, philosopher, theologian, educator, and civil rights leader, Wikipedia.,
366:Epiphany": the primordial intuition that everything in this world & the world itself not only have elsewhere the cause & principle of their existence, but are themselves the manifestation & presence of that elsewhere, & that this is indeed the life of their life. ~ A. Schmemann,
367:Every spirit that is either rational or intellectual is by itself formless, but if it turns towards it Cause, that is, to the Word, by Whom all things are made, then it takes on form. Therefore the one Form of all rational and intellectual spirits is the Word of God. ~ Eriugena,
368:In God's supreme withdrawn and timeless hush
A seeing Self and potent Energy met;
The Silence knew itself and thought took form:
Self-made from the dual power creation rose. ~ Sri Aurobindo, Savitri, In the Self of Mind,
369:Love is sufficient of itself, it gives pleasure by itself and because of itself. It is its own merit, its own reward. Love looks for no cause outside itself, no effect beyond itself. Its profit lies in its practice. I love because I love, I love that I may love. ~ Saint Bernard,
370:This interior division (at Church) is manifesting itself even among the faithful who often set themselves one against the other, in an attempt to defend and better promote the truth. Thus the truth is betrayed by even them, as the Gospel of my Son cannot be divided." ~ Our Lady ,
371:When a Nietzsche, a Dostoyevsky, a Kierkegaard uncovers a human universe for us, when the material universe displays [before us] the depths of the history of the earth or spaces between the stars, theological thought is obliged to broaden itself to their measure. ~ Jean Danielou,
372:When something is predicated of another in the manner of participation, it is necessary that there be something in the latter besides that in which it participates. Thus, in any creature the creature itself which has being and its very being are other. ~ Aquinas, Quod. II q2.3.1,
373:This thing is good and that good, but take away this and that, and regard good itself if you can, so will you see God, not good by a good that is other than Himself, but the good of all good. ~ Saint Augustine of Hippo, On the Trinity, ch. 8,
374:This universal order is the same for everything; neither God nor man has created it; it has always been, it is and will be always an eternally living Fire which kindles itself periodically and is again extinguished. ~ Heraclitus, the Eternal Wisdom
375:Your will & your values you set upon the river of becoming. Now the river carries your skiff along. The river is not your danger & the end of your good & evil, you wisest ones; but this will itself, the will to power - the unexhausted begetting will of life. ~ Friedrich Nietzsche,
376:Aperception of the highest Truth is not & cannot be, a matter of gradual practice. It can only happen by itself, spontaneously & instantaneously. It is not in time & there are no stages in which deliberate progress is made. Also, there is no one to make any progress. ~ R. Balsekar,
377:A tree without its green, autumnal variety, the pink & white display of its spring blossoms, its fragrance...is simply not a tree. It needs the sensorium as a space in which to unfurl itself. It unveils its color within an eye that sees color. ~ Hans Urs von Balthasar, TheoLogic I,
378:God is he who in the Trinity renounces Himself from all eternity in the reciprocal love of the three Hypostases...'the unfathomable divine power of the holy and glorious Cross' is the power of all-conquering, immeasurable love in the depths of the Holy Trinity itself. ~ S Bulgakov,
379:Is it the mind that wants to kill itself? The mind cannot kill itself. Your business is to find the real nature of the mind. Then you will find there is no mind. When the Self is discovered, the mind ceases to exist. Abiding in the Self, one need not worry about the mind. ~ Ramana,
380:Man has the possibility of re-creating himself, or more correctly, the human being has the possibility of making itself into a man... what distinguishes man from animals is his possibility of becoming conscious of his own existence and of his place in the universe. ~ Rodney Collin,
381:No one seeks to know how useful it is to be useless. What does it mean to be useless? It means being empty of striving to become anything special. To become useless is to settle back & allow our own nature to express itself in a simple & easy way." ~ Joseph Goldstein, (b. 1944). W.,
382:You need not eliminate the wrong 'I'. How can 'I' eliminate itself? All that you need do is to find out its origin and abide there. Your efforts can extend only thus far. Then the Beyond will take care of itself. You are helpless there. No effort can reach it. ~ Sri Ramana Maharshi,
383:In the smothering stress of this stupendous Nought
Mind could not think, breath could not breathe, the soul
Could not remember or feel itself. ~ Sri Aurobindo, Savitri, The Journey in Eternal Night and the Voice of the Darkness,
384:Mental activity in the daytime creates a latent form of habitual thought which again transforms itself at night into various delusory visions sensed by the semi-consciousness. This is called the deceptive and magic-like Bardo of Dream. ~ Jetsun Milarepa,
385:Imagination… reveals itself in the balance or reconciliation of opposite or discordant qualities: of sameness, with difference;... the idea, with the image; the individual, with the representative; the sense of novelty and freshness, with old and familiar objects. ~ Saint Coleridge,
386:The saint who has arrived at a perfect contemplation, sees the All as one only spirit and his soul loses itself in this spirit, as water is dissolved in water, as fire is united to fire, as air is made one with air. ~ Shankaracharya, the Eternal Wisdom
387:Too lazy to be ambitious, I let the world take care of itself. Ten days' worth of rice in my bag; a bundle of twigs by the fireplace. Why chatter about delusion and enlightenment? Listening to the night rain on my roof, I sit comfortably, with both legs stretched out." ~ Taigu Ryokan,
388:We shall mutually pardon one another more easily, if we know or firmly believe and hold that whatever is said of a nature, unchangeable, invisible and having life absolutely and sufficient to itself, must not be measured after the custom of things visible. ~ Saint Augustine, (DT 5.1),
389:An average man's mind is filled with countless thoughts, and therefore each individual one is extremely weak. When, instead of these many useless thoughts, there appears only one, it is a power in itself and has a wide influence. ~ Sri Ramana Maharshi,
390:Our mind doesn't know that if it goes to and run after the outside world there's nothing but suffering. It keeps running out in ignorance. When it gets the maturity, it will go inside by itself. Until then, it is our job to put it inside with effort (meditation). ~ Sri Ramana Maharshi,
391:The Spirit has made itself Matter in order to place itself there as an instrument for the well-being and joy, yogakṣema, of created beings, for a self. offering of universal physical utility and service. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
392:An improvisation :::
For hours, since I sat facing you, you have stayed mute.
Your meaning, ampler than words, addresses itself to me.
Cases removed, books lie open, scattered by the bedside.
Beyond the bamboo screen, a shower falls on a plum tree. ~ Taigu Ryokan,
393:Personal entity and enlightenment cannot go together. Indeed there is neither entity nor enlightenment. Understanding this deeply is itself enlightenment. Freedom is the unshakeable knowledge of your real nature, it is the total negation of entity-ness. ~ Sri Nisargadatta Maharaj Maharaj,
394:Repression of passions is bad. Unless the mind is directed toward a high ideal, they will find expression through other channels. Place your mind in God, then all evil will fall away by itself. That is what is meant by self-control; it arises from devotion to the Lord ~ Swami Turiyananda,
395:What is the ego? A mere soap-bubble. One blow will break it and reveal its hollowness. We must get rid of the ego and reach the stage where we can say sincerely 'Not I, Not I, but Thou.' When you have been able to put down the ego, love of God will come of itself ~ Swami Ramakrishnananda,
396:It [the effectiveness of namajapa] depends on the person and how he does it. The Name of the Divine is in itself a power, if it is taken with the right faith and in the right attitude. ~ Sri Aurobindo, Letters On Yoga - II, Namajapa or Repetition of the Name,
397:The life that wins its aim asks greater aims,
The life that fails and dies must live again;
Till it has found itself it cannot cease. ~ Sri Aurobindo, Savitri, 02.06,
398:The world possesses a thought and a sensation which is not like that of man nor so varied but superior and more simple. The world has only one sentiment, only one thought, to create all things and make them re-enter into itself. ~ Hermes, the Eternal Wisdom
399:But what is memory if not the language of feeling, a dictionary of faces and days and smells which repeat themselves like the verbs and adjectives in a speech, sneaking in behind the thing itself,into the pure present, making us sad or teaching us vicariously... ~ Julio Cortazar, Hopscotch,
400:If it is the idea that finally expresses itself in all material forms, actions, institutions and consummations, it is the imagination that draws the idea out, suggests the shape and gives the creative impulse. ~ Sri Aurobindo, Karmayogin, The Boycott Celebration,
401:The light of the mysteries is of itself more effective where people do not know what to expect than where some instruction has been given beforehand. Open then your ears. Enjoy the fragrance of eternal life, breathed on you by means of the sacraments. ~ Saint Ambrose of Milan, On the Mysteries,
402:358. Men hunt after petty successes and trivial masteries from which they fall back into exhaustion and weakness; meanwhile all the infinite force of God in the universe waits vainly to place itself at their disposal.
   ~ Sri Aurobindo, Essays Divine And Human, Karma,
403:For the spirit is eternal and unmade
And not by thinking was its greatness born,
And not by thinking can its knowledge come.
It knows itself and in itself it lives, ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Mind,
404:But it is in itself a secondary aim[transcending the ego]; to find, know and possess the Divine existence, consciousness and nature and to live in it for the Divine is our true aim and the one perfection to which we must aspire.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
405:If part of the being surrenders, but another part reserves itself, follows its own way or makes its own conditions, then each time that that happens, you are yourself pushing the divine Grace away from you.
   ~ Sri Aurobindo, The Mother With Letters On The Mother, [T6],
406:Meditation is not an easy thing. Eat a bit more & your mind will not settle that day. When lust, anger, greed & the whole host of evil passions are kept under control, then alone does meditation become possible. If any one of these asserts itself, meditation will be impossible.~ Swami Brahmananda,
407:As each object in the universe is really the whole universe in a different frontal appearance, so each individual soul is all Brahman regarding Itself and world from a centre of cosmic consciousness. ~ Sri Aurobindo, Isha Upanishad: Brahman, Oneness of God and the World,
408:In this vital ego there is frequently a mixture of the charlatan and mountebank, the poser and actor; it is constantly taking up a role and playing it to itself and to others as its public. ~ Sri Aurobindo, The Life Divine, Knowledge by Identity and Separative Knowledge,
409:It is useful that many persons should write many books, differing in style but not in faith, concerning even the same questions, that the matter itself may reach the greatest number — some in one way, some in another. ~ Saint Augustine of Hippo, De Trinitate,
410:Is constant remembrance of the Divine the beginning of union?
   A beginning of union comes even before constant remembrance.
   When the remembrance is constant, one often feels a Presence that imposes itself on the remembrance. ~ The Mother, Some Answers From The Mother, 373,
411:There is a joy behind suffering; pain digs our road to his pleasance.
All things have bliss for their secret; only our consciousness falters
Fearing to offer itself as a victim on ecstasy's altars. ~ Sri Aurobindo, Collected Poems, Ahana,
412:The stuff of the universe, woven in a single piece according to one and the same system, but never repeating itself from one point to another, represents a single figure. Structurally it forms a Whole. ~ Pierre Teilhard de Chardin, The Phenomenon of Man (1959),
413:If all things were demonstrable, then, since a thing is not demonstrated through itself but through something else, demonstrations would either be circular . . . or they would have to proceed to infinity ~ Saint Thomas Aquinas, (Commentary on Metaphysics 4, lect. 6).,
414:The knowledge which God has of Himself is compared to the center of the circle, and the knowledge which the angel has of God is compared to the circle itself, which imitates the unity of its center but falls short of achieving it ~ Saint Thomas Aquinas, (DV 8.15ad3).,
415:Love is an adventure and a conquest. It survives and develops, like the universe itself, only by perpetual discovery." ~ Pierre Teilhard de Chardin, (1881 - 1955) French idealist philosopher and Jesuit priest, trained as a paleontologist and geologist, Wikipedia.,
416:He who has plunged himself into a pure knowledge of the profoundest secrets of the Spirit, is no longer either a terrestrial or a celestial being. He is the supreme Spirit enveloped in perishable flesh, the sublime divinity itself. ~ Pico de la Mirandola, the Eternal Wisdom
417:Two cities have been formed by two loves: the earthly by the love of self, even to the contempt of God; the heavenly by the love of God, even to the contempt of self. The former glories in itself, the latter in the Lord ~ Saint Augustine of Hippo, City of God 14.28)..,
418:You are not even a human being. You just are - a point of awareness, co-extensive with time and space and beyond both, the ultimate cause, itself uncaused. If you ask me "Who are you?", my answer would be: "Nothing in particular. Yet, I am". ~ Sri Nisargadatta Maharaj,
419:The finite is a frontal aspect and a self-determination of the Infinite; no finite can exist in itself and by itself, it exists by the Infinite and because it is of one essence with the Infinite. ~ Sri Aurobindo, The Life Divine, Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti,
420:Always indeed it is the higher Power that acts. Our sense of personal effort and aspiration comes from the attempt of the egoistic mind to identify itself in a wrong and imperfect way with the workings of the divine Force.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids, 59,
421:Intuition is born of a direct awareness while intellect is an indirect action of a knowledge which constructs itself with difficulty out of the unknown from signs and indications and gathered data. ~ Sri Aurobindo, The Life Divine, Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti,
422:That brain which cannot think high & noble thoughts, which has lost all power of originality, which has lost all vigour, that brain which is always poisoning itself with all sorts of little superstitions passing under the name of religion, we must beware of. ~ Swami Vivekananda,
423:Know thyself and thou shalt know the Non-ego and the Lord of all. Meditate deeply, thou shalt find there is nothing thou canst call "I". The innermost result of all analysis is the eternal divine. When egoism vanishes, divinity manifests itself. ~ Ramakrishna, the Eternal Wisdom
424:Oneness unknown to us dwells in these millions of figures and faces,
Wars with itself in our battles, loves in our clinging embraces,
Inly the self and the substance of things and their cause and their mover ~ Sri Aurobindo, Collected Poems, Ahana,
425:Two cities have been formed by two loves: the earthly by the love of self, even to the contempt of God; the heavenly by the love of God, even to the contempt of self. The former glories in itself, the latter in the Lord ~ Saint Thomas Aquinas, (Augustine, City of God 14.28)..,
426:Because there are three classes of intellects: one which comprehends by itself; another which appreciates what others comprehend; and a third which neither comprehends by itself nor by the showing of others; the first is the most excellent, the second is good, the third is useless. ~ Niccolo Machiavelli, The Prince,
427:The soul which has reached this state, loses itself and is submerged in the deep sea of Divinity, so that it can say, "God is within me, God is outside me, God is everywhere around me, he replaces all things for me and I know Him only and nothing else. ~ J. Tauler, the Eternal Wisdom
428:It is always the originating supermind that contains within itself the true values, significances and relations of the other parts of our being and its unfolding is the condition of the integral possession of our self and nature. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supramental Sense,
429:God is to be loved, not this and that good, but the good itself. For the good that must be sought for the soul is not one above which it is to fly by judging, but to which it is to cleave by loving; and what can this be except God? ~ Saint Augustine of Hippo, On the Trinity, ch. 8,
430:To know by itself is not enough, because 'Whoever knows what is right to do and fails to do it, for him it is sin' ~ Saint Thomas Aquinas, (James 4:17). And so we must act according to virtue ~ Saint Thomas Aquinas, (Commentary on Colossians 1:9-14). ,
431:Soon Rome fell, and Western civilization fell onto Dark Times. The Cult of Mercury officially disbanded itself in 415 CE. Hermetic scholars fragmented, the sharing of ideas halted, and wizards secluded themselves in their towers for protection and to study free of the Church's inquiry. ~ Mage the Ascension, Order of Hermes,
432:God does not speak by these things, but by the truth itself—if anyone is prepared to hear with the mind rather than with the body. For he speaks to that part of us that is better than everything else in us. Only God, in fact, is better than that part of us. ~ Saint Augustine of Hippo,
433:Life is short and the time of death is uncertain; so apply yourself to meditation. Avoid doing evil, and acquire merit, to the best of your ability, even at the cost of life itself. In short: Act so that you have no cause to be ashamed of yourselves and hold fast to this rule. ~ Jetsun Milarepa,
434:What is human life? A bubble on a torrent produced by the rain, which dances and balances itself gaily on the waves, full of new life. And suddenly it bursts and disappears leaving no trace to mark hereafter the place that for a few moments it had occupied. ~ Zeisho Aisuho, the Eternal Wisdom
435:Life begins a long series of transformations, manifesting itself under innumerable forms, fashioning for itself in the sequence of the ages a multitude of transitory but ever more perfect organisms, thus perfecting itself by the progress of its faculties. ~ Antoine the Healer, the Eternal Wisdom
436:The mind may be compared to a precious stone which is pure and brilliant in itself, but hidden in a coarse coating of foulness. There is no reason to suppose that anyone will be able to clean and purify it simply by gazing at it without any process of cleansing. ~ Aowaghoatia, the Eternal Wisdom
437:The internal purification is a task more severe. It consists in speaking the truth, sensing the poor, helping the needy, etc. One who has cleansed both the inner & the outer self is alone capable of Bhakti. But the beauty is that Bhakti itself cleanses the mind to a great extent ~ Swami Vivekananda,
438:If to thee nothing appears superior to the Genius which dwells in thee and has made itself master of his own tendencies and watches over his own thoughts and if beside him thoufindest that all the rest is petty and of no worth, then to no other thing give lodging. ~ Marcus Aurelius, the Eternal Wisdom
439:fruits of the sacrifice :::
   The soul knows that it does not give itself to God in vain; claiming nothing, it yet receives the infinite riches of the divine Power and Presence.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, The Sacrifice, the Triune Path and the Lord of the Sacrifice [109],
440:If anger be the basis of our political activities, the excitement tends to become an end in itself, at the expense of the object to be achieved. Side issues then assume an exaggerated importance, and all gravity of thought and action is lost; such excitement is not an exercise of strength, but a display of weakness.
   ~ Rabindranath Tagore,
441:The essential spiritual being is so noble that even the damned cannot wish to cease from being. But sins form a partition and provoke so great a darkness and dissimilarity between the forces and the being in whom God lives that the spirit cannot unite itself to its own essence. ~ Ruysbroeck, the Eternal Wisdom
442:Love which overflows on every side, which is found in the centre of the stars, which is in the depths of the Ocean,-Love whose perfume declares itself everywhere, which nourishes all the kingdoms of Nature and which maintains equilibrium and harmony in the whole universe. ~ Antoine the Healer, the Eternal Wisdom
443:Till Nature is ready, the supramental Force has to act indirectly; it puts the intermediary powers of overmind or intuition in front, or it works through a modification of itself to which the already half-transformed being can be wholly or partially respo ~ Sri Aurobindo, The Life Divine, The Ascent towards Supermind,
444:When a mirror is covered with dust it cannot reflect images; it can only do so when it is clear of stain. So is it with beings. If their minds are not pure of soil, the Absolute cannot reveal itself in them. But if they free themselves from soil, then of itself it will be revealed. ~ Awaghosha, the Eternal Wisdom
445:The birth of all the buddhas of the three times from this utterly pure realm [of] mind itself is this. The basis of the generation of all the sugata's power, fearless miracles and qualities is also this. The source of all the holy dharma is also this. Therefore, it is the absolute Great Mother. - Machik ~ Judith Simmer-Brown, Dakini's Warm Breath,
446:The world. is a brilliant flame in which every moment a new creature comes to burn itself. Bravely turn thy eyes from it like the lion, if thou wouldst not burn thyself in it like the butterfly. The insensate who like that insect adores the flame, will surely be burned in it. ~ Hermes: On Rebirth, the Eternal Wisdom
447:The mind can reflect the Infinite, it can dissolve itself into it, it can live in it by a large passivity, it can take its suggestions and act them out in its own way, a way always fragmentary, derivative and subject to a greater or less deformation, but ~ Sri Aurobindo, The Synthesis Of Yoga, The Nature of the Supermind,
448:The soul is the older brother of the personality. It is that which from a somewhat larger perspective is forever ministering without thought of itself, without selfishness, without ulterior motive. It is the true friend, therefore, because it is that which works forever for our good. ~ Manly P. Hall (The Soul Image as the Immortal Friend March 24, 1957)
449:The tendency to take what I lay down for one and apply it without discrimination to another is responsible for much misunderstanding. A general statement, too, true in itself, cannot be applied to everyone alike or applied now and immediately without consideration of condition or circumstance or person or time. ~ Sri Aurobindo,
450:All exists here, no doubt, for the delight of existence, all is a game or Lila; but a game too carries within itself an object to be accomplished and without the fulfillment of that object would have no completeness of significance. ~ Sri Aurobindo, "Sri Aurobindo's Lila - The Nature of Divine Play According to Integral Advaita"
451:That is the inconvenience of going away from a difficulty,—it runs after one,—or rather one carries it with oneself, for the difficulty is truly inside, not outside. Outside circumstances only give it the occasion to manifest itself and so long as the inn ~ Sri Aurobindo, Letters on Yoga - III, Difficulties of the Path - VII,
452:Ravana's mind thought it was hungering after universal sovereignty and victory over Rama; but the aim his soul kept its vision fixed upon all the time was to get back to its heaven as soon as possible & be again God's menial. Therefore, as the shortest way, it hurled itself against God in a furious clasp of enmity. ~ Sri Aurobindo,
453:Let us say this clearly, my brothers, that we cannot reach unto God but by the intermediary of one who is like unto ourselves, by striving to love: God is not there where we think him to be, he is in ourselves. He dispenses love to us, he is love itself. Let us love then by him our neighbour. ~ Antoine the Healer, the Eternal Wisdom
454:If we call in rajas again to correct this error and bid it ally itself to sattwa and by their united agency endeavour to get rid of the dark principle, we find that we have elevated our action, but that there is again subjection to rajasic eagerness, passion, disappointment, suffering, anger.
   ~ Sri Aurobindo, The Synthesis Of Yoga, 250,
455:In the Upanishad the sun is the symbol of the supramental Truth and it is said that those who pass into it may return but those who pass through the gates of the Sun itself do not; possibly this means that an ascent into the supermind itself above the golden lid of overmind was the definitive liberation. ~ Sri Aurobindo, Letters On Yoga - II,
456:Although the body be robed with the garb of the layman, the soul can raise itself to the highest perfections. The man of the world and the ascetic differ not at all one from the other if both have conquered egoism. So long as the heart is bound by sensual chains, all external signs of asceticism are a vanity. ~ Fo-sho-hing-tsan-king, the Eternal Wisdom
457:In fact, however, the divine Strength, often unobserved and behind the veil, substitutes itself for our weakness and supports us through all our failings of faith, courage and patience. It makes the blind to see and the lame to stride over the hills.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Conditions of the Synthesis, The Synthesis of the Systems, 46,
458:Sigmund Freud in his 1927 essay Humour (Der Humor) puts forth the following theory of the gallows humor: 'The ego refuses to be distressed by the provocations of reality, to let itself be compelled to suffer. It insists that it cannot be affected by the traumas of the external world; it shows, in fact, that such traumas are no more than occasions for it to gain pleasure.'
   ~ Wikipedia,
459:The passage from the lower to the higher is the aim of Yoga; and this passage may effect itself by the rejection of the lower and escape into the higher, - the ordinary view-point, - or by the transformation of the lower and its elevation to the higher Nature. It is this, rather, that must be the aim of an integral Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
460:For the Ignorance is still in reality a knowledge seeking for itself behind the original mask of Inconscience; it misses and finds; its results, natural and even inevitable on their own line, are the true consequence of the lapse,—in a way, even, the right working of the recovery from the lapse. ~ Sri Aurobindo, The Life Divine, Supermind, Mind and the Overmind Maya,
461:What desolates my heart, is this sort of continual destruction throughout Nature; she has created nothing which does not destroy its neighbour or destroy itself. Thus, staggering and bewildered in the midst of these oscillating forces of earth and heaven, I move forward seeing nothing but a world in which all devours and ruminates eternally. ~ Goethe, the Eternal Wisdom
462:A thousand questions can be asked about anything whatsoever, but to answer would require a volume, and even then the mind would understand nothing. It is only by a growth in the consciousness itself that you can get some direct perception of these things. But for that the mind must be quiet and a direct feeling and intuition take its place.
   ~ Sri Aurobindo, Letters On Yoga - IV,
463:This cannot be done without an uncompromising abolition of the ego-sense at its very basis and source. In the path of Knowledge one attempts this abolition, negatively by a denial of the reality of the ego, positively by a constant fixing of the thought upon the idea of the One and the Infinite in itself or the One and Infinite everywhere.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
464:tapasya :::
Tapasya: a discipline aiming at the realisation of the Divine.
Mental tapasya: the process leading to the goal.
Vital tapasya: the vital undergoes a rigorous discipline in order to transform itself.
Integral tapasya: the whole being lives only to know and serve the Divine.
Perfect tapasya: that which will reach its goal. ~ The Mother, Words Of The Mother II,
465:Every man has in him something divine, something his own, a chance of strength and perfection in however small a sphere, which God offers him to take or refuse. The task is to find it, develop it, use it. The chief aim of education should be to help the growing soul to draw out that in itself which is best and make it perfect for a noble use. ~ Sri Aurobindo, Early Cultural Writings,
466:You exist in time, but you belong to eternity. You are a penetration of eternity into the world of time. You are deathless, living in a body of death. Your consciousness knows no death, no birth, it is only your body that is born and dies, but you are not aware of your consciousness. You are not conscious of your consciousness, and that is the whole art of meditation; becoming conscious of consciousness itself. ~ Osho,
467: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
468:All goes, all returns, the wheel of existence turns for ever. All dies, all reblossoms, the cycle of existence pursues its course for ever. All is broken, and all again brought together, the same structure of existence is built and rebuilt for ever. All separates and greets again, the ring of existence is faithful to itself for ever. Existence is beginning at each moment. ~ Nietzsche, the Eternal Wisdom
469:Connectedness is of the essence of all things of all types. It is of the essence of types, that they be connected. Abstraction from connectedness involves the omission of an essential factor in the fact considered. No fact is merely itself. The penetration of literature and art at their height arises from our dumb sense that we have passed beyond mythology; namely, beyond the myth of isolation. ~ Alfred North Whitehead, Modes of Thought
470:Wherever the Divine is, everything is - it is only concealed, not non-existent. The Divine is there below in the inconscience itself - mind and life are concealed in Matter, so is Supermind and Sachchidananda. The below is not something outside the Divine Existence. But as mind manifested in Matter only after the descent of Mind opened it into creation, so it is with Supermind. ~ Sri Aurobindo, Letters On Yoga - I,
471:A truly good book is something as natural, and as unexpectedly and unaccountably fair and perfect, as a wild flower discovered on the prairies of the West or in the jungles of the East. Genius is a light which makes the darkness visible, like the lightning's flash, which perchance shatters the temple of knowledge itself,--and not a taper lighted at the hearth-stone of the race, which pales before the light of common day. ~ Henry David Thoreau,
472:The truth is that my work ~ I was going to say my mission ~ is to shatter the faith of men here, there, and everywhere, faith in affirmation, faith in negation, and faith in abstention in faith, and this for the sake of faith in faith itself; it is to war against all those who submit, whether it be to Catholicism, or to rationalism, or to agnosticism; it is to make all men live the life of inquietude and passionate desire. ~ Miguel de Unamuno,
473:Mother, Does the Divine punish injustice? Is it possible at all for Him to punish anybody?

   The Divine does not see things as men do and has no need to punish or reward. Each and every action carries in itself its fruit and its consequences. According to the nature of the action, it brings you near to the Divine or takes you away from Him, and that is the supreme consequence.
   ~ The Mother, Words Of The Mother II,
474:It is when the contact with the psychic being is established that the heart feels this strange heaviness, the heaviness of all that is still in the Nature preventing the complete union with the soul - and this heaviness brings always tears in the eyes - but the tears are sweet and the heaviness itself is sweet if one keeps quiet and concentrated, turning inwards with surrender and confidence.
   ~ The Mother, White Roses,
475:Self-knowledge
A man capable of self-sacrifice, whatever his other sins, has left the animal behind him; he has the stuff in him of a future and higher humanity. ~ Sri Aurobindo, Karmayogin: The Doctrine of Sacrifice
Self-Sacrifice
The pure action of sense is a spiritual action and pure sense is itself a power of the spirit. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supramental Sense,
476:What are these suggestions that sometimes invade me? Do they not come from outside?

   Yes, they do come from outside, from some vital entity that is amusing itself by sending them to you to see how you will receive them. I saw the suggestion passing at the time I gave you the flower. I did not attach any importance to it because it was just foolishness - but I see that you received it.
   ~ The Mother, Words Of The Mother III,
477:For the time being" here means time itself is being, and all being is time. A golden sixteen-foot body is time; because it is time, there is the radiant illumination of time. Study it as the twelve hours of the present."Three heads and eight arms" is time; because it is time, it is not separate from the twelve hours of the present. ~ Dogen Zenji, Uji - The Time-Being, https://www.thezensite.com/ZenTeachings/Dogen_Teachings/Uji_Welch.htm
478:You should not imagine that your reason can evolve to the extent of understanding God. Rather, if God is to shine divinely within you, your natural light cannot assist this process but must become a pure nothingness, going out of itself. Only then can God enter with his light, bringing back with him all that you have renounced and a thousand times more, including a new form which contains all things in itself. ~ Meister Eckhart,
479:If you examine the highest poetry in the light of common sense, you can only say that it is rubbish; and in actual fact you cannot so examine it at all, because there is something in poetry which is not in the words themselves, which is not in the images suggested by the words 'O windy star blown sideways up the sky!' True poetry is itself a magic spell which is a key to the ineffable. ~ Aleister Crowley, Eight Lectures on Yoga,
480:MASTER: "I want you to remember this. You may impart thousands of instructions to people, but they will not bear fruit except in proper time. On going to bed, a child said to his mother, 'Mother, please wake me up when I feel the call of nature.' The mother said: 'Don't worry about it, my child. That call will wake you up itself.' (All laugh.) One feels yearning for God at the proper time. ~ Sri Ramakrishna, Gospel of Sri Ramakrishna,
481:But in the Rajayogic Samadhi there are different grades of status, - that in which the mind, though lost to outward objects, still muses, thinks, perceives in the world of thought, that in which the mind is still capable of primary thought-formations and that in which, all out-darting of the mind even within itself having ceased, the soul rises beyond thought into the silence of the Incommunicable and Ineffable.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
482:There is no magic drug which will by itself have the required effect. Rather drugs can be used in small doses to heighten the effect of excitation caused by the method already discussed. In all cases a large dose leads to depression, confusion and a general loss of control. Inhibitory drugs must be considered with even more caution because of their inherent danger. They often simply sever the life force and body altogether.
   ~ Peter J Carroll, Liber Null, Liber LUX, Gnosis [34-35],
483:The Copenhagen Interpretation is sometimes called 'model agnosticism' and holds that any grid we use to organize our experience of the world is a model of the world and should not be confused with the world itself. Alfred Korzybski, the semanticist, tried to popularize this outside physics with the slogan, 'The map is not the territory.' Alan Watts, a talented exegete of Oriental philosophy, restated it more vividly as 'The menu is not the meal.'
   ~ Robert Anton Wilson, Cosmic Trigger,
484:The salvation of the world depends only on the individual whose world it is. At least, every individual must act as if the whole future of the world, of humanity itself, depends on him. Anything less is a shirking of responsibility and is itself a dehumanizing force, for anything less encourages the individual to look upon himself as a mere actor in a drama written by anonymous agents, as less than a whole person, and that is the beginning of passivity and aimlessness.
   ~ Joseph Weizenbaum,
485:fundamentally, all pain and suffering are the result of an insufficient consciousness-force in the surface being which makes it unable to deal rightly with self and Nature or unable to assimilate and to harmonise itself with the contacts of the universal Energy; they would not exist if in us there were an integral presence of the luminous Consciousness and the divine Force of an integral Being.
   ~ Sri Aurobindo, The Life Divine, The Origin of Falsehood and Evil [623],
486:The Energy that creates the world can be nothing else than a Will, and Will is only consciousness applying itself to a work and a result.
   What is that work and result, if not a self-involution of Consciousness in form and a self-evolution out of form so as to actualise some mighty possibility in the universe which it has created? And what is its will in Man if not a will to unending Life, to unbounded Knowledge, to unfettered Power?
   ~ Sri Aurobindo, The Life Divine,
487:If you realize what the real problem is~losing yourself, giving yourself to some higher end, or to another~you realize that this itself is the ultimate trial. When we quit thinking primarily about ourselves and our own self-preservation, we undergo a truly heroic transformation of consciousness. And what all the myths have to deal with is transformations of consciousness of one kind or another. You have been thinking one way, you now have to think a different way. ~ Joseph Campbell and the Power of Myth,
488:Humanity has been sleeping-and still sleeps-lulled within the narrowly confining joys of its little closed loves. In the depths of the human multitude there slumbers an immense spiritual power which will manifest itself only when we have learnt how to break through the dividing walls of our egoism and raise ourselves up to an entirely new perspective, so that habitually and in a practical fashion we fix our gaze on the universal realities. ~ Pierre Teilhard de Chardin,
489:I have learnt all that was hidden and all that was yet undiscovered because I was taught by wisdom herself that created everything. For there is in her a spirit of intelligence which is holy, unique, multiple in her effects, fine, copious, agile, spotless, dear, soft, friendly to good, penetrant, which nothing can prevent from acting, benevolent, friendly to men, kind, stable, infallible, calm, that achieves all, that sees all, that can comprehend all minds in itself, that is intelligible, pure and subtle. ~ Book of Wisdom,
490:Not to be disturbed by either joy or grief, pleasure or displeasure by what people say or do or by any outward things is called in yoga a state of samata, equality to all things. It is of immense importance in sadhana to be able to reach this state. It helps the mental quietude and silence as well as the vital to come. It means indeed that the vital itself and the vital mind are already falling silent and becoming quiet. The thinking mind is sure to follow.
   ~ Sri Aurobindo, Letters On Yoga - IV,
491:Natural consciousness will prove itself to be only knowledge in principle or not real knowledge. Since, however, it immediately takes itself to be the real and genuine knowledge, this pathway has a negative significance for it; what is a realization of the notion of knowledge means for it rather the ruin and overthrow of itself; for on this road it loses its own truth. Because of that, the road can be looked on as the path of doubt, or more properly a highway of despair. ~ Georg Wilhelm Friedrich Hegel, Phenomenology of Spirit,
492:There is first a central change of the consciousness and a growing direct experience, vision, feeling of the Supreme and the cosmic existence, the Divine in itself and the Divine in all things; the mind will be taken up into a growing preoccupation with this first and foremost and will feel itself heightening, widening into a more and more illumined means of expression of the one fundamental knowledge.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Yoga of Divine Works, The Ascent of the Sacrifice - 1 [T1],
493:The Maze is an old Native myth. The Maze itself is the sum of a man's life. The choices he makes, the dreams he hangs onto. And there at the center there's a legendary man who had been killed over and over again countless times. But always clawed his way back to life. The man returned for a last time to vanquish all his oppressors in a tireless fury. Built a house and around that house he built a maze so complicated only he could navigate through it. I reckon he's seen enough fighting.
   ~ Jonathan Nolan & Lisa Joy, Westworld, Teddy to the Man in Black,
494:ntelligence is one of the greatest human gifts. But all too often a search for knowledge drives out the search for love. This is something else I've discovered for myself very recently. I present it to you as a hypothesis: Intelligence without the ability to give and receive affection leads to mental and moral breakdown, to neurosis, and possibly even psychosis. And I say that the mind absorbed in and involved in itself as a self-centered end, to the exclusion of human relationships, can only lead to violence and pain. ~ Daniel Keyes, Flowers for Algernon,
495:Weariness comes at the end of the acts of a mechanical life, but at the same time it inaugurates the impulse of consciousness. It awakens consciousness and provokes what follows. What follows is the gradual return into the chain or it is the definitive awakening. At the end of the awakening comes, in time, the consequence: suicide or recovery. In itself weariness has something sickening about it. Here, I must conclude that it is good. For everything begins with consciousness and nothing is worth anything except through it.
   ~ Albert Camus, Myth Of Sisyphus,
496:For strength of character in the race as in the individual consists mainly in the power of sacrificing the present for the future, of disregarding the immediate temptations of ephemeral pleasure for more distant and lasting sources of satisfaction. The more the power is exercised the higher and stronger becomes the character; till the height of heroism is reached in men who renounce the pleasures of life and even life itself for the sake of winning for others, perhaps in distant ages, the blessings of freedom and truth. ~ James George Frazer, The Golden Bough,
497:Enthusiasm and Straightforwardness
Joyous enthusiasm: the best way of facing life.
*
True enthusiasm is full of a peaceful endurance.
*
Our courage and endurance must be as great as our hope and
our hope has no limits. 2 August 1954
*
A steady hope helps much on the way. 15 August 1954
*
Our hopes are never too great for manifestation.
We cannot conceive of any thing that cannot be. 22 August 1954
** *
Straightforwardness shows itself as it is, without compromising. ~ The Mother, Words Of The Mother II,
498:States of consciousness there are in which Death is only a change in immortal Life, pain a violent backwash of the waters of universal delight, limitation a turning of the Infinite upon itself, evil a circling of the good around its own perfection; and this not in abstract conception only, but in actual vision and in constant and substantial experience. To arrive at such states of consciousness may, for the individual, be one of the most important and indispensable steps of his progress towards self-perfection.
   ~ Sri Aurobindo, The Life Divine,
499:I have learnt all that was hidden and all that was yet undiscovered because I was taught by wisdom herself that created everything. For there is in her a spirit of intelligence which is holy, unique, multiple in her effects, fine, copious, agile, spotless, dear, soft, friendly to good, penetrant, which nothing can prevent from acting, benevolent, friendly to men, kind, stable, infallible, calm, that achieves all, that sees all, that can comprehend all minds in itself, that is intelligible, pure and subtle. ~ Book of Wisdom, the Eternal Wisdom
500:So long as the contact with the Divine is not in some considerable degree established, so long as there is not some measure of sustained identity, sayujya, the element of personal effort must normally predominate. But in proportion as this contact establishes itself, the sadhaka must become conscious that a force other than his own, a force transcending his egoistic endeavour and capacity, is at work in him and to this Power he learns progressively to submit himself and delivers up to it the charge of his Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
501:enactment ::: no experience is innocent and pregiven, rather it is brought forth or enacted in part by the activity of the subject doing the experiencing thus one activity, paradigm or injunction will bring forth a particular set of experiences. experiences that are not themselves .... but rather are co-created and co-enacted by the paradigm or activity itself and accordingly one paradigm does not give the correct view of the world and therefore as if it did to negate, criticize, or exclude other experiences brought forth by other paradigms. ~ Advanced Integral, L1, slide30 enactment,
502:The falsification of everything has been shown to be one of the characteristic features of our period, but falsification is not in itself subversion properly so-called, though contributing directly to the preparation for it. Perhaps the clearest indication of this is what may be called the falsification of language, taking the form of the misuse of certain words that have been diverted from their true meaning; misuse of this kind is to some extent imposed by constant suggestion on the part of everyone who exercises any kind of influence over the mentality of the public. ~ Rene Guenon,
503:Mother, Some people criticise the fact that we have too many rules in our physical education and that we impose too much discipline on the children.
   There can be no physical education without discipline. The body itself could not function without a strict discipline. Actually, the failure to recognise this fact is the principal cause of illness. Digestion, growth, blood-circulation, everything, everything is a discipline. Thought, movement, gestures, everything is a discipline, and if there is no discipline people immediately fall ill.
   ~ The Mother, On Education,
504:it is better to wander :::
   it is a deeper and more seldom heard call; yet to follow it when heard is wisest : even, it is better to wander at the call of ones soul than to go apparently straight with the reason and the outward moral mentoR But It is only when the life turns towards the Divine that the soul can truly come forward and impose its power on the outer members; for, itself a spark of the Divine, to grow in flame towards the Divine is its true life and its very reason of existence.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 1,
505:When we look at existence in itself, Time and Space disappear. If there is any extension, it is not a spatial but a psychological extension; if there is any duration, it is not a temporal but a psychological duration; and it is then easy to see that this extension and duration are only symbols which represent to the mind something not translatable into intellectual terms, an eternity which seems to us the same all-containing ever-new moment, an infinity which seems to us the same all-containing all-pervading point without magnitude. ~ Sri Aurobindo, The Life Divine 1.09-06,
506:Even in the Inconscient there seems to be at least an urge of inherent necessity producing the evolution of forms and in the forms a developing Consciousness, and it may well be held that this urge is the evolutionary will of a secret Conscious-Being and its push of progressive manifestation the evidence of an innate intention in the evolution. Truth of Being inevitably fulfilling itself would be the fundamental fact of the evolution, but Will and its purpose must be there as part of the instrumentation, as an element in the operative principle. ~ Sri Aurobindo, The Life Divine,
507:But since it is from the Ignorance that we proceed to the Knowledge, we have had first to discover the secret nature and full extent of the Ignorance. If we look at this Ignorance in which ordinarily we live by the very circumstance of our separative existence in a material, in a spatial and temporal universe, we see that on its obscurer side it reduces itself, from whatever direction we look at or approach it, into the fact of a many-sided self-ignorance.
   ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge, The Knowledge and the Ignorance - The Spiritual Evolution,
508:To return to the question of the development of the Will. It is always something to pluck up the weeds, but the flower itself needs tending. Having crushed all volitions in ourselves, and if necessary in others, which we find opposing our real Will, that Will itself will grow naturally with greater freedom. But it is not only necessary to purify the temple itself and consecrate it; invocations must be made. Hence it is necessary to be constantly doing things of a positive, not merely of a negative nature, to affirm that Will.
   ~ Aleister Crowley, Liber ABA, Book 4, Magick, Part 2,
509:Faith in its essence is a light in the soul which turns towards the truth even when the mind doubts or the vital revolts or the physical consciousness denies it. When this extends itself to the instruments, it becomes a fixed belief in the mind, a sort of inner knowledge which resists all apparent denial by circumstances or appearances, a complete confidence, trust, adhesion in the vital and in the physical consciousness, an invariable clinging to the truth in which one has faith even when all is dark around and no cause of hope seems to be there. ~ Sri Aurobindo, Letters On Yoga - II,
510:Destroy the ego by seeking its identity.
Because the ego is no entity
it will automatically vanish
and Reality will shine forth by itself.
This is the direct method.
Whereas all other methods are done,
only retaining the ego.
In those paths there arise so many doubts
and the eternal question remains to be tackled finally.
But in this method
the final question is the only one
and it is raised from the very beginning.
No sadhanas are necessary
for engaging in this quest. ~ Sri Ramana Maharshi, Talks with Sri Ramana Maharshi, Talk 146
511:We have in this figure of various psychological levels, each considered as a world in itself, a key to the conceptions of the Vedic Rishis.
And it is the causal Truth, represented in the person of Surya Savitri, that is the creator of all its forms. For it is the causal Idea in the infinite being,—the idea, not abstract, but real and dynamic,—that originates the law, the energies, the formations of things and the working out of their potentialities in determined forms by determined processes. ~ Sri Aurobindo, The Secret of the Veda, Selected Hymns, Surya Savitri - Creator and Increaser,
512: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,
513:I have devoted my energies to the study of the scriptures, observing monastic discipline, and singing the daily services in church; study, teaching, and writing have always been my delight . . . The ultimate Mystery of being, the ultimate Truth, is Love. This is the essential structure of reality. When Dante spoke of the 'love which moves the sun and the other stars', he was not using a metaphor, but was describing the nature of reality. There is in Being an infinite desire to give itself in love and this gift of Self in love is for ever answered by a return of love....and so the rhythm of the universe is created. ~ Venerable Bede,
514:It is the peace you feel - the peace that is taking little by little hold of the inner being - that has to deepen and strengthen itself till it can take hold of the physical also. When it can do that, the externalised physical consciousness will feel it no longer alien to itself. The Peace will enable the Force and Light to enter also into the physical and the true understanding will come there too and remove the sense of distance and difference. That is how the Yoga force always works in principle - but the more the quietude, the more rapidly and surely it will work. ~ Sri Aurobindo, Letters On Yoga - IV?,
515:For the conscious appreciation of beauty reaches its height of enlightenment and enjoyment not by analysis of the beauty enjoyed or even by a right and intelligent understanding of it, - these things are only a preliminary clarifying of our first unenlightened sense of the beautiful, - but by an exaltation of the soul in which it opens itself entirely to the light and power and joy of the creation. The soul of beauty in us identifies itself with the soul of beauty in the thing created and feels in appreciation the same divine intoxication and uplifting which the artist felt in creation. ~ Sri Aurobindo, The Human Cycle,
516:As gnostic knowledge, will and ananda are a direct instrumentation of spirit and can only be won by growing into the spirit, into divine being, this growth has to be the first aim of our Yoga. The mental being has to enlarge itself into the oneness of the Divine before the Divine will perfect in the soul of the individual its gnostic outflowering. That is the reason why the triple way of knowledge, works and love becomes the key-note of the whole Yoga, for that is the direct means for the soul in mind to rise to its highest intensities where it passes upward into the divine oneness.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
517:Purusha and Prakriti in their union and duality arise from the being of Sachchidananda. Self-conscious existence is the essential nature of the Being; that is Sat or Purusha. The Power of self-aware existence, whether drawn into itself or acting in the works of its consciousness and force, its knowledge and its will, Chit and Tapas, Chit and its Shakti,-that is Prakriti. Delight of being, Ananda, is the eternal truth of the union of this conscious being and its conscious force whether absorbed in itself or else deployed in the inseparable duality of its two aspects.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Soul and Nature,
518:sacrifice, the redeeming principle :::
   The law of sacrifice is the common divine action that was thrown out into the world in its beginning as a symbol of the solidarity of the universe. It is by the attraction of this law that a divinising principle, a saving power descends to limit and correct and gradually to eliminate the errors of an egoistic and self-divided creation. This descent, this sacrifice of the Purusha, the Divine Soul, submitting itself to Force and Matter so that it may inform and illuminate them, is the seed of redemption of this world of Inconscience and Ignorance.
   ~ Sri Aurobindo, The Synthesis Of Yoga, 106,
519:The fact that we question the Tarot as to whether it be a method or a doctrine shows the limitation of our 'three dimensional mind', which is unable to rise above the world of form and contra-positions or to free itself from thesis and antithesis! Yes, the Tarot contains and expresses any doctrine to be found in our consciousness, and in this sense it has definiteness. It represents Nature in all the richness of its infinite possibilities, and there is in it as in Nature, not one but all potential meanings. And these meanings are fluent and ever-changing, so the Tarot cannot be specifically this or that, for it ever moves and yet is ever the same. ~ P D Ouspensky,
520:the individual is a self-expression of the universal and the transcendent,-it is not a contradiction or something quite other than it, it is the universal concentrated and selective, it is one with the Transcendent in its essence of being and its essence of nature. In the view of this unitarian comprehensive seeing there is nothing contradictory in a formless Essence of being that carries a multitude of forms, or in a status of the Infinite supporting a kinesis of the Infinite, or in an infinite Oneness expressing itself in a multiplicity of beings and aspects and powers and movements, for they are beings and aspects and powers and movements of the One.
   ~ SATM?,
521:His most obvious obstacle, one of which he has not in the least got rid of up to now, is a strongly Rajasic vital ego for which his mind finds justifications and covers. There is nothing more congenial to the vital ego than to put on the cloak of Yoga and imagine itself free, divinised, spiritualised, siddha, and all the rest of it, or advancing towards that end, when it is really doing nothing of the kind, but [is] just its old self in new forms. If one does not look at oneself with a constant sincerity and an eye of severe self-criticism, it is impossible to get out of this circle. ~ Sri Aurobindo, Autobiographical Notes and Other Writings,
522:Indeed, some of the problems commonly engaging the attention of philosophical thought appear to be deprived, not only of all importance, but of any meaning as well; a host of problems arise resting solely upon some ambiguity or upon a confusion of points of view, problems that only exist in fact because they are badly expressed, and that normally should not arise at all. In most cases therefore, it would in itself be sufficient to set these problems forth correctly in order to cause them to disappear, were it not that philosophy has an interest in keeping them alive, since it thrives largely upon ambiguities. ~ Rene Guenon, Introduction to the Study of the Hindu Doctrines,
523:One can mount higher in a singular sort when the spirit soars above Time as high as eternity and there uniting itself with God becomes one thing with him and by that union knows and loves, not what is more or less noble, but all things in all things, considering them in that Object which is infinitely noble, all eminently reunited and in an equal degree of nobility. It is there that the spirit after it has raised itself above all that is, surpasses itself also and dwells imperturbable in an eternal repose, and the more it knows and loves, the more this eternity is affirmed and it becomes there itself eternal. ~ J. Taulcr, the Eternal Wisdom
524:DR. MANILAL: How can one succeed in meditation?

SRI AUROBINDO: By quietude of mind. There is not only the Infinite in itself, but also an infinite sea of peace, joy, light, power above the head. The golden Lid, Hiranmaya Patram, intervenes between the mind and what is above the mind. Once you break this lid ( making a movement of the hands above the head ) they can come down any time at your will. But for that, quietude is essential. Of course, there are people who can get them without first establishing the quietude, but it is very difficult. ( On 13-12-1938 ) ~ Sri Aurobindo, TALKS WITH SRI AUROBINDO VOLUME 1, BY NIRODBARAN (Page no.17),
525:Being is the notion implicit only: its special forms have the predicate 'is'; when they are distinguished they are each of them an 'other': and the shape which dialectic takes in them, i.e. their further specialisation, is passing over into another. This further determination, or specialisation, is at once a forth-putting and in that way a disengaging of the notion implicit in being; and at the same time the withdrawing of being inwards, its sinking deeper into itself. Thus the explication of the notion in the sphere of being does two things: it brings out the totality of being, and it abolishes the immediacy of being, or the form of being as such. ~ Georg Wilhelm Friedrich Hegel,
526:There is a period, more or less prolonged, of internal effort and struggle in which the individual will has to reject the darkness and distortions of the lower nature and to put itself resolutely or vehemently on the side of the divine Light. The mental energies, the heart's emotions, the vital desires, the very physical being have to be compelled into the right attitude or trained to admit and answer to the right influences. It is only then, only when this has been truly done, that the surrender of the lower to the higher can be effected, because the sacrifice has become acceptable.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids, 61, [T0],
527:But if human mind can become capable of the glories of the divine Light, human emotion and sensibility can be transformed into the mould and assume the measure and movement of the supreme Bliss, human action not only represent but feel itself to be the motion of a divine and non-egoistic Force and the physical substance of our being suffiently partake of the purity of the supernal essence, suffiently unify plasticity and durable constancy to support and prolong these highest experiences and agencies, then all the long labour of Nature will end in a crowning justification and her evolutions reveal their profound significance.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
528:abolishing the ego :::
   In the path of Knowledge one attempts this abolition, negatively by a denial of the reality of the ego, positively by a constant fixing of the thought upon the idea of the One and the Infinite in itself or the One and Infinite everywhere. This, if persistently done, changes in the end the mental outlook on oneself and the whole world and there is a kind of mental realisation; but afterwards by degrees or perhaps rapidly and imperatively and almost at the beginning the mental realisation deepens into spiritual experience - a realisation in the very substance of our being.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from the Ego, 363,
529:And so, please practice! Please let that be your guide. And I believe that you will find, if your practice matures, that Spirit will reach down and bless your every word and deed, and you will be taken quite beyond yourself, and the Divine will blaze with the light of a thousand suns, and glories upon glories will be given unto you, and you will in every way be home. And then, despite all your excuses and all your objections, you will find the obligation to communicate your vision. And precisely because of that, you and I will find each other. And that will be the real return of Spirit to itself. ~ Ken Wilber, Interview, Bodhisattvas will have to turn to politics, Interview with Frank Visser, 1995,
530:Vainly the sands of Time have been strewn with the ruins of empires,
Signs that the gods had left, but in vain. For they look for a nation,
One that can conquer itself having conquered the world, but they find none. ~ Sri Aurobindo, Collected Poems: Ilion
Self-conquest
When one conquers a difficulty or goes forward, it creates a right current in the atmosphere. ~ Sri Aurobindo, Letters on Yoga - IV: The Right Attitude towards Difficulties
Self-Conquest
Self-denial is a necessary discipline for the soul of man, because his heart is ignorantly attached. ~ Sri Aurobindo, The Synthesis Of Yoga, Renunciation,
531:... Hear again: no state was ever more precarious than that of man when he was separated on earth from his divine origin. Above him stretched the hostile borders of the usurper, and at his horizon's gates watched jailers armed with flaming swords. Then, since he could climb no more to the source of life, the source arose within him; since he could no more receive the light from above, the light shone forth at the very centre of his being; since he could commune no more with the transcendent love, that love offered itself in a holocaust and chose each terrestrial being, each human self as its dwelling-place and sanctuary. ...~ The Mother, Words Of Long Ago, The Supreme Discovery, [T1],
532:The Names of Allah are endless because they are known by what comes from them, and what comes from them is endless, even though they can be traced back to the limited roots which are the matrices of the Names or the presences of the Names. In reality, there is but one of the Names or the presences of the Names. In reality, there is but One Reality which assumes all these relations and aspects which are designated by the Divine Names. The Reality grants that each of the Names, which manifest themselves without end, has a reality by which it is distinguished from another Name. It is that reality by which it is distinguished which is the Name itself - not that which it shares. ~ Ibn Arabi,
533:At the base of all spiritual knowledge is this consciousness of identity and by identity, which knows or is simply aware of all as itself. Translated into our way of consciousness this becomes the triple knowledge thus formulated in the Upanishad, 'He who sees all existences in the Self', 'He who sees the Self in all existences', 'He in whom the Self has become all existences', -inclusion, indwelling and identity: but in the fundamental consciousness this seeing is a spiritual self-sense, a seeing that is self-light of being, not a separative regard or a regard upon self turning that self into object.
   ~ Sri Aurobindo, The Life Divine, Knowledge by Identity and Separative Knowledge, 565,
534:It is an inertia of the physical consciousness which allows these desires to come and does not react against the suggestions; it is that also which responds to the pains and suggestion of illness. But you must not accept the suggestion that you cannot react and be free, - the physical consciousness itself cannot as yet, but the will can if it is called on to act and made accustomed to act always. Not the struggling will, but a quiet will insisting on the quietude of the mind and vital and insisting on the rejection of these adverse things. That would soon prove sufficient to hold the ground for the Peace and Force to act and they would do the rest.
   ~ Sri Aurobindo, Letters On Yoga - IV,
535:Where spring, the lord of seasons reigneth, there the unstruck music sounds of itself,
There the streams of light flow in all directions, few are the men who can cross to that shore!
There, where millions of Krishnas stand with hands folded,
Where millions of Vishnus bow their heads, where millions of Brahmas are reading the Vedas,
Where millions of Shivas are lost in contemplation, where millions of Indras dwell in the sky,
Where the demi-gods and the munis are unnumbered, where millions of Saraswatis, goddess of music play the vina,
There is my Lord self-revealed, and the scent of sandal and flowers dwells in those deeps. ~ Kabir, II.57, Translated by Rabindranath Tagore[26],
536:Every painful event contains in itself a seed of growth and liberation. In the light of this truth return to your life now and take a look at one or another of the events that you are not grateful for, and see if you can discover the potential for growth that they contain which you were unaware of and therefore failed to benefit from. Now think of some recent event that caused you pain, that produced negative feelings in you. Whoever or whatever caused those feelings was your teacher, because they revealed so much to you about yourself that you probably did not know. And they offered you an invitation and a challenge to self-understanding, self-discovery, and therefore to growth and life and freedom. ~ Anthony de Mello,
537:[Rex and Regina] It is a therapeutic necessity, indeed, the first requisite of any thorough psychological method, for consciousness to confront its shadow. In the end this must lead to some kind of union, even though the union consists at first in an open conflict, and often remains so for a long time. It is a struggle that cannot be abolished by rational means. When it is wilfully repressed it continues in the unconscious and merely expresses itself indirectly and all the more dangerously, so no advantage is gained. The struggle goes on until the opponents run out of breath. What the outcome will be can never be seen in advance. The only certain thing is that both parties will be changed. ~ Carl Jung, CW 14, par. 514.,
538:The true intuition on the contrary carries in itself its own guarantee of truth; it is sure and infallible within its limits. And so long as it is pure intuition and does not admit into itself any mixture of sense-error or intellectual ideation, it is never contradicted by experience: the intuition may be verified by the reason or the sense-perception afterwards, but its truth does not depend on that verification, it is assured by an automatic self-evidence. ... For the true intuition proceeds from the self-existent truth of things and is secured by that self-existent truth and not by any indirect, derivatory or dependent method of arriving at knowledge.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
539:The Kingdom is most powerful where we least expect to find it. God does not take away our problems and trials but rather joins us in them. Such is the profound meaning of the incarnation: God becoming a human being. The Kingdom will manifest itself, not because of our efforts to keep trying, even when all effort seems hopeless, but because God loves us so much that God won't be able to stand seeing us struggle and always failing. God will do the impossible. He will give us a new attitude toward suffering. Such is the heart of the Christian ascesis, or self-discipline, and the mystery of transformation. It is the meaning of the Gospel as Therese perceived it. ~ Thomas Keating, St. Therese of Lisieux: A Transformation in Christ,
540:Consider laughter: it is the highest emotion, for it can contain any of the others from ecstacy to grief. It has no opposite. Crying is merely an underdeveloped form of it which cleanses the eyes and summons assistance to infants. Laughter is the only tenable attitude in a universe which is a joke played upon itself. The trick is to see that joke played out even in the neutral and ghastly events which surround one. It is not for us to question the universes apparent lack of taste. Seek the emotion of laughter at what delights and amuses, seek it in whatever is neutral or meaningless, seek it even in what is horrific and revolting. Though it may be forced at first, one can learn to smile inwardly at all things.
   ~ Peter J Carroll, Liber Null,
541:Nobility and Refinement
Nobility: the incapacity for any pettiness either of sentiments or of action.
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Aristocracy: incapable of baseness and pettiness, it asserts itself with dignity and authority.
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Dignity affirms its worth, but demands nothing.
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Dignity of the emotions: not to permit one's emotions to contradict the inner Divinity.
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Dignity in the physical: above all bargaining.
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Psychic dignity refuses to accept anything that lowers or debases.
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Refinement: gradually grossness is eliminated from the being.
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Sensitivity: one of the results of the refinement of the being.
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Gentleness: always gracious and wishing to give pleasure. ~ The Mother, Words Of The Mother II,
542:For it exists already as an all-revealing and all-guiding Truth of things which watches over the world and attracts mortal man, first without the knowledge of his conscious mind, by the general march of Nature, but at last consciously by a progressive awakening and self-enlargement, to his divine ascension. The ascent to the divine Life is the human journey, the Work of works, the acceptable Sacrifice. This alone is man's real business in the world and the justification of his existence, without which he would be only an insect crawling among other ephemeral insects on a speck of surface mud and water which has managed to form itself amid the appalling immensities of the physical universe.
   ~ Sri Aurobindo, The Life Divine,
543:Magic is the science and art of causing change to occur in conformity with will. The will can only become magically effective when the mind is focused and not interfering with the will The mind must first discipline itself to focus its entire attention on some meaningless phenomenon. If an attempt is made to focus on some form of desire, the effect is short circuited by lust of result. Egotistical identification, fear of failure, and the reciprocal desire not to achieve desire, arising from our dual nature, destroy the result.
   Therefore, when selecting topics for concentration, choose subjects of no spiritual, egotistical, intellectual, emotional, or useful significance - meaningless things.
   ~ Peter J Carroll, Liber Null, Liber MMM, The Magical Trances [15],
544:It depends on what is meant by the higher buddhi - whether you use the word to mean the higher part of the intellect or the higher Mind. The higher Mind in itself on its own level knows, but when it is involved in the ordinary human intelligence and works under limitations, it often does not know - or it has the idea merely that it must be so but has not the consciousness of its separate existence. The intellect can rise above its ordinary movements and feel itself as a separate power no longer working under the limitations of the vital and physical mind and the senses. It then begins to reflect something of the action of the higher mind but without the full freedom and greater light and truth of the higher mind.
   ~ Sri Aurobindo, Letters On Yoga - I,
545:The theory of masturbation as a physiological necessity is a most extraordinary idea. It weakens the nervous force and nervous balance,-as is natural since it is an artificial and wholly uncompensated waste of the energy-and it disorganises the sex-centre. Those who indulge in it inordinately may even upset their nervous balance altogether and bring about neurasthenia or worse. It is not by disorganisation of the sex-centre and sex-functioning that one should avoid the consequences of the sex-action, but by control of the sex itself so that it may be turned into higher forms of Energy. It is perfectly possible to check the habit. There are any number of people who have had it for years and yet been able to stop it.
   ~ Sri Aurobindo, Letters On Yoga - IV,
546:My child, if you can concentrate deeply into my eyes, then you will get all that you want to know, all that you want to comprehend, all that you want to realise, just by an intense concentration, just by the power of your will which expresses itself through your eyes.

You can have all that you aspire for, all that you need. You can see the whole world in my eyes: the whole universe unfolds in my eyes, all that is beautiful in nature as well as in the heavens. And you will not need to go here and there looking for the so-called attractions and revelations of this world. All is in me, and all expresses itself through me. Take the trouble to find me there (Mother points to the heart) and you will see everything, everything through my eyes. Voilà! ~ The Mother,
547:We see then that there are three terms of the one existence, transcendent, universal and individual, and that each of these always contains secretly or overtly the two others. The Transcendent possesses itself always and controls the other two as the basis of its own temporal possibilities; that is the Divine, the eternal all-possessing God-consciousness, omnipotent, omniscient, omnipresent, which informs, embraces, governs all existences. The human being is here on earth the highest power of the third term, the individual, for he alone can work out at its critical turning-point that movement of self-manifestation which appears to us as the involution and evolution of the divine consciousness between the two terms of the Ignorance and the Knowledge. ~ Sri Aurobindo, The Life Divine,
548:203. God and Nature are like a boy and girl at play and in love. They hide and run from each other when glimpsed so that they may be sought after and chased and captured.
Man is God hiding himself from Nature so that he may possess her by struggle, insistence, violence and surprise. God is universal and transcendent Man hiding himself from his own individuality in the human being.
The animal is Man disguised in a hairy skin and upon four legs; the worm is Man writhing and crawling towards the evolution of his Manhood. Even crude forms of Matter are Man in his inchoate body. All things are Man, the Purusha.
For what do we mean by Man? An uncreated and indestructible soul that has housed itself in a mind and body made of its own elements. ~ Sri Aurobindo, Thoughts And Aphorisms,
549:O DIVINE Force, supreme Illuminator, hearken to our prayer, move not away from us, do not withdraw, help us to fight the good fight, make firm our strength for the struggle, give us the force to conquer!
   O my sweet Master, Thou whom I adore without being able to know Thee, Thou who I am without being able to realise Thee, my entire conscious individuality prostrates itself before Thee and implores, in the name of the workers in their struggle, and of the earth in her agony, in the name of suffering humanity and of striving Nature;
   O my sweet Master, O marvellous Unknowable, O Dispenser of all boons, Thou who makest light spring forth in the darkness and strength to arise out of weakness, support our effort, guide our steps, lead us to victory.
   ~ The Mother, Prayers And Meditations, 211,
550:So, it is a basic function of education to help you to find out what you really love to do, so that you can give your whole mind and heart to it, because that creates human dignity, that sweeps away mediocrity, the petty bourgeois mentality. That is why it is very important to have the right teachers, the right atmosphere, so that you will grow up with the love which expresses itself in what you are doing. Without this love your examinations, your knowledge, your capacities, your position and possessions are just ashes, they have no meaning; without this love your actions are going to bring more wars, more hatred, more mischief and destruction. All this may mean nothing to you, because outwardly you are still very young, but I hope it will mean something to your teachers-and also to you, somewhere inside. ~ Jiddu Krishnamurti,
551:A talisman is a storehouse of some particular kind of energy, the kind that is needed to accomplish the task for which you have constructed it...The decisive advantage of this system is not that its variety makes it so adaptable to our needs, but that we already posses the Invocations necessary to call forth the Energies required...You must lay most closely to your heart the theory of the Magical Link and see well to it that it rings true; for without this your talisman is worse than useless. It is dangerous; for all that Energy is bound to expend itself somehow; it will make its own links with anything handy that takes its fancy; and you can get into any sort of the most serious kind of trouble...Most of my Talismans, like my Invocations, have been poems. ~ Aleister Crowley, Magick Without Tears,
552:To know that you are God is another way of saying that you feel completely with this universe. You feel profoundly rooted in it and connected with it. You feel, in other words, that the whole energy, which expresses itself in the galaxies, is intimate. It is not something to which you are a stranger, but it is that with which you, whatever it is, are intimately bound up. That in your seeing, your hearing, your talking, your thinking, your moving, you express that which it is that moves the sun and other stars. And if you don't know that, if you don't feel that, well naturally you feel alien, you feel a stranger in the world. And if you feel a stranger you feel hostile, and therefore you start to bulldoze things about, to beat it up and to try to make the world submit to your will, and you become a real troublemaker. ~ Alan Watts.,
553:Only, in all he sees God, sees the supreme reality, and his motive of work is to help mankind towards the knowledge of God and the possession of the supreme reality. He sees God through the data of science, God through the conclusions of philosophy, God through the forms of Beauty and the forms of Good, God in all the activities of life, God in the past of the world and its effects, in the present and its tendencies, in the future and its great progression. Into any or all of these he can bring his illumined vision and his liberated power of the spirit. The lower knowledge has been the step from which he has risen to the higher; the higher illumines for him the lower and makes it part of itself, even if only its lower fringe and most external radiation.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Higher and the Lower Knowledge,
554:So it is that when Dante had taken the last step in his spiritual adventure, and came before the ultimate symbolic vision of the Triune God in the Celestial Rose, he had still one more illumination to experience, even beyond the forms of the Father, Son, and Holy Ghost. "Bernard," he writes, "made a sign to me, and smiled, that I should look upward; but I was already, of myself, such as he wished; for my sight, becoming pure, was entering more and more, through the radiance of the lofty Light which in Itself is true. Thenceforward my vision was greater than our speech, which yields to such a sight, and the memory yields to such excess. [167]
[167] "Paradiso," XXXIII, 49-57 (translation by Norton, op. cit., Vol. Ill, pp. 253-254, by permission of Houghton Mifflin Company, publishers). ~ Joseph Campbell, The Hero with a Thousand Faces, The Ultimate Boon,
555:To know and not to know, to be conscious of complete truthfulness while telling carefully constructed lies, to hold simultaneously two opinions which cancelled out, knowing them to be contradictory and believing in both of them, to use logic against logic, to repudiate morality while laying claim to it, to believe that democracy was impossible and that the Party was the guardian of democracy, to forget whatever it was necessary to forget, then to draw it back into memory again at the moment when it was needed, and then promptly to forget it again: and above all, to apply the same process to the process itself -- that was the ultimate subtlety: consciously to induce unconsciousness, and then, once again, to become unconscious of the act of hypnosis you had just performed. Even to understand the word 'doublethink' involved the use of doublethink. ~ George Orwell, 1984,
556:Drink water from the spring where the horse drinks. A horse will never drink bad water.
Make your bed where the cat sleeps.
Eat the fruit that was touched by the worm.
Freely pick the mushrooms on which the insects sit.
Plant your tree where the mole digs.
Build your house where the snake suns itself.
Dig your well where the birds build their nests in hot weather.
Go to sleep and wake up with the chickens and you will reap the golden grain of the day.
Eat more green vegetables, and you will have strong legs and an enduring heart.
Swim more often and you will feel on land like a fish in the water.
Look at the skies more often and not at your feet, and your thoughts will be clear and light.
Keep silent more often, speak less, and silence will reign in your soul, and your spirit will be calm and peaceful.
~ Saint Seraphim of Sarov in Georgia,
557:But, apart from all these necessities, there is the one fundamental necessity of the nature and object of embodied life itself, which is to seek infinite experience on a finite basis; and since the form, the basis by its very organisation limits the possibility of experience, this can only be done by dissolving it and seeking new forms. For the soul, having once limited itself by concentrating on the moment and the field, is driven to seek its infinity again by the principle of succession, by adding moment to moment and thus storing up a Time-experience which it calls its past; in that Time it moves through successive fields, successive experiences or lives, successive accumulations of knowledge, capacity, enjoyment, and all this it holds in subconscious or superconscious memory as its fund of past acquisition in Time.
   ~ Sri Aurobindo, The Life Divine,
558:Far away in the heavenly abode of the great god Indra, there is a wonderful net which has been hung by some cunning artificer in such a manner that it stretches out infinitely in all directions. In accordance with the extravagant tastes of deities, the artificer has hung a single glittering jewel in each eye of the net, and since the net itself is infinite in dimension, the jewels are infinite in number. There hang the jewels, glittering like stars in the first magnitude, a wonderful sight to behold. If we now arbitrarily select one of these jewels for inspection and look closely at it, we will discover that in its polished surface there are reflected all the other jewels in the net, infinite in number. Not only that, but each of the jewels reflected in this one jewel is also reflecting all the other jewels, so that there is an infinite reflecting process occurring.
   ~ Francis H Cook,
559:Dare to be wise! Energy and spirit is needed to overcome the obstacles which indolence of nature as well as cowardice of heart oppose to our instruction. It is not without significance that the old myth makes the goddess of Wisdom emerge fully armed from the head of Jupiter; for her very first function is warlike. Even in her birth she has to maintain a hard struggle with the senses, which do not want to be dragged from their sweet repose. The greater part of humanity is too much harassed and fatigued by the struggle with want, to rally itself for a new and sterner struggle with error. Content if they themselves escape the hard labor of thought, men gladly resign to others the guardianship of their ideas, and if it happens that higher needs are stirred in them, they embrace with a eager faith the formulas which State and priesthood hold in readiness for such an occasion. ~ Friedrich Schiller,
560:what is meant by the psychic :::
What is meant in the terminology of the yoga by the psychic is the soul element in the nature, the pure psyche or divine nucleus which stands behind mind, life and body (it is not the ego) but of which we are only dimly aware. It is a portion of the Divine and permanent from life to life, taking the experience of life through its outer instruments. As this experience grows it manifests a developing psychic personality which insisting always on the good, true and beautiful, finally becomes ready and strong enough to turn the nature towards the Divine. It can then come entirely forward, breaking through the mental, vital and physical screen, govern the instincts and transform the nature. Nature no longer imposes itself on the soul, but the soul, the Purusha, imposes its dictates on the nature. ~ Sri Aurobindo, Letters On Yoga - III,
561:When you feel unhappy like that, it means that you have a progress to make. You can say that we always need to progress, it is true. But at times our nature gives its consent to the needed change and then everything goes smoothly, even happily. On the contrary sometimes the part that has to progress refuses to move and clings to its old habits through inertia, ignorance, attachment or desire. Then, under the pressure of the perfecting force, the struggle starts translating itself into unhappiness or revolt or both together. The only remedy is to keep quiet, look within oneself honestly to find out what is wrong and set to work courageously to put it right. The Divine Consciousness will always be there to help you if your endeavour is sincere; and the more sincere your endeavour the more the Divine Consciousness will help and assist you.
   ~ The Mother, Words Of The Mother II,
562:Savitri is neither fantasy nor yet mere philosophical thought, but vision and revelation of the actual structure of the inner Cosmos and of the pilgrim of life within its sphere — the Stairway of the Worlds reveals itself to our gaze — worlds of Light above, worlds of Darkness beneath, and we see also ever-encircling life ('kindled in measure and quenched in measure') ascending that stair under the calm unwinking gaze of the Cosmic Gods who shine forth now as of old. Poetry is indeed the full manifestation of the Logos and, when as here, it is no mere iridescence dependent on some special standpoint, but the wondrous structure of the mighty Cosmos, the 'Adored One', that is revealed, then in truth does it manifest its full, its highest grandeur.
It is an omen of the utmost significance and hope that in these years of darkness and despair such a poem as Savitri should have appeared. ~ Krishnaprem,
563:The transformation of our superficial, narrow and fragmentary human way of thinking, seeing, feeling and being into a deep and wide spiritual consciousness and an integrated inner and outer existence and of our ordinary human living into the divine way of life must be its central purpose. The means towards this supreme end is a self-giving of all our nature to the Divine. Everything must be given to the Divine within us, to the universal All and to the transcendent Supreme. An absolute concentration of our will, our heart and our thought on that one and manifold Divine, an unreserved self-consecration of our whole being to the Divine alone - this is the decisive movement, the turning of the ego to That which is infinitely greater than itself, its self-giving and indispensable surrender
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Surrender in Works - The Way of the Gita, 89,
564:The power to do nothing, which is quite different from indolence, incapacity or aversion to action and attachment to inaction, is a great power and a great mastery; the power to rest absolutely from action is as necessary for the Jnanayogin as the power to cease absolutely from thought, as the power to remain indefinitely in sheer solitude and silence and as the power of immovable calm. Whoever is not willing to embrace these states is not yet fit for the path that leads towards the highest knowledge; whoever is unable to draw towards them, is as yet unfit for its acquisition.
...
Still, periods of absolute calm, solitude and cessation from works are highly desirable and should be secured as often as possible for that recession of the soul into itself which is indispensable to knowledge.
~ Sri Aurobindo, The Synthesis Of Yoga, The Freedom from Subjection to the Being,
565:The universe and the individual are necessary to each other in their ascent. Always indeed they exist for each other and profit by each other. Universe is a diffusion of the divine All in infinite Space and Time, the individual its concentration within limits of Space and Time. Universe seeks in infinite extension the divine totality it feels itself to be but cannot entirely realise; for in extension existence drives at a pluralistic sum of itself which can neither be the primal nor the final unit, but only a recurring decimal without end or beginning. Therefore it creates in itself a self-conscious concentration of the All through which it can aspire. In the conscious individual Prakriti turns back to perceive Purusha, World seeks after Self; God having entirely become Nature, Nature seeks to become progressively God. ~ Sri Aurobindo, The Life Divine, Man in the Universe, 50, [T9],
566:The most beautiful experience we can have is the mysterious. It is the fundamental emotion that stands at the cradle of true art and true science. Whoever does not know it and can no longer wonder, no longer marvel, is as good as dead, and his eyes are dimmed. It was the experience of mystery ~ even if mixed with fear ~ that engendered religion. A knowledge of the existence of something we cannot penetrate, our perceptions of the profoundest reason and the most radiant beauty, which only in their most primitive forms are accessible to our minds: it is this knowledge and this emotion that constitute true religiosity. In this sense, and only this sense, I am a deeply religious man... I am satisfied with the mystery of life's eternity and with a knowledge, a sense, of the marvelous structure of existence ~ as well as the humble attempt to understand even a tiny portion of the Reason that manifests itself in nature.,
567:I have said that from a young age children should be taught to respect good health, physical strength and balance. The great importance of beauty must also be emphasised. A young child should aspire for beauty, not for the sake of pleasing others or winning their admiration, but for the love of beauty itself; for beauty is the ideal which all physical life must realise. Every human being has the possibility of establishing harmony among the different parts of his body and in the various movements of the body in action. Every human body that undergoes a rational method of culture from the very beginning of its existence can realise its own harmony and thus become fit to manifest beauty. When we speak of the other aspects of an integral education, we shall see what inner conditions are to be fulfilled so that this beauty can one day be manifested. ~ The Mother, On Education, Physical Education,
568:It is true that the root of all this evil is the ego-sense and that the seat of the conscious ego-sense is the mind itself; but in reality the conscious mind only reflects an ego already created in the subconscious mind in things, the dumb soul in the stone and the plant which is present in all body and life and only finally delivered into voicefulness and wakefulness but not originally created by the conscious mind. And in this upward procession it is the life-energy which has become the obstinate knot of the ego, it is the desire-mind which refuses to relax the knot even when the intellect and the heart have discovered the cause of their ills and would be glad enough to remove it; for the Prana in them is the Animal who revolts and who obscures and deceives their knowledge and coerces their will by his refusal. ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from the Heart and the Mind,
569:But if in passing from one domain to another we renounce what has already been given us from eagerness for our new attainment, if in reaching the mental life we cast away or belittle the physical life which is our basis, or if we reject the mental and physical in our attraction to the spiritual, we do not fulfil God integrally, nor satisfy the conditions of His selfmanifestation. We do not become perfect, but only shift the field of our imperfection or atmost attain a limited altitude. However high we may climb, even though it be to the Non-Being itself, we climb ill if we forget our base. Not to abandon the lower to itself, but to transfigure it in the light of the higher to which we have attained, is true divinity of nature. Brahman is integral and unifies many states of consciousness at a time; we also, manifesting the nature of Brahman, should become integral and all-embracing. ~ Sri Aurobindo, The Life Divine,
570:Necessarily, when we say it is without them, we mean that it exceeds them, that it is something into which they pass in such a way as to cease to be what we call form, quality, quantity and out of which they emerge as form, quality and quantity in the movement.

   They do not pass away into one form, one quality, one quantity which is the basis of all the rest, - for there is none such, - but into something which cannot be defined by any of these terms.

   So all things that are conditions and appearances of the movement pass into That from which they have come and there, so far as they exist, become something that can no longer be described by the terms that are appropriate to them in the movement.

   Therefore we say that the pure existence is an Absolute and in itself unknowable by our thought although we can go back to it in a supreme identity that transcends the terms of knowledge. ~ Sri Aurobindo, The Life Divine, 1.09-09,
571:55: A similar rejection is a necessary self-restraint and a spiritual discipline for the immature seeker, since such powers may be a great, even a deadly peril; for their supernormality may easily feed in him an abnormal exaggeration of the ego. Power in itself may be dreaded as a temptation by the aspirant to perfection, because power can abase as well as elevate; nothing is more liable to misuse. But when new capacities come as an inevitable result of the growth into a greater consciousness and a greater life and that growth is part of the very aim of the spiritual being within us, this bar does not operate; for a growth of the being into supernature and its life in supernature cannot take place or cannot be complete without bringing with it a greater power of consciousness and a greater power of life and the spontaneous development of an instrumentation of knowledge and force normal to that supernature. ~ Sri Aurobindo, The Life Divine, 2.08,
572:The hostile forces have a certain self-chosen function: it is to test the condition of the individual, of the work, of the earth itself and their readiness for the spiritual descent and fulfilment. At every step of the journey, they are there attacking furiously, criticising, suggesting, imposing despondency or inciting to revolt, raising unbelief, amassing difficulties. No doubt, they put a very exaggerated interpretation on the rights given them by their function, making mountains even out of what seems to us a mole-hill. A little trifling false step or mistake and they appear on the road and clap a whole Himalaya as a barrier across it. But this opposition has been permitted from of old not merely as a test or ordeal, but as a compulsion on us to seek a greater strength, a more perfect self-knowledge, an intenser purity and force of aspiration, a faith that nothing can crush, a more powerful descent of the Divine Grace.
   ~ Sri Aurobindo, Letters On Yoga - IV,
573:Though I speak with the tongues of men and of an- gels and have not charity, I am as a sounding brass or a tinkling cymbal. And though I have the gift of prophecy and understand all mysteries and all knowledge, and though I have all faith so that I could remove mountains, and have not charity, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing. Charity suffereth long and is kind; charity envieth not ; charity vaunteth not itself, is not puffed up doth not behave itself unseemly seeketh not her own, is not easily provoked, thinlceth no evil, rejoiceth not in iniquity, but rejoiceth in the truth, beareth all things, believeth all things, hopeth all things, endureth all things. Charity never faileth...And now abideth faith, hope, charity, these three: but the greatest of these is charity. Follow after charity. ~ I. Corinthians. 1. 8. 13-XIV. 8, the Eternal Wisdom
574:the best we can conceive as the thing to be done :::
   The work itself is at first determined by the best light we can command in our ignorance. It is that which we conceive as the thing that should be done. And whether it be shaped by our sense of duty, by our feeling for our fellow-creatures, by our idea of what is for the good of others or the good of the world or by the direction of one whom we accept as a human Master, wiser than ourselves and for us the representative of that Lord of all works in whom we believe but whom we do not yet know, the principle is the same. The essential of the sacrifice of works must be there and the essential is the surrender of all desire for the fruit of our works, the renunciation of all attachment to the result for which yet we labour. For so long as we work with attachment to the result, the sacrifice is offered not to the Divine, but to our ego...
   ~ Sri Aurobindo, The Synthesis Of Yoga, Equality and the Annihilation of Ego,
575:To be able to receive the Divine Power and let act through you in the things of the outward life, there are three necessary conditions:
(i) Quietude, equality - not to be disturbed by anything that happens, to keep the mind still and firm, seeing the play of forces, but itself tranquil.
(ii) Absolute faith - faith that what is for the best will happen, but also that if one can make oneself a true instrument, the fruit will be that which one's will guided by the Divine Light sees as the thing to be done - kartavyam karma.
(iii) Receptivity - the power to receive the Divine Force and to feel its presence and the presence of the Mother in it and allow it to work, guiding one's sight and will and action. If this power and presence can be felt and this plasticity made the habit of the consciousness in action, - but plasticity to the Divine force alone without bringing in any foreign element, - the eventual result is sure. ~ Sri Aurobindo, Letters On Yoga - II,
576:The greatest value of the dream-state of Samadhi lies, however, not in these more outward things, but in its power to open up easily higher ranges and powers of thought, emotion, will by which the soul grows in height, range and self-mastery. Especially, withdrawing from the distraction of sensible things, it can, in a perfect power of concentrated self-seclusion, prepare itself by a free reasoning, thought, discrimination or more intimately, more finally, by an ever deeper vision and identification, for access to the Divine, the supreme Self, the transcendent Truth, both in its principles and powers and manifestations and in its highest original Being. Or it can by an absorbed inner joy and emotion, as in a sealed and secluded chamber of the soul, prepare itself for the delight of union with the divine Beloved, the Master of all bliss, rapture and Ananda.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Part Two: The Yoga of Integral Knowledge, Chapter 26, Samadhi, pg. 503,
577:Even on Earth, the first steps in this direction had been taken. There were millions of men, doomed in earlier ages, who now lived active and happy lives thanks to artificial limbs, kidneys, lungs, and hearts. To this process there could be only one conclusion - however far off it might be.

And eventually even the brain might go. As the seat of consciousness, It was not essential; the development of electronic intelligence had proved that. The conflict between mind and machine might be resolved at last in the eternal truce of complete symbiosis.

But was even this the end? A few mystically inclined biologists went still further. They speculated, taking their cues from the beliefs of many religions, that mind would eventually free itself from matter. The robot body, like the flesh-and-blood one, would be no more than a stepping-stone to something which, long ago, men bad called "spirit."

And if there was anything beyond that, its name could only be God.
   ~ Arthur C Clarke, 2001: A Space Odyssey,
578:In the terrestrial formulation of Knowledge and Power, this correlation is not altogether apparent because there consciousness itself is concealed in an original Inconscience and the natural strength and rhythm of its powers in their emergence are diminished and disturbed by the discordances and the veils of the Ignorance. The Inconscient there is the original, potent and automatically effective Force, the conscious mind is only a small labouring agent; but that is because the conscious mind in us has a limited individual action and the Inconscient is an immense action of a universal concealed Consciousness: the cosmic Force, masked as a material Energy, hides from our view by its insistent materiality of process the occult fact that the working of the Inconscient is really the expression of a vast universal Life, a veiled universal Mind, a hooded Gnosis, and without these origins of itself it could have no power of action, no organising coherence. ~ Sri Aurobindo, The Life Divine, 2.28 - The Divine Life,
579:7. The Meeting with the Goddess:The ultimate adventure, when all the barriers and ogres have been overcome, is commonly represented as a mystical marriage of the triumphant hero-soul with the Queen Goddess of the World. This is the crisis at the nadir, the zenith, or at the uttermost edge of the earth, at the central point of the cosmos, in the tabernacle of the temple, or within the darkness of the deepest chamber of the heart. The meeting with the goddess (who is incarnate in every woman) is the final test of the talent of the hero to win the boon of love (charity: amor fati), which is life itself enjoyed as the encasement of eternity. And when the adventurer, in this context, is not a youth but a maid, she is the one who, by her qualities, her beauty, or her yearning, is fit to become the consort of an immortal. Then the heavenly husband descends to her and conducts her to his bed-whether she will or not. And if she has shunned him, the scales fall from her eyes; if she has sought him, her desire finds its peace. ~ Joseph Campbell,
580:Gaya, the Rishi, prays to Agni, Lord of Tapas, the representative in Nature of the Divine Power that builds the worlds & works in them towards our soul's fulfilment in and beyond heaven - Agni, as játavedas, the self-existent luminosity of knowledge in this Cosmic Force - for Force is only Chitshakti, working power of the Divine Consciousness & therefore Cosmic Force is always self-luminous, all-knowing force. Agni Jatavedas then is the ray of divine knowledge in this embodied state of existence; - he is Adhrigu - the Light in our embodied being. For this reason all action offered by us to Agni as a work of divine tapas becomes in its nature a self-luminous activity guiding itself whether consciously in our minds or super-consciously, guháhitam, to the divine goal. All Tapas is self-effective and God-effective. As Adhrigu, the divine Light in our embodied being, Agni is to bring to us an illumination of knowledge in our mentality which is ojistha, most full of ojas, superabundant ... ~ Sri Aurobindo, Hymns To The Mystic Fire,
581:But what then of that silent Self, inactive, pure, self-existent, self-enjoying, which presented itself to us as the abiding justification of the ascetic? Here also harmony and not irreconcilable opposition must be the illuminative truth. The silent and the active Brahman are not different, opposite and irreconcilable entities, the one denying, the other affirming a cosmic illusion; they are one Brahman in two aspects, positive and negative, and each is necessary to the other. It is out of this Silence that the Word which creates the worlds for ever proceeds; for the Word expresses that which is self-hidden in the Silence. It is an eternal passivity which makes possible the perfect freedom and omnipotence of an eternal divine activity in innumerable cosmic systems. For the becomings of that activity derive their energies and their illimitable potency of variation and harmony from the impartial support of the immutable Being, its consent to this infinite fecundity of its own dynamic Nature. ~ Sri Aurobindo, The Life Divine, Reality Omnipresent,
582:There is only one thing painful in the beginning to a raw or turbid part of the surface nature; it is the indispensable discipline demanded, the denial necessary for the merging of the incomplete ego. But for that there can be a speedy and enormous compensation in the discovery of a real greater or ultimate completeness in others, in all things, in the cosmic oneness, in the freedom of the transcendent Self and Spirit, in the rapture of the touch of the Divine. Our sacrifice is not a giving without any return or any fruitful acceptance from the other side; it is an interchange between the embodied soul and conscious Nature in us and the eternal Spirit. For even though no return is demanded, yet there is the knowledge deep within us that a marvellous return is inevitable. The soul knows that it does not give itself to God in vain; claiming nothing, it yet receives the infinite riches of the divine Power and Presence.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, The Sacrifice, the Triune Path and the Lord of the Sacrifice [109],
583:It is here upon earth, in the body itself, that you must acquire a complete knowledge and learn to use a full and complete power. Only when you have done that will you be free to move about with entire security in all the worlds. Only when you are incapable of having the slightest fear, when you remain unmoved, for example, in the midst of the worst nightmare, can you say, "Now I am ready to go into the vital world." But this means the acquisition of a power and a knowledge that can come only when you are a perfect master of the impulses and desires of the vital nature. You must be absolutely free from everything that can bring in the beings of the darkness or allow them to rule over you; if you are not free, beware!

No attachments, no desires, no impulses, no preferences; perfect equanimity, unchanging peace and absolute faith in the Divine protection: with that you are safe, without it you are in peril. And as long as you are not safe, it is better to do like little chickens that take shelter under the mother's wings. ~ The Mother, Questions And Answers 1929-1931,
584:
   Sweet Mother, Sri Aurobindo has said somewhere that if one surrenders to the Divine Grace, it will do everything for us. Therefore, what value has tapasya?

If you want to know what Sri Aurobindo has said on a given subject, you must at least read all that he has written on that subject. You will then see that he has apparently said the most contradictory things. But when one has read everything, and understood a little, one perceives that all the contradictions complement each other and are organised and unified into an integral synthesis. Here is another quotation from Sri Aurobindo which will show you that your question is based on ignorance. There are many others which you can read with interest and which will make your intelligence more supple: 'If there is not a complete surrender, then it is not possible to adopt the baby cat attitude; it becomes mere tamasic passivity calling itself surrender. If a complete surrender is not possible in the beginning, it follows that personal effort is necessary.' 16 December 1964
   ~ The Mother, Some Answers From The Mother, 308,
585:To know, possess and be the divine being in an animal and egoistic consciousness, to convert our twilit or obscure physical men- tality into the plenary supramental illumination, to build peace and a self-existent bliss where there is only a stress of transitory satisfactions besieged by physical pain and emotional suffering, to establish an infinite freedom in a world which presents itself as a group of mechanical necessities, to discover and realise the immortal life in a body subjected to death and constant mutation, - this is offered to us as the manifestation of God in Matter and the goal of Nature in her terrestrial evolution. To the ordinary material intellect which takes its present organisation of consciousness for the limit of its possibilities, the direct contradiction of the unrealised ideals with the realised fact is a final argument against their validity. But if we take a more deliberate view of the world's workings, that direct opposition appears rather as part of Nature's profoundest method and the seal of her completest sanction. ~ Sri Aurobindo, The Life Divine, 1.01,
586:What do you think of the essence of Hell? Hell is when the depths come to you with all that you no longer are or are not yet capable of. Hell is when you can no longer attain what you could attain. Hell is when you must think and feel and do everything that you know you do not want. Hell is when you know that your having to is also a wanting to, and that you yourself are responsible for it. Hell is when you know that everything serious that you have planned with yourself is also laughable, that everything fine is also brutal, that everything good is also bad, that everything high is also low, and that everything pleasant is also shameful.

But the deepest Hell is when you realize that Hell is also no Hell, but a cheerful Heaven, not a Heaven in itself, but in this respect a Heaven, and in that respect a Hell.

That is the ambiguity of the God: he is born from a dark ambiguity and rises to a bright ambiguity. Unequivocalness is simplicity and leads to death. But ambiguity is the way of life. If the left foot does not move, then the right one does, and you move. The God wills this. ~ Carl Jung, The Red Book,
587:This concentration proceeds by the Idea, using thought, form and name as keys which yield up to the concentrating mind the Truth that lies concealed behind all thought, form and name; for it is through the Idea that the mental being rises beyond all expression to that which is expressed, to that of which the Idea itself is only the instrument. By concentration upon the Idea the mental existence which at present we are breaks open the barrier of our mentality and arrives at the state of consciousness, the state of being, the state of power of conscious-being and bliss of conscious-being to which the Idea corresponds and of which it is the symbol, movement and rhythm. Concentration by the Idea is, then, only a means, a key to open to us the superconscient planes of our existence; a certain self-gathered state of our whole existence lifted into that superconscient truth, unity and infinity of self-aware, self-blissful existence is the aim and culmination; and that is the meaning we shall give to the term Samadhi.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Integral Knowledge, Concentration [321],
588:Always that same LSD story, you've all seen it. 'Young man on acid, thought he could fly, jumped out of a building. What a tragedy.' What a dick! Fuck him, he's an idiot. If he thought he could fly, why didn't he take off on the ground first? Check it out. You don't see ducks lined up to catch elevators to fly south-they fly from the ground, ya moron, quit ruining it for everybody. He's a moron, he's dead-good, we lost a moron, fuckin' celebrate. Wow, I just felt the world get lighter. We lost a moron! I don't mean to sound cold, or cruel, or vicious, but I am, so that's the way it comes out. Professional help is being sought. How about a positive LSD story? Wouldn't that be news-worthy, just the once? To base your decision on information rather than scare tactics and superstition and lies? I think it would be news-worthy. 'Today, a young man on acid realized that all matter is merely energy condensed to a slow vibration. That we are all one consciousness experiencing itself subjectively. There is no such thing as death, life is only a dream and we're the imagination of ourselves' . . . 'Here's Tom with the weather. ~ Bill Hicks,
589:THE PROGRESSIVE revelation of a great, a transcendent, a luminous Reality with the multitudinous relativities of this world that we see and those other worlds that we do not see as means and material, condition and field, this would seem then to be the meaning of the universe, - since meaning and aim it has and is neither a purposeless illusion nor a fortuitous accident.

   For the same reasoning which leads us to conclude that world-existence is not a deceptive trick of Mind, justifies equally the certainty that it is no blindly and helplessly self-existent mass of separate phenomenal existences clinging together and struggling together as best they can in their orbit through eternity, no tremendous self-creation and self-impulsion of an ignorant Force without any secret Intelligence within aware of its starting-point and its goal and guiding its process and its motion.

   An existence, wholly self-aware and therefore entirely master of itself, possesses the phenomenal being in which it is involved, realises itself in form, unfolds itself in the individual. ~ Sri Aurobindo, The Life Divine 1.6-1,
590:It has been argued that this is no relation peculiar to the constitution of humanity and its outlook upon an objective world, but the very nature of existence itself; all phenomenal existence consists of an observing consciousness and an active objectivity, and the Action cannot proceed without the Witness because the universe exists only in or for the consciousness that observes and has no independent reality. It has been argued in reply that the material universe enjoys an eternal self-existence: it was here before life and mind made their appearance; it will survive after they have disappeared and no longer trouble with their transient strivings and limited thoughts the eternal and inconscient rhythm of the suns. The difference, so metaphysical in appearance, is yet of the utmost practical import, for it determines the whole outlook of man upon life, the goal that he shall assign for his efforts and the field in which he shall circumscribe his energies. For it raises the question of the reality of cosmic existence and, more important still, the question of the value of human life.
   ~ Sri Aurobindo, The Life Divine, 23,
591:Supermind is the dynamic form of satcitananda (being-consciousness-bliss), and the necessary conduit, mediator or linkage between satcitananda and the manifest creation. (Life Divine Book I, ch.14-16) ... Supermind is spiritual consciousness acting as a self-luminous knowledge, will, sense, aesthesis, energy, self-creative and unveiling power of its own delight and being. Mind is the action of the same powers, but limited and only very indirectly and partially illumined. Supermind lives in unity though it plays with diversity; mind lives in a separative action of diversity, though it may open to unity. Mind is not only capable of ignorance, but, because it acts always partially and by limitation, it works characteristically as a power of ignorance : it may even and it does forget itself in a complete inconscience, or nescience, awaken from it to the ignorance of a partial knowledge and move from the ignorance towards a complete knowledge, -- that is its natural action in the human being, -- but it can never have by itself a complete knowledge.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Psychology of Self-Perfection, 625,
592:You should not be tilted sideways, backwards, or forwards. You should be sitting straight up as if you were supporting the sky with your head. This is not just form or breathing. It expresses the key point of Buddhism. It is a perfect expression of your Buddha nature. If you want true understanding of Buddhism, you should practice this way.

   These forms are not a means of obtaining the right state of mind. To take this posture itself is the purpose of our practice. When you have this posture, you have the right state of mind, so there is no need to try to attain some special state.

   When you try to attain something, your mind starts to wander about somewhere else. When you do not try to attain anything, you have your own body and mind right here. A Zen master would say, "Kill the Buddha!" Kill the Buddha if the Buddha exists somewhere else. Kill the Buddha, because you should resume your own Buddha nature. Doing something is expressing our own nature. We do not exist for the sake of something else. We exist for the sake of ourselves. This is the fundamental teaching expressed in the forms we observe. ~ Shunryu Suzuki, Zen Mind Beginners Mind,
593:Prayer helps to prepare this relation for us at first on the lower plane even while it is there consistent with much that is mere egoism and self-delusion; but afterwards we can draw towards the spiritual truth which is behind it. It is not then the giving of the thing asked for that matters, but the relation itself, the contact of mans life with God, the conscious interchange. In spiritual matters and in the seeking of spiritual gains, this conscious relation is a great power; it is a much greater power than our own entirely self-reliant struggle and effort and it brings a fuller spiritual growth and experience. Necessarily, in the end prayer either ceases in the greater thing for which it prepared us, -- in fact the form we call prayer is not itself essential so long as the faith, the will, the aspiration are there, -- or remains only for the joy of the relation. Also its objects, the artha or interest it seeks to realise, become higher and higher until we reach the highest motiveless devotion, which is that of divine love pure and simple without any other demand or longing.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Love,
594:Other impacts it meets, but finds them too strong for it or too dissimilar and discordant or too weak to give it satisfaction; these are things which it cannot bear or cannot equate with itself or cannot assimilate, and it is obliged to give to them reactions of grief, pain, discomfort, dissatisfaction, disliking, disapproval, rejection, inability to understand or know, refusal of admission. Against them it seeks to protect itself, to escape from them, to avoid or minimise their recurrence; it has with regard to them movements of fear, anger, shrinking, horror, aversion, disgust, shame, would gladly be delivered from them, but it cannot get away from them, for it is bound to and even invites their causes and therefore the results; for these impacts are part of life, tangled up with the things we desire, and the inability to deal with them is part of the imperfection of our nature. Other impacts again the normal mind succeeds in holding at bay or neutralising and to these it has a natural reaction of indifference, insensibility or tolerance which is neither positive acceptance and enjoymentnor rejection or suffering.
   ~ Sri Aurobindo, The Synthesis Of Yoga, 730,
595:witness and non-dual states ::: The Witness and Non-Dual states are everpresent capacities which hold the special relationship to the other states. The Witness state, or Witnessing, is the capacity to observe, see or witness phenomenon arising in the other states. Meaning for example, its the capacity to hold unbroken attention in the gross states, and the capacity to witness the entire relative world of form arise as object viewed by the pure witness, the pure subject that is never itself a seen object but always the pure seer or pure Self, that is actually no-self. Next we have Non-Dual which refers to both the suchness and is-ness of reality right now. It is the not-two-ness or everpresent unity of subject and object, form and emptiness, heaven and earth, relative and absolute. When the Witness dissolves and pure seer and all that is seen become not seperate or not two, the Non-Duality of absolute emptiness and relative form or the luminous identity of unqualifiable spirit and all of its manifestations appear as play of radiant natural and spontaneous and present love. Absolute and relative are already always not-two but nor are they one, nor both nor neither. ~ Essential Integral, L5-18,
596:But for the knowledge of the Self it is necessary to have the power of a complete intellectual passivity, the power of dismissing all thought, the power of the mind to think not at all which the Gita in one passage enjoins. This is a hard saying for the occidental mind to which thought is the highest thing and which will be apt to mistake the power of the mind not to think, its complete silence for the incapacity of thought. But this power of silence is a capacity and not an incapacity, a power and not a weakness. It is a profound and pregnant stillness. Only when the mind is thus entirely still, like clear, motionless and level water, in a perfect purity and peace of the whole being and the soul transcends thought, can the Self which exceeds and originates all activities and becomings, the Silence from which all words are born, the Absolute of which all relativities are partial reflections manifest itself in the pure essence of our being. In a complete silence only is the Silence heard; in a pure peace only is its Being revealed. Therefore to us the name of That is the Silence and the Peace.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Purified Understanding, 302,
597:This Divine Being, Sachchidananda, is at once impersonal and personal: it is an Existence and the origin and foundation of all truths, forces, powers, existences, but it is also the one transcendent Conscious Being and the All-Person of whom all conscious beings are the selves and personalities; for He is their highest Self and the universal indwelling Presence. It is a necessity for the soul in the universe - and therefore the inner trend of the evolutionary Energy and its ultimate intention - to know and to grow into this truth of itself, to become one with the Divine Being, to raise its nature to the Divine Nature, its existence into the Divine Existence, its consciousness into the Divine Consciousness, its delight of being into the divine Delight of Being, and to receive all this into its becoming, to make the becoming an expression of that highest Truth, to be possessed inwardly of the Divine Self and Master of its existence and to be at tthe same time wholly possessed by Him and moved by His Divine Energy and live and act in a complete self-giving and surrender.
   ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence, 688,
598:the first necessity :::
   An entire self-consecration, a complete equality, an unsparing effacement of the ego, a transforming deliverance of the nature from its ignorant modes of action are the steps by which the surrender of all the being and nature to the Divine Will can be prepared and achieved, -- a self-giving true, total and without reserve. The first necessity is an entire spirit of self-consecration in our works; it must become first the constant will, then the ingrained need in all the being, finally its automatic but living and conscious habit, the self-existent turn to do all action as a sacrifice to the Supreme and to the veiled Power present in us and in all beings and in all the workings of the universe. Life is the altar of this sacrifice, works are our offerings; a transcendent and universal Power and Presence as yet rather felt or glimpsed than known or seen by us is the Deity to whom they are offered. This sacrifice, this self-consecration has two sides to it; there is the work itself and there is the spirit in which it is done, the spirit of worship to the Master of Works in all that we see, think and experience.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Equality and the Annihilation of Ego,
599:The pure existent is then a fact and no mere concept; it is the fundamental reality. But, let us hasten to add, the movement, the energy, the becoming are also a fact, also a reality. The supreme intuition and its corresponding experience may correct the other, may go beyond, may suspend, but do not abolish it. We have therefore two fundamental facts of pure existence and of worldexistence, a fact of Being, a fact of Becoming. To deny one or the other is easy; to recognise the facts of consciousness and find out their relation is the true and fruitful wisdom.

Stability and movement, we must remember, are only our psychological representations of the Absolute, even as are oneness and multitude. The Absolute is beyond stability and movement as it is beyond unity and multiplicity. But it takes its eternal poise in the one and the stable and whirls round itself infinitely, inconceivably, securely in the moving and multitudinous. World-existence is the ecstatic dance of Shiva which multiplies the body of the God numberlessly to the view: it leaves that white existence precisely where and what it was, ever is and ever will be; its sole absolute object is the joy of the dancing. ~ Sri Aurobindo, The Life Divine, The Pure Existent, 85,
600:all is the method of God's workings; all life is Yoga :::
   Thirdly, the divine Power in us uses all life as the means of this integral Yoga. Every experience and outer contact with our world-environment, however trifling or however disastrous, is used for the work, and every inner experience, even to the most repellent suffering or the most humiliating fall, becomes a step on the path to perfection. And we recognize in ourselves with opened eyes the method of God in the world, His purpose of light in the obscure, of the might in the weak and fallen, of delight in what is grievous and miserable. We see the divine method to be the same in the lower and in the higher working; only in the one it is pursued tardily and obscurely through the subconscious in Nature, in the other it becomes swift and self-conscious and the instrument confesses the hand of the Master. All life is a Yoga of Nature seeking to manifest God within itself. Yoga marks the stage at which this effort becomes capable of self-awareness and there for right completion in the individual. It is a gathering up and concentration of the movements dispersed and loosely combined in the lower evolution.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Conditions of the Synthesis [47] [T1],
601:Aspiration in everyone, no matter who it is, has the same power But the effect of this aspiration is different. For aspiration is aspiration: if you have aspiration, in itself it has a power. Only, this aspiration calls down an answer, and this answer, the effect, which is the result of the aspiration, depends upon each one, for it depends upon his receptivity. I know many people of this kind: they say, "Oh! but I aspire all the time and still I receive nothing." It is impossible that they should receive nothing, in the sense that the answer is sure to come. But it is they who do not receive. The answer comes but they are not receptive, so they receive nothing.. . . When you have an aspiration, a very active aspiration, your aspiration is going to do its work. It is going to call down the answer to what you aspire foR But if, later, you begin to think of something else or are not attentive or receptive, you do not even notice that your aspiration has received an answer. This happens very frequently. So people tell you: "I aspire and I don't receive anything, I get no answer!" Yes, you do have an answer but you are not aware of it, because you continue to be active in this way, like a mill turning all the time. ~ The Mother, Questions And Answers 1954,
602:Therefore the age of intuitive knowledge, represented by the early Vedantic thinking of the Upanishads, had to give place to the age of rational knowledge; inspired Scripture made room for metaphysical philosophy, even as afterwards metaphysical philosophy had to give place to experimental Science.

   Intuitive thought which is a messenger from the superconscient and therefore our highest faculty, was supplanted by the pure reason which is only a sort of deputy and belongs to the middle heights of our being; pure reason in its turn was supplanted for a time by the mixed action of the reason which lives on our plains and lower elevations and does not in its view exceed the horizon of the experience that the physical mind and senses or such aids as we can invent for them can bring to us.

   And this process which seems to be a descent, is really a circle of progress.

   For in each case the lower faculty is compelled to take up as much as it can assimilate of what the higher had already given and to attempt to re-establish it by its own methods.

   By the attempt it is itself enlarged in its scope and arrives eventually at a more supple and a more ample selfaccommodation to the higher faculties. ~ Sri Aurobindo, The Life Divine, 1.08-13,
603:Directly on awakening, preferably at dawn, the initiate goes to the place of invocation. Figuring to himself as he goes that being born anew each day brings with it the chance of greater rebirth, first he banishes the temple of his mind by ritual or by some magical trance. Then he unveils some token or symbol or sigil which represents to him the Holy Guardian Angel. This symbol he will likely have to change during the great work as the inspiration begins to move him. Next he invokes an image of the Angel into his minds eye. It may be considered as a luminous duplicate of ones own form standing in front of or behind one, or simply as a ball of brilliant light above ones head. Then he formulates his aspirations in what manner he will, humbling himself in prayer or exalting himself in loud proclamation as his need be. The best form of this invocation is spoken spontaneously from the heart, and if halting at first, will prove itself in time. He is aiming to establish a set of ideas and images which correspond to the nature of his genius, and at the same time receive inspiration from that source. As the magician begins to manifest more of his true will, the Augoeides will reveal images, names, and spiritual principles by which it can be drawn into greater manifestation.
   ~ Peter J Carroll, Liber Null,
604:It's a strange world. It seems that about fifteen billion years ago there was, precisely, absolute nothingness, and then within less than a nanosecond the material universe blew into existence.

Stranger still, the physical matter so produced was not merely a random and chaotic mess, but seemed to organize itself into ever more and complex and intricate forms. So complex were these forms that, many billions of years later, some of them found ways to reproduce themselves, and thus out of matter arose life.

Even stranger, these life forms were apparently not content to merely reproduce themselves, but instead began a long evolution that would eventually allow them to represent themselves, to produce sign and symbols and concepts, and thus out of life arose mind.

Whatever this process of evolution was, it seems to have been incredibly driven from matter to life to mind.

But stranger still, a mere few hundred years ago, on a small and indifferent planet around an insignificant star, evolution became conscious of itself.

And at precisely the same time, the very mechanisms that allowed evolution to become conscious of itself were simultaneously working to engineer its own extinction.

And that was the strangest of all. ~ Ken Wilber, Sex Ecology Spirituality, p. 3,
605:For our concentration on the Eternal will be consummated by the mind when we see constantly the Divine in itself and the Divine in ourselves, but also the Divine in all things and beings and happenings. It will be consummated by the heart when all emotion is summed up in the love of the Divine, - of the Divine in itself and for itself, but love too of the Divine in all its beings and powers and personalities and forms in the Universe. It will be consummated by the will when we feel and receive always the divine impulsion and accept that alone as our sole motive force; but this will mean that, having slain to the last rebellious straggler the wandering impulses of the egoistic nature, we have universalised ourselves and can accept with a constant happy acceptance the one divine working in all things. This is the first fundamental siddhi of the integral Yoga.
   It is nothing less that is meant in the end when we speak of the absolute consecration of the individual to the Divine. But this total fullness of consecration can only come by a constant progression when the long and difficult process of transforming desire out of existence is completed in an ungrudging measure. Perfect self-consecration implies perfect self-surrender.
   ~ Sri Aurobindo, The Synthesis Of Yoga, 85-86, [T1],
606:About the only law that I think relates to the genre is that you should not try to explain, to find neat explanations for what happens, and that the object of the thing is to produce a sense of the uncanny. Freud in his essay on the uncanny wrote that the sense of the uncanny is the only emotion which is more powerfully expressed in art than in life, which I found very illuminating; it didn't help writing the screen-play, but I think it's an interesting insight into the genre. And I read an essay by the great master H.P. Lovecraft where he said that you should never attempt to explain what happens, as long as what happens stimulates people's imagination, their sense of the uncanny, their sense of anxiety and fear. And as long as it doesn't, within itself, have any obvious inner contradictions, it is just a matter of, as it were, building on the imagination (imaginary ideas, surprises, etc.), working in this area of feeling. I think also that the ingeniousness of a story like this is something which the audience ultimately enjoys; they obviously wonder as the story goes on what's going to happen, and there's a great satisfaction when it's all over not having been able to have anticipated the major development of the story, and yet at the end not to feel that you have been fooled or swindled. ~ Stanley Kubrick,
607:Art is the human language of the nervous plane, intended to express and communicate the Divine, who in the domain of sensation manifests as beauty.

   The purpose of art is therefore to give those for whom it is meant a freer and more perfect communion with the Supreme Reality. The first contact with this Supreme Reality expresses itself in our consciousness by a flowering of the being in a plenitude of vast and peaceful delight. Each time that art can give the spectator this contact with the infinite, however fleetingly, it fulfils its aim; it has shown itself worthy of its mission. Thus no art which has for many centuries moved and delighted a people can be dismissed, since it has at least partially fulfilled its mission - to be the powerful and more or less perfect utterance of that which is to be expressed. What makes it difficult for the sensibility of a nation to enjoy the delight that another nation finds in one art or another is the habitual limitation of the nervous being which, even more than the mental being, is naturally exclusive in its ability to perceive the Divine and which, when it has entered into relation with Him through certain forms, feels an almost irresistible reluctance to recognise Him through other forms of sensation. ~ The Mother, Words Of Long Ago, 122,
608:Truly speaking, I have no opinion. According to a vision of truth, everything is still terribly mixed, a more or less favourable combination of light and darkness, truth and falsehood, knowledge and ignorance, and so long as decisions are made and action is undertaken according to opinions, it will always be like that.
   We want to give the example of an action that is undertaken in accordance with a vision of truth, but unfortunately we are still very far from realising this ideal, and even if the vision of truth expresses itself, it is immediately distorted in its implementation.
   So, in the present state of affairs, it is impossible to say, "This is true and that is false, this leads us away from the goal and that brings us nearer the goal."
   Everything can be used for the progress to be made; everything can be useful if we know how to use it.
   The important thing is never to lose sight of the ideal we want to realise and to make use of all circumstances in view of this goal.
   And finally, it is always better not to make an arbitrary decision for or against things, and to watch the unfolding of events with the impartiality of a witness, relying on the Divine Wisdom which will decide for the best and do what is necessary. 29 July 1961 ~ The Mother, Words Of The Mother I, [T8],
609:Because I have called, and ye refused . . . I also will laugh at your calamity; I will mock when your fear cometh; when your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you." "For the turning away of the simple shall slay them, and the prosperity of fools shall destroy them."

Time Jesum transeuntem et non revertentem: "Dread the passage of Jesus, for he does not return."

The myths and folk tales of the whole world make clear that the refusal is essentially a refusal to give up what one takes to be one's own interest. The future is regarded not in terms of an unremitting series of deaths and births, but as though one's present system of ideals, virtues, goals, and advantages were to be fixed and made secure. King Minos retained the divine bull, when the sacrifice would have signified submission to the will of the god of his society; for he preferred what he conceived to be his economic advantage. Thus he failed to advance into the liferole that he had assumed-and we have seen with what calamitous effect. The divinity itself became his terror; for, obviously, if one is oneself one's god, then God himself, the will of God, the power that would destroy one's egocentric system, becomes a monster. ~ Joseph Campbell, The Hero with a Thousand Faces,
610:Equally must the sense-mind be stilled and taught to leave the function of thought to the mind that judges and understands. When the understanding in us stands back from the action of the sense-mind and repels its intermiscence, the latter detaches itself from the understanding and can be watched in its separate action. It then reveals itself as a constantly swirling and eddying undercurrent of habitual concepts, associations, perceptions, desires without any real sequence, order or principle of light. It is a constant repetition in a circle unintelligent and unfruitful. Ordinarily the human understanding accepts this undercurrent and tries to reduce it to a partial order and sequence; but by so doing it becomes itself subject to it and partakes of that disorder, restlessness, unintelligent subjection to habit and blind purposeless repetition which makes the ordinary human reason a misleading, limited and even frivolous and futile instrument. There is nothing to be done with this fickle, restless, violent and disturbing factor but to get rid of it whether by detaching it and then reducing it to stillness or by giving a concentration and singleness to the thought by which it will of itself reject this alien and confusing element.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Purified Understanding,
611:The human being is at home and safe in the material body; the body is his protection. There are some who are full of contempt for their bodies and think that things will be much better and easier after death without them. But in fact the body is your fortress and your shelter. While you are lodged in it the forces of the hostile world find it difficult to have a direct hold upon you.... Directly you enter any realm of this [vital] world, its beings gather round you to get out of you all you have, to draw what they can and make it a food and a prey. If you have no strong light and force radiating from within you, you move there without your body as if you had no coat to protect you against a chill and bleak atmosphere, no house to shield you, even no skin covering you, your nerves exposed and bare. There are men who say, 'How unhappy I am in this body', and think of death as an escape! But after death you have the same vital surroundings and are in danger from the same forces that are the cause of your misery in this life....
   "It is here upon earth, in the body itself, that you must acquire a complete knowledge and learn to use a full and complete power. Only when you have done that will you be free to move about with entire security in all the worlds." ~ The Mother, Questions And Answers 1929-1931, (12 May 1929),
612:He is the friend, the adviser, helper, saviour in trouble and distress, the defender from enemies, the hero who fights our battles for us or under whose shield we fight, the charioteer, the pilot of our ways. And here we come at once to a closer intimacy; he is the comrade and eternal companion, the playmate of the game of living. But still there is so far a certain division, however pleasant, and friendship is too much limited by the appearance of beneficence. The lover can wound, abandon, be wroth with us, seem to betray, yet our love endures and even grows by these oppositions; they increase the joy of reunion and the joy of possession; through them the lover remains the friend, and all that he does, we find in the end, has been done by the lover and helper of our being for our souls perfection as well as for his joy in us. These contradictions lead to a greater intimacy. He is the father and mother too of our being, its source and protector and its indulgent cherisher and giver of our desires. He is the child born to our desire whom we cherish and rear. All these things the lover takes up; his love in its intimacy and oneness keeps in it the paternal and maternal care and lends itself to our demands upon it. All is unified in that deepest many-sided relation.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Love,
613:JOSH
hmm. its so upsetting.. it seems like the book is a perfect symbol for something terribly wrong. I constantly avoid anything Donald Trump related because I find him so repulsive its upsetting. like its too disgusting of a corruption and i just avoid it. but maybe this book is a lukewarm symbol so I can learn to move towards and fight such darknesses.. I dont know.. so upsetting.

and people buy into such double-thought inconscience? I cant even comprehend how this can be like this. I guess its like I turn away from disgust it allows people to turn away from reason through that infantile pre-rational regression or something. I mean we all want safety but..

the book itself goes against itself from the title.. like its bashing the left for wanting to divide america but thats what the book is doing by attacking them. so I guess if people cant catch the deception from the title they wont catch it in the book? ayah


ALAN
Yeah it's the whole white male fragility persecution envy trip. Donny Jnr was so triggered he had to write a whole book (I pity the ghostwriter).

And yes it is upsetting, we live in a world where the Lord of Falsehood is on the ascendant, through instruments like Trump, Koch, and Murdoch. Some people are particularly susceptible, others are immune. This is the battle for the Earth ~ M Alan Kazlev, Facebook,
614:And now, out among the stars, evolution was driving toward new goals. The first explorers of Earth had long since come to the limits of flesh and blood; as soon as their machines were better than their bodies, it was time to move. First their brains, and then their thoughts alone, they transferred into shining new homes of metal and of plastic.

In these, they roamed among the stars. They no longer built spaceships. They were spaceships.

But the age of the Machine-entities swiftly passed. In their ceaseless experimenting, they had learned to store knowledge in the structure of space itself, and to preserve their thoughts for eternity in frozen lattices of light. They could become creatures of radiation, free at last from the tyranny of matter.

Into pure energy, therefore, they presently transformed themselves; and on a thousand worlds, the empty shells they had discarded twitched for a while in a mindless dance of death, then crumbled into rust.

Now they were lords of the galaxy, and beyond the reach of time. They could rove at will among the stars, and sink like a subtle mist through the very interstices of space. But despite their godlike powers, they had not wholly forgotten their origin, in the warm slime of a vanished sea.

And they still watched over the experiments their ancestors had started, so long ago.
   ~ Arthur C Clarke, 2001: A Space Odyssey,
615:the psychic transformation :::
The soul, the psychic being is in direct touch with the divine Truth, but it is hidden in man by the mind, the vital being and the physical nature. One may practise yoga and get illuminations in the mind and the reason; one may conquer power and luxuriate in all kinds of experiences in the vital; one may establish even surprising physical Siddhis; but if the true soul-power behind does not manifest, if the psychic nature does not come into the front, nothing genuine has been done. In this yoga the psychic being is that which opens the rest of the nature to the true supramental light and finally to the supreme Ananda. Mind can open by itself to its own higher reaches; it can still itself in some kind of static liberation or Nirvana; but the supramental cannot find a sufficient base in a spiritualised mind alone. If the inmost soul is awakened, if there is a new birth out of the mere mental, vital and physical into the psychic consciousness, then this yoga can be done; otherwise (by the sole power of the mind or any other part) it is impossible.... If there is a refusal of the psychic new birth, a refusal to become the child new born from the Mother, owing to attachment to intellectual knowledge or mental ideas or to some vital desire, then there will be a failure in the sadhana. ~ Sri Aurobindo, Letters On Yoga - III,
616:A certain inertia, tendency to sleep, indolence, unwillingness or inability to be strong for work or spiritual effort for long at a time, is in the nature of the human physical consciousness. When one goes down into the physical for its change (that has been the general condition here for a long time), this tends to increase. Even sometimes when the pressure of the sadhana on the physical increases or when one has to go much inside, this temporarily increases - the body either needing more rest or turning the inward movement into a tendency to sleep or be at rest. You need not, however, be anxious about that. After a time this rights itself; the physical consciousness gets the true peace and calm in the cells and feels at rest even in full work or in the most concentrated condition and this tendency of inertia goes out of the nature. Even for those who have never been in trance, it is good to repeat a mantra, a word, a prayer before going into sleep. But there must be a life in the words; I do not mean an intellectual significance, nothing of that kind, but a vibration. And its effect on the body is extraordinary: it begins to vibrate, vibrate, vibrate... and quietly you let yourself go, as though you wanted to go to sleep. The body vibrates more and more, more and more, more and more, and away you go. That is the cure for tamas.
   ~ The Mother, Words Of The Mother III,
617:uniting life and Yoga :::
   No synthesis of Yoga can be satisfying which does not, in its aim, reunite God and Nature in a liberated and perfected human life or, in its method, not only permit but favour the harmony of our inner and outer activities and experiences in the divine consummation of both. For man is precisely that term and symbol of a higher Existence descended into the material world in which it is possible for the lower to transfigure itself and put on the nature of the higher and the higher to reveal itself in the forms of the lower. To avoid the life which is given him for the realisation of that possibility, can never be either the indispensable condition or the whole and ultimate object of his supreme endeavour or of his most powerful means of self-fulfilment. It can only be a temporary necessity under certain conditions or a specialised extreme effort imposed on the individual so as to prepare a greater general possibility for the race. The true and full object and utility of Yoga can only be accomplished when the conscious Yoga in man becomes. like the subconscious Yoga in Nature, outwardly conterminous withlife itself and we can once more, looking out both on the path and the achievement, say in a more perfect and luminous sense: All life is Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Introduction - The Conditions of the Synthesis, Life and Yoga,
618:What is one to do to prepare oneself for the Yoga?
   To be conscious, first of all. We are conscious of only an insignificant portion of our being; for the most part we are unconscious.
   It is this unconsciousness that keeps us down to our unregenerate nature and prevents change and transformation in it. It is through unconsciousness that the undivine forces enter into us and make us their slaves. You are to be conscious of yourself, you must awake to your nature and movements, you must know why and how you do things or feel or think them; you must understand your motives and impulses, the forces, hidden and apparent, that move you; in fact, you must, as it were, take to pieces the entire machinery of your being. Once you are conscious, it means that you can distinguish and sift things, you can see which are the forces that pull you down and which help you on. And when you know the right from the wrong, the true from the false, the divine from the undivine, you are to act strictly up to your knowledge; that is to say, resolutely reject one and accept the other. The duality will present itself at every step and at every step you will have to make your choice. You will have to be patient and persistent and vigilant - "sleepless", as the adepts say; you must always refuse to give any chance whatever to the undivine against the divine. ~ The Mother, Questions And Answers 1929-1931,
619:A book like this, a problem like this, is in no hurry; we both, I just as much as my book, are friends of lento. It is not for nothing that I have been a philologist, perhaps I am a philologist still, that is to say, A TEACHER OF SLOW READING:- in the end I also write slowly. Nowadays it is not only my habit, it is also to my taste - a malicious taste, perhaps? - no longer to write anything which does not reduce to despair every sort of man who is 'in a hurry'. For philology is that venerable art which demands of its votaries one thing above all: to go aside, to take time, to become still, to become slow - it is a goldsmith's art and connoisseurship of the WORD which has nothing but delicate, cautious work to do and achieves nothing if it does not achieve it lento. But precisely for this reason it is more necessary than ever today, by precisely this means does it entice and enchant us the most, in the midst of an age of 'work', that is to say, of hurry, of indecent and perspiring haste, which wants to 'get everything done' at once, including every old or new book:- this art does not so easily get anything done, it teaches to read WELL, that is to say, to read slowly, deeply, looking cautiously before and aft, with reservations, with doors left open, with delicate eyes and fingers...My patient friends, this book desires for itself only perfect readers and philologists: LEARN to read me well! ~ Friedrich Nietzsche,
620:I examined the poets, and I look on them as people whose talent overawes both themselves and others, people who present themselves as wise men and are taken as such, when they are nothing of the sort.

From poets, I moved to artists. No one was more ignorant about the arts than I; no one was more convinced that artists possessed really beautiful secrets. However, I noticed that their condition was no better than that of the poets and that both of them have the same misconceptions. Because the most skillful among them excel in their specialty, they look upon themselves as the wisest of men. In my eyes, this presumption completely tarnished their knowledge. As a result, putting myself in the place of the oracle and asking myself what I would prefer to be - what I was or what they were, to know what they have learned or to know that I know nothing - I replied to myself and to the god: I wish to remain who I am.

We do not know - neither the sophists, nor the orators, nor the artists, nor I- what the True, the Good, and the Beautiful are. But there is this difference between us: although these people know nothing, they all believe they know something; whereas, I, if I know nothing, at least have no doubts about it. As a result, all this superiority in wisdom which the oracle has attributed to me reduces itself to the single point that I am strongly convinced that I am ignorant of what I do not know. ~ Socrates,
621:Shouldn't we consider in every nation major changes in the traditional ways of doing things, a fundamental restructuring of economic political social and religious institutions. We've reached a point where there can be no more special interests or special cases, nuclear arms threaten every person on the Earth. Fundamental changes in society are sometimes labelled impractical or contrary to human nature, as if nuclear war were practical or as if there's only one human nature. But fundamental changes can clearly be made, we're surrounded by them. In the last two centuries abject slavery which was with us for thousands of years has almost entirely been eliminated in a stirring worldwide revolution. Women, systematically mistreated for millennia are gradually gaining the political and economic power traditionally denied them and some wars of aggression have recently been stopped or curtailed because of a revulsion felt by the people in the aggressor nations. The old appeals to racial sexual religious chauvinism and to rabid nationalist fervor are beginning not to work. A new consciousness is developing which sees the earth as a single organism and recognizes that an organism at war with itself is doomed. We are one planet. One of the great revelations of the age of space exploration is the image of the earth finite and lonely, somehow vulnerable, bearing the entire human species through the oceans of space and time. ~ Carl Sagan,
622:The supramental memory is different from the mental, not a storing up of past knowledge and experience, but an abiding presence of knowledge that can be brought forward or, more characteristically, offers itself, when it is needed: it is not dependent on attention or on conscious reception, for the things of the past not known actually or not observed can be called up from latency by an action which is yet essentially a remembrance. Especially on a certain level all knowledge presents itself as a remembering, because all is latent or inherent in the self of supermind. The future like the past presents itself to knowledge in the supermind as a memory of the preknown. The imagination transformed in the supermind acts on one side as a power of true image and symbol, always all image or index of some value or significance or other truth of being, on the other as an inspiration or interpretative seeing of possibilities and potentialities not less true than actual or realised things. These are put in their place either by an attendant intuitive or interpretative judgment or by one inherent in the vision of the image, symbol or potentiality, or by a supereminent revelation of that which is behind the image or symbol or which determines the potential and the actual and their relations and, it may be, overrides and overpasses them, imposing ultimate truths and supreme certitudes.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
623:When love beckons to you follow him, Though his ways are hard and steep. And when his wings enfold you yield to him, Though the sword hidden among his pinions may wound you. And when he speaks to you believe in him, Though his voice may shatter your dreams as the north wind lays waste the garden. For even as love crowns you so shall he crucify you. Even as he is for your growth so is he for your pruning. Even as he ascends to your height and caresses your tenderest branches that quiver in the sun, So shall he descend to your roots and shake them in their clinging to the earth......
   But if in your fear you would seek only love's peace and love's pleasure, Then it is better for you that you cover your nakedness and pass out of love's threshing-floor, Into the seasonless world where you shall laugh, but not all of your laughter, and weep, but not all of your tears. Love gives naught but itself and takes naught but from itself.>p>Love possesses not nor would it be possessed; For love is sufficient unto love. And think not you can direct the course of love, if it finds you worthy, directs your course. Love has no other desire but to fulfil itself.
   But if you love and must needs have desires, let these be your desires: To melt and be like a running brook that sings its melody to the night. To know the pain of too much tenderness. To be wounded by your own understanding of love; And to bleed willingly and joyfully. ~ Kahlil Gibran, The Prophet,
624:Listen to Erwin Schroedinger,the Nobel Prize-winning cofounder of quantum mechanics,and how can I convince you that he means this literally?Consciousness is a singular of which the plural is unknown.It is not possible that this unity of knowledge,feelings,and choice which you call your own should have sprung into being from nothingness at a given moment not so long ago;rather,this knowledge,feeling, and choice are essentially eternal and unchangeable and numerically one in all people,nay in all sensitive beings.The conditions for your existence are almost as old as rocks.For thousands of years men have striven and suffered and begotten and women have brought in pain.A hundred years ago (there's the test),another man sat on this spot;like you he gazed with awe and yearning in his heart at the dying light on the glaciers. Like you he was begotten of man and born of woman.He felt pain and brief joy as you do.Was he someone else? Was it not you yourself?WAS IT NOT YOU,YOURSELF? Are you not humanity itself? Do you not touch all things human,because you are it's only Witness? Do you not therefore love the world,and love all people,and love the Kosmos,because you are its only Self? Do you not weep when one person is hurt,do you not cry when one child goes hungry,do you not scream when one soul is tortured? You know you suffer when others suffer.You already know this! "Was it someone else? Was it not you yourself?" ~ Ken Wilber, One Taste, p. 342-343,
625:the fourth aid, time, kala :::
   The sadhaka who has all these aids is sure of his goal. Even a fall will be for him only a means of rising and death a passage towards fulfilment. For once on this path, birth and death become only processes in the development of his being and the stages of his journey.
   Time is the remaining aid needed for the effectivity of the process. Time presents itself to human effort as an enemy or a friend, as a resistance, a medium or an instrument. But always it is really the instrument of the soul.
   Time is a field of circumstances and forces meeting and working out a resultant progression whose course it measures. To the ego it is a tyrant or a resistance, to the Divine an instrument. Therefore, while our effort is personal, Time appears as a resistance, for it presents to us all the obstruction of the forces that conflict with our own. When the divine working and the personal are combined in our consciousness, it appears as a medium and a condition. When the two become one, it appears as a servant and instrument.
   The ideal attitude of the sadhaka towards Time is to have an endless patience as if he had all eternity for his fulfilment and yet to develop the energy that shall realise now and with an ever-increasing mastery and pressure of rapidity till it reaches the miraculous instantaneousness of the supreme divine Transformation.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids,
626:
   Mother, in your symbol the twelve petals signify the twelve inner planes, don't they?

It signifies anything one wants, you see. Twelve: that's the number of Aditi, of Mahashakti. So it applies to everything; all her action has twelve aspects. There are also her twelve virtues, her twelve powers, her twelve aspects, and then her twelve planes of manifestation and many other things that are twelve; and the symbol, the number twelve is in itself a symbol. It is the symbol of manifestation, double perfection, in essence and in manifestation, in the creation.

   What are the twelve aspects, Sweet Mother?

Ah, my child, I have described this somewhere, but I don't remember now. For it is always a choice, you see; according to what one wants to say, one can choose these twelve aspects or twelve others, or give them different names. The same aspect can be named in different ways. This does not have the fixity of a mental theory. (Silence)
   According to the angle from which one sees the creation, one day I may describe twelve aspects to you; and then another day, because I have shifted my centre of observation, I may describe twelve others, and they will be equally true.
   (To Vishwanath) Is it the wind that's producing this storm? It is very good for a dramatic stage-effect.... The traitor is approaching in the night... yes? We are waiting for some terrible deed....
   ~ The Mother, Questions And Answers 1954, 395,
627:the one entirely acceptable sacrifice :::
   And the fruit also of the sacrifice of works varies according to the work, according to the intention in the work and according to the spirit that is behind the intention. But all other sacrifices are partial, egoistic, mixed, temporal, incomplete, - even those offered to the highest Powers and Principles keep this character: the result too is partial, limited, temporal, mixed in its reactions, effective only for a minor or intermediate purpose. The one entirely acceptable sacrifice is a last and highest and uttermost self-giving, - it is that surrender made face to face, with devotion and knowledge, freely and without any reserve to One who is at once our immanent Self, the environing constituent All, the Supreme Reality beyond this or any manifestation and, secretly, all these together, concealed everywhere, the immanent Transcendence. For to the soul that wholly gives itself to him, God also gives himself altogether. Only the one who offers his whole nature, finds the Self. Only the one who can give everything, enjoys the Divine All everywhere. Only a supreme self-abandonment attains to the Supreme. Only the sublimation by sacrifice of all that we are, can enable us to embody the Highest and live here in the immanent consciousness of the transcendent Spirit.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, The Sacrifice, the Triune Path and the Lord of the Sacrifice [110],
628:To see life steadily and see it whole is only permitted to a Perfect and Infinite Consciousness standing outside Time, Space and Conditions. To such a divine Vision the working out of preordainment may present itself as a perfect, immediate and unhindered consummation. God said, 'Let there be Light' and, straightway,there was Light; and when the Light came into being, God saw that it was good. But to the imperfect finite consciousness, Light seems in its inception to have come into being by a slow material evolution completed by a fortuitous shock of forces; in its operation to be lavished with a prodigal wastefulness since only a small part is used for the purposes of life; in its presentation to be conveyed to a blinking and limited vision, hampered by obstacles and chequered with darkness. Limitation, imperfection, progression and retrogression are inseparable from phenomenal work, phenomenal intelligence, phenomenal pleasure and satisfaction. To Brahman the Will who measures all Time in a moment, covers all Space with one stride, embraces the whole chain of causation in one glance, there is no limitation, imperfection, progression or retrogression. He looks upon his work as a whole and sees that it is good. But the Gods cannot reach to His completeness, even though they toil after it; for ever He outruns their pursuit, moving far in front. Brahman, standing still, overtakes and passes the others as they run.
   ~ Sri Aurobindo, Isha Upanishad,
629:The necessary and needful reaction from the collective unconscious expresses itself in archetypally formed ideas. The meeting with oneself is, at first, the meeting with one's own shadow. The shadow is a tight passage, a narrow door, whose painful constriction no one is spared who goes down to the deep well. But one must learn to know oneself in order to know who one is. For what comes after the door is, surprisingly enough, a boundless expanse full of unprecedented uncertainty, with apparently no one inside and no one outside, no above and no below, no here and no there, no mine and no thine, no good and no bad. It is a world of water, where all life floats in suspension; where the realm of the sympathetic system, the soul of everything living, begins; where I am indivisibly this and that; where I experience the other in myself and the other-than-myself experiences me.No, the collective unconscious is anything but an encapsulated personal system; it is sheer objectivity, as wide as the world and open to all the world. There I am the object of every subject, in complete reversal of my ordinary consciousness, where I am always the subject that has an object. There I am utterly one with the world, so much a part of it that I forget all too easily who I really am. ""Lost in oneself"" is a good way of describing this state. But this self is the world, if only a consciousness could see it. That is why we must know who we are. ~ Carl Jung, Archetypes of the Collective Unconscious,
630:Behind the traditional way of Knowledge, justifying its thought-process of elimination and withdrawal, stands an over-mastering spiritual experience. Deep, intense, convincing, common to all who have overstepped a certain limit of the active mind-belt into the horizonless inner space, this is the great experience of liberation, the consciousness of something within us that is behind and outside of the universe and all its forms, interests, aims, events and happenings, calm, untouched, unconcerned, illimitable, immobile, free, the uplook to something above us indescribable and unseizable into which by abolition of our personality we can enter, the presence of an omnipresent eternal witness Purusha, the sense of an Infinity or a Timelessness that looks down on us from an august negation of all our existence and is alone the one thing Real. This experience is the highest sublimation of spiritualised mind looking resolutely beyond its own existence. No one who has not passed through this liberation can be entirely free from the mind and its meshes, but one is not compelled to linger in this experience for ever. Great as it is, it is only the Mind's overwhelming experience of what is beyond itself and all it can conceive. It is a supreme negative experience, but beyond it is all the tremendous light of an infinite consciousness, an illimitable Knowledge, an affirmative absolute Presence.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge, 278-279,
631:In Rajayoga the chosen instrument is the mind. our ordinary mentality is first disciplined, purified and directed towards the divine Being, then by a summary process of Asana and Pranayama the physical force of our being is stilled and concentrated, the life-force released into a rhythmic movement capable of cessation and concentrated into a higher power of its upward action, the mind, supported and strengthened by this greater action and concentration of the body and life upon which it rests, is itself purified of all its unrest and emotion and its habitual thought-waves, liberated from distraction and dispersion, given its highest force of concentration, gathered up into a trance of absorption. Two objects, the one temporal, the other eternal,are gained by this discipline. Mind-power develops in another concentrated action abnormal capacities of knowledge, effective will, deep light of reception, powerful light of thought-radiation which are altogether beyond the narrow range of our normal mentality; it arrives at the Yogic or occult powers around which there has been woven so much quite dispensable and yet perhaps salutary mystery. But the one final end and the one all-important gain is that the mind, stilled and cast into a concentrated trance, can lose itself in the divine consciousness and the soul be made free to unite with the divine Being.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Self-Perfection, The Principle of the Integral Yoga, 609,
632:0 Order - All developmental theories consider the infant to be "undifferentiated," the essence of which is the absence of any self-other boundary (interpersonally) or any subject-object boundary (intrapsychically), hence, stage 0 rather than stage 1. The infant is believed to consider all of the phenomena it experiences as extensions of itself. The infant is "all self" or "all subject" and "no object or other." Whether one speaks of infantile narcissism," "orality," being under the sway completely of "the pleasure principle" with no countervailing "reality principle," or being "all assimilative" with no countervailing "accommodation," all descriptions amount to the same picture of an objectless, incorporative embeddedness. Such an underlying psychologic gives rise not only to a specific kind of cognition (prerepresentational) but to a specific kind of emotion in which the emotional world lacks any distinction between inner and outer sources of pleasure and discomfort. To describe a state of complete undifferentiation, psychologists have had to rely on metaphors: Our language itself depends on the transcendence of this prerepresentational stage. The objects, symbols, signs, and referents of language organize the experienced world and presuppose the very categories that are not yet articulated at stage 0. Thus, Freud has described this period as the "oceanic stage," the self undifferentiated from the swelling sea. Jung suggested "uroboros," the snake that swallows its tail. ~ Robert Kegan,
633:the first necessity; :::
   The first necessity is to dissolve that central faith and vision in the mind which concentrate it on its development and satisfaction and interests in the old externalised order of things. It is imperative to exchange this surface orientation for the deeper faith and vision which see only the Divine and seek only after the Divine. The next need is to compel all our lower being to pay homage to this new faith and greater vision. All our nature must make an integral surrender; it must offer itself in every part and every movement to that which seems to the unregenerated sensemind so much less real than the material world and its objects. Our whole being - soul, mind, sense, heart, will, life, body - must consecrate all its energies so entirely and in such a way that it shall become a fit vehicle for the Divine. This is no easy task; for everything in the world follows the fixed habit which is to it a law and resists a radical change. And no change can be more radical than the revolution attempted in the integral Yoga. Everything in us has constantly to be called back to the central faith and will and vision. Every thought and impulse has to be reminded in the language of the Upanishad that That is the divine Brahman and not this which men here adore. Every vital fibre has to be persuaded to accept an entire renunciation of all that hitherto represented to it its own existence.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration, 72,
634:9. Atonement with the Father/Abyss:Atonement consists in no more than the abandonment of that self-generated double monster-the dragon thought to be God (superego) and the dragon thought to be Sin (repressed id). But this requires an abandonment of the attachment to ego itself, and that is what is difficult. One must have a faith that the father is merciful, and then a reliance on that mercy. Therewith, the center of belief is transferred outside of the bedeviling god's tight scaly ring, and the dreadful ogres dissolve. It is in this ordeal that the hero may derive hope and assurance from the helpful female figure, by whose magic (pollen charms or power of intercession) he is protected through all the frightening experiences of the father's ego-shattering initiation. For if it is impossible to trust the terrifying father-face, then one's faith must be centered elsewhere (Spider Woman, Blessed Mother); and with that reliance for support, one endures the crisis-only to find, in the end, that the father and mother reflect each other, and are in essence the same. The problem of the hero going to meet the father is to open his soul beyond terror to such a degree that he will be ripe to understand how the sickening and insane tragedies of this vast and ruthless cosmos are completely validated in the majesty of Being. The hero transcends life with its peculiar blind spot and for a moment rises to a glimpse of the source. He beholds the face of the father, understands-and the two are atoned. ~ Joseph Campbell,
635:Inspiration is always a very uncertain thing; it comes when it chooses, stops suddenly before it has finished its work, refuses to descend when it is called. This is a well-known affliction, perhaps of all artists, but certainly of poets. There are some who can command it at will; those who, I think, are more full of an abundant poetic energy than careful for perfection; others who oblige it to come whenever they put pen to paper but with these the inspiration is either not of a high order or quite unequal in its levels. Again there are some who try to give it a habit of coming by always writing at the same time; Virgil with his nine lines first written, then perfected every morning, Milton with his fifty epic lines a day, are said to have succeeded in regularising their inspiration. It is, I suppose, the same principle which makes Gurus in India prescribe for their disciples a meditation at the same fixed hour every day. It succeeds partially of course, for some entirely, but not for everybody. For myself, when the inspiration did not come with a rush or in a stream,-for then there is no difficulty,-I had only one way, to allow a certain kind of incubation in which a large form of the thing to be done threw itself on the mind and then wait for the white heat in which the entire transcription could rapidly take place. But I think each poet has his own way of working and finds his own issue out of inspiration's incertitudes.
   ~ Sri Aurobindo, The Future Poetry, Inspiration and Effort - I,
636:The Quest
A part, immutable, unseen,
Being, before itself had been,
Became. Like dew a triple queen
Shone as the void uncovered:
The silence of deep height was drawn
A veil across the silver dawn
On holy wings that hovered.
The music of three thoughts became
The beauty, that is one white flame,
The justice that surpasses shame,
The victory, the splendour,
The sacred fountain that is whirled
From depths beyond that older world
A new world to engender.
The kingdom is extended. Night
Dwells, and I contemplate the sight
That is not seeing, but the light
That secretly is kindled,
Though oft-time its most holy fire
Lacks oil, whene'er my own Desire
Before desire has dwindled.
I see the thin web binding me
With thirteen cords of unity
Toward the calm centre of the sea.
(O thou supernal mother!)
The triple light my path divides
To twain and fifty sudden sides
Each perfect as each other.
Now backwards, inwards still my mind
Must track the intangible and blind,
And seeking, shall securely find
Hidden in secret places
Fresh feasts for every soul that strives,
New life for many mystic lives,
And strange new forms and faces.
My mind still searches, and attains
By many days and many pains
To That which Is and Was and reigns
Shadowed in four and ten;
And loses self in sacred lands,
And cries and quickens, and understands
Beyond the first Amen.
~ Aleister Crowley,
637:On a thousand bridges and paths they shall throng to the future, and ever more war and inequality shall divide them: thus does my great love make me speak.

In their hostilities they shall become inventors of images and ghosts, and with their images and ghosts they shall yet fight the highest fight against one another. Good and evil, and rich and poor, and high and low, and all the names of values-arms shall they be and clattering signs that life must overcome itself again and again.

Life wants to build itself up into the heights with pillars and steps; it wants to look into vast distances and out toward stirring beauties: therefore it requires height. And because it requires height, it requires steps and contradiction among the steps and the climbers.

Life wants to climb and to overcome itself climbing.

And behold, my friends: here where the tarantula has its hole, the ruins of an ancient temple rise; behold it with enlightened eyes Verily, the man who once piled his thoughts to the sky in these stones-he, like the wisest, knew the secret of all life. That struggle and inequality are present even in beauty, and also war for power and more power: that is what he teaches us here in the plainest parable. How divinely vault and arches break through each other in a wrestling match; how they strive against each other with light and shade, the godlike strivers-with such assurance and beauty let us be enemies too, my friends Let us strive against one another like gods. ~ Friedrich Nietzsche, Thus Spoke Zarathustra, trans. Fred Kaufmann,
638:Supermind, on the other hand, as a basic structure-rung (conjoined with nondual Suchness) can only be experienced once all the previous junior levels have emerged and developed, and as in all structure development, stages cannot be skipped. Therefore, unlike Big Mind, supermind can only be experienced after all 1st-, 2nd-, and 3rd-tier junior stages have been passed through. While, as Genpo Roshi has abundantly demonstrated, Big Mind state experience is available to virtually anybody at almost any age (and will be interpreted according to the View of their current stage), supermind is an extremely rare recognition. Supermind, as the highest structure-rung to date, has access to all previous structures, all the way back to Archaic-and the Archaic itself, of course, has transcended and included, and now embraces, every major structural evolution going all the way back to the Big Bang. (A human being literally enfolds and embraces all the major transformative unfoldings of the entire Kosmic history-strings to quarks to subatomic particles to atoms to molecules to cells, all the way through the Tree of Life up to its latest evolutionary emergent, the triune brain, the most complex structure in the known natural world.) Supermind, in any given individual, is experienced as a type of omniscience-the supermind, since it transcends and includes all of the previous structure-rungs, and inherently is conjoined with the highest nondual Suchness state, has a full and complete knowledge of all of the potentials in that person. It literally knows all, at least for the individual.
   ~ Ken Wilber?,
639: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,
640:The hours spent in meditation is no proof of spiritual progress. It is proof of your progress when you no longer have to make an effort to meditate. Then you have rather to make an effort to stop meditating: it becomes difficult to stop meditation, difficult to stop thinking of the Divine, difficult to come down to the ordinary consciousness. Then you are sure of progress, then you have made real progress when concentrating on the Divine is the necessity of your life, when you cannot do without it, when it continues naturally from morning to night whatever you may be engaged in doing. Whether you sit down to meditation or go about and do things and work, what is required of you is consciousness; that is the one need - to be constantly conscious of the Divine.
But is not sitting down to meditation an indispensable discipline, and does it not give a more intense and concentrated union with the Divine?
That may be. But a discipline in itself is not what we are seeking. What we are seeking is to be concentrated on the Divine in all that we do, at all times, in all our acts and in every movement. There are some here who have been told to meditate; but also there are others who have not been asked to do any meditation at all. But it must not be thought that they are not progressing. They too follow a discipline, but it is of another nature. To work, to act with devotion and an inner consecration is also a spiritual discipline. The final aim is to be in constant union with the Divine, not only in meditation but in all circumstances and in all the active life. ~ The Mother,
641:the powers of concentration :::
   By concentration on anything whatsoever we are able to know that thing, to make it deliver up its concealed secrets; we must use this power to know not things, but the one Thing-in-itself. By concentration again the whole will can be gathered up for the acquisition of that which is still ungrasped, still beyond us; this power, if it is sufficiently trained, sufficiently single-minded, sufficiently sincere, sure of itself, faithful to itself alone, absolute in faith, we can use for the acquisition of any object whatsoever; but we ought to use it not for the acquisition of the many objects which the world offers to us, but to grasp spiritually that one object worthy of pursuit which is also the one subject worthy of knowledge. By concentration of our whole being on one status of itself, we can become whatever we choose; we can become, for instance, even if we were before a mass of weaknesses and fear, a mass instead of strength and courage, or we can become all a great purity, holiness and peace or a single universal soul of Love; but we ought, it is said, to use this power to become not even these things, high as they may be in comparison with what we now are, but rather to become that which is above all things and free from all action and attributes, the pure and absolute Being. All else, all other concentration can only be valuable for preparation, for previous steps, for a gradual training of the dissolute and self-dissipating thought, will and being towards their grand and unique object.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Concentration, [318],
642:This ego or "I" is not a lasting truth, much less our essential part; it is only a formation of Nature, a mental form of thought centralisation in the perceiving and discriminating mind, a vital form of the centralisation of feeling and sensation in our parts of life, a form of physical conscious reception centralising substance and function of substance in our bodies. All that we internally are is not ego, but consciousness, soul or spirit. All that we externally and superficiallyare and do is not ego but Nature. An executive cosmic force shapes us and dictates through our temperament and environment and mentality so shaped, through our individualised formulation of the cosmic energies, our actions and their results. Truly, we do not think, will or act but thought occurs in us, will occurs in us, impulse and act occur in us; our ego-sense gathers around itself, refers to itself all this flow of natural activities. It is cosmic Force, it is Nature that forms the thought, imposes the will, imparts the impulse. our body, mind and ego are a wave of that sea of force in action and do not govern it, but by it are governed and directed. The Sadhaka in his progress towards truth and self-knowledge must come to a point where the soul opens its eyes of vision and recognises this truth of ego and this truth of works. He gives up the idea of a mental, vital, physical, "I" that acts or governs action; he recognises that Prakriti, Force of cosmic nature following her fixed modes, is the one and only worker in him and in all things and creatures.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will, 214,
643:Instruction about Sadhana to a disciple:
   Disciple: What is the nature of realisation in this yoga?
   Sri Aurobindo: In this yoga we want to bring down the Truth-consciousness into the whole being - no part being left out. This can be done by the Higher Power itself. What you have to do is to open yourself to it.
   Disciple: As the Higher Power is there why does it not work in all men - consciously?
   Sri Aurobindo: Because man, at present, is shut up in his mental being, his vital nature and physical consciousness and their limitations. You have to open yourself. By an opening I mean an aspiration in the heart for the coming down of the Power that is above, and a will in the Mind, or above the Mind, open to it.
   The first thing this working of the Higher Power does is to establish Shanti - peace - in all the parts of the being and an opening above. This peace is not mere mental Shanti, it is full of power and, whatever action takes place in it, Samata, equality, is its basis and the Shanti and Samata are never disturbed. What comes from Above is peace, power and joy. It also brings about changes in various parts of our nature so that they can bear the pressure of the Higher Power.
   Knowledge also progressively develops showing all in our being that is to be thrown out and what is to be retained. In fact, knowledge and guidance both come and you have constantly to consent to the guidance. The progress may be more in one direction than in another. But it is the Higher Power that works. The rest is a matter of experience and the movement of the Shakti. ~ Sri Aurobindo, EVENING TALKS WITH SRI AUROBINDO, RECORDED BY A B PURANI (28-09-1923),
644:What is that work and result, if not a self-involution of Consciousness in form and a self-evolution out of form so as to actualise some mighty possibility in the universe which it has created? And what is its will in Man if not a will to unending Life, to unbounded Knowledge, to unfettered Power? Science itself begins to dream of the physical conquest of death, expresses an insatiable thirst for knowledge, is working out something like a terrestrial omnipotence for humanity. Space and Time are contracting to the vanishing-point in its works, and it strives in a hundred ways to make man the master of circumstance and so lighten the fetters of causality. The idea of limit, of the impossible begins to grow a little shadowy and it appears instead that whatever man constantly wills, he must in the end be able to do; for the consciousness in the race eventually finds the means. It is not in the individual that this omnipotence expresses itself, but the collective Will of mankind that works out with the individual as a means. And yet when we look more deeply, it is not any conscious Will of the collectivity, but a superconscious Might that uses the individual as a centre and means, the collectivity as a condition and field. What is this but the God in man, the infinite Identity, the multitudinous Unity, the Omniscient, the Omnipotent, who having made man in His own image, with the ego as a centre of working, with the race, the collective Narayana, the visvamanava as the mould and circumscription, seeks to express in them some image of the unity, omniscience, omnipotence which are the self-conception of the Divine?
   ~ Sri Aurobindo, The Life Divine,
645:For invincible reasons of homogeneity and coherence, the fibers of cosmogenesis require to be prolonged in ourselves far more deeply than flesh and bone. We are not being tossed about and drawn along in the vital current merely by the material surface of our being. But like a subtle fluid, space-time, having drowned our bodies, penetrates our soul. It fills it and impregnates it. It mingles with its powers, until the soul soon no longer knows how to distinguish space-time from its own thoughts. Nothing can escape this flux any longer, for those who know how to see, even though it were the summit of our being, because it can only be defined in terms of increases of consciousness. For is not the very act by which the fine point of our mind penetrates the absolute a phenomenon of emergence? In short, recognized at first in a single point of things, then inevitably having spread to the whole of the inorganic and organic volume of matter, whether we like it or not evolution is now starting to invade the psychic zones of the world.... The human discovers that, in the striking words of Julian Huxley, we are nothing else than evolution become conscious of itself. It seems to me that until it is established in this perspective, the modern mind...will always be restless. For it is on this summit and this summit alone that a resting place and illumination await us.... All evolution becomes conscious of itself deep within us.... Not only do we read the secret of its movements in our slightest acts, but to a fundamental extent we hold it in our own hands: responsible for its past and its future. ~ Pierre Teilhard de Chardin, The Phenomenon of Man,
646:The Song Of View, Practice, And Action :::
Oh, my Guru! The Exemplar of the View, Practice, and Action,
Pray vouchsafe me your grace, and enable me
To be absorbed in the realm of Self-nature!

For the View, Practice, Action, and Accomplishment
There are three Key-points you should know:

All the manifestation, the Universe itself, is contained in the mind;
The nature of Mind is the realm of illumination
Which can neither be conceived nor touched.
These are the Key-points of the View.

Errant thoughts are liberated in the Dharmakaya;
The awareness, the illumination, is always blissful;
Meditate in a manner of non-doing and non-effort.
These are the Key-points of Practice.

In the action of naturalness
The Ten Virtues spontaneously grow;
All the Ten Vices are thus purified.
By corrections or remedies
The Illuminating Void is ne'er disturbed.
These are the Key-points of Action.

There is no Nivana to attain beyond;
There is no Samsara here to renounce;
Truly to know the Self-mind
It is to be the Buddha Himself.
These are the Key-points of Accomplishment.

Reduce inwardly the Three Key-points to One.
This One is the Void Nature of Being,
Which only a wondrous Guru
Can clearly illustrate.

Much activity is of no avail;
If one sees the Simultaneously Born Wisdom,
He reaches the goal.

For all practioners of Dharma
The preaching is a precious gem;
It is my direct experience from yogic meditation.
Think carefully and bear it in your minds,
Oh, my children and disciples. ~ Jetsun Milarepa,
647:
   How can one "learn of pure delight"?

First of all, to begin with, one must through an attentive observation grow aware that desires and the satisfaction of desires give only a vague, uncertain pleasure, mixed, fugitive and altogether unsatisfactory. That is usually the starting-point.

   Then, if one is a reasonable being, one must learn to discern what is desire and refrain from doing anything that may satisfy one's desires. One must reject them without trying to satisfy them. And so the first result is exactly one of the first observations stated by the Buddha in his teaching: there is an infinitely greater delight in conquering and eliminating a desire than in satisfying it. Every sincere and steadfast seeker will realise after some time, sooner or later, at times very soon, that this is an absolute truth, and that the delight felt in overcoming a desire is incomparably higher than the small pleasure, so fleeting and mixed, which may be found in the satisfaction of his desires. That is the second step.

   Naturally, with this continuous discipline, in a very short time the desires will keep their distance and will no longer bother you. So you will be free to enter a little more deeply into your being and open yourself in an aspiration to... the Giver of Delight, the divine Element, the divine Grace. And if this is done with a sincere self-giving - something that gives itself, offers itself and expects nothing in exchange for its offering - one will feel that kind of sweet warmth, comfortable, intimate, radiant, which fills the heart and is the herald of Delight.    After this, the path is easy.
   ~ The Mother, Questions And Answers 1957-1958,
648:But in the integral conception the Conscious Soul is the Lord, the Nature-Soul is his executive Energy. Purusha is of the nature of Sat, the being of conscious self-existence pure and infinite; Shakti or Prakriti is of the nature of Chit, - it is power of the Purusha's self-conscious existence, pure and infinite. The relation of the two exists between the poles of rest and action. When the Energy is absorbed in the bliss of conscious self-existence, there is rest; when thePurusha pours itself out in the action of its Energy, there is action, creation and the enjoyment or Ananda of becoming. But if Ananda is the creator and begetter of all becoming, its method is Tapas or force of the Purusha's consciousness dwelling upon its own infinite potentiality in existence and producing from it truths of conception or real Ideas, vijnana, which, proceedingfrom an omniscient and omnipotent Self-existence, have the surety of their own fulfilment and contain in themselves the nature and law of their own becoming in the terms of mind, life and matter. The eventual omnipotence of Tapas and the infallible fulfilment of the Idea are the very foundation of all Yoga. In man we render these terms by Will and Faith, - a will that is eventually self-effective because it is of the substance of Knowledge and a faith that is the reflex in the lower consciousness of a Truth or real Idea yet unrealised in the manifestation. It is this self-certainty of the Idea which is meant by the Gita when it says, yo yac-chraddhah sa eva sah, 'whatever is a man's faith or the sure Idea in him, that he becomes.'
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Conditions of the Synthesis, The Synthesis of the Systems, 43,
649:The Lord has veiled himself and his absolute wisdom and eternal consciousness in ignorant Nature-Force and suffers her to drive the individual being, with its complicity, as the ego; this lower action of Nature continues to prevail, often even in spite of man's half-lit imperfect efforts at a nobler motive and a purer self-knowledge. Our human effort at perfection fails, or progresses very incompletely, owing to the force of Nature's past actions in us, her past formations, her long-rooted associations; it turns towards a true and high-climbing success only when a greater Knowledge and Power than our own breaks through the lid of our ignorance and guides or takes up our personal will. For our human will is a misled and wandering ray that has parted from the supreme Puissance. The period of slow emergence out of this lower working into a higher light and purer force is the valley of the shadow of death for the striver after perfection; it is a dreadful passage full of trials, sufferings, sorrows, obscurations, stumblings, errors, pitfalls. To abridge and alleviate this ordeal or to penetrate it with the divine delight faith is necessary, an increasing surrender of the mind to the knowledge that imposes itself from within and, above all, a true aspiration and a right and unfaltering and sincere practice. "Practise unfalteringly," says the Gita, "with a heart free from despondency," the Yoga; for even though in the earlier stage of the path we drink deep of the bitter poison of internal discord and suffering, the last taste of this cup is the sweetness of the nectar of immortality and the honey-wine of an eternal Ananda. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will, 219,
650:Thoughts are forms and have an individual life, independent of their author: sent out from him into the world, they move in it towards the realisation of their own purpose of existence. When you think of anyone, your thought takes a form and goes out to find him; and, if your thinking is associated with some will that is behind it, the thought-form that has gone out from you makes an attempt to realise itself. Let us say, for instance, that you have a keen desire for a certain person to come and that, along with this vital impulse of desire, a strong imagination accompanies the mental form you have made; you imagine, "If he came, it would be like this or it would be like that." After a time you drop the idea altogether, and you do not know that even after you have forgotten it, your thought continues to exist. For it does still exist and is in action, independent of you, and it would need a great power to bring it back from its work. It is working in the atmosphere of the person touched by it and creates in him the desire to come. And if there is a sufficient power of will in your thought-form, if it is a well-built formation, it will arrive at its own realisation. But between the formation and the realisation there is a certain lapse of time, and if in this interval your mind has been occupied with quite other things, then when there happens this fulfilment of your forgotten thought, you may not even remember that you once harboured it; you do not know that you were the instigator of its action and the cause of what has come about. And it happens very often too that when the result does come, you have ceased to desire or care for it.
   ~ The Mother, Questions And Answers 1929-1931,
651:scope and aim of the works of sacrifice :::
   Into the third and last category of the works of sacrifice can be gathered all that is directly proper to the Yoga of works; for here is its field of effectuation and major province. It covers the entire range of lifes more visible activities; under it fall the multiform energies of the Will-to-Life throwing itself outward to make the most of material existence. It is here that an ascetic or other-worldly spirituality feels an insurmountable denial of the Truth which it seeks after and is compelled to turn away from terrestrial existence, rejecting it as for ever the dark playground of an incurable Ignorance. Yet it is precisely these activities that are claimed for a spiritual conquest and divine transformation by the integral Yoga. Abandoned altogether by the more ascetic disciplines, accepted by others only as a field of temporary ordeal or a momentary, superficial and ambiguous play of the concealed spirit, this existence is fully embraced and welcomed by the integral seeker as a field of fulfilment, a field for divine works, a field of the total self-discovery of the concealed and indwelling Spirit. A discovery of the Divinity in oneself is his first object, but a total discovery too of the Divinity in the world behind the apparent denial offered by its scheme and figures and, last, a total discovery of the dynamism of some transcendent Eternal; for by its descent this world and self-will be empowered to break their disguising envelopes and become divine in revealing form and manifesting process as they now are secretly in their hidden essence.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 2, 169,
652:...that personality, like consciousness, life, soul is not a brief-lived stranger in an impersonal Eternity, but contains the very meaning of existence. This fine flower of the cosmic Energy carries in it a forecast of the aim and a hint of the very motive of the universal labour. As an occult vision opens in him, he becomes aware of worlds behind in which consciousness and personality hold an enormous place and assume a premier value; even here in the material world to this occult vision the inconscience of Matter fills with a secret pervading consciousness, its inanimation harbours a vibrant life, its mechanism is the device of an indwelling Intelligence, God and soul are everywhere. Above all stands an infinite conscious Being who is variously self-expressed in all these worlds; impersonality is only a first means of that expression. It is a field of principles and forces, an equal basis of manifestation; but these forces express themselves through beings, have conscious spirits at their head and are the emanation of a One Conscious Being who is their sorce. A multiple innumberable personality expressing that One is the very sense and central aim of the manifestation and if now personality seems to be narrow, fragmentary, restrictive, it is only because it has not opened to its source or flowered into its own divine truth and fullness packing itself with the universal and the infinite. Thus the world-creation is no more an illusion, a fortuitous mechanism, a play that need not have happened, a flux without consequence; it is an intimate dynamism of the conscious and living Eternal.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, The Sacrifice and the Lord of the Sacrifice, 127,
653:In all that is done in the universe, the Divine through his Shakti is behind all action but he is veiled by his Yoga Maya and works through the ego of the Jiva in the lower nature.
   In Yoga also it is the Divine who is the Sadhaka and the Sadhana; it is his Shakti with her light, power, knowledge, consciousness, Ananda, acting upon the adhara and, when it is opened to her, pouring into it with these divine forces that makes the Sadhana possible. But so long as the lower nature is active the personal effort of the Sadhaka remains necessary.
   The personal effort required is a triple labour of aspiration, rejection and surrender, -
   an aspiration vigilant, constant, unceasing - the mind's will, the heart's seeking, the assent of the vital being, the will to open and make plastic the physical consciousness and nature;
   rejection of the movements of the lower nature - rejection of the mind's ideas, opinions, preferences, habits, constructions, so that the true knowledge may find free room in a silent mind, - rejection of the vital nature's desires, demands, cravings, sensations, passions, selfishness, pride, arrogance, lust, greed, jealousy, envy, hostility to the Truth, so that the true power and joy may pour from above into a calm, large, strong and consecrated vital being, - rejection of the physical nature's stupidity, doubt, disbelief, obscurity, obstinacy, pettiness, laziness, unwillingness to change, tamas, so that the true stability of Light, Power, Ananda may establish itself in a body growing always more divine;
   surrender of oneself and all one is and has and every plane of the consciousness and every movement to the Divine and the Shakti.
   ~ Sri Aurobindo, The Mother With Letters On The Mother,
654:But if somewhere in your being - either in your body or even in your vital or mind, either in several parts or even in a single one - there is an incapacity to receive the descending Force, this acts like a grain of sand in a machine. You know, a fine machine working quite well with everything going all right, and you put into it just a little sand (nothing much, only a grain of sand), suddenly everything is damaged and the machine stops. Well, just a little lack of receptivity somewhere, something that is unable to receive the Force, that is completely shut up (when one looks at it, it becomes as it were a little dark spot somewhere, a tiny thing hard as a stone: the Force cannot enter into it, it refuses to receive it - either it cannot or it will not) and immediately that produces a great imbalance; and this thing that was moving upward, that was blooming so wonderfully, finds itself sick, and sometimes just when you were in the normal equilibrium; you were in good health, everything was going on well, you had nothing to complain about. One day when you grasped a new idea, received a new impulse, when you had a great aspiration and received a great force and had a marvellous experience, a beautiful experience opening to you inner doors, giving you a knowledge you did not have before; then you were sure that everything was going to be all right.... The next day, you are taken ill. So you say: "Still that? It is impossible! That should not happen." But it was quite simply what I have just said: a grain of sand. There was something that could not receive; immediately it brings about a disequilibrium. Even though very small it is enough, and you fall ill.

~ The Mother, Questions And Answers 1953, 175,
655:We have all a ruling defect, which is for our soul as the umbilical cord of its birth in sin, and it is by this that the enemy can always lay hold upon us: for some it is vanity, for others idleness, for the majority egotism. Let a wicked and crafty mind avail itself of this means and we are lost; we may not go mad or turn idiots, but we become positively alienated, in all the force of the expression - that is, we are subjected to a foreign suggestion. In such a state one dreads instinctively everything that might bring us back to reason, and will not even listen to representations that are opposed to our obsession. Here is one of the most dangerous disorders which can affect the moral nature. The sole remedy for such a bewitchment is to make use of folly itself in order to cure folly, to provide the sufferer with imaginary satisfactions in the opposite order to that wherein he is now lost. Endeavour, for example, to cure an ambitious person by making him desire the glories of heaven - mystic remedy; cure one who is dissolute by true love - natural remedy; obtain honourable successes for a vain person; exhibit unselfishness to the avaricious and procure for them legitimate profit by honourable participation in generous enterprises, etc. Acting in this way upon the moral nature, we may succeed in curing a number of physical maladies, for the moral affects the physical in virtue of the magical axiom: "That which is above is like unto that which is below." This is why the Master said, when speaking of the paralyzed woman: "Satan has bound her." A disease invariably originates in a deficiency or an excess, and ever at the root of a physical evil we shall find a moral disorder. This is an unchanging law of Nature. ~ Eliphas Levi, Transcendental Magic,
656:the second aid, the need for effort and aspiration, utsaha :::
   The development of the experience in its rapidity, its amplitude, the intensity and power of its results, depends primarily, in the beginning of the path and long after, on the aspiration and personal effort of the sadhaka. The process of Yoga is a turning of the human soul from the egoistic state of consciousness absorbed in the outward appearances and attractions of things to a higher state in which the Transcendent and Universal can pour itself into the individiual mould and transform it. The first determining element in the siddhi is, therefore, the intensity of the turning, the force which directs the soul inward. The power of aspiration of the heart, the force of the will, the concentration of the mind, the perseverance and determination of the applied energy are the measure of that intensity. The ideal sadhaka should be able to say in the Biblical phrase, 'My zeal for the Lord has eaten me up.' It is this zeal for the Lord, -utsaha, the zeal of the whole nature for its divine results, vyakulata, the heart's eagerness for the attainment of the Divine, - that devours the ego and breaks up the petty limitations ...
   So long as the contact with the Divine is not in some considerable degree established, so long as there is not some measure of sustained identity, sayujya, the element of personal effort must normally predominate. But in proportion as this contact establishes itself, the sadhaka must become conscious that a force other than his own, a force transcending his egoistic endeavour and capacity, is at work in him and to this Power he learns progressively to submit himself and delivers up to it the charge of his Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids,
657:Here lies the whole importance of the part of the Yoga of Knowledge which we are now considering, the knowledges of those essential principles of Being, those essential modes of self-existence on which the absolute Divine has based its self-manifestation. If the truth of our being is an infinite unity in which alone there is perfect wideness, light, knowledge, power, bliss, and if all our subjection to darkness, ignorance, weakness, sorrow, limitation comes of our viewing existence as a clash of infinitely multiple separate existences, then obviously it is the most practical and concrete and utilitarian as well as the most lofty and philosophical wisdom to find a means by which we can get away from the error and learn to live in the truth. So also, if that One is in its nature a freedom from bondage to this play of qualities which constitute our psychology and if from subjection to that play are born the struggle and discord in which we live, floundering eternally between the two poles of good and evil, virtue and sin, satisfaction and failure, joy and grief, pleasure and pain, then to get beyond the qualities and take our foundation in the settled peace of that which is always beyond them is the only practical wisdom. If attachment to mutable personality is the cause of our self-ignorance, of our discord and quarrel with ourself and with life and with others, and if there is an impersonal One in which no such discord and ignorance and vain and noisy effort exist because it is in eternal identity and harmony with itself, then to arrive in our souls at that impersonality and untroubled oneness of being is the one line and object of human effort to which our reason can consent to give the name of practicality.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
658:THE PSYCHOLOGY OF YOGA
Initial Definitions and Descriptions
Yoga has four powers and objects, purity, liberty, beatitude and perfection. Whosoever has consummated these four mightinesses in the being of the transcendental, universal, lilamaya and individual God is the complete and absolute Yogin.
All manifestations of God are manifestations of the absolute Parabrahman.
The Absolute Parabrahman is unknowable to us, not because It is the nothingness of all that we are, for rather whatever we are in truth or in seeming is nothing but Parabrahman, but because It is pre-existent & supra-existent to even the highest & purest methods and the most potent & illimitable instruments of which soul in the body is capable.
In Parabrahman knowledge ceases to be knowledge and becomes an inexpressible identity. Become Parabrahman, if thou wilt and if That will suffer thee, but strive not to know It; for thou shalt not succeed with these instruments and in this body.
In reality thou art Parabrahman already and ever wast and ever will be. To become Parabrahman in any other sense, thou must depart utterly out of world manifestation and out even of world transcendence.
Why shouldst thou hunger after departure from manifestation as if the world were an evil? Has not That manifested itself in thee & in the world and art thou wiser & purer & better than the Absolute, O mind-deceived soul in the mortal? When That withdraws thee, then thy going hence is inevitable; until Its force is laid on thee, thy going is impossible, cry thy mind never so fiercely & wailingly for departure. Therefore neither desire nor shun the world, but seek the bliss & purity & freedom & greatness of God in whatsoever state or experience or environment.
~ Sri Aurobindo, Essays Divine And Human,
659:But this is only one side of the force that works for perfection. The process of the integral Yoga has three stages, not indeed sharply distinguished or separate, but in a certain measure successive. There must be, first, the effort towards at least an initial and enabling self-transcendence and contact with the Divine; next, the reception of that which transcends, that with which we have gained communion, into ourselves for the transformation of our whole conscious being; last, the utilisation of our transformed humanity as a divine centre in the world. So long as the contact with the Divine is not in some considerable degree established, so long as there is not some measure of sustained identity, sayujya, the element of personal effort must normally predominate. But in proportion as this contact establishes itself, the sadhaka must become conscious that a force other than his own, a force transcending his egoistic endeavour and capacity, is at work in him and to this Power he learns progressively to submit himself and delivers up to it the charge of his Yoga. In the end his own will and force become one with the higher Power; he merges them in the divineWill and its transcendent and universal Force. He finds it thenceforward presiding over the necessary transformation of his mental, vital and physical being with an impartial wisdom and provident effectivity of which the eager and interested ego is not capable. It is when this identification and this self-merging are complete that the divine centre in the world is ready. Purified, liberated, plastic, illumined, it can begin to serve as a means for the direct action of a supreme Power in the larger Yoga of humanity or superhumanity, of the earth's spiritual progression or its transformation.
   ~ Sri Aurobindo, The Synthesis Of Yoga, [T2],
660:What your reasoning ignores is that which is absolute or tends towards the absolute in man and his seeking as well as in the Divine - something not to be explained by mental reasoning or vital motive. A motive, but a motive of the soul, not of vital desire; a reason not of the mind, but of the self and spirit. An asking too, but the asking that is the soul's inherent aspiration, not a vital longing. That is what comes up when there is the sheer self-giving, when "I seek you for this, I seek you for that" changes to a sheer "I seek you for you." It is that marvellous and ineffable absolute in the Divine that Krishnaprem means when he says, "Not knowledge nor this nor that, but Krishna."

The pull of that is indeed a categorical imperative, the self in us drawn to the Divine because of the imperative call of its greater Self, the soul ineffably drawn towards the object of its adoration, because it cannot be otherwise, because it is it and He is He. That is all about it.

I have written all that only to explain what we mean whenwe speak of seeking the Divine for himself and not for anything else - so far as it is explicable. Explicable or not, it is one of the most dominant facts of spiritual experience. The call to selfgiving is only an expression of this fact. But this does not mean that I object to your asking for Ananda. Ask for that by all means, so long as to ask for it is a need of any part of your being - for these are the things that lead on towards the Divine so long as the absolute inner call that is there all the time does not push itself to the surface. But it is really that that has drawn from the beginning and is there behind - it is the categorical spiritual imperative, the absolute need of the soul for the Divine. ~ Sri Aurobindo, Letters On Yoga - II, Seeking the Divine,
661:IN OUR scrutiny of the seven principles of existence it was found that they are one in their essential and fundamental reality: for if even the matter of the most material universe is nothing but a status of being of Spirit made an object of sense, envisaged by the Spirit's own consciousness as the stuff of its forms, much more must the life-force that constitutes itself into form of Matter, and the mind-consciousness that throws itself out as Life, and the Supermind that develops Mind as one of its powers, be nothing but Spirit itself modified in apparent substance and in dynamism of action, not modified in real essence. All are powers of one Power of being and not other than that All-Existence, All-Consciousness, All-Will, All-Delight which is the true truth behind every appearance. And they are not only one in their reality, but also inseparable in the sevenfold variety of their action. They are the seven colours of the light of the divine consciousness, the seven rays of the Infinite, and by them the Spirit has filled in on the canvas of his self-existence conceptually extended, woven of the objective warp of Space and the subjective woof of Time, the myriad wonders of his self-creation great, simple, symmetrical in its primal laws and vast framings, infinitely curious and intricate in its variety of forms and actions and the complexities of relation and mutual effect of all upon each and each upon all. These are the seven Words of the ancient sages; by them have been created and in the light of their meaning are worked out and have to be interpreted the developed and developing harmonies of the world we know and the worlds behind of which we have only an indirect knowledge. The Light, the Sound is one; their action is sevenfold.
   ~ Sri Aurobindo, The Life Divine, 7 - The Knowledge and the Ignorance, 499,
662:The obsession clouds all reason, impairs the ability to act, makes anything secondary to it seem unimportant. It's a double-bind tug o'war. The desire to maintain the fantasy may be stronger than the desire to make it real.
   In classical occult terms I am describing a thought-form, a monster bred from the darker reccesses of mind, fed by psychic energy, clothed in imagination and nurtured by umbilical cords which twist through years of growth. we all have our personal Tunnels of Set; set in our ways through habit and patterns piling on top of each other. The thought-form rides us like a monkey; it's tail wrapped firmly about the spine of a self lost to us years ago; an earlier version threshing blindly in a moment of fear, pain, or desire.
   Thus we are formed; and in a moment of loss we feel the monster's hot breath against our backs, it's claws digging into muscle and flesh. we dance to the pull of strings that were woven years ago, and in a lightning flash of insight, or better yet, the gentle admonitions of a friend, we may see the lie; the program. it is first necessary to see that there is a program. To say perhaps, this creature is mine, but not wholly me. What follows then is that the prey becomes the hunter, pulling apart the obsession, naming its parts, searching for fragments of understanding in its entrails. Shrinking it, devouring it, peeling the layers of onion-skin.
   This is in itself a magick as powerful as any sorcery. Unbinding the knots that we have tied and tangled; sorting out the threads of experience and colour-coding the chains of chance. It may leave us freer, more able to act effectively and less likely to repeat old mistakes. The thing has a chinese puzzle-like nature. We can perceive only the present, and it requires intense sifting through memory to see the scaffolding beneath.
   ~ Phil Hine, Oven Ready Chaos,
663:What is "the heavenly archetype of the lotus"?
  
It means the primal idea of the lotus.
   Each thing that is expressed physically was conceived somewhere before being realised materially.
   There is an entire world which is the world of the fashioners, where all conceptions are made. And this world is very high, much higher than all the worlds of the mind; and from there these formations, these creations, these types which have been conceived by the fashioners come down and are expressed in physical realisations. And there is always a great distance between the perfection of the idea and what is materialised. Very often the materialised things are like caricatures in comparison with the primal idea. This is what he calls the archetype. This takes place in worlds... not always the same ones, it depends on the things; but for many things in the physical, the primal ideas, these archetypes, were in what Sri Aurobindo calls the Overmind.
   But there is a still higher domain than this where the origins are still purer, and if one reaches this, attains this, one finds the absolutely pure types of what is manifested upon earth. And then it is very interesting to compare, to see to what an extent earthly creation is a frightful distortion. And moreover, it is only when one can reach these regions and see the reality of things in their essence that one can work with knowledge to transform them here; otherwise on what can we take our stand to conceive a better world, more perfect, more beautiful than the existing one? It can't be on our imagination which is itself something very poor and very material. But if one can enter that consciousness, rise right up to these higher worlds of creation, then with this in one's consciousness one can work at making material things take their real form. ~ The Mother, Questions And Answers 1955, 121,
664:There is the one door in us that sometimes swings open upon the splendour of a truth beyond and, before it shuts again, allows a ray to touch us, - a luminous intimation which, if we have the strength and firmness, we may hold to in our faith and make a starting-point for another play of consciousness than that of the sense-mind, for the play of Intuition. For if we examine carefully, we shall find that Intuition is our first teacher. Intuition always stands veiled behind our mental operations. Intuition brings to man those brilliant messages from the Unknown which are the beginning of his higher knowledge. Reason only comes in afterwards to see what profit it can have of the shining harvest. Intuition gives us that idea of something behind and beyond all that we know and seem to be which pursues man always in contradiction of his lower reason and all his normal experience and impels him to formulate that formless perception in the more positive ideas of God, Immortality, Heaven and the rest by which we strive to express it to the mind. For Intuition is as strong as Nature herself from whose very soul it has sprung and cares nothing for the contradictions of reason or the denials of experience. It knows what is because it is, because itself it is of that and has come from that, and will not yield it to the judgment of what merely becomes and appears. What the Intuition tells us of, is not so much Existence as the Existent, for it proceeds from that one point of light in us which gives it its advantage, that sometimes opened door in our own self-awareness. Ancient Vedanta seized this message of the Intuition and formulated it in the three great declarations of the Upanishads, I am He, Thou art That, O Swetaketu, All this is the Brahman; this Self is the Brahman.
   ~ Sri Aurobindo, The Life Divine, The Methods of Vedantic Knowledge,
665:Though the supermind is suprarational to our intelligence and its workings occult to our apprehension, it is nothing irrationally mystic, but rather its existence and emergence is a logical necessity of the nature of existence, always provided we grant that not matter or mind alone but spirit is the fundamental reality and everywhere a universal presence. All things are a manifestation of the infinite spirit out of its own being, out of its own consciousness and by the self-realising, self-determining, self-fulfilling power of that consciousness. The Infinite, we may say, organises by the power of its self-knowledge the law of its own manifestation of being in the universe, not only the material universe present to our senses, but whatever lies behind it on whatever planes of existence. All is organised by it not under any inconscient compulsion, not according to a mental fantasy or caprice, but in its own infinite spiritual freedom according to the self-truth of its being, its infinite potentialities and its will of self-creation out of those potentialities, and the law of this self-truth is the necessity that compels created things to act and evolve each according to its own nature. The Intelligence- to give it an inadequate name-the Logos that thus organises its own manifestation is evidently something infinitely greater, more extended in knowledge, compelling in self-power, large both in the delight of its self-existence and the delight of its active being and works than the mental intelligence which is to us the highest realised degree and expression of consciousness. It is to this intelligence infinite in itself but freely organising and self-determiningly organic in its self-creation and its works that we may give for our present purpose the name of the divine supermind or gnosis.
   ~ Sri Aurobindo, The Synthesis Of Yoga, 785-86,
666:Response To A Logician :::
I bow at the feet of my teacher Marpa.
And sing this song in response to you.
Listen, pay heed to what I say,
forget your critique for a while.

The best seeing is the way of "nonseeing"
the radiance of the mind itself.
The best prize is what cannot be looked for
the priceless treasure of the mind itself.

The most nourishing food is "noneating"
the transcendent food of samadhi.
The most thirst-quenching drink is "nondrinking"
the nectar of heartfelt compassion.

Oh, this self-realizing awareness
is beyond words and description!
The mind is not the world of children,
nor is it that of logicians.

Attaining the truth of "nonattainment,"
you receive the highest initiation.
Perceiving the void of high and low,
you reach the sublime stage.

Approaching the truth of "nonmovement,"
you follow the supreme path.
Knowing the end of birth and death,
the ultimate purpose is fulfilled.

Seeing the emptiness of reason,
supreme logic is perfected.
When you know that great and small are groundless,
you have entered the highest gateway.

Comprehending beyond good and evil
opens the way to perfect skill.
Experiencing the dissolution of duality,
you embrace the highest view.

Observing the truth of "nonobservation"
opens the way to meditating.
Comprehending beyond "ought" and "oughtn't"
opens the way to perfect action.

When you realize the truth of "noneffort,"
you are approaching the highest fruition.
Ignorant are those who lack this truth:
arrogant teachers inflated by learning,
scholars bewitched by mere words,
and yogis seduced by prejudice.
For though they yearn for freedom,
they find only enslavement. ~ Jetsun Milarepa,
667:Song To The Rock Demoness :::
River, ripples, and waves, these three,
When emerging, arise from the ocean itself.
When disappearing, they disappear into the ocean itself.

Habitual thinking, love, and possessiveness, these three,
When arising, arise from the alaya consciousness itself.
When disappearing, they disappear into the alaya consciousness itself.

Self-awareness, self-illumination, self-liberation, these three,
When arising, arise from the mind itself.
When disappearing, they disappear into the mind itself.

The unborn, unceasing, and unexpressed, these three,
When emerging, arise from the nature of being itself.
When disappearing, they disappear into the nature of being itself.

The visions of demons, clinging to demons, and thoughts of demons,
When arising, arise from the Yogin himself.
When disappearing, they disappear into the Yogin himself.

Since demons are the phantoms of the mind,
If it is not understood by the Yogin that they are empty appearances,
And even if he thinks they are real, meditation is confused.

But the root of the delusion is in his own mind.
By observation of the nature of manifestations,
He realizes the identity of manifestation and void,
And by understanding, he knows that the two are not different.

Meditation and not meditation are not two but one,
The cause of all errors is to look upon the two things as different.
From the ultimate point of view, there is no view.

If you make comparison between the nature of the mind
And the nature of the heavens,
Then the true nature of being itself is penetrated.

See, now, that you look into the true meaning which is beyond thought.
Arrange to enter into undisturbed meditation.
And be mindful of the Unceasing Intuitive Sensation! ~ Jetsun Milarepa,
668:The first cause of impurity in the understanding is the intermiscence of desire in the thinking functions, and desire itself is an impurity of the Will involved in the vital and emotional parts of our being. When the vital and emotional desires interfere with the pure Will-to-know, the thought-function becomes subservient to them, pursues ends other than those proper to itself and its perceptions are clogged and deranged. The understanding must lift itself beyond the siege of desire and emotion and, in order that it may have perfect immunity, it must get the vital parts and the emotions themselves purified. The will to enjoy is proper to the vital being but not the choice or the reaching after the enjoyment which must be determined and acquired by higher functions; therefore the vital being must be trained to accept whatever gain or enjoyment comes to it in the right functioning of the life in obedience to the working of the divine Will and to rid itself of craving and attachment. Similarly the heart must be freed from subjection to the cravings of the life-principle and the senses and thus rid itself of the false emotions of fear, wrath, hatred, lust, etc, which constitute the chief impurity of the heart. The will to love is proper to the heart, but here also the choice and reaching after love have to be foregone or tranquillised and the heart taught to love with depth and intensity indeed, but with a calm depth and a settled and equal, not a troubled and disordered intensity. The tranquillisation and mastery of these members is a first condition for the immunity of the understanding from error, ignorance and perversion. This purification spells an entire equality of the nervous being and the heart; equality, therefore, even as it was the first word of the path of works, so also is the first word of the path of knowledge.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Purified Understanding,
669: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,
670:More often, he listened to the voice of Eros. Sometimes he watched the video feeds too, but usually, he just listened. Over the hours and days, he began to hear, if not patterns, at least common structures. Some of the voices spooling out of the dying station were consistent-broadcasters and entertainers who were overrepresented in the audio files archives, he guessed. There seemed to be some specific tendencies in, for want of a better term, the music of it too. Hours of random, fluting static and snatched bits of phrases would give way, and Eros would latch on to some word or phrase, fixating on it with greater and greater intensity until it broke apart and the randomness poured back in.
"... are, are, are, ARE, ARE, ARE... "
Aren't, Miller thought, and the ship suddenly shoved itself up, leaving Miller's stomach about half a foot from where it had been. A series of loud clanks followed, and then the brief wail of a Klaxon. "Dieu! Dieu!" someone shouted. "Bombs son vamen roja! Going to fry it! Fry us toda!"
There was the usual polite chuckle that the same joke had occasioned over the course of the trip, and the boy who'd made it-a pimply Belter no more than fifteen years old-grinned with pleasure at his own wit. If he didn't stop that shit, someone was going to beat him with a crowbar before they got back to Tycho. But Miller figured that someone wasn't him.
A massive jolt forward pushed him hard into the couch, and then gravity was back, the familiar 0.3 g. Maybe a little more. Except that with the airlocks pointing toward ship's down, the pilot had to grapple the spinning skin of Eros' belly first. The spin gravity made what had been the ceiling the new floor; the lowest rank of couches was now the top; and while they rigged the fusion bombs to the docks, they were all going to have to climb up onto a cold, dark rock that was trying to fling them off into the vacuum.
Such were the joys of sabotage. ~ James S A Corey, Leviathan Wakes,
671:A supreme divine Love is a creative Power and, even though it can exist in itself silent and unchangeable, yet rejoices in external form and expression and is not condemned to be a speechless and bodiless godhead. It has even been said that creation itself was an act of love or at least the building up of a field in which Divine Love could devise its symbols and fulfil itself in act of mutuality and self-giving, and, if not the initial nature of creation, this may well be its ultimate object and motive. It does not so appear now because, even if a Divine Love is there in the world upholding all this evolution of creatures, yet the stuff of life and its action is made up of an egoistic formation, a division, a struggle of life and consciousness to exist and survive in an apparently indifferent, inclement or even hostile world of inanimate and inconscient Matter. In the confusion and obscurity of this struggle all are thrown against each other with a will in each to assert its own existence first and foremost and only secondarily to assert itself in others and very partially for others; for even man's altruism remains essentially egoistic and must be so till the soul finds the secret of the divine Oneness. It is to discover that at its supreme source, to bring it from within and to radiate it out up to the extreme confines of life that is turned the effort of the Yoga. All action, all creation must be turned into a form, a symbol of the cult, the adoration, the sacrifice; it must carry something that makes it bear in it the stamp of a dedication, a reception and translation of the Divine Consciousness, a service of the Beloved, a self-giving, a surrender. This has to be done wherever possible in the outward body and form of the act; it must be done always in its inward emotion and an intentsity that shows it to be an outflow from the soul towards the Eternal.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 2, 164,
672:True love has no need of reciprocation; there can be no reciprocation because there is only one Love, the Love, which has no other aim than to love. It is in the world of division that one feels the need of reciprocation - because one lives in the illusion of the multiplicity of Love; but in fact there is only One Love and it is always this sole love which, so to say, responds to itself. 19 April 1967
*
Indeed, there is only one Love, universal and eternal, as there is only one Consciousness, universal and eternal.
All the apparent differences are colorations given by individualisation and personification. But these alterations are purely superficial. And the "nature" of Love, as of Consciousness, is unalterable. 20 April 1967
*
When one has found divine Love, it is the Divine that one loves in all beings. There is no longer any division. 1 May 1967
*
Once one has found divine Love, all other loves, which are nothing but disguises, can lose their deformities and become pure - then it is the Divine that one loves in everyone and everything. 6 May 1967
*
True love, that which fulfils and illumines, is not the love one receives but the love one gives.
And the supreme Love is a love without any definite object - the love which loves because it cannot do other than to love. 15 May 1968
*
There is only one love - the Divine's Love; and without that Love there would be no creation. All exists because of that Love and it is when we try to find our own love which does not exist that we do not feel the Love, the only Love, the Divine's Love which permeates all existence. 5 March 1970
*
When the psychic loves it loves with the Divine Love.
When you love, you love with the Divine's love diminished and distorted by your ego, but in its essence still the Divine's love.
It is for the facility of the language that you say the love of this one or that one, but it is all the same one Love manifested ~ The Mother, Words Of The Mother II,
673:
   Should not one be born with a great aspiration?

No, aspiration is a thing to be developed, educated, like all activities of the being. One may be born with a very slight aspiration and develop it so much that it becomes very great. One may be born with a very small will and develop it and make it strong. It is a ridiculous idea to believe that things come to you like that, through a sort of grace, that if you are not given aspiration, you don't have it - this is not true. It is precisely upon this that Sri Aurobindo has insisted in his letter and in the passage I am going to read to you in a minute. He says you must choose, and the choice is constantly put before you and constantly you must choose, and if you do not choose, well, you will not be able to advance. You must choose; there is no "force like that" which chooses for you, or chance or luck or fate - this is not true. Your will is free, it is deliberately left free and you have to choose. It is you who decide whether to seek the Light or not, whether to be the servitor of the Truth or not - it is you. Or whether to have an aspiration or not, it is you who choose. And even when you are told, "Make your surrender total and the work will be done for you", it is quite all right, but to make your surrender total, every day and at every moment you must choose to make your surrender total, otherwise you will not do it, it will not get done by itself. It is you who must want to do it. When it is done, all goes well, when you have the Knowledge also, all goes well, and when you are identified with the Divine, all goes even better, but till then you must will, choose and decide. Don't go to sleep lazily, saying, "Oh! The work will be done for me, I have nothing to do but let myself glide along with the stream." Besides, it is not true, the work is not done by itself, because if the least little thing thwarts your little will, it says, "No, not that!..." Then?
   ~ The Mother, Questions And Answers 1950-1951,
674:middle vision logic or paradigmatic ::: (1:25) Cognition is described as middle-vision logic, or paradigmatic in that it is capable of co-ordinating the relations between systems of systems, unifying them into principled frameworks or paradigms. This is an operation on meta-systems and allows for the view described above, a view of human development itself. Self-sense at teal is called Autonomous or Strategist and is characterized by the emergent capacity to acknowledge and cope with inner conflicts in needs, ... and values. All of which are part of a multifacted and complex world. Teal sees our need for autonomy and autonomy itself as limited because emotional interdependence is inevitable. The contradictory aspects of self are weaved into an identity that is whole, integrated and commited to generating a fulfilling life.

Additionally, Teal allows individuals to link theory and practice, perceive dynamic systems interactions, recognize and strive for higher principles, understand the social construction of reality, handle paradox and complexity, create positive-sum games and seek feedback from others as a vital source for growth. Values embrace magnificence of existence, flexibility, spontaneioty, functionality, the integration of differences into interdependent systems and complimenting natural egalitarianism with natural ranking. Needs shift to self-actualization, and morality is in both terms of universal ethical principles and recognition of the developmental relativity of those universals. Teal is the first wave that is truly able to see the limitations of orange and green morality, it is able to uphold the paradox of universalism and relativism. Teal in its decision making process is able to see ... deep and surface features of morality and is able to take into consideration both those values when engaging in moral action. Currently Teal is quite rare, embraced by 2-5% of the north american and european population according to sociological research. ~ Essential Integral, L4.1-53, Middle Vision Logic,
675:This inner Guide is often veiled at first by the very intensity of our personal effort and by the ego's preoccupation with itself and its aims. As we gain in clarity and the turmoil of egoistic effort gives place to a calmer self-knowledge, we recognise the source of the growing light within us. We recognise it retrospectively as we realise how all our obscure and conflicting movements have been determined towards an end that we only now begin to perceive, how even before our entrance into the path of the Yoga the evolution of our life has been designedly led towards its turning point. For now we begin to understand the sense of our struggles and efforts, successes and failures. At last we are able to seize the meaning of our ordeals and sufferings and can appreciate the help that was given us by all that hurt and resisted and the utility of our very falls and stumblings. We recognise this divine leading afterwards, not retrospectively but immediately, in the moulding of our thoughts by a transcendent Seer, of our will and actions by an all-embracing Power, of our emotional life by an all-attracting and all-assimilating Bliss and Love. We recognise it too in a more personal relation that from the first touched us or at the last seizes us; we feel the eternal presence of a supreme Master, Friend, Lover, Teacher. We recognise it in the essence of our being as that develops into likeness and oneness with a greater and wider existence; for we perceive that this miraculous development is not the result of our own efforts; an eternal Perfection is moulding us into its own image. One who is the Lord or Ishwara of the Yogic philosophies, the Guide in the conscious being ( caitya guru or antaryamin ), the Absolute of the thinker, the Unknowable of the Agnostic, the universal Force of the materialist, the supreme Soul and the supreme Shakti, the One who is differently named and imaged by the religions, is the Master of our Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids, 62 [T1],
676: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),
677:the omnipresent Trinity :::
   In practice three conceptions are necessary before there can be any possibility of Yoga; there must be, as it were, three consenting parties to the effort,-God, Nature and the human soul or, in more abstract language, the Transcendental, the Universal and the Individual. If the individual and Nature are left to themselves, the one is bound to the other and unable to exceed appreciably her lingering march. Something transcendent is needed, free from her and greater, which will act upon us and her, attracting us upward to Itself and securing from her by good grace or by force her consent to the individual ascension. It is this truth which makes necessary to every philosophy of Yoga the conception of the Ishwara, Lord, supreme Soul or supreme Self, towards whom the effort is directed and who gives the illuminating touch and the strength to attain. Equally true is the complementary idea so often enforced by the Yoga of devotion that as the Transcendent is necessary to the individual and sought after by him, so also the individual is necessary in a sense to the Transcendent and sought after by It. If the Bhakta seeks and yearns after Bhagavan, Bhagavan also seeks and yearns after the Bhakta. There can be no Yoga of knowledge without a human seeker of the knowledge, the supreme subject of knowledge and the divine use by the individual of the universal faculties of knowledge; no Yoga of devotion without the human God-lover, the supreme object of love and delight and the divine use by the individual of the universal faculties of spiritual, emotional and aesthetic enjoyment; no Yoga of works without the human worker, the supreme Will, Master of all works and sacrifices, and the divine use by the individual of the universal faculties of power and action. However Monistic maybe our intellectual conception of the highest truth of things, in practice we are compelled to accept this omnipresent Trinity.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Introduction - The Conditions of the Synthesis, The Systems of Yoga,
678:Nati is the submission of the soul to the will of God; its acceptance of all touches as His touches, of all experience as His play with the soul of man. Nati may be with titiksha, feeling the sorrow but accepting it as God's will, or with udasinata, rising superior to it and regarding joy and sorrow equally as God's working in these lower instruments, or with ananda, receiving everything as the play of Krishna and therefore in itself delightful. The last is the state of the complete Yogin, for by this continual joyous or anandamaya namaskara to God constantly practised we arrive eventually at the entire elimination of grief, pain etc, the entire freedom from the dwandwas, and find the Brahmananda in every smallest, most trivial, most apparently discordant detail of life & experience in this human body. We get rid entirely of fear and suffering; Anandam Brahmano vidvan na bibheti kutaschana. We may have to begin with titiksha and udasinata but it is in this ananda that we must consummate the siddhi of samata. The Yogin receives victory and defeat, success and ill-success, pleasure and pain, honour and disgrace with an equal, a sama ananda, first by buddhi-yoga, separating himself from his habitual mental & nervous reactions & insisting by vichara on the true nature of the experience itself and of his own soul which is secretly anandamaya, full of the sama ananda in all things. He comes to change all the ordinary values of experience; amangala reveals itself to him as mangala, defeat & ill-success as the fulfilment of God's immediate purpose and a step towards ultimate victory, grief and pain as concealed and perverse forms of pleasure. A stage arrives even, when physical pain itself, the hardest thing for material man to bear, changes its nature in experience and becomes physical ananda; but this is only at the end when this human being, imprisoned in matter, subjected to mind, emerges from his subjection, conquers his mind and delivers himself utterly in his body, realising his true anandamaya self in every part of the adhara.
   ~ Sri Aurobindo, Record Of Yoga,
679:Jnana Yoga, the Path of Knowledge; :::
   The Path of Knowledge aims at the realisation of the unique and supreme Self. It proceeds by the method of intellectual reflection, vicara ¯, to right discrimination, viveka. It observes and distinguishes the different elements of our apparent or phenomenal being and rejecting identification with each of them arrives at their exclusion and separation in one common term as constituents of Prakriti, of phenomenal Nature, creations of Maya, the phenomenal consciousness. So it is able to arrive at its right identification with the pure and unique Self which is not mutable or perishable, not determinable by any phenomenon or combination of phenomena. From this point the path, as ordinarily followed, leads to the rejection of the phenomenal worlds from the consciousness as an illusion and the final immergence without return of the individual soul in the Supreme. But this exclusive consummation is not the sole or inevitable result of the Path of Knowledge. For, followed more largely and with a less individual aim, the method of Knowledge may lead to an active conquest of the cosmic existence for the Divine no less than to a transcendence. The point of this departure is the realisation of the supreme Self not only in one's own being but in all beings and, finally, the realisation of even the phenomenal aspects of the world as a play of the divine consciousness and not something entirely alien to its true nature. And on the basis of this realisation a yet further enlargement is possible, the conversion of all forms of knowledge, however mundane, into activities of the divine consciousness utilisable for the perception of the one and unique Object of knowledge both in itself and through the play of its forms and symbols. Such a method might well lead to the elevation of the whole range of human intellect and perception to the divine level, to its spiritualisation and to the justification of the cosmic travail of knowledge in humanity.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Conditions of the Synthesis, The Systems Of Yoga, 38,
680:Many men think and write through inspiration. From where does it come?

Many! That is indeed a wonderful thing. I did not think there have been so many.... So?

Poets, when they write poems...

Ah! Inspirations come from very many different places. There are inspirations that may be very material, there are inspirations that may be vital, there are inspirations that come from all kinds of mental planes, and there are very, very rare inspirations that come from the higher mind or from a still higher region. All inspirations do not come from the same place. Hence, to be inspired does not necessarily mean that one is a higher be- ing.... One may be inspired also to do and say many stupid things!

What does "inspired" mean?

It means receiving something which is beyond you, which was not within you; to open yourself to an influence which is outside your individual conscious being.

Indeed, one can have also an inspiration to commit a murder! In countries where they decapitate murderers, cut off their heads, this causes a very brutal death which throws out the vital being, not allowing it the time to decompose for coming out of the body; the vital being is violently thrown out of the body, with all its impulses; and generally it goes and lodges itself in one of those present there, men half horrified, half with a kind of unhealthy curiosity. That makes the opening and it enters within. Statistics have proved that most young murderers admit that the impulse came to them when they were present at the death of another murderer. It was an "inspiration", but of a detestable kind.

Fundamentally it is a moment of openness to something which was not within your personal consciousness, which comes from outside and rushes into you and makes you do something. This is the widest formula that can be given.

Now, generally, when people say: "Oh! he is an inspired poet", it means he has received something from high above and expressed it in a remarkable manneR But one should rather say that his inspiration is of a high quality. ~ The Mother, Questions And Answers 1953,
681:
   Sweet Mother, here it is written: "There is a Yoga-Shakti lying coiled or asleep..." How can it be awakened?
I think it awakens quite naturally the moment one takes the resolution to do the yoga. If the resolution is sincere and one has an aspiration, it wakes up by itself.

   In fact, it is perhaps its awakening which gives the aspiration to do yoga.

   It is possible that it is a result of the Grace... or after some conversation or reading, something that has suddenly given you the idea and aspiration to know what yoga is and to practise it. Sometimes just a simple conversation with someone is enough or a passage one reads from a book; well, it awakens this Yoga-Shakti and it is this which makes you do your yoga.

   One is not aware of it at first - except that something has changed in our life, a new decision is taken, a turning.

   What is it, this Yoga-Shakti, Sweet Mother?

   It is the energy of progress. It is the energy which makes you do the yoga, precisely, makes you progress - consciously. It is a conscious energy.

   In fact, the Yoga-Shakti is the power to do yoga.

   Sweet Mother, isn't it more difficult to draw the divine forces from below?

   I think it is absolutely useless.

   Some people think that there are more reserves of energy - I have heard this very often: a great reserve of energy - in the earth, and that if they draw this energy into themselves they will be able to do things; but it is always mixed.

   The divine Presence is everywhere, that's well understood. And in fact, there is neither above nor below. What is called above and below, I think that is rather the expression of a degree of consciousness or a degree of materiality; there is the more unconscious and the less unconscious, there is what is subconscious and what is superconscious, and so we say above and below for the facility of speech.

   But in fact, the idea is to draw from the energies of the earth which, when you are standing up, are under your feet, that is, below in relation to you. But these energies are always mixed, and mostly they are terribly dark.
   ~ The Mother, Questions And Answers 1955,
682:For centuries and centuries humanity has waited for this time. It is come. But it is difficult.

I don't simply tell you we are here upon earth to rest and enjoy ourselves, now is not the time for that. We are here..... to prepare the way for the new creation.

The body has some difficulty, so I can't be active, alas. It is not because I am old, I am not old, I am younger than most of you. If I am here inactive, it is because the body has given itself definitely to prepare the transformation. But the consciousness is clear and we are here to work - rest and enjoyment will come afterwards. Let us do our work here.

So I have called you to tell you that. Take what you can, do what you can, my help will be with you. All sincere effort will be helped to the maximum.

It is the hour to be the heroic. Heroism is not what it is said to be; it is to become wholly unified - and the Divine help will always be with those who have resolved to be heroic in full sincerity.

There!

You are here at this moment that is to say upon earth, because you chose it at one time - you do not remember it any more, but I know it - that is why you are here. Well, you must rise to the height of the task. You must strive, you must conquer all weakness and limitations; above all you must tell your ego: "Your hour is gone." We want a race that has no ego, that has in place of the ego the Divine Consciousness. It is that which we want: the Divine Consciousness which will allow the race to develop itself and the Supramental being to take birth.

If you believe that I am here because I am bound - it is not true. I am not bound, I am here because my body has been given for the first attempt at transformation. Sri Aurobindo told me so. Well, I am doing it. I do not wish anyone to do it for me because.... Because it is not very pleasant, but I do it willingly because of the result; everybody will be able to benefit from it. I ask only one thing: do not listen to the ego.

If there is in your hearts a sincere Yes, you will satisfy me completely. I do not need words, I need the sincere adhesion of your hearts. That's all. ~ The Mother, (This talk was given by the Mother on April 2,1972,
683:As Korzybski and the general semanticists have pointed out, our words, symbols, signs, thoughts and ideas are merely maps of reality, not reality itself, because "the map is not the territory." The word "water" won't satisfy your thirst.

   But we live in the world of maps and words as if it were the real world. Following in the footsteps of Adam, we have become totally lost in a world of purely fantasy maps and boundaries. And these illusory boundaries, with the opposites they create, have become our impassioned battles.
   Most of our "problems of living," then, are based on the illusion that the opposites can and should be separated and isolated from one another. But since all opposites are actually aspects of one underlying reality, this is like trying to totally separate the two ends of a single rubber band. All you can do is pull harder and harder-until something violently snaps. Thus we might be able to understand that, in all the mystical traditions the world over, one who sees through the illusion of the opposites is called "liberated." Because he is "freed from the pairs" of opposites, he is freed in this life from the fundamentally nonsensical problems and conflicts involved in the war of opposites. He no longer manipulates the opposites one against the other in his search for peace, but instead transcends them both. Not good vs. evil but beyond good and evil. Not life against death but a center of awareness that transcends both. The point is not to separate the opposites and make "positive progress," but rather to unify and harmonize the opposites, both positive and negative, by discovering a ground which transcends and encompasses them both. And that ground, as we will soon see, is unity consciousness itself. In the meantime, let us note, as does the Hindu scripture Bhagavad Gita, that liberation is not freedom from the negative, but freedom from the pairs altogether:
   Content with getting what arrives of itself
   Passed beyond the pairs, free from envy,
   Not attached to success nor failure,
   Even acting, he is not bound.
   He is to be recognized as eternally free
   Who neither loathes nor craves;
   For he that is freed from the pairs,
   Is easily freed from conflict.

   ~ Ken Wilber, No Boundary,
684:separating from the heart and mind and the benefits of doing so :::
   Therefore the mental Purusha has to separate himself from association and self-identification with this desire-mind. He has to say I am not this thing that struggles and suffers, grieves and rejoices, loves and hates, hopes and is baffled, is angry and afraid and cheerful and depressed, a thing of vital moods and emotional passions. All these are merely workings and habits of Prakriti in the sensational and emotional mind. The mind then draws back from its emotions and becomes with these, as with the bodily movements and experiences, the observer or witness. There is again an inner cleavage. There is this emotional mind in which these moods and passions continue to occur according to the habit of the modes of Nature and there is the observing mind which sees them, studies and understands but is detached from them. It observes them as if in a sort of action and play on a mental stage of personages other than itself, at first with interest and a habit of relapse into identification, then with entire calm and detachment, and, finally, attaining not only to calm but to the pure delight of its own silent existence, with a smile at thier unreality as at the imaginary joys and sorrows of a child who is playing and loses himself in the play. Secondly, it becomes aware of itself as master of the sanction who by his withdrawl of sanction can make this play to cease. When the sanction is withdrawn, another significant phenomenon takes place; the emotional mind becomes normally calm and pure and free from these reactions, and even when they come, they no longer rise from within but seem to fall on it as impression from outside to which its fibers are still able to respond; but this habit of reponse dies away and the emotional mind is in time entirely liberated from the passions which it has renounced. Hope and fear, joy and grief, liking and disliking, attraction and repulsion, content and discontent, gladness and depression, horror and wrath and fear and disgust and shame and the passions of love and hatred fall away from the liberated psychic being.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from the Heart and the Mind, 352,
685:But usually the representative influence occupies a much larger place in the life of the sadhaka. If the Yoga is guided by a received written Shastra, - some Word from the past which embodies the experience of former Yogins, - it may be practised either by personal effort alone or with the aid of a Guru. The spiritual knowledge is then gained through meditation on the truths that are taught and it is made living and conscious by their realisation in the personal experience; the Yoga proceeds by the results of prescribed methods taught in a Scripture or a tradition and reinforced and illumined by the instructions of the Master. This is a narrower practice, but safe and effective within its limits, because it follows a well-beaten track to a long familiar goal.

For the sadhaka of the integral Yoga it is necessary to remember that no written Shastra, however great its authority or however large its spirit, can be more than a partial expression of the eternal Knowledge. He will use, but never bind himself even by the greatest Scripture. Where the Scripture is profound, wide, catholic, it may exercise upon him an influence for the highest good and of incalculable importance. It may be associated in his experience with his awakening to crowning verities and his realisation of the highest experiences. His Yoga may be governed for a long time by one Scripture or by several successively, - if it is in the line of the great Hindu tradition, by the Gita, for example, the Upanishads, the Veda. Or it may be a good part of his development to include in its material a richly varied experience of the truths of many Scriptures and make the future opulent with all that is best in the past. But in the end he must take his station, or better still, if he can, always and from the beginning he must live in his own soul beyond the limitations of the word that he uses. The Gita itself thus declares that the Yogin in his progress must pass beyond the written Truth, - sabdabrahmativartate - beyond all that he has heard and all that he has yet to hear, - srotavyasya srutasya ca. For he is not the sadhaka of a book or of many books; he is a sadhaka of the Infinite. ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids,
686:I know perfectly well that pain and suffering and struggle and excesses of despair are natural - though not inevitable - on the way, - not because they are helps, but because they are imposed on us by the darkness of this human nature out of which we have to struggle into the Light. . . .

The dark path is there and there are many who make like the Christians a gospel of spiritual suffering; many hold it to be the unavoidable price of victory. It may be so under certain circumstances, as it has been in so many lives at least at the beginning, or one may choose to make it so. But then the price has to be paid with resignation, fortitude or a tenacious resilience. I admit that if borne in that way the attacks of the Dark Forces or the ordeals they impose have a meaning. After each victory gained over them, there is then a sensible advance; often they seem to show us the difficulties in ourselves which we have to overcome and to say, "Here you must conquer us and here."

But all the same it is a too dark and difficult way which nobody should follow on whom the necessity does not lie.

In any case one thing can never help and that is to despond always and say, "I am unfit; I am not meant for the Yoga." And worse still are these perilous mental formations such as you are always accepting that you must fare like X (one whose difficulty of exaggerated ambition was quite different from yours) and that you have only six years etc. These are clear formations of the Dark Forces seeking not only to sterilise your aspiration but to lead you away and so prevent your sharing in the fruit of the victory hereafter. I do not know what Krishnaprem has said but his injunction, if you have rightly understood it, is one that cannot stand as valid, since so many have done Yoga relying on tapasya or anything else but not confident of any Divine Grace. It is not that, but the soul's demand for a higher Truth or a higher life that is indispensable. Where that is, the Divine Grace whether believed in or not, will intervene. If you believe, that hastens and facilitates things; if you cannot yet believe, still the soul's aspiration will justify itself with whatever difficulty and struggle. ~ Sri Aurobindo, Letters On Yoga - IV,
687:The most disconcerting discovery is to find that every part of us -- intellect, will, sense-mind, nervous or desire self, the heart, the body-has each, as it were, its own complex individuality and natural formation independent of the rest; it neither agrees with itself nor with the others nor with the representative ego which is the shadow cast by some central and centralising self on our superficial ignorance. We find that we are composed not of one but many personalities and each has its own demands and differing nature. Our being is a roughly constituted chaos into which we have to introduce the principle of a divine order. Moreover, we find that inwardly too, no less than outwardly, we are not alone in the world; the sharp separateness of our ego was no more than a strong imposition and delusion; we do not exist in ourselves, we do not really live apart in an inner privacy or solitude. Our mind is a receiving, developing and modifying machine into which there is being constantly passed from moment to moment a ceaseless foreign flux, a streaming mass of disparate materials from above, from below, from outside. Much more than half our thoughts and feelings are not our own in the sense that they take form out of ourselves; of hardly anything can it be said that it is truly original to our nature. A large part comes to us from others or from the environment, whether as raw material or as manufactured imports; but still more largely they come from universal Nature here or from other worlds and planes and their beings and powers and influences; for we are overtopped and environed by other planes of consciousness, mind planes, life planes, subtle matter planes, from which our life and action here are fed, or fed on, pressed, dominated, made use offer the manifestation of their forms and forces. The difficulty of our separate salvation is immensely increased by this complexity and manifold openness and subjection to tile in-streaming energies of the universe. Of all this we have to take account, to deal with it, to know what is the secret stuff of our nature and its constituent and resultant motions and to create in it all a divine centre and a true harmony and luminous order. ~ Sri Aurobindo, The Synthesis Of Yoga, 1.02,
688: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,
689:The Absolute is beyond personality and beyond impersonality, and yet it is both the Impersonal and the supreme Person and all persons. The Absolute is beyond the distinction of unity and multiplicity, and yet it is the One and the innumerable Many in all the universes. It is beyond all limitation by quality and yet it is not limited by a qualityless void but is too all infinite qualities. It is the individual soul and all souls and more of them; it is the formless Brahman and the universe. It is the cosmic and the supracosmic spirit, the supreme Lord, the supreme Self, the supreme Purusha and supreme shakti, the Ever Unborn who is endlessly born, the Infinite who is innumerably finite, the multitudinous One, the complex Simple, the many-sided Single, the Word of the Silence Ineffable, the impersonal omnipresent Person, the Mystery, translucent in highest consciousness to its own spirit, but to a lesser consciousness veiled in its own exceeding light and impenetrable for ever. These things are to the dimensional mind irreconcilable opposites, but to the constant vision and experience of the supramental Truth-Consciousness they are so simply and inevitably the intrinsic nature of each other that even to think of them as contraries is an unimaginable violence. The walls constructed by the measuring and separating Intellect have disappeared and the Truth in its simplicity and beauty appears and reduces all to terms of its harmony and unity and light. Dimensions and distinctions remain but as figures for use, not a separative prison for the self-forgetting Spirit.
2:In the ordinary Yoga of knowledge it is only necessary to recognise two planes of our consciousness, the spiritual and the materialised mental; the pure reason standing between these two views them both, cuts through the illusions of the phenomenal world, exceeds the materialised mental plane, sees the reality of the spiritual; and then the will of the individual Purusha unifying itself with this poise of knowledge rejects the lower and draws back to the supreme plane, dwells there, loses mind and body, sheds life from it and merges itself in the supreme Purusha, is delivered from individual existence. ~ Sri Aurobindo, The Synthesis of Yoga, 2.01 - The Object of Knowledge,
690:"Will it take long for the Supermind which is involved in material Nature to emerge into the outer consciousness and bring visible results?"
   That depends on the state of consciousness from which one answers, for... For the human consciousness, obviously, I think it will take quite a long time. For another consciousness it will be relatively very fast, and for yet another consciousness, it is already accomplished. It is an accomplished fact. But in order to become aware of this, one must be able to enter into another state of consciousness than the ordinary physical consciousness.
   Sri Aurobindo has spoken - I believe I have read it to you, I think it's in The Synthesis of Yoga - of the true mind, the true vital and the true physical or subtle physical, and he has said that they co-exist with the ordinary mind, vital and physical, and that in certain conditions one may enter into contact with them, and then one becomes aware of the difference between what really is and the appearances of things.
   Well, for a developed consciousness, the Supermind is already realised somewhere in a domain of the subtle physical, it already exists there visible, concrete, and expresses itself in forms and activities. And when one is in tune with this domain, when one lives there, one has a very strong feeling that this world would only have to be condensed, so to say, for it to become visible to all. What would then be interesting would be to develop this inner perception which would put you into contact with the supramental truth which is already manifested, and is veiled for you only for want of appropriate organs to enter into relation with it.
   It is possible that those who are conscious of their dreams may have dreams of a new kind which put them into contact with that world, for it is accessible to the subtle physical of all those who have the corresponding organs in themselves. And there is necessarily a subtle influence of this physical on outer matter, if one is ready to receive impressions from it and admit them into one's consciousness. That's all.
   Now, if nobody has any questions to ask, well, we shall remain silent.
   Something to say, over there? (Mother looks at a disciple.) Oh! he is burning to speak! ~ The Mother, Questions And Answers 1956,
691:And for the same reason, because that which we are seeking through beauty is in the end that which we are seeking through religion, the Absolute, the Divine. The search for beauty is only in its beginning a satisfaction in the beauty of form, the beauty which appeals to the physical senses and the vital impressions, impulsions, desires. It is only in the middle a satisfaction in the beauty of the ideas seized, the emotions aroused, the perception of perfect process and harmonious combination. Behind them the soul of beauty in us desires the contact, the revelation, the uplifting delight of an absolute beauty in all things which it feels to be present, but which neither the senses and instincts by themselves can give, though they may be its channels, - for it is suprasensuous, - nor the reason and intelligence, though they too are a channel, - for it is suprarational, supra-intellectual, - but to which through all these veils the soul itself seeks to arrive. When it can get the touch of this universal, absolute beauty, this soul of beauty, this sense of its revelation in any slightest or greatest thing, the beauty of a flower, a form, the beauty and power of a character, an action, an event, a human life, an idea, a stroke of the brush or the chisel or a scintillation of the mind, the colours of a sunset or the grandeur of the tempest, it is then that the sense of beauty in us is really, powerfully, entirely satisfied. It is in truth seeking, as in religion, for the Divine, the All-Beautiful in man, in nature, in life, in thought, in art; for God is Beauty and Delight hidden in the variation of his masks and forms. When, fulfilled in our growing sense and knowledge of beauty and delight in beauty and our power for beauty, we are able to identify ourselves in soul with this Absolute and Divine in all the forms and activities of the world and shape an image of our inner and our outer life in the highest image we can perceive and embody of the All-Beautiful, then the aesthetic being in us who was born for this end, has fulfilled himself and risen to his divine consummation. To find highest beauty is to find God; to reveal, to embody, to create, as we say, highest beauty is to bring out of our souls the living image and power of God. ~ Sri Aurobindo, The Human Cycle, 144,
692:But now thou askest me how thou mayest destroy this naked knowing and feeling of thine own being. For peradventure thou thinkest that if it were destroyed, all other hindrances were destroyed ; and if thou thinkest thus, thou thinkest right truly. But to this I answer thee and I say, that without a full special grace full freely given by God, and also a full according ableness on thy part to receive this grace, this naked knowing and feeling of thy being may in nowise be destroyed. And this ableness is nought else but a strong and a deep ghostly sorrow. ... All men have matter of sorrow; but most specially he feeleth matter of sorrow that knoweth and feeleth that he is. All other sorrows in comparison to this be but as it were game to earnest. For he may make sorrow earnestly that knoweth and feeleth not only what he is, but that he is. And whoso felt never this sorrow, let him make sorrow; for he hath never yet felt perfect sorrow. This sorrow, when it is had, cleanseth the soul, not only of sin, but also of pain that it hath deserved for sin ; and also it maketh a soul able to receive that joy, the which reave th from a man all knowing and feeling of his being. This sorrow, if it be truly conceived, is full of holy desire; and else a man might never in this life abide it or bear it. For were it not that a soul were somewhat fed with a manner of comfort by his right working, he should not be able to bear that pain that he hath by the knowing and feeling of his being. For as oft as he would have a true knowing and a feeling of his God in purity of spirit (as it may be here), and then feeleth that he may not for he findeth evermore his knowing and his feeling as it were occupied and filled with a foul stinking lump of himself, the which must always be hated and despised and forsaken, if he shall be God's perfect disciple, taught by Himself in the mount of perfection so oft he goeth nigh mad for sorrow. . . . This sorrow and this desire must every soul have and feel in itself (either in this manner or in another), as God vouchsafed! to teach his ghostly disciples according to his good will and their according ableness in body and in soul, in degree and disposition, ere the time be that they may perfectly be oned unto God in perfect charity such as may be had here, if God vouchsafed!.
   ~ Anonymous, The Cloud Of Unknowing,
693:Self-Abuse by Drugs
Not a drop of alcohol is to be brought into this temple.
Master Bassui (1327-1387)1
(His dying instructions: first rule)
In swinging between liberal tolerance one moment and outraged repression the next,
modern societies seem chronically incapable of reaching consistent attitudes about
drugs.
Stephen Batchelor2
Drugs won't show you the truth. Drugs will only show you what it's like to be on drugs.
Brad Warner3

Implicit in the authentic Buddhist Path is sila. It is the time-honored practice
of exercising sensible restraints [Z:73-74]. Sila's ethical guidelines provide the
bedrock foundation for one's personal behavior in daily life. At the core of every
religion are some self-disciplined renunciations corresponding to sila. Yet, a profound irony has been reshaping the human condition in most cultures during the
last half century. It dates from the years when psychoactive drugs became readily
available. During this era, many naturally curious persons could try psychedelic
short-cuts and experience the way their consciousness might seem to ''expand.'' A
fortunate few of these experimenters would become motivated to follow the nondrug meditative route when they pursued various spiritual paths.
One fact is often overlooked. Meditation itself has many mind-expanding, psychedelic properties [Z:418-426]. These meditative experiences can also stimulate a
drug-free spiritual quest.
Meanwhile, we live in a drug culture. It is increasingly a drugged culture, for which overprescribing physicians must shoulder part of the blame. Do
drugs have any place along the spiritual path? This issue will always be hotly
debated.4
In Zen, the central issue is not whether each spiritual aspirant has the ''right''
to exercise their own curiosity, or the ''right'' to experiment on their own brains in
the name of freedom of religion. It is a free country. Drugs are out there. The real
questions are:
 Can you exercise the requisite self-discipline to follow the Zen Buddhist Path?
 Do you already have enough common sense to ask that seemingly naive question,

''What would Buddha do?'' (WWBD).
~ James Austin, Zen-Brain_Reflections,_Reviewing_Recent_Developments_in_Meditation_and_States_of_Consciousness,
694:There I waited day and night for the voice of God within me, to know what He had to say to me, to learn what I had to do. In this seclusion the earliest realisation, the first lesson came to me. I remembered then that a month or more before my arrest, a call had come to me to put aside all activity, to go in seclusion and to look into myself, so that I might enter into closer communion with Him. I was weak and could not accept the call. My work was very dear to me and in the pride of my heart I thought that unless I was there, it would suffer or even fail and cease; therefore I would not leave it. It seemed to me that He spoke to me again and said, The bonds you had not the strength to break, I have broken for you, because it is not my will nor was it ever my intention that that should continue. I have had another thing for you to do and it is for that I have brought you here, to teach you what you could not learn for yourself and to train you for my work. Then He placed the Gita in my hands. His strength entered into me and I was able to do the sadhana of the Gita. I was not only to understand intellectually but to realise what Sri Krishna demanded of Arjuna and what He demands of those who aspire to do His work, to be free from repulsion and desire, to do work for Him without the demand for fruit, to renounce self-will and become a passive and faithful instrument in His hands, to have an equal heart for high and low, friend and opponent, success andfailure, yet not to do His work negligently. I realised what the Hindu religion meant. We speak often of the Hindureligion, of the Sanatan Dharma, but few of us really know what that religion is. Other religions are preponderatingly religions of faith and profession, but the Sanatan Dharma is life itself; it is a thing that has not so much to be believed as lived. This is the Dharma that for the salvation of humanity was cherished in the seclusion of this peninsula from of old. It is to give this religion that India is rising. She does not rise as other countries do, for self or when she is strong, to trample on the weak. She is rising to shed the eternal light entrusted to her over the world. India has always existed for humanity and not for herself and it is for humanity and not for herself that she must be great.
   ~ Sri Aurobindo, Karmayogin,
695:This is the real sense and drive of what we see as evolution: the multiplication and variation of forms is only the means of its process. Each gradation contains the possibility and the certainty of the grades beyond it: the emergence of more and more developed forms and powers points to more perfected forms and greater powers beyond them, and each emergence of consciousness and the conscious beings proper to it enables the rise to a greater consciousness beyond and the greater order of beings up to the ultimate godheads of which Nature is striving and is destined to show herself capable. Matter developed its organised forms until it became capable of embodying living organisms; then life rose from the subconscience of the plant into conscious animal formations and through them to the thinking life of man. Mind founded in life developed intellect, developed its types of knowledge and ignorance, truth and error till it reached the spiritual perception and illumination and now can see as in a glass dimly the possibility of supermind and a truthconscious existence. In this inevitable ascent the mind of Light is a gradation, an inevitable stage. As an evolving principle it will mark a stage in the human ascent and evolve a new type of human being; this development must carry in it an ascending gradation of its own powers and types of an ascending humanity which will embody more and more the turn towards spirituality, capacity for Light, a climb towards a divinised manhood and the divine life.
   In the birth of the mind of Light and its ascension into its own recognisable self and its true status and right province there must be, in the very nature of things as they are and very nature of the evolutionary process as it is at present, two stages. In the first, we can see the mind of Light gathering itself out of the Ignorance, assembling its constituent elements, building up its shapes and types, however imperfect at first, and pushing them towards perfection till it can cross the border of the Ignorance and appear in the Light, in its own Light. In the second stage we can see it developing itself in that greater natural light, taking its higher shapes and forms till it joins the supermind and lives as its subordinate portion or its delegate.
   ~ Sri Aurobindo, Essays In Philosophy And Yoga, Mind of Light, 587,
696:There is one point in particular I would like to single out and stress, namely, the notion of evolution. It is common to assume that one of the doctrines of the perennial philosophy... is the idea of involution-evolution. That is, the manifest world was created as a "fall" or "breaking away" from the Absolute (involution), but that all things are now returning to the Absolute (via evolution). In fact, the doctrine of progressive temporal return to Source (evolution) does not appear anywhere, according to scholars as Joseph Campbell, until the axial period (i.e. a mere two thousand years ago). And even then, the idea was somewhat convoluted and backwards. The doctrine of the yugas, for example, sees the world as proceeding through various stages of development, but the direction is backward: yesterday was the Golden Age, and time ever since has been a devolutionary slide downhill, resulting in the present-day Kali-Yuga. Indeed, this notion of a historical fall from Eden was ubiquitous during the axial period; the idea that we are, at this moment, actually evolving toward Spirit was simply not conceived in any sort of influential fashion.

But sometime during the modern era-it is almost impossible to pinpoint exactly-the idea of history as devolution (or a fall from God) was slowly replaced by the idea of history as evolution (or a growth towards God). We see it explicitly in Schelling (1775-1854); Hegel (1770-1831) propounded the doctrine with a genius rarely equaled; Herbert Spencer (1820-1903) made evolution a universal law, and his friend Charles Darwin (1809-1882) applied it to biology. We find it next appearing in Aurobindo (1872-1950), who gave perhaps its most accurate and profound spiritual context, and Pierre Teilhard de Chardin (1881-1955) who made it famous in the West.

But here is my point: we might say that the idea of evolution as return-to-Spirit is part of the perennial philosophy, but the idea itself, in any adequate form, is no more than a few hundred years old. It might be 'ancient' as timeless, but it is certainly not ancient as "old."...

This fundamental shift in the sense or form of the perennial philosophy-as represented in, say, Aurobindo, Hegel, Adi Da, Schelling, Teilhard de Chardin, Radhakrishnan, to name a few-I should like to call the "neoperennial philosophy." ~ Ken Wilber, The Eye Of Spirit,
697:The general characteristics and attributions of these Grades are indicated by their correspondences on the Tree of Life, as may be studied in detail in the Book 777.
   Student. -- His business is to acquire a general intellectual knowledge of all systems of attainment, as declared in the prescribed books. (See curriculum in Appendix I.) {231}
   Probationer. -- His principal business is to begin such practices as he my prefer, and to write a careful record of the same for one year.
   Neophyte. -- Has to acquire perfect control of the Astral Plane.
   Zelator. -- His main work is to achieve complete success in Asana and Pranayama. He also begins to study the formula of the Rosy Cross.
   Practicus. -- Is expected to complete his intellectual training, and in particular to study the Qabalah.
   Philosophus. -- Is expected to complete his moral training. He is tested in Devotion to the Order.
   Dominus Liminis. -- Is expected to show mastery of Pratyahara and Dharana.
   Adeptus (without). -- is expected to perform the Great Work and to attain the Knowledge and Conversation of the Holy Guardian Angel.
   Adeptus (within). -- Is admitted to the practice of the formula of the Rosy Cross on entering the College of the Holy Ghost.
   Adeptus (Major). -- Obtains a general mastery of practical Magick, though without comprehension.
   Adeptus (Exemptus). -- Completes in perfection all these matters. He then either ("a") becomes a Brother of the Left Hand Path or, ("b") is stripped of all his attainments and of himself as well, even of his Holy Guardian Angel, and becomes a babe of the Abyss, who, having transcended the Reason, does nothing but grow in the womb of its mother. It then finds itself a
   Magister Templi. -- (Master of the Temple): whose functions are fully described in Liber 418, as is this whole initiation from Adeptus Exemptus. See also "Aha!". His principal business is to tend his "garden" of disciples, and to obtain a perfect understanding of the Universe. He is a Master of Samadhi. {232}
   Magus. -- Attains to wisdom, declares his law (See Liber I, vel Magi) and is a Master of all Magick in its greatest and highest sense.
   Ipsissimus. -- Is beyond all this and beyond all comprehension of those of lower degrees. ~ Aleister Crowley, Liber ABA,
698:The one high and reasonable course for the individual human being, - unless indeed he is satisfied with pursuing his personal purposes or somehow living his life until it passes out of him, - is to study the laws of the Becoming and take the best advantage of them to realise, rationally or intuitionally, inwardly or in the dynamism of life, its potentialities in himself or for himself or in or for the race of which he is a member; his business is to make the most of such actualities as exist and to seize on or to advance towards the highest possibilities that can be developed here or are in the making. Only mankind as a whole can do this with entire effect, by the mass of individual and collective action, in the process of time, in the evolution of the race experience: but the individual man can help towards it in his own limits, can do all these things for himself to a certain extent in the brief space of life allotted to him; but, especially, his thought and action can be a contribution towards the present intellectual, moral and vital welfare and the future progress of the race. He is capable of a certain nobility of being; an acceptance of his inevitable and early individual annihilation does not preclude him from making a high use of the will and thought which have been developed in him or from directing them to great ends which shall or may be worked out by humanity. Even the temporary character of the collective being of humanity does not so very much matter, - except in the most materialist view of existence; for so long as the universal Becoming takes the form of human body and mind, the thought, the will it has developed in its human creature will work itself out and to follow that intelligently is the natural law and best rule of human life. Humanity and its welfare and progress during its persistence on earth provide the largest field and the natural limits for the terrestrial aim of our being; the superior persistence of the race and the greatness and importance of the collective life should determine the nature and scope of our ideals. But if the progress or welfare of humanity be excluded as not our business or as a delusion, the individual is there; to achieve his greatest possible perfection or make the most of his life in whatever way his nature demands will then be life's significance.
   ~ Sri Aurobindo, The Life Divine, [T1],
699:34
D: What are the eight limbs of knowledge (jnana ashtanga)?
M: The eight limbs are those which have been already mentioned, viz., yama, niyama etc., but differently defined:
(1) Yama: This is controlling the aggregate of sense-organs, realizing the defects that are present in the world consisting of the body, etc.
(2) Niyama: This is maintaining a stream of mental modes that relate to the Self and rejecting the contrary modes. In other words, it means love that arises uninterruptedly for the Supreme Self.
(3) Asana: That with the help of which constant meditation on Brahman is made possible with ease is asana.
(4) Pranayama: Rechaka (exhalation) is removing the two unreal aspects of name and form from the objects constituting the world, the body etc., puraka (inhalation) is grasping the three real aspects, existence, consciousness and bliss, which are constant in those objects, and kumbhaka is retaining those aspects thus grasped.
(5) Pratyahara: This is preventing name and form which have been removed from re-entering the mind.
(6) Dharana: This is making the mind stay in the Heart, without straying outward, and realizing that one is the Self itself which is Existence-Consciousness-Bliss.
(7) Dhyana: This is meditation of the form 'I am only pure consciousness'. That is, after leaving aside the body which consists of five sheaths, one enquires 'Who am I?', and as a result of that, one stays as 'I' which shines as the Self.
(8) Samadhi: When the 'I-manifestation' also ceases, there is (subtle) direct experience. This is samadhi.
For pranayama, etc., detailed here, the disciplines such as asana, etc., mentioned in connection with yoga are not necessary.
The limbs of knowledge may be practised at all places and at all times. Of yoga and knowledge, one may follow whichever is pleasing to one, or both, according to circumstances. The great teachers say that forgetfulness is the root of all evil, and is death for those who seek release,10 so one should rest the mind in one's Self and should never forget the Self: this is the aim. If the mind is controlled, all else can be controlled. The distinction between yoga with eight limbs and knowledge with eight limbs has been set forth elaborately in the sacred texts; so only the substance of this teaching has been given here. ~ Sri Ramana Maharshi, Self-Enquiry, 34,
700:The majority of Buddhists and Buddhist teachers in the West are green postmodern pluralists, and thus Buddhism is largely interpreted in terms of the green altitude and the pluralistic value set, whereas the greatest Buddhist texts are all 2nd tier, teal (Holistic) or higher (for example, Lankavatara Sutra, Kalachakra Tantra, Longchenpa's Kindly Bent to Ease Us, Nagarjuna's Madhyamaka treatises, and so forth).

This makes teal (Holistic), or Integral 2nd tier in general, the lowest deeply adequate level with which to interpret Buddhism, ultimate Reality, and Suchness itself. Thus, interpreting Suchness in pluralistic terms (or lower) would have to be viewed ultimately as a dysfunction, certainly a case of arrested development, and one requiring urgent attention in any Fourth Turning.

These are some of the problems with interpreting states (in this case, Suchness states) with a too-low structure (in short, a severe misinterpretation and thus misunderstanding of the Ultimate). As for interpreting them with dysfunctional structures (of any altitude), the problem more or less speaks for itself. Whether the structure in itself is high enough or not, any malformation of the structure will be included in the interpretation of any state (or any other experience), and hence will deform the interpretation itself, usually in the same basic ways as the structure itself is deformed. Thus, for example, if there is a major Fulcrum-3 (red altitude) repression of various bodily states (sex, aggression, power, feelings), those repressions will be interpreted as part of the higher state itself, and so the state will thus be viewed as devoid of (whereas this is actually a repression of) any sex, aggression, power, feelings, or whatever it is that is dis-owned and pushed into the repressed submergent unconscious. If there is an orange altitude problem with self-esteem (Fulcrum-5), that problem will be magnified by the state experience, and the more intense the state experience, the greater the magnification. Too little self-esteem, and even profound spiritual experiences can be interpreted as "I'm not worthy, so this state-which seems to love me unconditionally-must be confused." If too much self-esteem, higher experiences are misinterpreted, not as a transcendence of the self, but as a reward for being the amazing self I am-"the wonder of being me." ~ Ken Wilber, The Religion Of Tomorrow,
701:But this is not always the manner of the commencement. The sadhaka is often led gradually and there is a long space between the first turning of the mind and the full assent of the nature to the thing towards which it turns. There may at first be only a vivid intellectual interest, a forcible attraction towards the idea and some imperfect form of practice. Or perhaps there is an effort not favoured by the whole nature, a decision or a turn imposed by an intellectual influence or dictated by personal affection and admiration for someone who is himself consecrated and devoted to the Highest. In such cases, a long period of preparation may be necessary before there comes the irrevocable consecration; and in some instances it may not come. There may be some advance, there may be a strong effort, even much purification and many experiences other than those that are central or supreme; but the life will either be spent in preparation or, a certain stage having been reached, the mind pushed by an insufficient driving-force may rest content at the limit of the effort possible to it. Or there may even be a recoil to the lower life, - what is called in the ordinary parlance of Yoga a fall from the path. This lapse happens because there is a defect at the very centre. The intellect has been interested, the heart attracted, the will has strung itself to the effort, but the whole nature has not been taken captive by the Divine. It has only acquiesced in the interest, the attraction or the endeavour. There has been an experiment, perhaps even an eager experiment, but not a total self-giving to an imperative need of the soul or to an unforsakable ideal. Even such imperfect Yoga has not been wasted; for no upward effort is made in vain. Even if it fails in the present or arrives only at some preparatory stage or preliminary realisation, it has yet determined the soul's future.

But if we desire to make the most of the opportunity that this life gives us, if we wish to respond adequately to the call we have received and to attain to the goal we have glimpsed, not merely advance a little towards it, it is essential that there should be an entire self-giving. The secret of success in Yoga is to regard it not as one of the aims to be pursued in life, but as the one and only aim, not as an important part of life, but as the whole of life. ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration,
702:complexity of the human constitution :::
   There is another direction in which the ordinary practice of Yoga arrives at a helpful but narrowing simplification which is denied to the Sadhaka of the integral aim. The practice of Yoga brings us face to face with the extraordinary complexity of our own being, the stimulating but also embarrassing multiplicity of our personality, the rich endless confusion of Nature. To the ordinary man who lives upon his own waking surface, ignorant of the self's depths and vastnesses behind the veil, his psychological existence is fairly simple. A small but clamorous company of desires, some imperative intellectual and aesthetic cravings, some tastes, a few ruling or prominent ideas amid a great current of unconnected or ill-connected and mostly trivial thoughts, a number of more or less imperative vital needs, alternations of physical health and disease, a scattered and inconsequent succession of joys and griefs, frequent minor disturbances and vicissitudes and rarer strong searchings and upheavals of mind or body, and through it all Nature, partly with the aid of his thought and will, partly without or in spite of it, arranging these things in some rough practical fashion, some tolerable disorderly order, -- this is the material of his existence. The average human being even now is in his inward existence as crude and undeveloped as was the bygone primitive man in his outward life. But as soon as we go deep within ourselves, -- and Yoga means a plunge into all the multiple profundities of' the soul, -- we find ourselves subjectively, as man in his growth has found himself objectively, surrounded by a whole complex world which we have to know and to conquer.
   The most disconcerting discovery is to find that every part of us -- intellect, will, sense-mind, nervous or desire self, the heart, the body-has each, as it were, its own complex individuality and natural formation independent of the rest; it neither agrees with itself nor with the others nor with the representative ego which is the shadow cast by some central and centralising self on our superficial ignorance. We find that we are composed not of one but many personalities and each has its own demands and differing nature. Our being is a roughly constituted chaos into which we have to introduce the principle of a divine order.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration, 74-75,
703:The object of spiritual knowledge is the Supreme, the Divine, the Infinite and the Absolute. This Supreme has its relations to our individual being and its relations to the universe and it transcends both the soul and the universe. Neither the universe nor the individual are what they seem to be, for the report of them which our mind and our senses give us, is, so long as they are unenlightened by a faculty of higher supramental and suprasensuous knowledge, a false report, an imperfect construction, an attenuated and erroneous figure. And yet that which the universe and the individual seem to be is still a figure of what they really are, a figure that points beyond itself to the reality behind it. Truth proceeds by a correction of the values our mind and senses give us, and first by the action of a higher intelligence that enlightens and sets right as far as may be the conclusions of the ignorant sense-mind and limited physical intelligence; that is the method of all human knowledge and science. But beyond it there is a knowledge, a Truth-Consciousness, that exceeds our intellect and brings us into the true light of which it is a refracted ray.
   There the abstract terms of pure reason and the constructions .of the mind disappear or are converted into concrete soul-vision and the tremendous actuality of spiritual experience. This knowledge can turn away to the absolute Eternal and lose vision of the soul and the universe; but it can too see that existence from that Eternal. When that is done, we find that the ignorance of the mind and the senses and all the apparent futilities of human life were not an useless excursion of the conscious being, an otiose blunder. Here they were planned as a rough ground for the self-expression of the Soul that comes from the Infinite, a material foundation for its self-unfolding and self-possessing in the terms of the universe. It is true that in themselves they and all that is here have no significance, and to build separate significances for them is to live in an illusion, Maya; but they have a supreme significance in the Supreme, an absolute Power in the Absolute and it is that that assigns to them and refers to that Truth their present relative values. This is the all-uniting experience that is the foundation of the deepest integral and most intimate self-knowledge and world-knowledge
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge, 293, 11457,
704:Fundamentally, whatever be the path one follows - whe- ther the path of surrender, consecration, knowledge-if one wants it to be perfect, it is always equally difficult, and there is but one way, one only, I know of only one: that is perfect sincerity, but perfect sincerity!

Do you know what perfect sincerity is?...

Never to try to deceive oneself, never let any part of the being try to find out a way of convincing the others, never to explain favourably what one does in order to have an excuse for what one wants to do, never to close one's eyes when something is unpleasant, never to let anything pass, telling oneself, "That is not important, next time it will be better."

Oh! It is very difficult. Just try for one hour and you will see how very difficult it is. Only one hour, to be totally, absolutely sincere. To let nothing pass. That is, all one does, all one feels, all one thinks, all one wants, is exclusively the Divine.

"I want nothing but the Divine, I think of nothing but the Divine, I do nothing but what will lead me to the Divine, I love nothing but the Divine."

Try - try, just to see, try for half an hour, you will see how difficult it is! And during that time take great care that there isn't a part of the vital or a part of the mind or a part of the physical being nicely hidden there, at the back, so that you don't see it (Mother hides her hands behind her back) and don't notice that it is not collaborating - sitting quietly there so that you don't unearth it... it says nothing, but it does not change, it hides itself. How many such parts! How many parts hide themselves! You put them in your pocket because you don't want to see them or else they get behind your back and sit there well-hidden, right in the middle of your back, so as not to be seen. When you go there with your torch - your torch of sincerity - you ferret out all the corners, everywhere, all the small corners which do not consent, the things which say "No" or those which do not move: "I am not going to budge. I am glued to this place of mine and nothing will make me move."... You have a torch there with you, and you flash it upon the thing, upon everything. You will see there are many of them there, behind your back, well stuck.

Try, just for an hour, try!
No more questions?
Nobody has anything to say? Then, au revoir, my children! ~ The Mother, Question and Answers, Volume-6, page no.132-133),
705:The poet-seer sees differently, thinks in another way, voices himself in quite another manner than the philosopher or the prophet. The prophet announces the Truth as the Word, the Law or the command of the Eternal, he is the giver of the message; the poet shows us Truth in its power of beauty, in its symbol or image, or reveals it to us in the workings of Nature or in the workings of life, and when he has done that, his whole work is done; he need not be its explicit spokesman or its official messenger. The philosopher's business is to discriminate Truth and put its parts and aspects into intellectual relation with each other; the poet's is to seize and embody aspects of Truth in their living relations, or rather - for that is too philosophical a language - to see her features and, excited by the vision, create in the beauty of her image.

   No doubt, the prophet may have in him a poet who breaks out often into speech and surrounds with the vivid atmosphere of life the directness of his message; he may follow up his injunction "Take no thought for the morrow," by a revealing image of the beauty of the truth he enounces, in the life of Nature, in the figure of the lily, or link it to human life by apologue and parable. The philosopher may bring in the aid of colour and image to give some relief and hue to his dry light of reason and water his arid path of abstractions with some healing dew of poetry. But these are ornaments and not the substance of his work; and if the philosopher makes his thought substance of poetry, he ceases to be a philosophic thinker and becomes a poet-seer of Truth. Thus the more rigid metaphysicians are perhaps right in denying to Nietzsche the name of philosopher; for Nietzsche does not think, but always sees, turbidly or clearly, rightly or distortedly, but with the eye of the seer rather than with the brain of the thinker. On the other hand we may get great poetry which is full of a prophetic enthusiasm of utterance or is largely or even wholly philosophic in its matter; but this prophetic poetry gives us no direct message, only a mass of sublime inspirations of thought and image, and this philosophic poetry is poetry and lives as poetry only in so far as it departs from the method, the expression, the way of seeing proper to the philosophic mind. It must be vision pouring itself into thought-images and not thought trying to observe truth and distinguish its province and bounds and fences.

   ~ Sri Aurobindo, The Future Poetry,
706:Daemons
A daemon is a process that runs in the background, not connecting to any controlling terminal. Daemons are normally started at boot time, are run as root or some
other special user (such as apache or postfix), and handle system-level tasks. As a
convention, the name of a daemon often ends in d (as in crond and sshd), but this is
not required, or even universal.
The name derives from Maxwell's demon, an 1867 thought experiment by the physicist James Maxwell. Daemons are also supernatural beings in Greek mythology,
existing somewhere between humans and the gods and gifted with powers and divine
knowledge. Unlike the demons of Judeo-Christian lore, the Greek daemon need not
be evil. Indeed, the daemons of mythology tended to be aides to the gods, performing
tasks that the denizens of Mount Olympus found themselves unwilling to do-much
as Unix daemons perform tasks that foreground users would rather avoid.
A daemon has two general requirements: it must run as a child of init, and it must
not be connected to a terminal.
In general, a program performs the following steps to become a daemon:
1. Call fork( ). This creates a new process, which will become the daemon.
2. In the parent, call exit( ). This ensures that the original parent (the daemon's
grandparent) is satisfied that its child terminated, that the daemon's parent is no
longer running, and that the daemon is not a process group leader. This last
point is a requirement for the successful completion of the next step.
3. Call setsid( ), giving the daemon a new process group and session, both of
which have it as leader. This also ensures that the process has no associated controlling terminal (as the process just created a new session, and will not assign
one).
4. Change the working directory to the root directory via chdir( ). This is done
because the inherited working directory can be anywhere on the filesystem. Daemons tend to run for the duration of the system's uptime, and you don't want to
keep some random directory open, and thus prevent an administrator from
unmounting the filesystem containing that directory.
5. Close all file descriptors. You do not want to inherit open file descriptors, and,
unaware, hold them open.
6. Open file descriptors 0, 1, and 2 (standard in, standard out, and standard error)
and redirect them to /dev/null.
Following these rules, here is a program that daemonizes itself:
~ OReilly Linux System Programming,
707:It is your birthday tomorrow?
Yes, Mother.

How old will you be?
Twenty-six, Mother.

I shall see you tomorrow and give you something special. You will see, I am not speaking of anything material- that, I shall give you a card and all that- but of something...You will see, tomorrow, now go home and prepare yourself quietly so that you may be ready to receive it.
Yes, Mother.

You know, my child, what "Bonne Fete" signifies, that is, the birthday we wish here?
Like that, I know what it means, Mother, but not the special significance you want to tell me.

Yes, it is truly a special day in one's life. It is one of those days in the year when the Supreme descends into us- or when we are face to face with the Eternal- one of those days when our soul comes in contact with the Eternal and, if we remain a little conscious, we can feel His Presence within us. If we make a little effort on this day, we accomplish the work of many lives as in a lightning flash. That is why I give so much importance to the birthday- because what one gains in one day is truly something incomparable. And it is for this that I also work to open the consciousness a little towards what is above so that one may come before the Eternal. My child, it is a very, very special day, for it is the day of decision, the day one can unite with the Supreme Consciousness. For the Lord lifts us on this day to the highest region possible so that our soul which is a portion of that Eternal Flame, may be united and identified with its Origin.

This day is truly an opportunity in life. One is so open and so receptive that one can assimilate all that is given. I can do many things, that is why it is important.

It is one of those days when the Lord Himself opens the doors wide for us. It is as though He were inviting us to rekindle more powerfully the flame of aspiration. It is one of those days which He gives us. We too, by our personal effort, could attain to this, but it would be long, hard and not so easy. And this- this is a real chance in life- the day of Grace.

It is an occult phenomenon that occurs invariably, without our knowledge, on this particular day of the year. The soul leaves behind the body and journeys up and up till it merges into the Source in order to replenish itself and absorb from the Supreme Its Power, Light and Ananda and comes down charged for a whole year to pass. Then again and again... it continues like this year after year. ~ The Mother, Sweet Mother, Mona Sarkar,
708:requirements for the psychic :::
   At a certain stage in the Yoga when the mind is sufficiently quieted and no longer supports itself at every step on the sufficiency of its mental certitudes, when the vital has been steadied and subdued and is no longer constantly insistent on its own rash will, demand and desire, when the physical has been sufficiently altered not to bury altogether the inner flame under the mass of its outwardness, obscurity or inertia, an inmost being hidden within and felt only in its rare influences is able to come forward and illumine the rest and take up the lead of the sadhana. Its character is a one-pointed orientation towards the Divine or the Highest, one-pointed and yet plastic in action and movement; it does not create a rigidity of direction like the one-pointed intellect or a bigotry of the regnant idea or impulse like the one-pointed vital force; it is at every moment and with a supple sureness that it points the way to the Truth, automatically distinguishes the right step from the false, extricates the divine or Godward movement from the clinging mixture of the undivine. Its action is like a searchlight showing up all that has to be changed in the nature; it has in it a flame of will insistent on perfection, on an alchemic transmutation of all the inner and outer existence. It sees the divine essence everywhere but rejects the mere mask and the disguising figure. It insists on Truth, on will and strength and mastery, on Joy and Love and Beauty, but on a Truth of abiding Knowledge that surpasses the mere practical momentary truth of the Ignorance, on an inward joy and not on mere vital pleasure, -- for it prefers rather a purifying suffering and sorrow to degrading satisfactions, -- on love winged upward and not tied to the stake of egoistic craving or with its feet sunk in the mire, on beauty restored to its priesthood of interpretation of the Eternal, on strength and will and mastery as instruments not of the ego but of the Spirit. Its will is for the divinisation of life, the expression through it of a higher Truth, its dedication to the Divine and the Eternal.
   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.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 1,
709:Thus the eternal paradox and eternal truth of a divine life in an animal body, an immortal aspiration or reality inhabiting a mortal tenement, a single and universal consciousness representing itself in limited minds and divided egos, a transcendent, indefinable, timeless and spaceless Being who alone renders time and space and cosmos possible, and in all these the higher truth realisable by the lower term, justify themselves to the deliberate reason as well as to the persistent instinct or intuition of mankind. Attempts are sometimes made to have done finally with questionings which have so often been declared insoluble by logical thought and to persuade men to limit their mental activities to the practical and immediate problems of their material existence in the universe; but such evasions are never permanent in their effect. Mankind returns from them with a more vehement impulse of inquiry or a more violent hunger for an immediate solution. By that hunger mysticism profits and new religions arise to replace the old that have been destroyed or stripped of significance by a scepticism which itself could not satisfy because, although its business was inquiry, it was unwilling sufficiently to inquire. The attempt to deny or stifle a truth because it is yet obscure in its outward workings and too often represented by obscurantist superstition or a crude faith, is itself a kind of obscurantism. The will to escape from a cosmic necessity because it is arduous, difficult to justify by immediate tangible results, slow in regulating its operations, must turn out eventually to have been no acceptance of the truth of Nature but a revolt against the secret, mightier will of the great Mother. It is better and more rational to accept what she will not allow us as a race to reject and lift it from the sphere of blind instinct, obscure intuition and random aspiration into the light of reason and an instructed and consciously self-guiding will. And if there is any higher light of illumined intuition or self-revealing truth which is now in man either obstructed and inoperative or works with intermittent glancings as if from behind a veil or with occasional displays as of the northern lights in our material skies, then there also we need not fear to aspire. For it is likely that such is the next higher state of consciousness of which Mind is only a form and veil, and through the splendours of that light may lie the path of our progressive self-enlargement into whatever highest state is humanity's ultimate resting-place. ~ Sri Aurobindo, The Life Divine, The Human Aspiration,
710:The fundamental nature of this supermind is that, all its knowledge is originally a knowledge by identity and oneness and even when it makes numberless apparent divisions and discriminating modifications in itself, still all the knowledge that operates in its workings even in these divisions, is founded upon and sustained and lit and guided by this perfect knowledge by identity and oneness. The Spirit is one everywhere and it knows all things as itself and in itself, so sees them always and therefore knows them intimately, completely, in their reality as well as their appearance, in their truth, their law, the entire spirit and sense and figure of their nature and their workings. When it sees anything as an object of knowledge, it yet sees it as itself and in itself, and not as a thing other than or divided from it about which therefore it would at first be ignorant of the nature, constitution and workings and have to learn about them, as the mind is at first ignorant of its object and has to learn about it because the mind is separated from its object and regards and senses and meets it as something other than itself and external to its own being. ..... This is the second character of the supreme supermind that its knowledge is a real because a total knowledge. It has in the first place a transcendental vision and sees the universe not only in the universal terms, but in its right relation to the supreme and eternal reality from which it proceeds and of which it is an expression. It knows the spirit and truth and whole sense of the universal expression because it knows all the essentiality and all the infinite reality and all the consequent constant potentiality of that which in part it expresses. It knows rightly the relative because it knows the Absolute and all its absolutes to which the relatives refer back and of which they are the partial or modified or suppressed figures. It is in the second place universal and sees all that is individual in the terms of the universal as well as in its own individual terms and holds all these individual figures in their right and complete relation to the universe. It is in the third place, separately with regard to individual things, total in its view because it knows each in its inmost essence of which all else is the resultant, in its totality which is its complete figure and in its parts and their connections and dependences, -- as well as in its connections with and its dependences upon other things and its nexus with the total implications and the explicits of the universe.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
711:Integral knowledge will then mean the cancelling of the sevenfold Ignorance by the discovery of what it misses and ignores, a sevenfold self-revelation within our consciousness:- it will mean the knowledge of the Absolute as the origin of all things; the knowledge of the Self, the Spirit, the Being and of the cosmos as the Self's becoming, the becoming of the Being, a manifestation of the Spirit; the knowledge of the world as one with us in the consciousness of our true self, thus cancelling our division from it by the separative idea and life of ego; the knowledge of our psychic entity and its immortal persistence in Time beyond death and earth-existence; the knowledge of our greater and inner existence behind the surface; the knowledge of our mind, life and body in its true relation to the self within and the superconscient spiritual and supramental being above them; the knowledge, finally, of the true harmony and true use of our thought, will and action and a change of all our nature into a conscious expression of the truth of the Spirit, the Self, the Divinity, the integral spiritual Reality. But this is not an intellectual knowledge which can be learned and completed in our present mould of consciousness; it must be an experience, a becoming, a change of consciousness, a change of being. This brings in the evolutionary character of the Becoming and the fact that our mental ignorance is only a stage in our evolution. The integral knowledge, then, can only come by an evolution of our being and our nature, and that would seem to signify a slow process in Time such as has accompanied the other evolutionary transformations. But as against that inference there is the fact that the evolution has now become conscious and its method and steps need not be altogether of the same character as when it was subconscious in its process. The integral knowledge, since it must result from a change of consciousness, can be gained by a process in which our will and endeavour have a part, in which they can discover and apply their own steps and method: its growth in us can proceed by a conscious self-transformation. It is necessary then to see what is likely to be the principle of this new process of evolution and what are the movements of the integral knowledge that must necessarily emerge in it,-or, in other words, what is the nature of the consciousness that must be the base of the life divine and how that life may be expected to be formed or to form itself, to materialise or, as one might say, to realise.
   ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge, 681,
712:The Godhead, the spirit manifested in Nature appears in a sea of infinite quality, Ananta-guna. But the executive or mechanical prakriti is of the threefold Guna, Sattwa, Rajas, Tamas, and the Ananta-guna, the spiritual play of infinite quality, modifies itself in this mechanical nature into the type of these three gunas. And in the soul-force in man this Godhead in Nature represents itself as a fourfold effective Power, caturvyuha , a Power for knowledge, a Power for strength, a Power for mutuality and active and productive relation and interchange, a Power for works and labour and service, and its presence casts all human life into a nexus and inner and outer operation of these four things. The ancient thought of India conscious of this fourfold type of active human personality and nature, built out of it the four types of the Brahmana, Kshatriya, Vaishya and Sudra, each with its spiritual turn, ethical ideal, suitable upbringing, fixed function in society and place in the evolutionary scale of the spirit. As always tends to be the case when we too much externalise and mechanise the more subtle truths of our nature, this became a hard and fast system inconsistent with the freedom and variability and complexity of the finer developing spirit in man. Nevertheless the truth behind it exists and is one of some considerable importance in the perfection of our power of nature; but we have to take it in its inner aspects, first, personality, character, temperament, soul-type, then the soul-force which lies behind them and wears these forms, and lastly the play of the free spiritual shakti in which they find their culmination and unity beyond all modes. For the crude external idea that a man is born as a Brahmana, Kshatriya, Vaishya or Sudra and that alone, is not a psychological truth of our being. The psychological fact is that there are these four active powers and tendencies of the Spirit and its executive shakti within us and the predominance of one or the other in the more well-formed part of our personality gives us our main tendencies, dominant qualities and capacities, effective turn in action and life. But they are more or less present in an men, here manifest, there latent, here developed, there subdued and depressed or subordinate, and in the perfect man will be raised up to a fullness and harmony which in the spiritual freedom will burst out into the free play of the infinite quality of the spirit in the inner and outer life and in the self-enjoying creative play of the Purusha with his and the world's Nature-Power. ~ Sri Aurobindo, The Synthesis Of Yoga, 4:15 - Soul-Force and the Fourfold Personality,
713:Why do we forget things?

   Ah! I suppose there are several reasons. First, because one makes use of the memory to remember. Memory is a mental instrument and depends on the formation of the brain. Your brain is constantly growing, unless it begins to degenerate, but still its growth can continue for a very, very long time, much longer than that of the body. And in this growth, necessarily some things will take the place of others. And as the mental instrument develops, things which have served their term or the transitory moment in the development may be wiped out to give place to the result. So the result of all that you knew is there, living in itself, but the road traversed to reach it may be completely blurred. That is, a good functioning of the memory means remembering only the results so as to be able to have the elements for moving forward and a new construction. That is more important than just retaining things rigidly in the mind.
   Now, there is another aspect also. Apart from the mental memory, which is something defective, there are states of consciousness. Each state of consciousness in which one happens to be registers the phenomena of a particular moment, whatever they may be. If your consciousness remains limpid, wide and strong, you can at any moment whatsoever, by concentrating, call into the active consciousness what you did, thought, saw, observed at any time before; all this you can remember by bringing up in yourself the same state of consciousness. And that, that is never forgotten. You could live a thousand years and you would still remember it. Consequently, if you don't want to forget, it must be your consciousness which remembers and not your mental memory. Your mental memory will be wiped out inevitably, get blurred, and new things will take the place of the old ones. But things of which you are conscious you do not forget. You have only to bring up the same state of consciousness again. And thus one can remember circumstances one has lived thousands of years ago, if one knows how to bring up the same state of consciousness. It is in this way that one can remember one's past lives. This never gets blotted out, while you don't have any more the memory of what you have done physically when you were very young. You would be told many things you no longer remember. That gets wiped off immediately. For the brain is constantly changing and certain weaker cells are replaced by others which are much stronger, and by other combinations, other cerebral organisations. And so, what was there before is effaced or deformed.
   ~ The Mother, Questions And Answers 1954,
714:
   "Without conscious occult powers, is it possible to help or protect from a distance somebody in difficulty or danger? If so, what is the practical procedure?"

Then a sub-question:

   "What can thought do?"

We are not going to speak of occult processes at all; although, to tell the truth, everything that happens in the invisible world is occult, by definition. But still, practically, there are two processes which do not exclude but complete each other, but which may be used separately according to one's preference.

   It is obvious that thought forms a part of one of the methods, quite an important part. I have already told you several times that if one thinks clearly and powerfully, one makes a mental formation, and that every mental formation is an entity independent of its fashioner, having its own life and tending to realise itself in the mental world - I don't mean that you see your formation with your physical eyes, but it exists in the mental world, it has its own particular independent existence. If you have made a formation with a definite aim, its whole life will tend to the realisation of this aim. Therefore, if you want to help someone at a distance, you have only to formulate very clearly, very precisely and strongly the kind of help you want to give and the result you wish to obtain. That will have its effect. I cannot say that it will be all-powerful, for the mental world is full of innumerable formations of this kind and naturally they clash and contradict one another; hence the strongest and the most persistent will have the best of it.

   Now, what is it that gives strength and persistence to mental formations? - It is emotion and will. If you know how to add to your mental formation an emotion, affection, tenderness, love, and an intensity of will, a dynamism, it will have a much greater chance of success. That is the first method. It is within the scope of all those who know how to think, and even more of those who know how to love. But as I said, the power is limited and there is great competition in that world.

   Therefore, even if one has no knowledge at all but has trust in the divine Grace, if one has the faith that there is something in the world like the divine Grace, and that this something can answer a prayer, an aspiration, an invocation, then, after making one's mental formation, if one offers it to the Grace and puts one's trust in it, asks it to intervene and has the faith that it will intervene, then indeed one has a chance of success.

   Try, and you will surely see the result.

   ~ The Mother, Questions And Answers 1956, 253,
715:This is true in a general way; when those born scattered over the world at great distances from one another are driven by circumstances or by an impulsion to come and gather here, it is almost always because they have met in one life or another (not all in the same life) and because their psychic being has felt that they belonged to the same family; so they have taken an inner vow to continue to act together and collaborate. That is why even though they are born far from one another, there is something which compels them to come together; it is the psychic being, the psychic consciousness that is behind. And only to the extent the psychic consciousness is strong enough to order and organise the circumstances or the life, that is, strong enough not to allow itself to be opposed by outside forces, outside life movements, can people meet.

It is profoundly true in reality; there are large "families of beings" who work for the same cause, who have gathered in more or less large numbers and who come in groups as it were. It is as though at certain times there were awakenings in the psychic world, as though lots of little sleeping children were being called to wake up: "It is time, quick, quick, go down!" And they hurry down. And sometimes they do not drop at the same place, they are dispersed, yet there is something within which troubles them, pushes them; for one reason or another they are drawn close and that brings them together. But it is something deep in the being, something that is not at all on the surface; otherwise, even if people met they would not perhaps become aware of the bond. People meet and recognise each other only to the extent they become conscious of their psychic being, obey their psychic being, are guided by it; otherwise there is all that comes in to oppose it, all that veils, all that stupefies, all those obstacles to prevent you from finding yourself in your depths and being able to collaborate truly in the work. You are tossed about by the forces of Nature.

There is only one solution, to find your psychic being and once it is found to cling to it desperately, to let it guide you step by step whatever be the obstacle. That is the only solution. All this I did not write but I explained it to that lady. She had put to me the question: "How did I happen to come here?" I told her that it was certainly not for reasons of the external consciousness, it was something in her inner being that had pushed her. Only the awakening was not strong enough to overcome all the rest and she returned to the ordinary life for very ordinary reasons of living. ~ The Mother, Questions And Answers 1953,
716:... one of the major personality traits was neuroticism, the tendency to feel negative emotion. He [Jung] never formalized that idea in his thinking. Its a great oversight in some sense because the capacity to experience negative emotion, when thats exaggerated that seems to be the core feature of everything we that we regard as psychopathology. Psychiatric and psychological illness. Not the only thing but its the primary factor. So.

Q: What is the best way to avoid falling back into nihilistic behaviours and thinking?
JBP:Well, a large part of that I would say is habit. The development and maintainance of good practices. Habits. If you find yourself desolute, neurotic, if your thought tends in the nihilistic direction and you tend to fall apart, organizing your life across multiple dimensions is a good antidote its not exactly thinking.
Do you have an intimate relationship? If not then well probably you could use one.
Do you have contact with close family members, siblings, children, parents, or even people who are more distantly related. If not, you probably need that.
Do you see your friends a couple of times a week? And do something social with them?
Do you have a way of productively using your time outside of employment?
Are you employed?
Do you have a good job? Or at least a job that is practically sufficient and enables you to work with people who you like working with? Even if the job itself is mundane or repetitive or difficult sometimes the relationships you establish in an employment situation like that can make the job worthwhile.
Have you regulated your response to temptations? Pornography, alcohol abuse, drug abuse, is that under control?

I would say differentiate the problem. Theres multiple dimensions of attainment, ambition, pleasure, responsibility all of that that make up a life, and to the degree that is it possible you want to optimize your functioning on as many of those dimensions as possible.
You might also organize your schedule to the degree that you have that capacity for discipline.
Do you get enough sleep?
Do you go to bed at a regular time?
Do you get up at a regular time?
Do you eat regularly and appropriately and enought and not too much?
Are your days and your weeks and your months characterized by some tolerable, repeatable structure? That helps you meet your responsibilities but also shields you from uncertainly and chaos and provides you with multiple sources of reward?
Those are all the questions decompose the problem into, the best way of avoiding falling into nihilistic behaviours and thinking. ~ Jordan B. Peterson, https://www.youtube.com/watch?v=Q-geMoCsNAw,
717:Has creation a definite aim? Is there something like a final end to which it is moving?

The Mother: No, the universe is a movement that is eternally unrolling itself. There is nothing which you can fix upon as the end and one aim. But for the sake of action we have to section the movement, which is itself unending, and to say that this or that is the goal, for in action we need something upon which we can fix our aim. In a picture you need a definite scheme of composition and colour; you have to set a limit, to put the whole thing within a fixed framework; but the limit is illusory, the frame is a mere convention. There is a constant continuation of the picture that stretches beyond any particular frame, and each continuation can be drawn in the same conditions in an unending series of frames. Our aim is this or that, we say, but we know that it is only the beginning of another aim beyond it, and that in its turn leads to yet another; the series develop always and never stop.

What is the proper function of the intellect? Is it a help or a hindrance to Sadhana?

Whether the intellect is a help or a hindrance depends upon the person and upon the way in which it is used. There is a true movement of the intellect and there is a wrong movement; one helps, the other hinders. The intellect that believes too much in its own importance and wants satisfaction for its own sake, is an obstacle to the higher realisation.

But this is true not in any special sense or for the intellect alone, but generally and of other faculties as well. For example, people do not regard an all-engrossing satisfaction of the vital desires or the animal appetites as a virtue; the moral sense is accepted as a mentor to tell one the bounds that one may not transgress. It is only in his intellectual activities that man thinks he can do without any such mentor or censor!

Any part of the being that keeps to its proper place and plays its appointed role is helpful; but directly it steps beyond its sphere, it becomes twisted and perverted and therefore false. A power has the right movement when it is set into activity for the divine's purpose; it has the wrong movement when it is set into activity for its own satisfaction.

The intellect, in its true nature, is an instrument of expression and action. It is something like an intermediary between the true knowledge, whose seat is in the higher regions above the mind, and realisation here below. The intellect or, generally speaking, the mind gives the form; the vital puts in the dynamism and life-power; the material comes in last and embodies. ~ The Mother, Questions And Answers 1929-1931, 28th April 1931 and 5th May 1929,
718:Workshops, churches, and palaces were full of these fatal works of art; he had even helped with a few himself. They were deeply disappointing be­ cause they aroused the desire for the highest and did not fulfill it. They lacked the most essential thing-mystery. That was what dreams and truly great works of art had in common : mystery. Goldmund continued his thought: It is mystery I love and pursue. Several times I have seen it beginning to take shape; as an artist, I would like to capture and express it. Some day, perhaps, I'll be able to. The figure of the universal mother, the great birthgiver, for example. Unlike other fi gures, her mystery does not consist of this or that detail, of a particular voluptuousness or sparseness, coarseness or delicacy, power or gracefulness. It consists of a fusion of the greatest contrasts of the world, those that cannot otherwise be combined, that have made peace only in this figure. They live in it together: birth and death, tenderness and cruelty, life and destruction. If I only imagined this fi gure, and were she merely the play of my thoughts, it would not matter about her, I could dismiss her as a mistake and forget about her. But the universal mother is not an idea of mine; I did not think her up, I saw her! She lives inside me. I've met her again and again. She appeared to me one winter night in a village when I was asked to hold a light over the bed of a peasant woman giving birth: that's when the image came to life within me. I often lose it; for long periods it re­ mains remote; but suddenly it Hashes clear again, as it did today. The image of my own mother, whom I loved most of all, has transformed itself into this new image, and lies encased within the new one like the pit in the cherry.

   As his present situation became clear to him, Goldmund was afraid to make a decision. It was as difficult as when he had said farewell to Narcissus and to the cloister. Once more he was on an impor­ tant road : the road to his mother. Would this mother-image one day take shape, a work of his hands, and become visible to all? Perhaps that was his goal, the hidden meaning of his life. Perhaps; he didn't know. But one thing he did know : it was good to travel toward his mother, to be drawn and called by her. He felt alive. Perhaps he'd never be able to shape her image, perhaps she'd always remain a dream, an intuition, a golden shimmer, a sacred mystery. At any rate, he had to follow her and submit his fate to her. She was his star.

   And now the decision was at his fingertips; everything had become clear. Art was a beautiful thing, but it was no goddess, no goal-not for him. He was not to follow art, but only the call of his mother.

   ~ Hermann Hesse, Narcissus and Goldmund,
719:
   Sweet Mother, can the psychic express itself without the mind, the vital and the physical?

It expresses itself constantly without them. Only, in order that the ordinary human being may perceive it, it has to express itself through them, because the ordinary human being is not in direct contact with the psychic. If it was in direct contact with the psychic it would be psychic in its manifestation - and all would be truly well. But as it is not in contact with the psychic it doesn't even know what it is, it wonders all bewildered what kind of a being it can be; so to reach this ordinary human consciousness it must use ordinary means, that is, go through the mind, the vital and the physical.

One of them may be skipped but surely not the last, otherwise one is no longer conscious of anything at all. The ordinary human being is conscious only in his physical being, and only in relatively rare moments is he conscious of his mind, just a little more frequently of his vital, but all this is mixed up in his consciousness, so much so that he would be quite unable to say "This movement comes from the mind, this from the vital, this from the physical." This already asks for a considerable development in order to be able to distinguish within oneself the source of the different movements one has. And it is so mixed that even when one tries, at the beginning it is very difficult to classify and separate one thing from another.

It is as when one works with colours, takes three or four or five different colours and puts them in the same water and beats them up together, it makes a grey, indistinct and incomprehensi- ble mixture, you see, and one can't say which is red, which blue, which green, which yellow; it is something dirty, lots of colours mixed. So first of all one must do this little work of separating the red, blue, yellow, green - putting them like this, each in its corner. It is not at all easy.

I have met people who used to think themselves extremely intelligent, by the way, who thought they knew a lot, and when I spoke to them about the different parts of the being they looked at me like this (gesture) and asked me, "But what are you speaking about?" They did not understand at all. I am speaking of people who have the reputation of being intelligent. They don't understand at all. For them it is just the consciousness; it is the consciousness-"It is my consciousness" and then there is the neighbour's consciousness; and again there are things which do not have any consciousness. And then I asked them whether animals had a consciousness; so they began to scratch their heads and said, "Perhaps it is we who put our consciousness in the animal when we look at it," like that...
   ~ The Mother, Questions And Answers 1955,
720:
   Sweet Mother, is there a spiritual being in everybody?

That depends on what we call "being". If for "being" we substitute "presence", yes, there is a spiritual presence in everyone. If we call "being" an organised entity, fully conscious of itself, independent, and having the power of asserting itself and ruling the rest of the nature - no! The possibility of this independent and all-powerful being is in everybody, but the realisation is the result of long efforts which sometimes extend over many lives.

In everyone, even at the very beginning, this spiritual presence, this inner light is there.... In fact, it is everywhere. I have seen it many a time in certain animals. It is like a shining point which is the basis of a certain control and protection, something which, even in half-consciousness, makes possible a certain harmony with the rest of creation so that irreparable catastrophes may not be constant and general. Without this presence the disorder created by the violences and passions of the vital would be so great that at any moment they could bring about a general catastrophe, a sort of total destruction which would prevent the progress of Nature. That presence, that spiritual light - which could almost be called a spiritual consciousness - is within each being and all things, and because of it, in spite of all discordance, all passion, all violence, there is a minimum of general harmony which allows Nature's work to be accomplished.

And this presence becomes quite obvious in the human being, even the most rudimentary. Even in the most monstrous human being, in one who gives the impression of being an incarnation of a devil or a monster, there is something within exercising a sort of irresistible control - even in the worst, some things are impossible. And without this presence, if the being were controlled exclusively by the adverse forces, the forces of the vital, this impossibility would not exist.

Each time a wave of these monstrous adverse forces sweeps over the earth, one feels that nothing can ever stop the disorder and horror from spreading, and always, at a certain time, unexpectedly and inexplicably a control intervenes, and the wave is arrested, the catastrophe is not total. And this is because of the Presence, the supreme Presence, in matter.

But only in a few exceptional beings and after a long, very long work of preparation extending over many, many lives does this Presence change into a conscious, independent, fully organised being, all-powerful master of his dwelling-place, conscious enough, powerful enough, to be able to control not only this dwelling but what surrounds it and in a field of radiation and action that is more and more extensive... and effective.
   ~ The Mother, Questions And Answers 1957-1958, 339-340,
721:If we look at this picture of the Self-Existence and its works as a unitary unlimited whole of vision, it stands together and imposes itself by its convincing totality: but to the analysis of the logical intellect it offers an abundance of difficulties, such as all attempts to erect a logical system out of a perception of an illimitable Existence must necessarily create; for any such endeavour must either effect consistency by an arbitrary sectioning of the complex truth of things or else by its comprehensiveness become logically untenable. For we see that the Indeterminable determines itself as infinite and finite, the Immutable admits a constant mutability and endless differences, the One becomes an innumerable multitude, the Impersonal creates or supports personality, is itself a Person; the Self has a nature and is yet other than its nature; Being turns into becoming and yet it is always itself and other than its becomings; the Universal individualises itself and the Individual universalises himself; Brahman is at once void of qualities and capable of infinite qualities, the Lord and Doer of works, yet a non-doer and a silent witness of the workings of Nature. If we look carefully at these workings of Nature, once we put aside the veil of familiarity and our unthinking acquiescence in the process of things as natural because so they always happen, we discover that all she does in whole or in parts is a miracle, an act of some incomprehensible magic. The being of the Self-existence and the world that has appeared in it are, each of them and both together, a suprarational mystery. There seems to us to be a reason in things because the processes of the physical finite are consistent to our view and their law determinable, but this reason in things, when closely examined, seems to stumble at every moment against the irrational or infrarational and the suprarational: the consistency, the determinability of process seems to lessen rather than increase as we pass from matter to life and from life to mentality; if the finite consents to some extent to look as if it were rational, the infinitesimal refuses to be bound by the same laws and the infinite is unseizable. As for the action of the universe and its significance, it escapes us altogether; if Self, God or Spirit there be, his dealings with the world and us are incomprehensible, offer no clue that we can follow. God and Nature and even ourselves move in a mysterious way which is only partially and at points intelligible, but as a whole escapes our comprehension. All the works of Maya look like the production of a suprarational magical Power which arranges things according to its wisdom or its phantasy, but a wisdom which is not ours and a phantasy which baffles our imagination. ~ Sri Aurobindo, The Life Divine, 2.02,
722: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,
723:Sri Aurobindo tells us that surrender is the first and absolute condition for doing the yoga. Therefore it is not merely one of the required qualities, it is the very first indispensable attitude for commencing the yoga.

If you are not decided to make a total surrender, you cannot begin. But to make your surrender total, all the other qualities are necessary: sincerity, faith, devotion and aspiration.

And I add another one : endurance. Because if you are not able to face difficulties without getting discouraged, without giving up under the pretext that it is too difficult, if you are not able to receive blows and continue all the same, to "pocket" them, as it is said,—you receive blows because of your defects : you put them into your pocket and continue to march on without faltering; if you cannot do that with endurance, you will not go very far; at the first turning, when you lose sight of the little habitual life, you despair and give up the game.

The most material form of endurance is perseverance. Unless you are resolved to begin the same thing over again a thousand times if needed, you will arrive nowhere.

People come to me in despair : "But I thought it had been done, and I have to begin again !" And if they are told, "But it is nothing, you have to begin probably a hundred times, two hundred times, a thousand times", they lose all courage.

You take one step forward and you believe you are solid, but there will be always something that will bring about the same difficulty a little farther ahead.

You believe you have solved the problem, but will have to solve it again, it will present itself with just a little difference in its appearance, but it will be the same problem.

Thus there are people who have a fine experience and they exclaim, "Now, it is done !" Then things settle down, begin to fade, go behind a veil, and all on a sudden, something quite unexpected, a thing absolutely commonplace, that appears to be of no interest at all, comes before them and closes up the road. Then you lament: "Of what use is this progress that I have made, if I am to begin again !

Why is it so? I made an effort, I succeeded, I arrived at something and now it is as if I had done nothing. It is hopeless". This is because there is still the "I" and this "I" has no endurance.

If you have endurance, you say : "All right, I will begin again and again as long as necessary, a thousand times, ten thousand times, a million times, if necessary, but I will go to the end and nothing can stop me on the way".

That is very necessary.

Now, to sum up, we will put at the head of our list surrender. That is to say, we accept the fact that one must, in order to do the integral yoga, take the resolution of surrendering oneself wholly to the Divine. There is no other way, it is the way. ~ The Mother,
724:the process of unification, the perfecting our one's instrumental being, the help one needs to reach the goal :::
If we truly want to progress and acquire the capacity of knowing the truth of our being, that is to say, what we are truly created for, what we can call our mission upon earth, then we must, in a very regular and constant manner, reject from us or eliminate in us whatever contradicts the truth of our existence, whatever is opposed to it. In this way, little by little, all the parts, all the elements of our being can be organised into a homogeneous whole around our psychic centre. This work of unification requires much time to be brought to some degree of perfection. Therefore, in order to accomplish it, we must arm ourselves with patience and endurance, with a determination to prolong our life as long as necessary for the success of our endeavor.
   As you pursue this labor of purification and unification, you must at the same time take great care to perfect the external and instrumental part of your being. When the higher truth manifests, it must find in you a mind that is supple and rich enough to be able to give the idea that seeks to express itself a form of thought which preserves its force and clarity. This thought, again, when it seeks to clothe itself in words, must find in you a sufficient power of expression so that the words reveal the thought and do not deform it. And the formula in which you embody the truth should be manifested in all your feelings, all your acts of will, all your actions, in all movements of your being. Finally, these movements themselves should, by constant effort, attain their highest perfection. ... It is therefore of capital importance to become conscious of its presence in us [the psychic being], to concentrate on this presence until it becomes a living fact for us and we can identify ourselves with it.
   In various times and places many methods have been prescribed for attaining this perfection and ultimately achieving this identification. Some methods are psychological, some religious, some even mechanical. In reality, everyone has to find the one which suits him best, and if one has an ardent and steadfast aspiration, a persistent and dynamic will, one is sure to meet, in one way or another - outwardly through reading and study, inwardly through concentration, meditation, revelation and experience - the help one needs to reach the goal. Only one thing is absolutely indispensable: the will to discover and to realize. This discovery and realization should be the primary preoccupation of our being, the pearl of great price which we must acquire at any cost. Whatever you do, whatever your occupations and activities, the will to find the truth of your being and to unite with it must be always living and present behind all that you do, all that you feel, all that you think.
   ~ The Mother, On Education, [T1],
725:How can one awaken his Yoga-shakti?

It depends on this: when one thinks that it is the most important thing in his life. That's all.

Some people sit in meditation, concentrate on the base of the vertebral column and want it very much to awake, but that's not enough. It is when truly it becomes the most important thing in one's life, when all the rest seems to have lost all taste, all interest, all importance, when one feels within that one is born for this, that one is here upon earth for this, and that it is the only thing that truly counts, then that's enough.

One can concentrate on the different centres; but sometimes one concentrates for so long, with so much effort, and has no result. And then one day something shakes you, you feel that you are going to lose your footing, you have to cling on to something; then you cling within yourself to the idea of union with the Divine, the idea of the divine Presence, the idea of the transformation of the consciousness, and you aspire, you want, you try to organise your feelings, movements, impulses around this. And it comes.

Some people have recommended all kinds of methods; probably these were methods which had succeeded in their case; but to tell the truth, one must find one's own method, it is only after having done the thing that one knows how it should be done, not before.

If one knows it beforehand, one makes a mental construction and risks greatly living in his mental construction, which is an illusion; because when the mind builds certain conditions and then they are realised, there are many chances of there being mostly pure mental construction which is not the experience itself but its image. So for all these truly spiritual experiences I think it is wiser to have them before knowing them. If one knows them, one imitates them, one doesn't have them, one imagines oneself having them; whereas if one knows nothing - how things are and how they ought to happen, what should happen and how it will come about - if one knows nothing about all this, then by keeping very still and making a kind of inner sorting out within one's being, one can suddenly have the experience, and then later knows what one has had. It is over, and one knows how it has to be done when one has done it - afterwards. Like that it is sure.

One may obviously make use of his imagination, imagine the Kundalini and try to pull it upwards. But one can also tell himself tales like this. I have had so many instances of people who described their experiences to me exactly as they are described in books, knowing all the words and putting down all the details, and then I asked them just a little question like that, casually: that if they had had the experience they should have known or felt a certain thing, and as this was not in the books, they could not answer.~ The Mother, Questions And Answers 1955, 211-212,
726:The Absolute is in itself indefinable by reason, ineffable to the speech; it has to be approached through experience. It can be approached through an absolute negation of existence, as if it were itself a supreme Non-Existence, a mysterious infinite Nihil. It can be approached through an absolute affirmation of all the fundamentals of our own existence, through an absolute of Light and Knowledge, through an absolute of Love or Beauty, through an absolute of Force, through an absolute of peace or silence. It can be approached through an inexpressible absolute of being or of consciousness, or of power of being, or of delight of being, or through a supreme experience in which these things become inexpressibly one; for we can enter into such an ineffable state and, plunged into it as if into a luminous abyss of existence, we can reach a superconscience which may be described as the gate of the Absolute. It is supposed that it is only through a negation of individual and cosmos that we can enter into the Absolute. But in fact the individual need only deny his own small separate ego-existence; he can approach the Absolute through a sublimation of his spiritual individuality taking up the cosmos into himself and transcending it; or he may negate himself altogether, but even so it is still the individual who by self-exceeding enters into the Absolute. He may enter also by a sublimation of his being into a supreme existence or super-existence, by a sublimation of his consciousness into a supreme consciousness or superconscience, by a sublimation of his and all delight of being into a super-delight or supreme ecstasy. He can make the approach through an ascension in which he enters into cosmic consciousness, assumes it into himself and raises himself and it into a state of being in which oneness and multiplicity are in perfect harmony and unison in a supreme status of manifestation where all are in each and each in all and all in the one without any determining individuation - for the dynamic identity and mutuality have become complete; on the path of affirmation it is this status of the manifestation that is nearest to the Absolute. This paradox of an Absolute which can be realised through an absolute negation and through an absolute affirmation, in many ways, can only be accounted for to the reason if it is a supreme Existence which is so far above our notion and experience of existence that it can correspond to our negation of it, to our notion and experience of nonexistence; but also, since all that exists is That, whatever its degree of manifestation, it is itself the supreme of all things and can be approached through supreme affirmations as through supreme negations. The Absolute is the ineffable x overtopping and underlying and immanent and essential in all that we can call existence or non-existence. ~ Sri Aurobindo, The Life Divine, 2.06 - Reality and the Cosmic Illusion,
727:- for every well-made and significant poem, picture, statue or building is an act of creative knowledge, a living discovery of the consciousness, a figure of Truth, a dynamic form of mental and vital self-expression or world-expression, - all that seeks, all that finds, all that voices or figures is a realisation of something of the play of the Infinite and to that extent can be made a means of God-realisation or of divine formation. But the Yogin has to see that it is no longer done as part of an ignorant mental life; it can be accepted by him only if by the feeling, the remembrance, the dedication within it, it is turned into a movement of the spiritual consciousness and becomes a part of its vast grasp of comprehensive illuminating knowledge.
   For all must be done as a sacrifice, all activities must have the One Divine for their object and the heart of their meaning. The Yogin's aim in the sciences that make for knowledge should be to discover and understand the workings of the Divine Consciousness-Puissance in man and creatures and things and forces, her creative significances, her execution of the mysteries, the symbols in which she arranges the manifestation. The Yogin's aim in the practical sciences, whether mental and physical or occult and psychic, should be to enter into the ways of the Divine and his processes, to know the materials and means for the work given to us so that we may use that knowledge for a conscious and faultless expression of the spirit's mastery, joy and self-fulfilment. The Yogin's aim in the Arts should not be a mere aesthetic, mental or vital gratification, but, seeing the Divine everywhere, worshipping it with a revelation of the meaning of its own works, to express that One Divine in ideal forms, the One Divine in principles and forces, the One Divine in gods and men and creatures and objects. The theory that sees an intimate connection between religious aspiration and the truest and greatest Art is in essence right; but we must substitute for the mixed and doubtful religious motive a spiritual aspiration, vision, interpreting experience. For the wider and more comprehensive the seeing, the more it contains in itself the sense of the hidden Divine in humanity and in all things and rises beyond a superficial religiosity into the spiritual life, the more luminous, flexible, deep and powerful will the Art be that springs from that high motive. The Yogin's distinction from other men is this that he lives in a higher and vaster spiritual consciousness; all his work of knowledge or creation must then spring from there: it must not be made in the mind, - for it is a greater truth and vision than mental man's that he has to express or rather that presses to express itself through him and mould his works, not for his personal satisfaction, but for a divine purpose. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 1, 142 [T4],
728:Zarathustra, however, looked at the people and wondered. Then he spoke thus: Man is a rope stretched between animal and overman - a rope over an abyss. A dangerous crossing, a dangerous on-the-way, a dangerous looking back, a dangerous trembling and stopping. What is great in man is that he is a bridge and not a goal: what can be loved in man is that he is an over-going and a down-going. I love those who know not how to live except as down-goers, for they are the over-goers. I love the great despisers, because they are the great reverers, and arrows of longing for the other shore. I love those who do not first seek a reason beyond the stars for going down and being sacrifices, but sacrifice themselves to the earth, that the earth of the overman may some day arrive. I love him who lives in order to know, and seeks to know in order that the overman may someday live. Thus he seeks his own down-going. I love him who works and invents, that he may build a house for the overman, and prepare for him earth, animal, and plant: for thus he seeks his own down-going. I love him who loves his virtue: for virtue is the will to down-going, and an arrow of longing. I love him who reserves no drop of spirit for himself, but wants to be entirely the spirit of his virtue: thus he walks as spirit over the bridge. I love him who makes his virtue his addiction and destiny: thus, for the sake of his virtue, he is willing to live on, or live no more. I love him who does not desire too many virtues. One virtue is more of a virtue than two, because it is more of a knot for ones destiny to cling to. I love him whose soul squanders itself, who wants no thanks and gives none back: for he always gives, and desires not to preserve himself. I love him who is ashamed when the dice fall in his favor, and who then asks: Am I a dishonest player? - for he is willing to perish. I love him who scatters golden words in front of his deeds, and always does more than he promises: for he seeks his own down-going. I love him who justifies those people of the future, and redeems those of the past: for he is willing to perish by those of the present. I love him who chastens his God, because he loves his God: for he must perish by the wrath of his God. I love him whose soul is deep even in being wounded, and may perish from a small experience: thus goes he gladly over the bridge. I love him whose soul is so overfull that he forgets himself, and all things are in him: thus all things become his down-going. I love him who is of a free spirit and a free heart: thus is his head only the entrails of his heart; his heart, however, drives him to go down. I love all who are like heavy drops falling one by one out of the dark cloud that hangs over man: they herald the coming of the lightning, and perish as heralds. Behold, I am a herald of the lightning, and a heavy drop out of the cloud: the lightning, however, is called overman.
   ~ Friedrich Nietzsche, Thus Spoke Zarathustra,
729:There is one fundamental perception indispensable towards any integral knowledge or many-sided experience of this Infinite. It is to realise the Divine in its essential self and truth unaltered by forms and phenomena. Otherwise we are likely to remain caught in the net of appearances or wander confusedly in a chaotic multitude of cosmic or particular aspects, and if we avoid this confusion, it will be at the price of getting chained to some mental formula or shut up in a limited personal experience. The one secure and all-reconciling truth which is the very foundation of the universe is this that life is the manifestation of an uncreated Self and Spirit, and the key to life's hidden secret is the true relation of this Spirit with its own created existences. There is behind all this life the look of an eternal Being upon its multitudinous becomings; there is around and everywhere in it the envelopment and penetration of a manifestation in time by an unmanifested timeless Eternal. But this knowledge is valueless for Yoga if it is only an intellectual and metaphysical notion void of life and barren of consequence; a mental realisation alone cannot be sufficient for the seeker. For what Yoga searches after is not truth of thought alone or truth of mind alone, but the dynamic truth of a living and revealing spiritual experience. There must awake in us a constant indwelling and enveloping nearness, a vivid perception, a close feeling and communion, a concrete sense and contact of a true and infinite Presence always and everywhere. That Presence must remain with us as the living, pervading Reality in which we and all things exist and move and act, and we must feel it always and everywhere, concrete, visible, inhabiting all things; it must be patent to us as their true Self, tangible as their imperishable Essence, met by us closely as their inmost Spirit. To see, to feel, to sense, to contact in every way and not merely to conceive this Self and Spirit here in all existences and to feel with the same vividness all existences in this Self and Spirit, is the fundamental experience which must englobe all other knowledge. This infinite and eternal Self of things is an omnipresent Reality, one existence everywhere; it is a single unifying presence and not different in different creatures; it can be met, seen or felt in its completeness in each soul or each form in the universe. For its infinity is spiritual and essential and not merely a boundlessness in Space or an endlessness in Time; the Infinite can be felt in an infinitesimal atom or in a second of time as convincingly as in the stretch of the aeons or the stupendous enormity of the intersolar spaces. The knowledge or experience of it can begin anywhere and express itself through anything; for the Divine is in all, and all is the Divine.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, The Sacrifice, the Triune Path and the Lord of the Sacrifice,
730:Eternal, unconfined, unextended, without cause and without effect, the Holy Lamp mysteriously burns. Without quantity or quality, unconditioned and sempiternal, is this Light.
It is not possible for anyone to advise or approve; for this Lamp is not made with hands; it exists alone for ever; it has no parts, no person; it is before "I am." Few can behold it, yet it is always there. For it there is no "here" nor "there," no "then" nor "now;" all parts of speech are abolished, save the noun; and this noun is not found either in {106} human speech or in Divine. It is the Lost Word, the dying music of whose sevenfold echo is I A O and A U M.
Without this Light the Magician could not work at all; yet few indeed are the Magicians that have know of it, and far fewer They that have beheld its brilliance!

The Temple and all that is in it must be destroyed again and again before it is worthy to receive that Light. Hence it so often seems that the only advice that any master can give to any pupil is to destroy the Temple.

"Whatever you have" and "whatever you are" are veils before that Light. Yet in so great a matter all advice is vain. There is no master so great that he can see clearly the whole character of any pupil. What helped him in the past may hinder another in the future.

Yet since the Master is pledged to serve, he may take up that service on these simple lines. Since all thoughts are veils of this Light, he may advise the destruction of all thoughts, and to that end teach those practices which are clearly conductive to such destruction.

These practices have now fortunately been set down in clear language by order of the A.'.A.'..

In these instructions the relativity and limitation of each practice is clearly taught, and all dogmatic interpretations are carefully avoided. Each practice is in itself a demon which must be destroyed; but to be destroyed it must first be evoked.

Shame upon that Master who shirks any one of these practices, however distasteful or useless it may be to him! For in the detailed knowledge of it, which experience alone can give him, may lie his opportunity for crucial assistance to a pupil. However dull the drudgery, it should be undergone. If it were possible to regret anything in life, which is fortunately not the case, it would be the hours wasted in fruitful practices which might have been more profitably employed on sterile ones: for NEMO<> in tending his garden seeketh not to single out the flower that shall be NEMO after him. And we are not told that NEMO might have used other things than those which he actually does use; it seems possible that if he had not the acid or the knife, or the fire, or the oil, he might miss tending just that one flower which was to be NEMO after him! ~ Aleister Crowley, Liber ABA, The Lamp,
731:Our culture, the laws of our culture, are predicated on the idea that people are conscious. People have experience; people make decisions, and can be held responsible for them. There's a free will element to it. You can debate all that philosophically, and fine, but the point is that that is how we act, and that is the idea that our legal system is predicated on. There's something deep about it, because you're subject to the law, but the law is also limited by you, which is to say that in a well-functioning, properly-grounded democratic system, you have intrinsic value. That's the source of your rights. Even if you're a murderer, we have to say the law can only go so far because there's something about you that's divine.

Well, what does that mean? Partly it means that there's something about you that's conscious and capable of communicating, like you're a whole world unto yourself. You have that to contribute to everyone else, and that's valuable. You can learn new things, transform the structure of society, and invent a new way of dealing with the world. You're capable of all that. It's an intrinsic part of you, and that's associated with the idea that there's something about the logos that is necessary for the absolute chaos of the reality beyond experience to manifest itself as reality. That's an amazing idea because it gives consciousness a constitutive role in the cosmos. You can debate that, but you can't just bloody well brush it off. First of all, we are the most complicated things there are, that we know of, by a massive amount. We're so complicated that it's unbelievable. So there's a lot of cosmos out there, but there's a lot of cosmos in here, too, and which one is greater is by no means obvious, unless you use something trivial, like relative size, which really isn't a very sophisticated approach.

Whatever it is that is you has this capacity to experience reality and to transform it, which is a very strange thing. You can conceptualize the future in your imagination, and then you can work and make that manifest-participate in the process of creation. That's one way of thinking about it. That's why I think Genesis 1 relates the idea that human beings are made in the image of the divine-men and women, which is interesting, because feminists are always criticizing Christianity as being inexorably patriarchal. Of course, they criticize everything like that, so it's hardly a stroke of bloody brilliance. But I think it's an absolute miracle that right at the beginning of the document it says straightforwardly, with no hesitation whatsoever, that the divine spark which we're associating with the word, that brings forth Being, is manifest in men and women equally. That's a very cool thing. You got to think, like I said, do you actually take that seriously? Well, what you got to ask is what happens if you don't take it seriously, right? Read Dostoevsky's Crime and Punishment. That's the best investigation into that tactic that's ever been produced. ~ Jordan Peterson, Biblical Series, 1,
732:An integral Yoga includes as a vital and indispensable element in its total and ultimate aim the conversion of the whole being into a higher spiritual consciousness and a larger divine existence. Our parts of will and action, our parts of knowledge, our thinking being, our emotional being, our being of life, all our self and nature must seek the Divine, enter into the Infinite, unite with the Eternal. But mans present nature is limited, divided, unequal, -- it is easiest for him to concentrate in the strongest part of his being and follow a definite line of progress proper to his nature: only rare individuals have the strength to take a large immediate plunge straight into the sea of the Divine Infinity. Some therefore must choose as a starting-point a concentration in thought or contemplation or the minds one-pointedness to find the eternal reality of the Self in them; others can more easily withdraw into the heart to meet there the Divine, the Eternal: yet others are predominantly dynamic and active; for these it is best to centre themselves in the will and enlarge their being through works. United with the Self and source of all by their surrender of their will into its infinity, guided in their works by the secret Divinity within or surrendered to the Lord of the cosmic action as the master and mover of all their energies of thought, feeling, act, becoming by this enlargement of being selfless and universal, they can reach by works some first fullness of a spiritual status. But the path, whatever its point of starting, must debouch into a vaster dominion; it must proceed in the end through a totality of integrated knowledge, emotion, will of dynamic action, perfection of the being and the entire nature. In the supramental consciousness, on the level of the supramental existence this integration becomes consummate; there knowledge, will, emotion, the perfection of the self and the dynamic nature rise each to its absolute of itself and all to their perfect harmony and fusion with each other, to a divine integrality, a divine perfection. For the supermind is a Truth-Consciousness in which the Divine Reality, fully manifested, no longer works with the instrumentation of the Ignorance; a truth of status of being which is absolute becomes dynamic in a truth of energy and activity of the being which is self-existent and perfect. Every movement there is a movement of the self-aware truth of Divine Being and every part is in entire harmony with the whole. Even the most limited and finite action is in the Truth-Consciousness a movement of the Eternal and Infinite and partakes of the inherent absoluteness and perfection of the Eternal and Infinite. An ascent into the supramental Truth not only raises our spiritual and essential consciousness to that height but brings about a descent of this Light and Truth into all our being and all our parts of nature. All then becomes part of the Divine Truth, an element and means of the supreme union and oneness; this ascent and descent must be therefore an ultimate aim of this Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, The Supermind and the Yoga of Works [279-280],
733:The Mother once described the characteristics of the unity-body, of the future supramental body, to a young Ashramite: 'You know, if there is something on that window-sill and if I [in a supramental body] want to take it, I stretch out my hand and it becomes - wow! - long, and I have the thing in my hand without even having to get up from my chair ... Physically, I shall be able to be here and there at the same time. I shall be able to communicate with many people at the same time. To have something in my hand, I'll just have to wish for it. I think about something and I want it and it is already in my hand. With this transformed body I shall be free of the fetters of ignorance, pain, of mortality and unconsciousness. I shall be able to do many things at the same time. The transparent, luminous, strong, light, elastic body won't need any material things to subsist on ... The body can even be lengthened if one wants it to become tall, or shrunk when one wants it to be small, in any circumstances ... There will be all kinds of changes and there will be powers without limit. And it won't be something funny. Of course, I am giving you somewhat childish examples to tease you and to show the difference. 'It will be a true being, perfect in proportion, very, very beautiful and strong, light, luminous or else transparent. It will have a supple and malleable body endowed with extraordinary capacities and able to do everything; a body without age, a creation of the New Consciousness or else a transformed body such as none has ever imagined ... All that is above man will be within its reach. It will be guided by the Truth alone and nothing less. That is what it is and more even than has ever been conceived.'895 This the Mother told in French to Mona Sarkar, who noted it down as faithfully as possible and read it out to her for verification. The supramental body will not only be omnipotent and omniscient, but also omnipresent. And immortal. Not condemned to a never ending monotonous immortality - which, again, is one of our human interpretations of immortality - but for ever existing in an ecstasy of inexhaustible delight in 'the Joy that surpasses all understanding.' Moment after moment, eternity after eternity. For in that state each moment is an eternity and eternity an ever present moment. If gross matter is not capable of being used as a permanent coating of the soul in the present phase of its evolution, then it certainly is not capable of being the covering of the supramental consciousness, to form the body that has, to some extent, been described above. This means that the crux of the process of supramental transformation lies in matter; the supramental world has to become possible in matter, which at present still is gross matter. - Sri Aurobindo and the Mother were supramentalized in their mental and vital, but their enormous problem was the supramentalization of the physical body, consisting of the gross matter of the Earth. As the Mother said: 'It is matter itself that must change so that the Supramental may manifest. A new kind of matter no longer corresponding with Mendeleyev's periodic table of the elements? Is that possible?
   ~ Georges Van Vrekhem,
734:28 August 1957
Mother, Sri Aurobindo says here: "Whether the whole of humanity would be touched [by the Supramental influence] or only a part of it ready for the change would depend on what was intended or possible in the continued order of the universe."
The Supramental Manifestation, SABCL, Vol. 16, p. 56

What is meant by "what was intended or possible"? The two things are different. So far you have said that if humanity changes, if it wants to participate in the new birth...

It is the same thing. But when you look at an object on a certain plane, you see it horizontally, and when you look at the same object from another plane, you see it vertically. (Mother shows the cover and the back of her book.) So, if one looks from above, one says "intended"; if one looks from below, one says "possible".... But it is absolutely the same thing, only the point of view is different.

But in that case, it is not our incapacity or lack of will to change that makes any difference.

We have already said this many a time. If you remain in a consciousness which functions mentally, even if it is the highest mind, you have the notion of an absolute determinism of cause and effect and feel that things are what they are because they are what they are and cannot be otherwise.

It is only when you come out of the mental consciousness completely and enter a higher perception of things - which you may call spiritual or divine - that you suddenly find yourself in a state of perfect freedom where everything is possible.

(Silence)

Those who have contacted that state or lived in it, even if only for a moment, try to describe it as a feeling of an absolute Will in action, which immediately gives to the human mentality the feeling of being arbitrary. And because of that distortion there arises the idea - which I might call traditional - of a supreme and arbitrary God, which is something most unacceptable to every enlightened mind. I suppose that this experience badly expressed is at the origin of this notion. And in fact it is incorrect to express it as an absolute Will: it is very, very, very different. It is something else altogether. For, what man understands by "Will" is a decision that is taken and carried out. We are obliged to use the word "will", but in its truth the Will acting in the universe is neither a choice nor a decision that is taken. What seems to me the closest expression is "vision". Things are because they are seen. But of course "seen", not seen as we see with these eyes.

(Mother touches her eyes...) All the same, it is the nearest thing.
It is a vision - a vision unfolding itself.
The universe becomes objective as it is progressively seen.

And that is why Sri Aurobindo has said "intended or possible". It is neither one nor the other. All that can be said is a distortion.

(Silence)

Objectivisation - universal objectivisation - is something like a projection in space and time, like a living image of what is from all eternity. And as the image is gradually projected on the screen of time and space, it becomes objective:

The Supreme contemplating His own Image.
~ The Mother, Questions And Answers 1957-1958,
735: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,
736:If the Divine that is all love is the source of the creation, whence have come all the evils abounding upon earth?"

   "All is from the Divine; but the One Consciousness, the Supreme has not created the world directly out of itself; a Power has gone out of it and has descended through many gradations of its workings and passed through many agents. There are many creators or rather 'formateurs', form-makers, who have presided over the creation of the world. They are intermediary agents and I prefer to call them 'Formateurs' and not 'Creators'; for what they have done is to give the form and turn and nature to matter. There have been many, and some have formed things harmonious and benignant and some have shaped things mischievous and evil. And some too have been distorters rather than builders, for they have interfered and spoiled what was begun well by others." - Questions and Answers 1929 - 1931 (30 June 1929)

   You say, "Many creators or rather 'formateurs', formmakers, have presided over the creation of the world." Who are these 'formateurs'?

   That depends. They have been given many names. All has been done by gradations and through individual beings of all kinds. Each state of being is inhabited by entities, individualities and personalities and each one has created a world around him or has contributed to the formation of certain beings upon earth. The last creators are those of the vital world, but there are beings of the Overmind (Sri Aurobindo calls this plane the Overmind), who have created, given forms, sent out emanations, and these emanations again had their emanations and so on. What I meant is that it is not the Divine Will that acted directly on Matter to give to the world the required form, it is by passing through layers, so to say, planes of the world, as for example, the mental plane - there are so many beings on the mental plane who are form-makers, who have taken part in the formation of some beings who have incarnated upon earth. On the vital plane also the same thing happens.

   For example, there is a tradition which says that the whole world of insects is the outcome of the form-makers of the vital world, and that this is why they take such absolutely diabolical shapes when they are magnified under the microscope. You saw the other day, when you were shown the microbes in water? Naturally the pictures were made to amuse, to strike the imagination, but they are based on real forms, so magnified, however, that they look like monsters. Almost the whole world of insects is a world of microscopic monsters which, had they been larger in size, would have been quite terrifying. So it is said these are entities of the vital world, beings of the vital who created that for fun and amused themselves forming all these impossible beasts which make human life altogether unpleasant.

   Did these intermediaries also come out of the Divine Power?
   Through intermediaries, yes, not directly. These beings are not in direct contact with the Divine (there are exceptions, I mean as a general rule), they are beings who are in relation with other beings, who are again in relation with others, and these with still others, and so on, in a hierarchy, up to the Supreme.(to be continued....) ~ The Mother, Question and Answers,
737:But still the greater and wider the moving idea-force behind the consecration, the better for the seeker; his attainment is likely to be fuller and more ample. If we are to attempt an integral Yoga, it will be as well to start with an idea of the Divine that is itself integral. There should be an aspiration in the heart wide enough for a realisation without any narrow limits. Not only should we avoid a sectarian religious outlook, but also all onesided philosophical conceptions which try to shut up the Ineffable in a restricting mental formula. The dynamic conception or impelling sense with which our Yoga can best set out would be naturally the idea, the sense of a conscious all-embracing but all-exceeding Infinite. Our uplook must be to a free, all-powerful, perfect and blissful One and Oneness in which all beings move and live and through which all can meet and become one. This Eternal will be at once personal and impersonal in his self-revelation and touch upon the soul. He is personal because he is the conscious Divine, the infinite Person who casts some broken reflection of himself in the myriad divine and undivine personalities of the universe. He is impersonal because he appears to us as an infinite Existence, Consciousness and Ananda and because he is the fount, base and constituent of all existences and all energies, -the very material of our being and mind and life and body, our spirit and our matter. The thought, concentrating on him, must not merely understand in an intellectual form that he exists, or conceive of him as an abstraction, a logical necessity; it must become a seeing thought able to meet him here as the Inhabitant in all, realise him in ourselves, watch and take hold on the movement of his forces. He is the one Existence: he is the original and universal Delight that constitutes all things and exceeds them: he is the one infinite Consciousness that composes all consciousnesses and informs all their movements; he is the one illimitable Being who sustains all action and experience; his will guides the evolution of things towards their yet unrealised but inevitable aim and plenitude. To him the heart can consecrate itself, approach him as the supreme Beloved, beat and move in him as in a universal sweetness of Love and a living sea of Delight. For his is the secret Joy that supports the soul in all its experiences and maintains even the errant ego in its ordeals and struggles till all sorrow and suffering shall cease. His is the Love and the Bliss of the infinite divine Lover who is drawing all things by their own path towards his happy oneness. On him the Will can unalterably fix as the invisible Power that guides and fulfils it and as the source of its strength. In the impersonality this actuating Power is a self-illumined Force that contains all results and calmly works until it accomplishes, in the personality an all wise and omnipotent Master of the Yoga whom nothing can prevent from leading it to its goal. This is the faith with which the seeker has to begin his seeking and endeavour; for in all his effort here, but most of all in his effort towards the Unseen, mental man must perforce proceed by faith. When the realisation comes, the faith divinely fulfilled and completed will be transformed into an eternal flame of knowledge.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration [83],
738:The supreme Truth aspect which thus manifests itself to us is an eternal and infinite and absolute self-existence, self-awareness, self-delight of being; this bounds all things and secretly supports and pervades all things. This Self-existence reveals itself again in three terms of its essential nature,-self, conscious being or spirit, and God or the Divine Being. The Indian terms are more satisfactory,-Brahman the Reality is Atman, Purusha, Ishwara; for these terms grew from a root of Intuition and, while they have a comprehensive preciseness, are capable of a plastic application which avoids both vagueness in the use and the rigid snare of a too limiting intellectual concept. The Supreme Brahman is that which in Western metaphysics is called the Absolute: but Brahman is at the same time the omnipresent Reality in which all that is relative exists as its forms or its movements; this is an Absolute which takes all relativities in its embrace. [...] Brahman is the Consciousness that knows itself in all that exists; Brahman is the force that sustains the power of God and Titan and Demon, the Force that acts in man and animal and the forms and energies of Nature; Brahman is the Ananda, the secret Bliss of existence which is the ether of our being and without which none could breathe or live. Brahman is the inner Soul in all; it has taken a form in correspondence with each created form which it inhabits. The Lord of Beings is that which is conscious in the conscious being, but he is also the Conscious in inconscient things, the One who is master and in control of the many that are passive in the hands of Force-Nature. He is the Timeless and Time; He is Space and all that is in Space; He is Causality and the cause and the effect: He is the thinker and his thought, the warrior and his courage, the gambler and his dice-throw. All realities and all aspects and all semblances are the Brahman; Brahman is the Absolute, the Transcendent and incommunicable, the Supracosmic Existence that sustains the cosmos, the Cosmic Self that upholds all beings, but It is too the self of each individual: the soul or psychic entity is an eternal portion of the Ishwara; it is his supreme Nature or Consciousness-Force that has become the living being in a world of living beings. The Brahman alone is, and because of It all are, for all are the Brahman; this Reality is the reality of everything that we see in Self and Nature. Brahman, the Ishwara, is all this by his Yoga-Maya, by the power of his Consciousness-Force put out in self-manifestation: he is the Conscious Being, Soul, Spirit, Purusha, and it is by his Nature, the force of his conscious self-existence that he is all things; he is the Ishwara, the omniscient and omnipotent All-ruler, and it is by his Shakti, his conscious Power, that he manifests himself in Time and governs the universe. These and similar statements taken together are all-comprehensive: it is possible for the mind to cut and select, to build a closed system and explain away all that does not fit within it; but it is on the complete and many-sided statement that we must take our stand if we have to acquire an integral knowledge.
   ~ Sri Aurobindo, The Life Divine, Book 02: The Knowledge and the Ignorance - The Spiritual Evolution, Part I, The Infinite Consciousness and the Ignorance Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti [336-337],
739:There is no invariable rule of such suffering. It is not the soul that suffers; the Self is calm and equal to all things and the only sorrow of the psychic being is the sorrow of the resistance of Nature to the Divine Will or the resistance of things and people to the call of the True, the Good and the Beautiful. What is affected by suffering is the vital nature and the body. When the soul draws towards the Divine, there may be a resistance in the mind and the common form of that is denial and doubt - which may create mental and vital suffering. There may again be a resistance in the vital nature whose principal character is desire and the attachment to the objects of desire, and if in this field there is conflict between the soul and the vital nature, between the Divine Attraction and the pull of the Ignorance, then obviously there may be much suffering of the mind and vital parts. The physical consciousness also may offer a resistance which is usually that of a fundamental inertia, an obscurity in the very stuff of the physical, an incomprehension, an inability to respond to the higher consciousness, a habit of helplessly responding to the lower mechanically, even when it does not want to do so; both vital and physical suffering may be the consequence. There is moreover the resistance of the Universal Nature which does not want the being to escape from the Ignorance into the Light. This may take the form of a vehement insistence on the continuation of the old movements, waves of them thrown on the mind and vital and body so that old ideas, impulses, desires, feelings, responses continue even after they are thrown out and rejected, and can return like an invading army from outside, until the whole nature, given to the Divine, refuses to admit them. This is the subjective form of the universal resistance, but it may also take an objective form - opposition, calumny, attacks, persecution, misfortunes of many kinds, adverse conditions and circumstances, pain, illness, assaults from men or forces. There too the possibility of suffering is evident. There are two ways to meet all that - first that of the Self, calm, equality, a spirit, a will, a mind, a vital, a physical consciousness that remain resolutely turned towards the Divine and unshaken by all suggestion of doubt, desire, attachment, depression, sorrow, pain, inertia. This is possible when the inner being awakens, when one becomes conscious of the Self, of the inner mind, the inner vital, the inner physical, for that can more easily attune itself to the divine Will, and then there is a division in the being as if there were two beings, one within, calm, strong, equal, unperturbed, a channel of the Divine Consciousness and Force, one without, still encroached on by the lower Nature; but then the disturbances of the latter become something superficial which are no more than an outer ripple, - until these under the inner pressure fade and sink away and the outer being too remains calm, concentrated, unattackable. There is also the way of the psychic, - when the psychic being comes out in its inherent power, its consecration, adoration, love of the Divine, self-giving, surrender and imposes these on the mind, vital and physical consciousness and compels them to turn all their movements Godward. If the psychic is strong and master...
   ~ Sri Aurobindo, Letters On Yoga - IV, Resistances, Sufferings and Falls, 669,
740:[desire and its divine form:]
   Into all our endeavour upward the lower element of desire will at first naturally enter. For what the enlightened will sees as the thing to be done and pursues as the crown to be conquered, what the heart embraces as the one thing delightful, that in us which feels itself limited and opposed and, because it is limited, craves and struggles, will seek with the troubled passion of an egoistic desire. This craving life-force or desire-soul in us has to be accepted at first, but only in order that it may be transformed. Even from the very beginning it has to be taught to renounce all other desires and concentrate itself on the passion for the Divine. This capital point gained, it has to be aught to desire, not for its own separate sake, but for God in the world and for the Divine in ourselves; it has to fix itself upon no personal spiritual gain, though of all possible spiritual gains we are sure, but on the great work to be done in us and others, on the high coming manifestation which is to be the glorious fulfilment of the Divine in the world, on the Truth that has to be sought and lived and enthroned for eveR But last, most difficult for it, more difficult than to seek with the right object, it has to be taught to seek in the right manner; for it must learn to desire, not in its own egoistic way, but in the way of the Divine. It must insist no longer, as the strong separative will always insists, on its own manner of fulfilment, its own dream of possession, its own idea of the right and the desirable; it must yearn to fulfil a larger and greater Will and consent to wait upon a less interested and ignorant guidance. Thus trained, Desire, that great unquiet harasser and troubler of man and cause of every kind of stumbling, will become fit to be transformed into its divine counterpart. For desire and passion too have their divine forms; there is a pure ecstasy of the soul's seeking beyond all craving and grief, there is a Will of Ananda that sits glorified in the possession of the supreme beatitudes.
   When once the object of concentration has possessed and is possessed by the three master instruments, the thought, the heart and the will,-a consummation fully possible only when the desire-soul in us has submitted to the Divine Law,-the perfection of mind and life and body can be effectively fulfilled in our transmuted nature. This will be done, not for the personal satisfaction of the ego, but that the whole may constitute a fit temple for the Divine Presence, a faultless instrument for the divine work. For that work can be truly performed only when the instrument, consecrated and perfected, has grown fit for a selfless action,-and that will be when personal desire and egoism are abolished, but not the liberated individual. Even when the little ego has been abolished, the true spiritual Person can still remain and God's will and work and delight in him and the spiritual use of his perfection and fulfilment. Our works will then be divine and done divinely; our mind and life and will, devoted to the Divine, will be used to help fulfil in others and in the world that which has been first realised in ourselves,- all that we can manifest of the embodied Unity, Love, Freedom, Strength, Power, Splendour, immortal Joy which is the goal of the Spirit's terrestrial adventure.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration [83] [T1],
741:If this is the truth of works, the first thing the sadhaka has to do is to recoil from the egoistic forms of activity and get rid of the sense of an "I" that acts. He has to see and feel that everything happens in him by the plastic conscious or subconscious or sometimes superconscious automatism of his mental and bodily instruments moved by the forces of spiritual, mental, vital and physical Nature. There is a personality on his surface that chooses and wills, submits and struggles, tries to make good in Nature or prevail over Nature, but this personality is itself a construction of Nature and so dominated, driven, determined by her that it cannot be free. It is a formation or expression of the Self in her, - it is a self of Nature rather than a self of Self, his natural and processive, not his spiritual and permanent being, a temporary constructed personality, not the true immortal Person. It is that Person that he must become. He must succeed in being inwardly quiescent, detach himself as the observer from the outer active personality and learn the play of the cosmic forces in him by standing back from all blinding absorption in its turns and movements. Thus calm, detached, a student of himself and a witness of his nature, he realises that he is the individual soul who observes the works of Nature, accepts tranquilly her results and sanctions or withholds his sanction from the impulse to her acts. At present this soul or Purusha is little more than an acquiescent spectator, influencing perhaps the action and development of the being by the pressure of its veiled consciousness, but for the most part delegating its powers or a fragment of them to the outer personality, - in fact to Nature, for this outer self is not lord but subject to her, anı̄sa; but, once unveiled, it can make its sanction or refusal effective, become the master of the action, dictate sovereignly a change of Nature. Even if for a long time, as the result of fixed association and past storage of energy, the habitual movement takes place independent of the Purusha's assent and even if the sanctioned movement is persistently refused by Nature for want of past habit, still he will discover that in the end his assent or refusal prevails, - slowly with much resistance or quickly with a rapid accommodation of her means and tendencies she modifies herself and her workings in the direction indicated by his inner sight or volition. Thus he learns in place of mental control or egoistic will an inner spiritual control which makes him master of the Nature-forces that work in him and not their unconscious instrument or mechanic slave. Above and around him is the Shakti, the universal Mother and from her he can get all his inmost soul needs and wills if only he has a true knowledge of her ways and a true surrender to the divine Will in her. Finally, he becomes aware of that highest dynamic Self within him and within Nature which is the source of all his seeing and knowing, the source of the sanction, the source of the acceptance, the source of the rejection. This is the Lord, the Supreme, the One-in-all, Ishwara-Shakti, of whom his soul is a portion, a being of that Being and a power of that Power. The rest of our progress depends on our knowledge of the ways in which the Lord of works manifests his Will in the world and in us and executes them through the transcendent and universal Shakti. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will, 216,
742:In our world error is continually the handmaid and pathfinder of Truth; for error is really a half-truth that stumbles because of its limitations; often it is Truth that wears a disguise in order to arrive unobserved near to its goal. Well, if it could always be, as it has been in the great period we are leaving, the faithful handmaid, severe, conscientious, clean-handed, luminous within its limits, a half-truth and not a reckless and presumptuous aberration.
   A certain kind of Agnosticism is the final truth of all knowledge. For when we come to the end of whatever path, the universe appears as only a symbol or an appearance of an unknowable Reality which translates itself here into different systems of values, physical values, vital and sensational values, intellectual, ideal and spiritual values. The more That becomes real to us, the more it is seen to be always beyond defining thought and beyond formulating expression. "Mind attains not there, nor speech."3 And yet as it is possible to exaggerate, with the Illusionists, the unreality of the appearance, so it is possible to exaggerate the unknowableness of the Unknowable. When we speak of It as unknowable, we mean, really, that It escapes the grasp of our thought and speech, instruments which proceed always by the sense of difference and express by the way of definition; but if not knowable by thought, It is attainable by a supreme effort of consciousness. There is even a kind of Knowledge which is one with Identity and by which, in a sense, It can be known. Certainly, that Knowledge cannot be reproduced successfully in the terms of thought and speech, but when we have attained to it, the result is a revaluation of That in the symbols of our cosmic consciousness, not only in one but in all the ranges of symbols, which results in a revolution of our internal being and, through the internal, of our external life. Moreover, there is also a kind of Knowledge through which That does reveal itself by all these names and forms of phenomenal existence which to the ordinary intelligence only conceal It. It is this higher but not highest process of Knowledge to which we can attain by passing the limits of the materialistic formula and scrutinising Life, Mind and Supermind in the phenomena that are characteristic of them and not merely in those subordinate movements by which they link themselves to Matter.
   The Unknown is not the Unknowable; it need not remain the unknown for us, unless we choose ignorance or persist in our first limitations. For to all things that are not unknowable, all things in the universe, there correspond in that universe faculties which can take cognisance of them, and in man, the microcosm, these faculties are always existent and at a certain stage capable of development. We may choose not to develop them; where they are partially developed, we may discourage and impose on them a kind of atrophy. But, fundamentally, all possible knowledge is knowledge within the power of humanity. And since in man there is the inalienable impulse of Nature towards self-realisation, no struggle of the intellect to limit the action of our capacities within a determined area can for ever prevail. When we have proved Matter and realised its secret capacities, the very knowledge which has found its convenience in that temporary limitation, must cry to us, like the Vedic Restrainers, 'Forth now and push forward also in other fields.'
   ~ Sri Aurobindo, The Life Divine,
743:It is thus by an integralisation of our divided being that the Divine Shakti in the Yoga will proceed to its object; for liberation, perfection, mastery are dependent on this integralisation, since the little wave on the surface cannot control its own movement, much less have any true control over the vast life around it. The Shakti, the power of the Infinite and the Eternal descends within us, works, breaks up our present psychological formations, shatters every wall, widens, liberates, presents us with always newer and greater powers of vision, ideation, perception and newer and greater life-motives, enlarges and newmodels increasingly the soul and its instruments, confronts us with every imperfection in order to convict and destroy it, opens to a greater perfection, does in a brief period the work of many lives or ages so that new births and new vistas open constantly within us. Expansive in her action, she frees the consciousness from confinement in the body; it can go out in trance or sleep or even waking and enter into worlds or other regions of this world and act there or carry back its experience. It spreads out, feeling the body only as a small part of itself, and begins to contain what before contained it; it achieves the cosmic consciousness and extends itself to be commensurate with the universe. It begins to know inwardly and directly and not merely by external observation and contact the forces at play in the world, feels their movement, distinguishes their functioning and can operate immediately upon them as the scientist operates upon physical forces, accept their action and results in our mind, life, body or reject them or modify, change, reshape, create immense new powers and movements in place of the old small functionings of the nature. We begin to perceive the working of the forces of universal Mind and to know how our thoughts are created by that working, separate from within the truth and falsehood of our perceptions, enlarge their field, extend and illumine their significance, become master of our own minds and active to shape the movements of Mind in the world around us. We begin to perceive the flow and surge of the universal life-forces, detect the origin and law of our feelings, emotions, sensations, passions, are free to accept, reject, new-create, open to wider, rise to higher planes of Life-Power. We begin to perceive too the key to the enigma of Matter, follow the interplay of Mind and Life and Consciousness upon it, discover more and more its instrumental and resultant function and detect ultimately the last secret of Matter as a form not merely of Energy but of involved and arrested or unstably fixed and restricted consciousness and begin to see too the possibility of its liberation and plasticity of response to higher Powers, its possibilities for the conscious and no longer the more than half-inconscient incarnation and self-expression of the Spirit. All this and more becomes more and more possible as the working of the Divine Shakti increases in us and, against much resistance or labour to respond of our obscure consciousness, through much struggle and movement of progress and regression and renewed progress necessitated by the work of intensive transformation of a half-inconscient into a conscious substance, moves to a greater purity, truth, height, range. All depends on the psychic awakening in us, the completeness of our response to her and our growing surrender. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 2, 183,
744:DHARANA

NOW that we have learnt to observe the mind, so that we know how it works to some extent, and have begun to understand the elements of control, we may try the result of gathering together all the powers of the mind, and attempting to focus them on a single point.

   We know that it is fairly easy for the ordinary educated mind to think without much distraction on a subject in which it is much interested. We have the popular phrase, "revolving a thing in the mind"; and as long as the subject is sufficiently complex, as long as thoughts pass freely, there is no great difficulty. So long as a gyroscope is in motion, it remains motionless relatively to its support, and even resists attempts to distract it; when it stops it falls from that position. If the earth ceased to spin round the sun, it would at once fall into the sun. The moment then that the student takes a simple subject - or rather a simple object - and imagines it or visualizes it, he will find that it is not so much his creature as he supposed. Other thoughts will invade the mind, so that the object is altogether forgotten, perhaps for whole minutes at a time; and at other times the object itself will begin to play all sorts of tricks.

   Suppose you have chosen a white cross. It will move its bar up and down, elongate the bar, turn the bar oblique, get its arms unequal, turn upside down, grow branches, get a crack around it or a figure upon it, change its shape altogether like an Amoeba, change its size and distance as a whole, change the degree of its illumination, and at the same time change its colour. It will get splotchy and blotchy, grow patterns, rise, fall, twist and turn; clouds will pass over its face. There is no conceivable change of which it is incapable. Not to mention its total disappearance, and replacement by something altogether different!

   Any one to whom this experience does not occur need not imagine that he is meditating. It shows merely that he is incapable of concentrating his mind in the very smallest degree. Perhaps a student may go for several days before discovering that he is not meditating. When he does, the obstinacy of the object will infuriate him; and it is only now that his real troubles will begin, only now that Will comes really into play, only now that his manhood is tested. If it were not for the Will-development which he got in the conquest of Asana, he would probably give up. As it is, the mere physical agony which he underwent is the veriest trifle compared with the horrible tedium of Dharana.

   For the first week it may seem rather amusing, and you may even imagine you are progressing; but as the practice teaches you what you are doing, you will apparently get worse and worse. Please understand that in doing this practice you are supposed to be seated in Asana, and to have note-book and pencil by your side, and a watch in front of you. You are not to practise at first for more than ten minutes at a time, so as to avoid risk of overtiring the brain. In fact you will probably find that the whole of your willpower is not equal to keeping to a subject at all for so long as three minutes, or even apparently concentrating on it for so long as three seconds, or three-fifths of one second. By "keeping to it at all" is meant the mere attempt to keep to it. The mind becomes so fatigued, and the object so incredibly loathsome, that it is useless to continue for the time being. In Frater P.'s record we find that after daily practice for six months, meditations of four minutes and less are still being recorded.

   ~ Aleister Crowley, Liber ABA,
745:
   Sometimes while reading a text one has ideas, then Sweet Mother, how can one distinguish between the other person's idea and one's own?


Oh! This, this doesn't exist, the other person's idea and one's own idea.
   Nobody has ideas of his own: it is an immensity from which one draws according to his personal affinity; ideas are a collective possession, a collective wealth.
   Only, there are different stages. So there is the most common level, the one where all our brains bathe; this indeed swarms here, it is the level of "Mr. Everybody". And then there is a level that's slightly higher for people who are called thinkers. And then there are higher levels still - many - some of them are beyond words but they are still domains of ideas. And then there are those capable of shooting right up, catching something which is like a light and making it come down with all its stock of ideas, all its stock of thoughts. An idea from a higher domain if pulled down organises itself and is crystallised in a large number of thoughts which can express that idea differently; and then if you are a writer or a poet or an artist, when you make it come lower down still, you can have all kinds of expressions, extremely varied and choice around a single little idea but one coming from very high above. And when you know how to do this, it teaches you to distinguish between the pure idea and the way of expressing it.
   Some people cannot do it in their own head because they have no imagination or faculty for writing, but they can do it through study by reading what others have written. There are, you know, lots of poets, for instance, who have expressed the same idea - the same idea but with such different forms that when one reads many of them it becomes quite interesting to see (for people who love to read and read much). Ah, this idea, that one has said it like this, that other has expressed it like that, another has formulated it in this way, and so on. And so you have a whole stock of expressions which are expressions by different poets of the same single idea up there, above, high above. And you notice that there is an almost essential difference between the pure idea, the typal idea and its formulation in the mental world, even the speculative or artistic mental world. This is a very good thing to do when one loves gymnastics. It is mental gymnastics.
   Well, if you want to be truly intelligent, you must know how to do mental gymnastics; as, you see, if you want really to have a fairly strong body you must know how to do physical gymnastics. It is the same thing. People who have never done mental gymnastics have a poor little brain, quite over-simple, and all their life they think like children. One must know how to do this - not take it seriously, in the sense that one shouldn't have convictions, saying, "This idea is true and that is false; this formulation is correct and that one is not and this religion is the true one and that religion is false", and so on and so forth... this, if you enter into it, you become absolutely stupid.
   But if you can see all that and, for example, take all the religions, one after another and see how they have expressed the same aspiration of the human being for some Absolute, it becomes very interesting; and then you begin... yes, you begin to be able to juggle with all that. And then when you have mastered it all, you can rise above it and look at all the eternal human discussions with a smile. So there you are master of the thought and can no longer fly into a rage because someone else does not think as you, something that's unfortunately a very common malady here.
   Now, there we are. Nobody has any questions, no?
   That's enough? Finished! ~ The Mother, Questions And Answers 1955,
746:This greater Force is that of the Illumined Mind, a Mind no longer of higher Thought, but of spiritual light. Here the clarity of the spiritual intelligence, its tranquil daylight, gives place or subordinates itself to an intense lustre, a splendour and illumination of the spirit: a play of lightnings of spiritual truth and power breaks from above into the consciousness and adds to the calm and wide enlightenment and the vast descent of peace which characterise or accompany the action of the larger conceptual-spiritual principle, a fiery ardour of realisation and a rapturous ecstasy of knowledge. A downpour of inwardly visible Light very usually envelops this action; for it must be noted that, contrary to our ordinary conceptions, light is not primarily a material creation and the sense or vision of light accompanying the inner illumination is not merely a subjective visual image or a symbolic phenomenon: light is primarily a spiritual manifestation of the Divine Reality illuminative and creative; material light is a subsequent representation or conversion of it into Matter for the purposes of the material Energy. There is also in this descent the arrival of a greater dynamic, a golden drive, a luminous enthousiasmos of inner force and power which replaces the comparatively slow and deliberate process of the Higher Mind by a swift, sometimes a vehement, almost a violent impetus of rapid transformation.
   But these two stages of the ascent enjoy their authority and can get their own united completeness only by a reference to a third level; for it is from the higher summits where dwells the intuitional being that they derive the knowledge which they turn into thought or sight and bring down to us for the mind's transmutation. Intuition is a power of consciousness nearer and more intimate to the original knowledge by identity; for it is always something that leaps out direct from a concealed identity. It is when the consciousness of the subject meets with the consciousness in the object, penetrates it and sees, feels or vibrates with the truth of what it contacts, that the intuition leaps out like a spark or lightning-flash from the shock of the meeting; or when the consciousness, even without any such meeting, looks into itself and feels directly and intimately the truth or the truths that are there or so contacts the hidden forces behind appearances, then also there is the outbreak of an intuitive light; or, again, when the consciousness meets the Supreme Reality or the spiritual reality of things and beings and has a contactual union with it, then the spark, the flash or the blaze of intimate truth-perception is lit in its depths. This close perception is more than sight, more than conception: it is the result of a penetrating and revealing touch which carries in it sight and conception as part of itself or as its natural consequence. A concealed or slumbering identity, not yet recovering itself, still remembers or conveys by the intuition its own contents and the intimacy of its self-feeling and self-vision of things, its light of truth, its overwhelming and automatic certitude. ... Intuition is always an edge or ray or outleap of a superior light; it is in us a projecting blade, edge or point of a far-off supermind light entering into and modified by some intermediate truth-mind substance above us and, so modified, again entering into and very much blinded by our ordinary or ignorant mind substance; but on that higher level to which it is native its light is unmixed and therefore entirely and purely veridical, and its rays are not separated but connected or massed together in a play of waves of what might almost be called in the Sanskrit poetic figure a sea or mass of stable lightnings.
   ~ Sri Aurobindo, The Life Divine,
747:In the process of this change there must be by the very necessity of the effort two stages of its working. First, there will be the personal endeavour of the human being, as soon as he becomes aware by his soul, mind, heart of this divine possibility and turns towards it as the true object of life, to prepare himself for it and to get rid of all in him that belongs to a lower working, of all that stands in the way of his opening to the spiritual truth and its power, so as to possess by this liberation his spiritual being and turn all his natural movements into free means of its self-expression. It is by this turn that the self-conscious Yoga aware of its aim begins: there is a new awakening and an upward change of the life motive. So long as there is only an intellectual, ethical and other self-training for the now normal purposes of life which does not travel beyond the ordinary circle of working of mind, life and body, we are still only in the obscure and yet unillumined preparatory Yoga of Nature; we are still in pursuit of only an ordinary human perfection. A spiritual desire of the Divine and of the divine perfection, of a unity with him in all our being and a spiritual perfection in all our nature, is the effective sign of this change, the precursory power of a great integral conversion of our being and living. By personal effort a precursory change, a preliminary conversion can be effected; it amounts to a greater or less spiritualising of our mental motives, our character and temperament, and a mastery, stilling or changed action of the vital and physical life. This converted subjectivity can be made the base of some communion or unity of the soul in mind with the Divine and some partial reflection of the divine nature in the mentality of the human being. That is as far as man can go by his unaided or indirectly aided effort, because that is an effort of mind and mind cannot climb beyond itself permanently: at most it arises to a spiritualised and idealised mentality. If it shoots up beyond that border, it loses hold of itself, loses hold of life, and arrives either at a trance of absorption or a passivity. A greater perfection can only be arrived at by a higher power entering in and taking up the whole action of the being. The second stage of this Yoga will therefore be a persistent giving up of all the action of the nature into the hands of this greater Power, a substitution of its influence, possession and working for the personal effort, until the Divine to whom we aspire becomes the direct master of the Yoga and effects the entire spiritual and ideal conversion of the being. Two rules there are that will diminish the difficulty and obviate the danger. One must reject all that comes from the ego, from vital desire, from the mere mind and its presumptuous reasoning incompetence, all that ministers to these agents of the Ignorance. One must learn to hear and follow the voice of the inmost soul, the direction of the Guru, the command of the Master, the working of the Divine Mother. Whoever clings to the desires and weaknesses of the flesh, the cravings and passions of the vital in its turbulent ignorance, the dictates of his personal mind unsilenced and unillumined by a greater knowledge, cannot find the true inner law and is heaping obstacles in the way of the divine fulfilment. Whoever is able to detect and renounce those obscuring agencies and to discern and follow the true Guide within and without will discover the spiritual law and reach the goal of the Yoga. A radical and total change of consciousness is not only the whole meaning but, in an increasing force and by progressive stages, the whole method of the integral Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Self-Perfection, The Integral Perfection [618],
748:There's an idea in Christianity of the image of God as a Trinity. There's the element of the Father, there's the element of the Son, and there's the element of the Holy Spirit. It's something like the spirit of tradition, human beings as the living incarnation of that tradition, and the spirit in people that makes relationship with the spirit and individuals possible. I'm going to bounce my way quickly through some of the classical, metaphorical attributes of God, so that we kind of have a cloud of notions about what we're talking about, when we return to Genesis 1 and talk about the God who spoke chaos into Being.

There's a fatherly aspect, so here's what God as a father is like. You can enter into a covenant with it, so you can make a bargain with it. Now, you think about that. Money is like that, because money is a bargain you make with the future. We structured our world so that you can negotiate with the future. I don't think that we would have got to the point where we could do that without having this idea to begin with. You can act as if the future's a reality; there's a spirit of tradition that enables you to act as if the future is something that can be bargained with. That's why you make sacrifices. The sacrifices were acted out for a very long period of time, and now they're psychological. We know that you can sacrifice something valuable in the present and expect that you're negotiating with something that's representing the transcendent future. That's an amazing human discovery. No other creature can do that; to act as if the future is real; to know that you can bargain with reality itself, and that you can do it successfully. It's unbelievable.

It responds to sacrifice. It answers prayers. I'm not saying that any of this is true, by the way. I'm just saying what the cloud of ideas represents. It punishes and rewards. It judges and forgives. It's not nature. One of the things weird about the Judeo-Christian tradition is that God and nature are not the same thing, at all. Whatever God is, partially manifest in this logos, is something that stands outside of nature. I think that's something like consciousness as abstracted from the natural world. It built Eden for mankind and then banished us for disobedience. It's too powerful to be touched. It granted free will. Distance from it is hell. Distance from it is death. It reveals itself in dogma and in mystical experience, and it's the law. That's sort of like the fatherly aspect.

The son-like aspect. It speaks chaos into order. It slays dragons and feeds people with the remains. It finds gold. It rescues virgins. It is the body and blood of Christ. It is a tragic victim, scapegoat, and eternally triumphant redeemer simultaneously. It cares for the outcast. It dies and is reborn. It is the king of kings and hero of heroes. It's not the state, but is both the fulfillment and critic of the state. It dwells in the perfect house. It is aiming at paradise or heaven. It can rescue from hell. It cares for the outcast. It is the foundation and the cornerstone that was rejected. It is the spirit of the law.

The spirit-like aspect. It's akin to the human soul. It's the prophetic voice. It's the still, small voice of conscience. It's the spoken truth. It's called forth by music. It is the enemy of deceit, arrogance, and resentment. It is the water of life. It burns without consuming. It's a blinding light.

That's a very well-developed set of poetic metaphors. These are all...what would you say...glimpses of the transcendent ideal. That's the right way of thinking about it. They're glimpses of the transcendent ideal, and all of them have a specific meaning. In part, what we're going to do is go over that meaning, as we continue with this series. What we've got now is a brief description, at least, of what this is. ~ Jordan Peterson, Biblical Series, 1,
749:EVOCATION
   Evocation is the art of dealing with magical beings or entities by various acts which create or contact them and allow one to conjure and command them with pacts and exorcism. These beings have a legion of names drawn from the demonology of many cultures: elementals, familiars, incubi, succubi, bud-wills, demons, automata, atavisms, wraiths, spirits, and so on. Entities may be bound to talismans, places, animals, objects, persons, incense smoke, or be mobile in the aether. It is not the case that such entities are limited to obsessions and complexes in the human mind. Although such beings customarily have their origin in the mind, they may be budded off and attached to objects and places in the form of ghosts, spirits, or "vibrations," or may exert action at a distance in the form of fetishes, familiars, or poltergeists. These beings consist of a portion of Kia or the life force attached to some aetheric matter, the whole of which may or may not be attached to ordinary matter.

   Evocation may be further defined as the summoning or creation of such partial beings to accomplish some purpose. They may be used to cause change in oneself, change in others, or change in the universe. The advantages of using a semi-independent being rather than trying to effect a transformation directly by will are several: the entity will continue to fulfill its function independently of the magician until its life force dissipates. Being semi-sentient, it can adapt itself to a task in that a non-conscious simple spell cannot. During moments of the possession by certain entities the magician may be the recipient of inspirations, abilities, and knowledge not normally accessible to him.

   Entities may be drawn from three sources - those which are discovered clairvoyantly, those whose characteristics are given in grimoires of spirits and demons, and those which the magician may wish to create himself.

   In all cases establishing a relationship with the spirit follows a similar process of evocation. Firstly the attributes of the entity, its type, scope, name, appearance and characteristics must be placed in the mind or made known to the mind. Automatic drawing or writing, where a stylus is allowed to move under inspiration across a surface, may help to uncover the nature of a clairvoyantly discovered being. In the case of a created being the following procedure is used: the magician assembles the ingredients of a composite sigil of the being's desired attributes. For example, to create an elemental to assist him with divination, the appropriate symbols might be chosen and made into a sigil such as the one shown in figure 4.

   A name and an image, and if desired, a characteristic number can also be selected for the elemental.

   Secondly, the will and perception are focused as intently as possible (by some gnostic method) on the elemental's sigils or characteristics so that these take on a portion of the magician's life force and begin autonomous existence. In the case of preexisting beings, this operation serves to bind the entity to the magician's will.

   This is customarily followed by some form of self-banishing, or even exorcism, to restore the magician's consciousness to normal before he goes forth.

   An entity of a low order with little more than a singular task to perform can be left to fulfill its destiny with no further interference from its master. If at any time it is necessary to terminate it, its sigil or material basis should be destroyed and its mental image destroyed or reabsorbed by visualization. For more powerful and independent beings, the conjuration and exorcism must be in proportion to the power of the ritual which originally evoked them. To control such beings, the magicians may have to re-enter the gnostic state to the same depth as before in order to draw their power. ~ Peter J Carroll, Liber Null,
750::::
   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,
751:Allow the Lord to Do Everything :::
Now, when I start looking like this (Mother closes her eyes), two things are there at the same time: this smile, this joy, this laughter are there, and such peace! Such full, luminous, total peace, in which there are no more conflicts, no more contradictions. There are no more conflicts. It is one single luminous harmony - and yet everything we call error, suffering, misery, everything is there. It eliminates nothing. It is another way of seeing.
(long silence)

   There can be no doubt that if you sincerely want to get out of it, it is not so difficult after all: you have nothing to do, you only have to allow the Lord to do everything. And He does everything. He does everything. It is so wonderful, so wonderful!

   He takes anything, even what we call a very ordinary intelligence and he simply teaches you to put this intelligence aside, to rest: "There, be quiet, don't stir, don't bother me, I don't need you." Then a door opens - you don't even feel that you have to open it; it is wide open, you are tkane over to the other side. All that is done by Someone else, not you. And then the other way becomes impossible.

   All this... oh, this tremendous labour of hte mind striving to understand, toiling and giving itself headaches!... It is absolutely useless, absolutely useless, no use at all, it merely increases the confusion.

   You are faced with a so-called problem: what should you say, what should you do, how should you act? There is nothing to do, nothing, you only have to say to the Lord, "There, You see, it is like that" - that's all. And then you stay very quiet. And then quite spontaneously, without thinking about it, without reflection, without calculation, nothing, nothing, without the slightest effect - you do what has to be done. That is to say, the Lord does it, it is no longer you. He does it. He arranges the circumstances, He arranges the people, He puts the words into your mouth or your pen - He does everything, everything, everything, everything; you have nothing more to do but allow yourself to live blissfully.

   I am more and more convinced that people do not really want it.

But clearing the ground is difficult, the work of clearing the ground before hand.
But you don't even need to do it! He does it for you.

But they are constantly breaking in: the old consciousness, the old thoughts....
Yes, they try to come in again, by habit. You only have to say, "Lord, You see, You see, You see, it is like that" - that's all. "Lord, You see, You see this, You see that, You see this fool" - and it is all over immediately. And it changes automatically, my child, without the slightest effort. Simply to be sincere, that is to say, to truly want everything to be right. You are perfectly conscious that you can do nothing about it, that you have no capacity.... But there is always something that wants to do it by itself; that's the trouble, otherwise...

   No, you may be full of an excellent goodwill and then you want to do it. That's what complicated everything. Or else you don't have faith, you believe that the Lord will not be able to do it and that you must do it yourself, because He does not know! (Mother laughs.) This, this kind of stupidity is very common. "How can He see things? We live in a world of Falsehood, how can He see Falsehood and see..." But He sees the thing as it is! Exactly!

   I am not speaking of people of no intelligence, I am speaking of people who are intelligent and try - there is a kind of conviction, like that, somewhere, even in people who know that we live in a world of Ignorance and Falsehood and that there is a Lord who is All-Truth. They say, "Precisely because He is All-Truth, He does not understand. (Mother laughs.) He does not understand our falsehood, I must deal with it myself." That is very strong, very common.

   Ah! we make complications for nothing. ~ The Mother,
752:The principle of Yoga is the turning of one or of all powers of our human existence into a means of reaching the divine Being. In an ordinary Yoga one main power of being or one group of its powers is made the means, vehicle, path. In a synthetic Yoga all powers will be combined and included in the transmuting instrumentation.
   In Hathayoga the instrument is the body and life. All the power of the body is stilled, collected, purified, heightened, concentrated to its utmost limits or beyond any limits by Asana and other physical processes; the power of the life too is similarly purified, heightened, concentrated by Asana and Pranayama. This concentration of powers is then directed towards that physical centre in which the divine consciousness sits concealed in the human body. The power of Life, Nature-power, coiled up with all its secret forces asleep in the lowest nervous plexus of the earth-being,-for only so much escapes into waking action in our normal operations as is sufficient for the limited uses of human life,-rises awakened through centre after centre and awakens, too, in its ascent and passage the forces of each successive nodus of our being, the nervous life, the heart of emotion and ordinary mentality, the speech, sight, will, the higher knowledge, till through and above the brain it meets with and it becomes one with the divine consciousness.
   In Rajayoga the chosen instrument is the mind. our ordinary mentality is first disciplined, purified and directed towards the divine Being, then by a summary process of Asana and Pranayama the physical force of our being is stilled and concentrated, the life-force released into a rhythmic movement capable of cessation and concentrated into a higher power of its upward action, the mind, supported and strengthened by this greater action and concentration of the body and life upon which it rests, is itself purified of all its unrest and emotion and its habitual thought-waves, liberated from distraction and dispersion, given its highest force of concentration, gathered up into a trance of absorption. Two objects, the one temporal, the other eternal,are gained by this discipline. Mind-power develops in another concentrated action abnormal capacities of knowledge, effective will, deep light of reception, powerful light of thought-radiation which are altogether beyond the narrow range of our normal mentality; it arrives at the Yogic or occult powers around which there has been woven so much quite dispensable and yet perhaps salutary mystery. But the one final end and the one all-important gain is that the mind, stilled and cast into a concentrated trance, can lose itself in the divine consciousness and the soul be made free to unite with the divine Being.
   The triple way takes for its chosen instruments the three main powers of the mental soul-life of the human being. Knowledge selects the reason and the mental vision and it makes them by purification, concentration and a certain discipline of a Goddirected seeking its means for the greatest knowledge and the greatest vision of all, God-knowledge and God-vision. Its aim is to see, know and be the Divine. Works, action selects for its instrument the will of the doer of works; it makes life an offering of sacrifice to the Godhead and by purification, concentration and a certain discipline of subjection to the divine Will a means for contact and increasing unity of the soul of man with the divine Master of the universe. Devotion selects the emotional and aesthetic powers of the soul and by turning them all Godward in a perfect purity, intensity, infinite passion of seeking makes them a means of God-possession in one or many relations of unity with the Divine Being. All aim in their own way at a union or unity of the human soul with the supreme Spirit.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Self-Perfection, The Principle of the Integral Yoga, 609,
753:Sweet Mother, how can we make our resolution very firm?

   By wanting it to be very firm! (Laughter)

   No, this seems like a joke... but it is absolutely true. One does not want it truly. There is always, if you... It is a lack of sincerity. If you look sincerely, you will see that you have decided that it will be like this, and then, beneath there is something which has not decided at all and is waiting for the second of hesitation in order to rush forward. If you are sincere, if you are sincere and get hold of the part which is hiding, waiting, not showing itself, which knows that there will come a second of indecision when it can rush out and make you do the thing you have decided not to do...

   [] But if you really want it, nothing in the world can prevent you from doing what you want. It is because one doesn't know how to will it. It is because one is divided in one's will. If you are not divided in your will, I say that nothing, nobody in the world can make you change your will.

   But one doesn't know how to will it. In fact one doesn't even want to. These are velleities: "Well, it is like this.... It would be good if it were like that... yes, it would be better if it were like that... yes, it would be preferable if it were like that." But this is not to will. And always there at the back, hidden somewhere in a corner of the brain, is something which is looking on and saying, "Oh, why should I want that? After all one can as well want the opposite." And to try, you see... Not like that, just wait... But one can always find a thousand excuses to do the opposite. And ah, just a tiny little wavering is enough... pftt... the thing swoops down and there it is. But if one wills, if one really knows that this is the thing, and truly wants this, and if one is oneself entirely concentrated in the will, I say that there is nothing in the world that can prevent one from doing it, from doing it or being obliged to do it. It depends on what it is.

   One wants. Yes, one wants, like this (gestures). One wants: "Yes, yes, it would be better if it were like that. Yes, it would be finer also, more elegant."... But, eh, eh, after all one is a weak creature, isn't that so? And then one can always put the blame upon something else: "It is the influence coming from outside, it is all kinds of circumstances."

   A breath has passed, you see. You don't know... something... a moment of unconsciousness... "Oh, I was not conscious." You are not conscious because you do not accept... And all this because you don't know how to will.

   [] To learn how to will is a very important thing. And to will truly, you must unify your being. In fact, to be a being, one must first unify oneself. If one is pulled by absolutely opposite tendencies, if one spends three-fourths of one's life without being conscious of oneself and the reasons why one does things, is one a real being? One does not exist. One is a mass of influences, movements, forces, actions, reactions, but one is not a being. One begins to become a being when one begins to have a will. And one can't have a will unless one is unified.

   And when you have a will, you will be able to say, say to the Divine: "I want what You want." But not before that. Because in order to want what the Divine wants, you must have a will, otherwise you can will nothing at all. You would like to. You would like it very much. You would very much like to want what the Divine wants to do. You don't possess a will to give to Him and to put at His service. Something like that, gelatinous, like jelly-fish... there... a mass of good wills - and I am considering the better side of things and forgetting the bad wills - a mass of good wills, half-conscious and fluctuating....

   Ah, that's all, my children. That's enough for today. There we are.

   Only, put this into practice; just a little of what I have said, not all, eh, just a very little. There.

   ~ The Mother, Questions And Answers 1954,
754:I have never been able to share your constantly recurring doubts about your capacity or the despair that arises in you so violently when there are these attacks, nor is their persistent recurrence a valid ground for believing that they can never be overcome. Such a persistent recurrence has been a feature in the sadhana of many who have finally emerged and reached the goal; even the sadhana of very great Yogis has not been exempt from such violent and constant recurrences; they have sometimes been special objects of such persistent assaults, as I have indeed indicated in Savitri in more places than one - and that was indeed founded on my own experience. In the nature of these recurrences there is usually a constant return of the same adverse experiences, the same adverse resistance, thoughts destructive of all belief and faith and confidence in the future of the sadhana, frustrating doubts of what one has known as the truth, voices of despondency and despair, urgings to abandonment of the Yoga or to suicide or else other disastrous counsels of déchéance. The course taken by the attacks is not indeed the same for all, but still they have strong family resemblance. One can eventually overcome if one begins to realise the nature and source of these assaults and acquires the faculty of observing them, bearing, without being involved or absorbed into their gulf, finally becoming the witness of their phenomena and understanding them and refusing the mind's sanction even when the vital is still tossed in the whirl or the most outward physical mind still reflects the adverse suggestions. In the end these attacks lose their power and fall away from the nature; the recurrence becomes feeble or has no power to last: even, if the detachment is strong enough, they can be cut out very soon or at once. The strongest attitude to take is to regard these things as what they really are, incursions of dark forces from outside taking advantage of certain openings in the physical mind or the vital part, but not a real part of oneself or spontaneous creation in one's own nature. To create a confusion and darkness in the physical mind and throw into it or awake in it mistaken ideas, dark thoughts, false impressions is a favourite method of these assailants, and if they can get the support of this mind from over-confidence in its own correctness or the natural rightness of its impressions and inferences, then they can have a field day until the true mind reasserts itself and blows the clouds away. Another device of theirs is to awake some hurt or rankling sense of grievance in the lower vital parts and keep them hurt or rankling as long as possible. In that case one has to discover these openings in one's nature and learn to close them permanently to such attacks or else to throw out intruders at once or as soon as possible. The recurrence is no proof of a fundamental incapacity; if one takes the right inner attitude, it can and will be overcome. The idea of suicide ought never to be accepted; there is no real ground for it and in any case it cannot be a remedy or a real escape: at most it can only be postponement of difficulties and the necessity for their solution under no better circumstances in another life. One must have faith in the Master of our life and works, even if for a long time he conceals himself, and then in his own right time he will reveal his Presence.
   I have tried to dispel all the misconceptions, explain things as they are and meet all the points at issue. It is not that you really cannot make progress or have not made any progress; on the contrary, you yourself have admitted that you have made a good advance in many directions and there is no reason why, if you persevere, the rest should not come. You have always believed in the Guruvada: I would ask you then to put your faith in the Guru and the guidance and rely on the Ishwara for the fulfilment, to have faith in my abiding love and affection, in the affection and divine goodwill and loving kindness of the Mother, stand firm against all attacks and go forward perseveringly towards the spiritual goal and the all-fulfilling and all-satisfying touch of the All-Blissful, the Ishwara.
   ~ Sri Aurobindo, Letters On Yoga - IV,
755:All Yoga is a turning of the human mind and the human soul, not yet divine in realisation, but feeling the divine impulse and attraction in it, towards that by which it finds its greater being. Emotionally, the first form which this turning takes must be that of adoration. In ordinary religion this adoration wears the form of external worship and that again develops a most external form of ceremonial worship. This element is ordinarily necessary because the mass of men live in their physical minds, cannot realise anything except by the force of a physical symbol and cannot feel that they are living anything except by the force of a physical action. We might apply here the Tantric gradation of sadhana, which makes the way of the pasu, the herd, the animal or physical being, the lowest stage of its discipline, and say that the purely or predominantly ceremonial adoration is the first step of this lowest part of the way. It is evident that even real religion, - and Yoga is something more than religion, - only begins when this quite outward worship corresponds to something really felt within the mind, some genuine submission, awe or spiritual aspiration, to which it becomes an aid, an outward expression and also a sort of periodical or constant reminder helping to draw back the mind to it from the preoccupations of ordinary life. But so long as it is only an idea of the Godhead to which one renders reverence or homage, we have not yet got to the beginning of Yoga. The aim of Yoga being union, its beginning must always be a seeking after the Divine, a longing after some kind of touch, closeness or possession. When this comes on us, the adoration becomes always primarily an inner worship; we begin to make ourselves a temple of the Divine, our thoughts and feelings a constant prayer of aspiration and seeking, our whole life an external service and worship. It is as this change, this new soul-tendency grows, that the religion of the devotee becomes a Yoga, a growing contact and union. It does not follow that the outward worship will necessarily be dispensed with, but it will increasingly become only a physical expression or outflowing of the inner devotion and adoration, the wave of the soul throwing itself out in speech and symbolic act.
   Adoration, before it turns into an element of the deeper Yoga of devotion, a petal of the flower of love, its homage and self-uplifting to its sun, must bring with it, if it is profound, an increasing consecration of the being to the Divine who is adored. And one element of this consecration must be a self-purifying so as to become fit for the divine contact, or for the entrance of the Divine into the temple of our inner being, or for his selfrevelation in the shrine of the heart. This purifying may be ethical in its character, but it will not be merely the moralist's seeking for the right and blameless action or even, when once we reach the stage of Yoga, an obedience to the law of God as revealed in formal religion; but it will be a throwing away, katharsis, of all that conflicts whether with the idea of the Divine in himself or of the Divine in ourselves. In the former case it becomes in habit of feeling and outer act an imitation of the Divine, in the latter a growing into his likeness in our nature. What inner adoration is to ceremonial worship, this growing into the divine likeness is to the outward ethical life. It culminates in a sort of liberation by likeness to the Divine,1 a liberation from our lower nature and a change into the divine nature.
   Consecration becomes in its fullness a devoting of all our being to the Divine; therefore also of all our thoughts and our works. Here the Yoga takes into itself the essential elements of the Yoga of works and the Yoga of knowledge, but in its own manner and with its own peculiar spirit. It is a sacrifice of life and works to the Divine, but a sacrifice of love more than a tuning of the will to the divine Will. The bhakta offers up his life and all that he is and all that he has and all that he does to the Divine. This surrender may take the ascetic form, as when he leaves the ordinary life of men and devotes his days solely to prayer ~ Sri Aurobindo, The Synthesis Of Yoga, The Way of Devotion, 571 [T1],
756:Although a devout student of the Bible, Paracelsus instinctively adopted the broad patterns of essential learning, as these had been clarified by Pythagoras of Samos and Plato of Athens. Being by nature a mystic as well as a scientist, he also revealed a deep regard for the Neoplatonic philosophy as expounded by Plotinus, Iamblichus, and Proclus. Neo­platonism is therefore an invaluable aid to the interpretation of the Paracelsian doctrine.
   Paracelsus held that true knowledge is attained in two ways, or rather that the pursuit of knowledge is advanced by a two-fold method, the elements of which are completely interdependent. In our present terminology, we can say that these two parts of method are intuition and experience. To Paracelsus, these could never be divided from each other.
   The purpose of intuition is to reveal certain basic ideas which must then be tested and proven by experience. Experience, in turn, not only justifies intuition, but contributes certain additional knowledge by which the impulse to further growth is strengthened and developed. Paracelsus regarded the separation of intuition and experience to be a disaster, leading inevitably to greater error and further disaster. Intuition without experience allows the mind to fall into an abyss of speculation without adequate censorship by practical means. Experience without intuition could never be fruitful because fruitfulness comes not merely from the doing of things, but from the overtones which stimulate creative thought. Further, experience is meaningless unless there is within man the power capable of evaluating happenings and occurrences. The absence of this evaluating factor allows the individual to pass through many kinds of experiences, either misinterpreting them or not inter­ preting them at all. So Paracelsus attempted to explain intuition and how man is able to apprehend that which is not obvious or apparent. Is it possible to prove beyond doubt that the human being is capable of an inward realization of truths or facts without the assistance of the so-called rational faculty?
   According to Paracelsus, intuition was possible because of the existence in nature of a mysterious substance or essence-a universal life force. He gave this many names, but for our purposes, the simplest term will be appropriate. He compared it to light, further reasoning that there are two kinds of light: a visible radiance, which he called brightness, and an invisible radiance, which he called darkness. There is no essential difference between light and darkness. There is a dark light, which appears luminous to the soul but cannot be sensed by the body. There is a visible radiance which seems bright to the senses, but may appear dark to the soul. We must recognize that Paracelsus considered light as pertaining to the nature of being, the total existence from which all separate existences arise. Light not only contains the energy needed to support visible creatures, and the whole broad expanse of creation, but the invisible part of light supports the secret powers and functions of man, particularly intuition. Intuition, therefore, relates to the capacity of the individual to become attuned to the hidden side of life. By light, then, Paracelsus implies much more than the radiance that comes from the sun, a lantern, or a candle. To him, light is the perfect symbol, emblem, or figure of total well-being. Light is the cause of health. Invisible light, no less real if unseen, is the cause of wisdom. As the light of the body gives strength and energy, sustaining growth and development, so the light of the soul bestows understanding, the light of the mind makes wisdom possible, and the light of the spirit confers truth. Therefore, truth, wisdom, understanding, and health are all manifesta­ tions or revelations ot one virtue or power. What health is to the body, morality is to the emotions, virtue to the soul, wisdom to the mind, and reality to the spirit. This total content of living values is contained in every ray of visible light. This ray is only a manifestation upon one level or plane of the total mystery of life. Therefore, when we look at a thing, we either see its objective, physical form, or we apprehend its inner light Everything that lives, lives in light; everything that has an existence, radiates light. All things derive their life from light, and this light, in its root, is life itself. This, indeed, is the light that lighteth every man who cometh into the world. ~ Manly P Hall, Paracelsus,
757:
   What is the exact way of feeling that we belong to the Divine and that the Divine is acting in us?

You must not feel with your head (because you may think so, but that's something vague); you must feel with your sense-feeling. Naturally one begins by wanting it with the mind, because that is the first thing that understands. And then one has an aspiration here (pointing to the heart), with a flame which pushes you to realise it. But if you want it to be truly the thing, well, you must feel it.

   You are doing something, suppose, for example, you are doing exercises, weight-lifting. Now suddenly without your knowing how it happened, suddenly you have the feeling that there is a force infinitely greater than you, greater, more powerful, a force that does the lifting for you. Your body becomes something almost non-existent and there is this Something that lifts. And then you will see; when that happens to you, you will no longer ask how it should be done, you will know. That does happen.

   It depends upon people, depends upon what dominates in their being. Those who think have suddenly the feeling that it is no longer they who think, that there is something which knows much better, sees much more clearly, which is infinitely more luminous, more conscious in them, which organises the thoughts and words; and then they write. But if the experience is complete, it is even no longer they who write, it is that same Thing that takes hold of their hand and makes it write. Well, one knows at that moment that the little physical person is just a tiny insignificant tool trying to remain as quiet as possible in order not to disturb the experience.

   Yes, at no cost must the experience be disturbed. If suddenly you say: "Oh, look, how strange it is!"...

   How can we reach that state?

Aspire for it, want it. Try to be less and less selfish, but not in the sense of becoming nice to other people or forgetting yourself, not that: have less and less the feeling that you are a person, a separate entity, something existing in itself, isolated from the rest.

   And then, above all, above all, it is that inner flame, that aspiration, that need for the light. It is a kind of - how to put it? - luminous enthusiasm that seizes you. It is an irresistible need to melt away, to give oneself, to exist only in the Divine.

   At that moment you have the experience of your aspiration.

   But that moment should be absolutely sincere and as integral as possible; and all this must occur not only in the head, not only here, but must take place everywhere, in all the cells of the body. The consciousness integrally must have this irresistible need.... The thing lasts for some time, then diminishes, gets extinguished. You cannot keep these things for very long. But then it so happens that a moment later or the next day or some time later, suddenly you have the opposite experience. Instead of feeling this ascent, and all that, this is no longer there and you have the feeling of the Descent, the Answer. And nothing but the Answer exists. Nothing but the divine thought, the divine will, the divine energy, the divine action exists any longer. And you too, you are no longer there.

   That is to say, it is the answer to our aspiration. It may happen immediately afterwards - that is very rare but may happen. If you have both simultaneously, then the state is perfect; usually they alternate; they alternate more and more closely until the moment there is a total fusion. Then there is no more distinction. I heard a Sufi mystic, who was besides a great musician, an Indian, saying that for the Sufis there was a state higher than that of adoration and surrender to the Divine, than that of devotion, that this was not the last stage; the last stage of the progress is when there is no longer any distinction; you have no longer this kind of adoration or surrender or consecration; it is a very simple state in which one makes no distinction between the Divine and oneself. They know this. It is even written in their books. It is a commonly known condition in which everything becomes quite simple. There is no longer any difference. There is no longer that kind of ecstatic surrender to "Something" which is beyond you in every way, which you do not understand, which is merely the result of your aspiration, your devotion. There is no difference any longer. When the union is perfect, there is no longer any difference.

   Is this the end of self-progress?

There is never any end to progress - never any end, you can never put a full stop there. ~ The Mother,
758:The ancient Mesopotamians and the ancient Egyptians had some very interesting, dramatic ideas about that. For example-very briefly-there was a deity known as Marduk. Marduk was a Mesopotamian deity, and imagine this is sort of what happened. As an empire grew out of the post-ice age-15,000 years ago, 10,000 years ago-all these tribes came together. These tribes each had their own deity-their own image of the ideal. But then they started to occupy the same territory. One tribe had God A, and one tribe had God B, and one could wipe the other one out, and then it would just be God A, who wins. That's not so good, because maybe you want to trade with those people, or maybe you don't want to lose half your population in a war. So then you have to have an argument about whose God is going to take priority-which ideal is going to take priority.

What seems to happen is represented in mythology as a battle of the gods in celestial space. From a practical perspective, it's more like an ongoing dialog. You believe this; I believe this. You believe that; I believe this. How are we going to meld that together? You take God A, and you take God B, and maybe what you do is extract God C from them, and you say, 'God C now has the attributes of A and B.' And then some other tribes come in, and C takes them over, too. Take Marduk, for example. He has 50 different names, at least in part, of the subordinate gods-that represented the tribes that came together to make the civilization. That's part of the process by which that abstracted ideal is abstracted. You think, 'this is important, and it works, because your tribe is alive, and so we'll take the best of both, if we can manage it, and extract out something, that's even more abstract, that covers both of us.'

I'll give you a couple of Marduk's interesting features. He has eyes all the way around his head. He's elected by all the other gods to be king God. That's the first thing. That's quite cool. They elect him because they're facing a terrible threat-sort of like a flood and a monster combined. Marduk basically says that, if they elect him top God, he'll go out and stop the flood monster, and they won't all get wiped out. It's a serious threat. It's chaos itself making its comeback. All the gods agree, and Marduk is the new manifestation. He's got eyes all the way around his head, and he speaks magic words. When he fights, he fights this deity called Tiamat. We need to know that, because the word 'Tiamat' is associated with the word 'tehom.' Tehom is the chaos that God makes order out of at the beginning of time in Genesis, so it's linked very tightly to this story. Marduk, with his eyes and his capacity to speak magic words, goes out and confronts Tiamat, who's like this watery sea dragon. It's a classic Saint George story: go out and wreak havoc on the dragon. He cuts her into pieces, and he makes the world out of her pieces. That's the world that human beings live in.

The Mesopotamian emperor acted out Marduk. He was allowed to be emperor insofar as he was a good Marduk. That meant that he had eyes all the way around his head, and he could speak magic; he could speak properly. We are starting to understand, at that point, the essence of leadership. Because what's leadership? It's the capacity to see what the hell's in front of your face, and maybe in every direction, and maybe the capacity to use your language properly to transform chaos into order. God only knows how long it took the Mesopotamians to figure that out. The best they could do was dramatize it, but it's staggeringly brilliant. It's by no means obvious, and this chaos is a very strange thing. This is a chaos that God wrestled with at the beginning of time.

Chaos is half psychological and half real. There's no other way to really describe it. Chaos is what you encounter when you're blown into pieces and thrown into deep confusion-when your world falls apart, when your dreams die, when you're betrayed. It's the chaos that emerges, and the chaos is everything it wants, and it's too much for you. That's for sure. It pulls you down into the underworld, and that's where the dragons are. All you've got at that point is your capacity to bloody well keep your eyes open, and to speak as carefully and as clearly as you can. Maybe, if you're lucky, you'll get through it that way and come out the other side. It's taken people a very long time to figure that out, and it looks, to me, that the idea is erected on the platform of our ancient ancestors, maybe tens of millions of years ago, because we seem to represent that which disturbs us deeply using the same system that we used to represent serpentile, or other, carnivorous predators. ~ Jordan Peterson, Biblical Series, 1,
759:AUGOEIDES:
   The magicians most important invocation is that of his Genius, Daemon, True Will, or Augoeides. This operation is traditionally known as attaining the Knowledge and Conversation of the Holy Guardian Angel. It is sometimes known as the Magnum Opus or Great Work.
   The Augoeides may be defined as the most perfect vehicle of Kia on the plane of duality. As the avatar of Kia on earth, the Augoeides represents the true will, the raison detre of the magician, his purpose in existing. The discovery of ones true will or real nature may be difficult and fraught with danger, since a false identification leads to obsession and madness. The operation of obtaining the knowledge and conversation is usually a lengthy one. The magician is attempting a progressive metamorphosis, a complete overhaul of his entire existence. Yet he has to seek the blueprint for his reborn self as he goes along. Life is less the meaningless accident it seems. Kia has incarnated in these particular conditions of duality for some purpose. The inertia of previous existences propels Kia into new forms of manifestation. Each incarnation represents a task, or a puzzle to be solved, on the way to some greater form of completion.
   The key to this puzzle is in the phenomena of the plane of duality in which we find ourselves. We are, as it were, trapped in a labyrinth or maze. The only thing to do is move about and keep a close watch on the way the walls turn. In a completely chaotic universe such as this one, there are no accidents. Everything is signifcant. Move a single grain of sand on a distant shore and the entire future history of the world will eventually be changed. A person doing his true will is assisted by the momentum of the universe and seems possessed of amazing good luck. In beginning the great work of obtaining the knowledge and conversation, the magician vows to interpret every manifestation of existence as a direct message from the infinite Chaos to himself personally.
   To do this is to enter the magical world view in its totality. He takes complete responsibility for his present incarnation and must consider every experience, thing, or piece of information which assails him from any source, as a reflection of the way he is conducting his existence. The idea that things happen to one that may or may not be related to the way one acts is an illusion created by our shallow awareness.
   Keeping a close eye on the walls of the labyrinth, the conditions of his existence, the magician may then begin his invocation. The genius is not something added to oneself. Rather it is a stripping away of excess to reveal the god within.
   Directly on awakening, preferably at dawn, the initiate goes to the place of invocation. Figuring to himself as he goes that being born anew each day brings with it the chance of greater rebirth, first he banishes the temple of his mind by ritual or by some magical trance. Then he unveils some token or symbol or sigil which represents to him the Holy Guardian Angel. This symbol he will likely have to change during the great work as the inspiration begins to move him. Next he invokes an image of the Angel into his minds eye. It may be considered as a luminous duplicate of ones own form standing in front of or behind one, or simply as a ball of brilliant light above ones head. Then he formulates his aspirations in what manner he will, humbling himself in prayer or exalting himself in loud proclamation as his need be. The best form of this invocation is spoken spontaneously from the heart, and if halting at first, will prove itself in time. He is aiming to establish a set of ideas and images which correspond to the nature of his genius, and at the same time receive inspiration from that source. As the magician begins to manifest more of his true will, the Augoeides will reveal images, names, and spiritual principles by which it can be drawn into greater manifestation. Having communicated with the invoked form, the magician should draw it into himself and go forth to live in the way he hath willed.
   The ritual may be concluded with an aspiration to the wisdom of silence by a brief concentration on the sigil of the Augoeides, but never by banishing. Periodically more elaborate forms of ritual, using more powerful forms of gnosis, may be employed. At the end of the day, there should be an accounting and fresh resolution made. Though every day be a catalog of failure, there should be no sense of sin or guilt. Magic is the raising of the whole individual in perfect balance to the power of Infinity, and such feelings are symptomatic of imbalance. If any unnecessary or imbalanced scraps of ego become identified with the genius by mistake, then disaster awaits. The life force flows directly into these complexes and bloats them into grotesque monsters variously known as the demon Choronzon. Some magicians attempting to go too fast with this invocation have failed to banish this demon, and have gone spectacularly insane as a result.
   ~ Peter J Carroll, Liber Null,
760:CHAPTER XIII
OF THE BANISHINGS: AND OF THE PURIFICATIONS.
Cleanliness is next to Godliness, and had better come first. Purity means singleness. God is one. The wand is not a wand if it has something sticking to it which is not an essential part of itself. If you wish to invoke Venus, you do not succeed if there are traces of Saturn mixed up with it.

That is a mere logical commonplace: in magick one must go much farther than this. One finds one's analogy in electricity. If insulation is imperfect, the whole current goes back to earth. It is useless to plead that in all those miles of wire there is only one-hundredth of an inch unprotected. It is no good building a ship if the water can enter, through however small a hole.

That first task of the Magician in every ceremony is therefore to render his Circle absolutely impregnable.
If one littlest thought intrude upon the mind of the Mystic, his concentration is absolutely destroyed; and his consciousness remains on exactly the same level as the Stockbroker's. Even the smallest baby is incompatible with the virginity of its mother. If you leave even a single spirit within the circle, the effect of the conjuration will be entirely absorbed by it.> {101}

The Magician must therefore take the utmost care in the matter of purification, "firstly", of himself, "secondly", of his instruments, "thirdly", of the place of working. Ancient Magicians recommended a preliminary purification of from three days to many months. During this period of training they took the utmost pains with diet. They avoided animal food, lest the elemental spirit of the animal should get into their atmosphere. They practised sexual abstinence, lest they should be influenced in any way by the spirit of the wife. Even in regard to the excrements of the body they were equally careful; in trimming the hair and nails, they ceremonially destroyed> the severed portion. They fasted, so that the body itself might destroy anything extraneous to the bare necessity of its existence. They purified the mind by special prayers and conservations. They avoided the contamination of social intercourse, especially the conjugal kind; and their servitors were disciples specially chosen and consecrated for the work.

In modern times our superior understanding of the essentials of this process enables us to dispense to some extent with its external rigours; but the internal purification must be even more carefully performed. We may eat meat, provided that in doing so we affirm that we eat it in order to strengthen us for the special purpose of our proposed invocation.> {102}

By thus avoiding those actions which might excite the comment of our neighbours we avoid the graver dangers of falling into spiritual pride.

We have understood the saying: "To the pure all things are pure", and we have learnt how to act up to it. We can analyse the mind far more acutely than could the ancients, and we can therefore distinguish the real and right feeling from its imitations. A man may eat meat from self-indulgence, or in order to avoid the dangers of asceticism. We must constantly examine ourselves, and assure ourselves that every action is really subservient to the One Purpose.

It is ceremonially desirable to seal and affirm this mental purity by Ritual, and accordingly the first operation in any actual ceremony is bathing and robing, with appropriate words. The bath signifies the removal of all things extraneous to antagonistic to the one thought. The putting on of the robe is the positive side of the same operation. It is the assumption of the fame of mind suitable to that one thought.

A similar operation takes place in the preparation of every instrument, as has been seen in the Chapter devoted to that subject. In the preparation of theplace of working, the same considerations apply. We first remove from that place all objects; and we then put into it those objects, and only those {103} objects, which are necessary. During many days we occupy ourselves in this process of cleansing and consecration; and this again is confirmed in the actual ceremony.

The cleansed and consecrated Magician takes his cleansed and consecrated instruments into that cleansed and consecrated place, and there proceeds to repeat that double ceremony in the ceremony itself, which has these same two main parts. The first part of every ceremony is the banishing; the second, the invoking. The same formula is repeated even in the ceremony of banishing itself, for in the banishing ritual of the pentagram we not only command the demons to depart, but invoke the Archangels and their hosts to act as guardians of the Circle during our pre-occupation with the ceremony proper.

In more elaborate ceremonies it is usual to banish everything by name. Each element, each planet, and each sign, perhaps even the Sephiroth themselves; all are removed, including the very one which we wished to invoke, for that force ... ~ Aleister Crowley, Liber ABA,
761:
   In the lower planes can't one say what will happen at a particular moment?

That depends. On certain planes there are consciousnesses that form, that make formations and try to send them down to earth and manifest them. These are planes where the great forces are at play, forces struggling with each other to organise things in one way or another. On these planes all the possibilities are there, all the possibilities that present themselves but have not yet come to a decision as to which will come down.... Suppose a plane full of the imaginations of people who want certain things to be realised upon earth - they invent a novel, narrate stories, produce all kinds of phenomena; it amuses them very much. It is a plane of form-makers and they are there imagining all kinds of circumstances and events; they play with the forces; they are like the authors of a drama and they prepare everything there and see what is going to happen. All these formations are facing each other; and it is those which are the strongest, the most successful or the most persistent or those that have the advantage of a favourable set of circumstances which dominate. They meet and out of the conflict yet another thing results: you lose one thing and take up another, you make a new combination; and then all of a sudden, you find, pluff! it is coming down. Now, if it comes down with a sufficient force, it sets moving the earth atmosphere and things combine; as for instance, when with your fist you thump the saw-dust, you know surely what happens, don't you? You lift your hand, give a formidable blow: all the dust gets organised around your fist. Well, it is like that. These formations come down into matter with that force, and everything organises itself automatically, mechanically as around the striking fist. And there's your wished object about to be realised, sometimes with small deformations because of the resistance, but it will be realised finally, even as the person narrating the story up above wanted it more or less to be realised. If then you are for some reason or other in the secret of the person who has constructed the story and if you follow the way in which he creates his path to reach down to the earth and if you see how a blow with the fist acts on earthly matter, then you are able to tell what is going to happen, because you have seen it in the world above, and as it takes some time to make the whole journey, you see in advance. And the higher you rise, the more you foresee in advance what is going to happen. And if you pass far beyond, go still farther, then everything is possible.
   It is an unfolding that follows a wide road which is for you unknowable; for all will be unfolded in the universe, but in what order and in what way? There are decisions that are taken up there which escape our ordinary consciousness, and so it is very difficult to foresee. But there also, if you enter consciously and if you can be present up there... How shall I explain that to you? All is there, absolute, static, eternal: but all that will be unfolded in the material world, naturally more or less one thing after another; for in the static existence all can be there, but in the becoming all becomes in time, that is, one thing after another. Well, what path will the unfolding follow? Up there is the domain of absolute freedom.... Who says that a sufficiently sincere aspiration, a sufficiently intense prayer is not capable of changing the path of the unfolding?
   This means that all is possible.
   Now, one must have a sufficient aspiration and a prayer that's sufficiently intense. But that has been given to human nature. It is one of the marvellous gifts of grace given to human nature; only, one does not know how to make use of it. This comes to saying that in spite of the most absolute determinisms in the horizontal line, if one knows how to cross all these horizontal lines and reach the highest Point of consciousness, one is able to make things change, things apparently absolutely determined. So you may call it by any name you like, but it is a kind of combination of an absolute determinism with an absolute freedom. You may pull yourself out of it in any way you like, but it is like that.
   I forgot to say in that book (perhaps I did not forget but just felt that it was useless to say it) that all these theories are only theories, that is, mental conceptions which are merely more or less imaged representations of the reality; but it is not the reality at all. When you say "determinism" and when you say "freedom", you say only words and all that is only a very incomplete, very approximate and very weak description of what is in reality within you, around you and everywhere; and to be able to begin to understand what the universe is, you must come out of your mental formulas, otherwise you will never understand anything.
   To tell the truth, if you live only a moment, just a tiny moment, of this absolutely sincere aspiration or this sufficiently intense prayer, you will know more things than by meditating for hours.

~ The Mother, Questions And Answers 1953,
762:It is natural from the point of view of the Yoga to divide into two categories the activities of the human mind in its pursuit of knowledge. There is the supreme supra-intellectual knowledge which concentrates itself on the discovery of the One and Infinite in its transcendence or tries to penetrate by intuition, contemplation, direct inner contact into the ultimate truths behind the appearances of Nature; there is the lower science which diffuses itself in an outward knowledge of phenomena, the disguises of the One and Infinite as it appears to us in or through the more exterior forms of the world-manifestation around us. These two, an upper and a lower hemisphere, in the form of them constructed or conceived by men within the mind's ignorant limits, have even there separated themselves, as they developed, with some sharpness.... Philosophy, sometimes spiritual or at least intuitive, sometimes abstract and intellectual, sometimes intellectualising spiritual experience or supporting with a logical apparatus the discoveries of the spirit, has claimed always to take the fixation of ultimate Truth as its province. But even when it did not separate itself on rarefied metaphysical heights from the knowledge that belongs to the practical world and the pursuit of ephemeral objects, intellectual Philosophy by its habit of abstraction has seldom been a power for life. It has been sometimes powerful for high speculation, pursuing mental Truth for its own sake without any ulterior utility or object, sometimes for a subtle gymnastic of the mind in a mistily bright cloud-land of words and ideas, but it has walked or acrobatised far from the more tangible realities of existence. Ancient Philosophy in Europe was more dynamic, but only for the few; in India in its more spiritualised forms, it strongly influenced but without transforming the life of the race.... Religion did not attempt, like Philosophy, to live alone on the heights; its aim was rather to take hold of man's parts of life even more than his parts of mind and draw them Godwards; it professed to build a bridge between spiritual Truth and the vital and material human existence; it strove to subordinate and reconcile the lower to the higher, make life serviceable to God, Earth obedient to Heaven. It has to be admitted that too often this necessary effort had the opposite result of making Heaven a sanction for Earth's desires; for, continually, the religious idea has been turned into an excuse for the worship and service of the human ego. Religion, leaving constantly its little shining core of spiritual experience, has lost itself in the obscure mass of its ever extending ambiguous compromises with life: in attempting to satisfy the thinking mind, it more often succeeded in oppressing or fettering it with a mass of theological dogmas; while seeking to net the human heart, it fell itself into pits of pietistic emotionalism and sensationalism; in the act of annexing the vital nature of man to dominate it, it grew itself vitiated and fell a prey to all the fanaticism, homicidal fury, savage or harsh turn for oppression, pullulating falsehood, obstinate attachment to ignorance to which that vital nature is prone; its desire to draw the physical in man towards God betrayed it into chaining itself to ecclesiastic mechanism, hollow ceremony and lifeless ritual. The corruption of the best produced the worst by that strange chemistry of the power of life which generates evil out of good even as it can also generate good out of evil. At the same time in a vain effort at self-defence against this downward gravitation, Religion was driven to cut existence into two by a division of knowledge, works, art, life itself into two opposite categories, the spiritual and the worldly, religious and mundane, sacred and profane; but this defensive distinction itself became conventional and artificial and aggravated rather than healed the disease.... On their side Science and Art and the knowledge of Life, although at first they served or lived in the shadow of Religion, ended by emancipating themselves, became estranged or hostile, or have even recoiled with indifference, contempt or scepticism from what seem to them the cold, barren and distant or unsubstantial and illusory heights of unreality to which metaphysical Philosophy and Religion aspire. For a time the divorce has been as complete as the one-sided intolerance of the human mind could make it and threatened even to end in a complete extinction of all attempt at a higher or a more spiritual knowledge. Yet even in the earthward life a higher knowledge is indeed the one thing that is throughout needful, and without it the lower sciences and pursuits, however fruitful, however rich, free, miraculous in the abundance of their results, become easily a sacrifice offered without due order and to false gods; corrupting, hardening in the end the heart of man, limiting his mind's horizons, they confine in a stony material imprisonment or lead to a final baffling incertitude and disillusionment. A sterile agnosticism awaits us above the brilliant phosphorescence of a half-knowledge that is still the Ignorance. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 1,
763:[the sevenfold ignorance and the integral knowledge:]

   We are ignorant of the Absolute which is the source of all being and becoming; we take partial facts of being, temporal relations of the becoming for the whole truth of existence,-that is the first, the original ignorance. We are ignorant of the spaceless, timeless, immobile and immutable Self; we take the constant mobility and mutation of the cosmic becoming in Time and Space for the whole truth of existence, -that is the second, the cosmic ignorance. We are ignorant of our universal self, the cosmic existence, the cosmic consciousness, our infinite unity with all being and becoming; we take our limited egoistic mentality, vitality, corporeality for our true self and regard everything other than that as not-self,-that is the third, the egoistic ignorance. We are ignorant of our eternal becoming in Time; we take this little life in a small span of Time, in a petty field of Space, for our beginning, our middle and our end,-that is the fourth, the temporal ignorance. Even within this brief temporal becoming we are ignorant of our large and complex being, of that in us which is superconscient, subconscient, intraconscient, circumconscient to our surface becoming; we take that surface becoming with its small selection of overtly mentalised experiences for our whole existence,-that is the fifth, the psychological ignorance. We are ignorant of the true constitution of our becoming; we take the mind or life or body or any two of these or all three for our true principle or the whole account of what we are, losing sight of that which constitutes them and determines by its occult presence and is meant to determine sovereignly by its emergence their operations,-that is the sixth, the constitutional ignorance. As a result of all these ignorances, we miss the true knowledge, government and enjoyment of our life in the world; we are ignorant in our thought, will, sensations, actions, return wrong or imperfect responses at every point to the questionings of the world, wander in a maze of errors and desires, strivings and failures, pain and pleasure, sin and stumbling, follow a crooked road, grope blindly for a changing goal,-that is the seventh, the practical ignorance.

   Our conception of the Ignorance will necessarily determine our conception of the Knowledge and determine, therefore, since our life is the Ignorance at once denying and seeking after the Knowledge, the goal of human effort and the aim of the cosmic endeavour. Integral knowledge will then mean the cancelling of the sevenfold Ignorance by the discovery of what it misses and ignores, a sevenfold self-revelation within our consciousness:- it will mean [1] the knowledge of the Absolute as the origin of all things; [2] the knowledge of the Self, the Spirit, the Being and of the cosmos as the Self's becoming, the becoming of the Being, a manifestation of the Spirit; [3] the knowledge of the world as one with us in the consciousness of our true self, thus cancelling our division from it by the separative idea and life of ego; [4] the knowledge of our psychic entity and its immortal persistence in Time beyond death and earth-existence; [5] the knowledge of our greater and inner existence behind the surface; [6] the knowledge of our mind, life and body in its true relation to the self within and the superconscient spiritual and supramental being above them; [7] the knowledge, finally, of the true harmony and true use of our thought, will and action and a change of all our nature into a conscious expression of the truth of the Spirit, the Self, the Divinity, the integral spiritual Reality.

   But this is not an intellectual knowledge which can be learned and completed in our present mould of consciousness; it must be an experience, a becoming, a change of consciousness, a change of being. This brings in the evolutionary character of the Becoming and the fact that our mental ignorance is only a stage in our evolution. The integral knowledge, then, can only come by an evolution of our being and our nature, and that would seem to signify a slow process in Time such as has accompanied the other evolutionary transformations. But as against that inference there is the fact that the evolution has now become conscious and its method and steps need not be altogether of the same character as when it was subconscious in its process. The integral knowledge, since it must result from a change of consciousness, can be gained by a process in which our will and endeavour have a part, in which they can discover and apply their own steps and method: its growth in us can proceed by a conscious self-transformation. It is necessary then to see what is likely to be the principle of this new process of evolution and what are the movements of the integral knowledge that must necessarily emerge in it,-or, in other words, what is the nature of the consciousness that must be the base of the life divine and how that life may be expected to be formed or to form itself, to materialise or, as one might say, to realise.
   ~ Sri Aurobindo, The Life Divine, pg 680-683 [T1],
764:What are these operations? They are not mere psychological self-analysis and self-observation. Such analysis, such observation are, like the process of right thought, of immense value and practically indispensable. They may even, if rightly pursued, lead to a right thought of considerable power and effectivity. Like intellectual discrimination by the process of meditative thought they will have an effect of purification; they will lead to self-knowledge of a certain kind and to the setting right of the disorders of the soul and the heart and even of the disorders of the understanding. Self-knowledge of all kinds is on the straight path to the knowledge of the real Self. The Upanishad tells us that the Self-existent has so set the doors of the soul that they turn outwards and most men look outward into the appearances of things; only the rare soul that is ripe for a calm thought and steady wisdom turns its eye inward, sees the Self and attains to immortality. To this turning of the eye inward psychological self-observation and analysis is a great and effective introduction.We can look into the inward of ourselves more easily than we can look into the inward of things external to us because there, in things outside us, we are in the first place embarrassed by the form and secondly we have no natural previous experience of that in them which is other than their physical substance. A purified or tranquillised mind may reflect or a powerful concentration may discover God in the world, the Self in Nature even before it is realised in ourselves, but this is rare and difficult. (2) And it is only in ourselves that we can observe and know the process of the Self in its becoming and follow the process by which it draws back into self-being. Therefore the ancient counsel, know thyself, will always stand as the first word that directs us towards the knowledge. Still, psychological self-knowledge is only the experience of the modes of the Self, it is not the realisation of the Self in its pure being.
   The status of knowledge, then, which Yoga envisages is not merely an intellectual conception or clear discrimination of the truth, nor is it an enlightened psychological experience of the modes of our being. It is a "realisation", in the full sense of the word; it is the making real to ourselves and in ourselves of the Self, the transcendent and universal Divine, and it is the subsequent impossibility of viewing the modes of being except in the light of that Self and in their true aspect as its flux of becoming under the psychical and physical conditions of our world-existence. This realisation consists of three successive movements, internal vision, complete internal experience and identity.
   This internal vision, dr.s.t.i, the power so highly valued by the ancient sages, the power which made a man a Rishi or Kavi and no longer a mere thinker, is a sort of light in the soul by which things unseen become as evident and real to it-to the soul and not merely to the intellect-as do things seen to the physical eye. In the physical world there are always two forms of knowledge, the direct and the indirect, pratyaks.a, of that which is present to the eyes, and paroks.a, of that which is remote from and beyond our vision. When the object is beyond our vision, we are necessarily obliged to arrive at an idea of it by inference, imagination, analogy, by hearing the descriptions of others who have seen it or by studying pictorial or other representations of it if these are available. By putting together all these aids we can indeed arrive at a more or less adequate idea or suggestive image of the object, but we do not realise the thing itself; it is not yet to us the grasped reality, but only our conceptual representation of a reality. But once we have seen it with the eyes,-for no other sense is adequate,-we possess, we realise; it is there secure in our satisfied being, part of ourselves in knowledge. Precisely the same rule holds good of psychical things and of he Self. We may hear clear and luminous teachings about the Self from philosophers or teachers or from ancient writings; we may by thought, inference, imagination, analogy or by any other available means attempt to form a mental figure or conception of it; we may hold firmly that conception in our mind and fix it by an entire and exclusive concentration;3 but we have not yet realised it, we have not seen God. It is only when after long and persistent concentration or by other means the veil of the mind is rent or swept aside, only when a flood of light breaks over the awakened mentality, jyotirmaya brahman, and conception gives place to a knowledge-vision in which the Self is as present, real, concrete as a physical object to the physical eye, that we possess in knowledge; for we have seen. After that revelation, whatever fadings of the light, whatever periods of darkness may afflict the soul, it can never irretrievably lose what it has once held. The experience is inevitably renewed and must become more frequent till it is constant; when and how soon depends on the devotion and persistence with which we insist on the path and besiege by our will or our love the hidden Deity.
   (2) And it is only in ourselves that we can observe and know the 2 In one respect, however, it is easier, because in external things we are not so much hampered by the sense of the limited ego as in ourselves; one obstacle to the realisation of God is therefore removed.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Status of Knowledge,
765:[an Integral conception of the Divine :::
   But on that which as yet we know not how shall we concentrate? And yet we cannot know the Divine unless we have achieved this concentration of our being upon him. A concentration which culminates in a living realisation and the constant sense of the presence of the One in ourselves and in all of which we are aware, is what we mean in Yoga by knowledge and the effort after knowledge. It is not enough to devote ourselves by the reading of Scriptures or by the stress of philosophical reasoning to an intellectual understanding of the Divine; for at the end of our long mental labour we might know all that has been said of the Eternal, possess all that can be thought about the Infinite and yet we might not know him at all. This intellectual preparation can indeed be the first stage in a powerful Yoga, but it is not indispensable : it is not a step which all need or can be called upon to take. Yoga would be impossible, except for a very few, if the intellectual figure of knowledge arrived at by the speculative or meditative Reason were its indispensable condition or a binding preliminary. All that the Light from above asks of us that it may begin its work is a call from the soul and a sufficient point of support in the mind. This support can be reached through an insistent idea of the Divine in the thought, a corresponding will in the dynamic parts, an aspiration, a faith, a need in the heart. Any one of these may lead or predominate, if all cannot move in unison or in an equal rhythm. The idea may be and must in the beginning be inadequate; the aspiration may be narrow and imperfect, the faith poorly illumined or even, as not surely founded on the rock of knowledge, fluctuating, uncertain, easily diminished; often even it may be extinguished and need to be lit again with difficulty like a torch in a windy pass. But if once there is a resolute self-consecration from deep within, if there is an awakening to the soul's call, these inadequate things can be a sufficient instrument for the divine purpose. Therefore the wise have always been unwilling to limit man's avenues towards God; they would not shut against his entry even the narrowest portal, the lowest and darkest postern, the humblest wicket-gate. Any name, any form, any symbol, any offering has been held to be sufficient if there is the consecration along with it; for the Divine knows himself in the heart of the seeker and accepts the sacrifice.
   But still the greater and wider the moving idea-force behind the consecration, the better for the seeker; his attainment is likely to be fuller and more ample. If we are to attempt an integral Yoga, it will be as well to start with an idea of the Divine that is itself integral. There should be an aspiration in the heart wide enough for a realisation without any narrow limits. Not only should we avoid a sectarian religious outlook, but also all onesided philosophical conceptions which try to shut up the Ineffable in a restricting mental formula. The dynamic conception or impelling sense with which our Yoga can best set out would be naturally the idea, the sense of a conscious all-embracing but all-exceeding Infinite. Our uplook must be to a free, all-powerful, perfect and blissful One and Oneness in which all beings move and live and through which all can meet and become one. This Eternal will be at once personal and impersonal in his self-revelation and touch upon the soul. He is personal because he is the conscious Divine, the infinite Person who casts some broken reflection of himself in the myriad divine and undivine personalities of the universe. He is impersonal because he appears to us as an infinite Existence, Consciousness and Ananda and because he is the fount, base and constituent of all existences and all energies, -the very material of our being and mind and life and body, our spirit and our matter. The thought, concentrating on him, must not merely understand in an intellectual form that he exists, or conceive of him as an abstraction, a logical necessity; it must become a seeing thought able to meet him here as the Inhabitant in all, realise him in ourselves, watch and take hold on the movement of his forces. He is the one Existence: he is the original and universal Delight that constitutes all things and exceeds them: he is the one infinite Consciousness that composes all consciousnesses and informs all their movements; he is the one illimitable Being who sustains all action and experience; his will guides the evolution of things towards their yet unrealised but inevitable aim and plenitude. To him the heart can consecrate itself, approach him as the supreme Beloved, beat and move in him as in a universal sweetness of Love and a living sea of Delight. For his is the secret Joy that supports the soul in all its experiences and maintains even the errant ego in its ordeals and struggles till all sorrow and suffering shall cease. His is the Love and the Bliss of the infinite divine Lover who is drawing all things by their own path towards his happy oneness. On him the Will can unalterably fix as the invisible Power that guides and fulfils it and as the source of its strength. In the impersonality this actuating Power is a self-illumined Force that contains all results and calmly works until it accomplishes, in the personality an all wise and omnipotent Master of the Yoga whom nothing can prevent from leading it to its goal. This is the faith with which the seeker has to begin his seeking and endeavour; for in all his effort here, but most of all in his effort towards the Unseen, mental man must perforce proceed by faith. When the realisation comes, the faith divinely fulfilled and completed will be transformed into an eternal flame of knowledge.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration, 82-83 [T1],
766:The Two Paths Of Yoga :::
   14 April 1929 - What are the dangers of Yoga? Is it especially dangerous to the people of the West? Someone has said that Yoga may be suitable for the East, but it has the effect of unbalancing the Western mind.

   Yoga is not more dangerous to the people of the West than to those of the East. Everything depends upon the spirit with which you approach it. Yoga does become dangerous if you want it for your own sake, to serve a personal end. It is not dangerous, on the contrary, it is safety and security itself, if you go to it with a sense of its sacredness, always remembering that the aim is to find the Divine.
   Dangers and difficulties come in when people take up Yoga not for the sake of the Divine, but because they want to acquire power and under the guise of Yoga seek to satisfy some ambition. if you cannot get rid of ambition, do not touch the thing. It is fire that burns.
   There are two paths of Yoga, one of tapasya (discipline), and the other of surrender. The path of tapasya is arduous. Here you rely solely upon yourself, you proceed by your own strength. You ascend and achieve according to the measure of your force. There is always the danger of falling down. And once you fall, you lie broken in the abyss and there is hardly a remedy. The other path, the path of surrender, is safe and sure. It is here, however, that the Western people find their difficulty. They have been taught to fear and avoid all that threatens their personal independence. They have imbibed with their mothers' milk the sense of individuality. And surrender means giving up all that. In other words, you may follow, as Ramakrishna says, either the path of the baby monkey or that of the baby cat. The baby monkey holds to its mother in order to be carried about and it must hold firm, otherwise if it loses its grip, it falls. On the other hand, the baby cat does not hold to its mother, but is held by the mother and has no fear nor responsibility; it has nothing to do but to let the mother hold it and cry ma ma.
   If you take up this path of surrender fully and sincerely, there is no more danger or serious difficulty. The question is to be sincere. If you are not sincere, do not begin Yoga. If you were dealing in human affairs, then you could resort to deception; but in dealing with the Divine there is no possibility of deception anywhere. You can go on the Path safely when you are candid and open to the core and when your only end is to realise and attain the Divine and to be moved by the Divine. There is another danger; it is in connection with the sex impulses. Yoga in its process of purification will lay bare and throw up all hidden impulses and desires in you. And you must learn not to hide things nor leave them aside, you have to face them and conquer and remould them. The first effect of Yoga, however, is to take away the mental control, and the hungers that lie dormant are suddenly set free, they rush up and invade the being. So long as this mental control has not been replaced by the Divine control, there is a period of transition when your sincerity and surrender will be put to the test. The strength of such impulses as those of sex lies usually in the fact that people take too much notice of them; they protest too vehemently and endeavour to control them by coercion, hold them within and sit upon them. But the more you think of a thing and say, "I don't want it, I don't want it", the more you are bound to it. What you should do is to keep the thing away from you, to dissociate from it, take as little notice of it as possible and, even if you happen to think of it, remain indifferent and unconcerned. The impulses and desires that come up by the pressure of Yoga should be faced in a spirit of detachment and serenity, as something foreign to yourself or belonging to the outside world. They should be offered to the Divine, so that the Divine may take them up and transmute them. If you have once opened yourself to the Divine, if the power of the Divine has once come down into you and yet you try to keep to the old forces, you prepare troubles and difficulties and dangers for yourself. You must be vigilant and see that you do not use the Divine as a cloak for the satisfaction of your desires. There are many self-appointed Masters, who do nothing but that. And then when you are off the straight path and when you have a little knowledge and not much power, it happens that you are seized by beings or entities of a certain type, you become blind instruments in their hands and are devoured by them in the end. Wherever there is pretence, there is danger; you cannot deceive God. Do you come to God saying, "I want union with you" and in your heart meaning "I want powers and enjoyments"? Beware! You are heading straight towards the brink of the precipice. And yet it is so easy to avoid all catastrophe. Become like a child, give yourself up to the Mother, let her carry you, and there is no more danger for you.
   This does not mean that you have not to face other kinds of difficulties or that you have not to fight and conquer any obstacles at all. Surrender does not ensure a smooth and unruffled and continuous progression. The reason is that your being is not yet one, nor your surrender absolute and complete. Only a part of you surrenders; and today it is one part and the next day it is another. The whole purpose of the Yoga is to gather all the divergent parts together and forge them into an undivided unity. Till then you cannot hope to be without difficulties - difficulties, for example, like doubt or depression or hesitation. The whole world is full of the poison. You take it in with every breath. If you exchange a few words with an undesirable man or even if such a man merely passes by you, you may catch the contagion from him. It is sufficient for you to come near a place where there is plague in order to be infected with its poison; you need not know at all that it is there. You can lose in a few minutes what it has taken you months to gain. So long as you belong to humanity and so long as you lead the ordinary life, it does not matter much if you mix with the people of the world; but if you want the divine life, you will have to be exceedingly careful about your company and your environment.
   ~ The Mother, Questions And Answers 1929-1931,
767:Depression, unless one has a strong will, suggests, "This is not worth while, one may have to wait a lifetime." As for enthusiasm, it expects to see the vital transformed overnight: "I am not going to have any difficulty henceforth, I am going to advance rapidly on the path of yoga, I am going to gain the divine consciousness without any difficulty." There are some other difficulties.... One needs a little time, much perseverance. So the vital, after a few hours - perhaps a few days, perhaps a few months - says to itself: "We haven't gone very far with our enthusiasm, has anything been really done? Doesn't this movement leave us just where we were, perhaps worse than we were, a little troubled, a little disturbed? Things are no longer what they were, they are not yet what they ought to be. It is very tiresome, what I am doing." And then, if one pushes a little more, here's this gentleman saying, "Ah, no! I have had enough of it, leave me alone. I don't want to move, I shall stay in my corner, I won't trouble you, but don't bother me!" And so one has not gone very much farther than before.
   This is one of the big obstacles which must be carefully avoided. As soon as there is the least sign of discontentment, of annoyance, the vital must be spoken to in this way, "My friend, you are going to keep calm, you are going to do what you are asked to do, otherwise you will have to deal with me." And to the other, the enthusiast who says, "Everything must be done now, immediately", your reply is, "Calm yourself a little, your energy is excellent, but it must not be spent in five minutes. We shall need it for a long time, keep it carefully and, as it is wanted, I shall call upon your goodwill. You will show that you are full of goodwill, you will obey, you won't grumble, you will not protest, you will not revolt, you will say 'yes, yes', you will make a little sacrifice when asked, you will say 'yes' wholeheartedly."
   So we get started on the path. But the road is very long. Many things happen on the way. Suddenly one thinks one has overcome an obstacle; I say "thinks", because though one has overcome it, it is not totally overcome. I am going to take a very obvious instance, of a very simple observation. Someone has found that his vital is uncontrollable and uncontrolled, that it gets furious for nothing and about nothing. He starts working to teach it not to get carried away, not to flare up, to remain calm and bear the shocks of life without reacting violently. If one does this cheerfully, it goes quite quickly. (Note this well, it is very important: when you have to deal with your vital take care to remain cheerful, otherwise you will get into trouble.) One remains cheerful, that is, when one sees the fury rise, one begins to laugh. Instead of being depressed and saying, "Ah! In spite of all my effort it is beginning all over again", one begins to laugh and says, "Well, well! One hasn't yet seen the end of it. Look now, aren't you ridiculous, you know quite well that you are being ridiculous! Is it worthwhile getting angry?" One gives it this lesson cheerfully. And really, after a while it doesn't get angry again, it is quiet - and one relaxes one's attention. One thinks the difficulty has been overcome, one thinks a result has at last been reached: "My vital does not trouble me any longer, it does not get angry now, everything is going fine." And the next day, one loses one's temper. It is then one must be careful, it is then one must not say, "Here we are, it's no use, I shall never achieve anything, all my efforts are futile; all this is an illusion, it is impossible." On the contrary, one must say, "I wasn't vigilant enough." One must wait long, very long, before one can say, "Ah! It is done and finished." Sometimes one must wait for years, many years....
   I am not saying this to discourage you, but to give you patience and perseverance - for there is a moment when you do arrive. And note that the vital is a small part of your being - a very important part, we have said that it is the dynamism, the realising energy, it is very important; but it is only a small part. And the mind!... which goes wandering, which must be pulled back by all the strings to be kept quiet! You think this can be done overnight? And your body?... You have a weakness, a difficulty, sometimes a small chronic illness, nothing much, but still it is a nuisance, isn't it? You want to get rid of it. You make efforts, you concentrate; you work upon it, establish harmony, and you think it is finished, and then.... Take, for instance, people who have the habit of coughing; they can't control themselves or almost can't. It is not serious but it is bothersome, and there seems to be no reason why it should ever stop. Well, one tells oneself, "I am going to control this." One makes an effort - a yogic effort, not a material one - one brings down consciousness, force, and stops the cough. And one thinks, "The body has forgotten how to cough." And it is a great thing when the body has forgotten, truly one can say, "I am cured." But unfortunately it is not always true, for this goes down into the subconscient and, one day, when the balance of forces is not so well established, when the strength is not the same, it begins again. And one laments, "I believed that it was over! I had succeeded and told myself, 'It is true that spiritual power has an action upon the body, it is true that something can be done', and there! it is not true. And yet it was a small thing, and I who want to conquer immortality! How will I succeed?... For years I have been free from this small thing and here it is beginning anew!" It is then that you must be careful. You must arm yourself with an endless patience and endurance. You do a thing once, ten times, a hundred times, a thousand times if necessary, but you do it till it gets done. And not done only here and there, but everywhere and everywhere at the same time. This is the great problem one sets oneself. That is why, to those who come to tell me very light-heartedly, "I want to do yoga", I reply, "Think it over, one may do the yoga for a number of years without noticing the least result. But if you want to do it, you must persist and persist with such a will that you should be ready to do it for ten lifetimes, a hundred lifetimes if necessary, in order to succeed." I do not say it will be like that, but the attitude must be like that. Nothing must discourage you; for there are all the difficulties of ignorance of the different states of being, to which are added the endless malice and the unbounded cunning of the hostile forces in the world.... They are there, do you know why? They have been.... ~ The Mother, Questions And Answers 1950-1951,
768:Attention on Hypnagogic Imagery The most common strategy for inducing WILDs is to fall asleep while focusing on the hypnagogic imagery that accompanies sleep onset. Initially, you are likely to see relatively simple images, flashes of light, geometric patterns, and the like.

Gradually more complicated forms appear: faces, people, and finally entire scenes. 6

The following account of what the Russian philosopher P. D. Ouspensky called "half-dream states" provides a vivid example of what hypnagogic imagery can be like:

I am falling asleep. Golden dots, sparks and tiny stars appear and disappear before my eyes. These sparks and stars gradually merge into a golden net with diagonal meshes which moves slowly and regularly in rhythm with the beating of my heart, which I feel quite distinctly. The next moment the golden net is transformed into rows of brass helmets belonging to Roman soldiers marching along the street below. I hear their measured tread and watch them from the window of a high house in Galata, in Constantinople, in a narrow lane, one end of which leads to the old wharf and the Golden Horn with its ships and steamers and the minarets of Stamboul behind them. I hear their heavy measured tread, and see the sun shining on their helmets. Then suddenly I detach myself from the window sill on which I am lying, and in the same reclining position fly slowly over the lane, over the houses, and then over the Golden Horn in the direction of Stamboul. I smell the sea, feel the wind, the warm sun. This flying gives me a wonderfully pleasant sensation, and I cannot help opening my eyes. 7

Ouspensky's half-dream states developed out of a habit of observing the contents of his mind while falling asleep or in half-sleep after awakening from a dream. He notes that they were much easier to observe in the morning after awakening than before sleep at the beginning of the night and did not occur at all "without definite efforts." 8

Dr. Nathan Rapport, an American psychiatrist, cultivated an approach to lucid dreaming very similar to Ouspensky's: "While in bed awaiting sleep, the experimenter interrupts his thoughts every few minutes with an effort to recall the mental item vanishing before each intrusion that inquisitive attention." 9 This habit is continued sleep itself, with results like the following:

Brilliant lights flashed, and a myriad of sparkles twinkled from a magnificent cut glass chandelier. Interesting as any stage extravaganza were the many quaintly detailed figurines upon a mantel against the distant, paneled wall adorned in rococo.

At the right a merry group of beauties and gallants in the most elegant attire of Victorian England idled away a pleasant occasion. This scene continued for [a] period of I was not aware, before I discovered that it was not reality, but a mental picture and that I was viewing it. Instantly it became an incommunicably beautiful vision. It was with the greatest stealth that my vaguely awakened mind began to peep: for I knew that these glorious shows end abruptly because of such intrusions.

I thought, "Have I here one of those mind pictures that are without motion?" As if in reply, one of the young ladies gracefully waltzed about the room. She returned to the group and immobility, with a smile lighting her pretty face, which was turned over her shoulder toward me. The entire color scheme was unobtrusive despite the kaleidoscopic sparkles of the chandelier, the exquisite blues and creamy pinks of the rich settings and costumes. I felt that only my interest in dreams brought my notice to the tints - delicate, yet all alive as if with inner illumination. 10

Hypnagogic Imagery Technique

1. Relax completely

While lying in bed, gently close your eyes and relax your head, neck, back, arms, and legs. Completely let go of all muscular and mental tension, and breathe slowly and restfully. Enjoy the feeling of relaxation and let go of your thoughts, worries, and concerns. If you have just awakened from sleep, you are probably sufficiently relaxed.

Otherwise, you may use either the progressive relaxation exercise (page 33) or the 61-point relaxation exercise (page 34) to relax more deeply. Let everything wind down,

slower and slower, more and more relaxed, until your mind becomes as serene as the calmest sea.

2. Observe the visual images

Gently focus your attention on the visual images that will gradually appear before your mind's eye. Watch how the images begin and end. Try to observe the images as delicately as possible, allowing them to be passively reflected in your mind as they unfold. Do not attempt to hold onto the images, but instead just watch without attachment or desire for action. While doing this, try to take the perspective of a detached observer as much as possible. At first you will see a sequence of disconnected, fleeting patterns and images. The images will gradually develop into scenes that become more and more complex, finally joining into extended sequences.

3. Enter the dream

When the imagery becomes a moving, vivid scenario, you should allow yourself to be passively drawn into the dream world. Do not try to actively enter the dream scene,

but instead continue to take a detached interest in the imagery. Let your involvement with what is happening draw you into the dream. But be careful of too much involvement and too little attention. Don't forget that you are dreaming now!

Commentary

Probably the most difficult part of this technique to master is entering the dream at Step 3. The challenge is to develop a delicate vigilance, an unobtrusive observer perspective, from which you let yourself be drawn into the dream. As Paul Tholey has emphasized, "It is not desirable to want actively to enter into the scenery,

since such an intention as a rule causes the scenery to disappear." 11 A passive volition similar to that described in the section on autosuggestion in the previous chapter is required: in Tholey's words, "Instead of actively wanting to enter into the scenery, the subject should attempt to let himself be carried into it passively." 12 A Tibetan teacher advises a similar frame of mind: "While delicately observing the mind, lead it gently into the dream state, as though you were leading a child by the hand." 13

Another risk is that, once you have entered into the dream, the world can seem so realistic that it is easy to lose lucidity, as happened in the beginning of Rapport's WILD described above. As insurance in case this happens, Tholey recommends that you resolve to carry out a particular action in the dream, so that if you momentarily lose lucidity, you may remember your intention to carry out the action and thereby regain lucidity.
~ Stephen LaBerge, Exploring the World of Lucid Dreaming,
769:This, in short, is the demand made on us, that we should turn our whole life into a conscious sacrifice. Every moment and every movement of our being is to be resolved into a continuous and a devoted self-giving to the Eternal. All our actions, not less the smallest and most ordinary and trifling than the greatest and most uncommon and noble, must be performed as consecrated acts. Our individualised nature must live in the single consciousness of an inner and outer movement dedicated to Something that is beyond us and greater than our ego. No matter what the gift or to whom it is presented by us, there must be a consciousness in the act that we are presenting it to the one divine Being in all beings. Our commonest or most grossly material actions must assume this sublimated character; when we eat, we should be conscious that we are giving our food to that Presence in us; it must be a sacred offering in a temple and the sense of a mere physical need or self-gratification must pass away from us. In any great labour, in any high discipline, in any difficult or noble enterprise, whether undertaken for ourselves, for others or for the race, it will no longer be possible to stop short at the idea of the race, of ourselves or of others. The thing we are doing must be consciously offered as a sacrifice of works, not to these, but either through them or directly to the One Godhead; the Divine Inhabitant who was hidden by these figures must be no longer hidden but ever present to our soul, our mind, our sense. The workings and results of our acts must be put in the hands of that One in the feeling that that Presence is the Infinite and Most High by whom alone our labour and our aspiration are possible. For in his being all takes place; for him all labour and aspiration are taken from us by Nature and offered on his altar. Even in those things in which Nature is herself very plainly the worker and we only the witnesses of her working and its containers and supporters, there should be the same constant memory and insistent consciousness of a work and of its divine Master. Our very inspiration and respiration, our very heart-beats can and must be made conscious in us as the living rhythm of the universal sacrifice.
   It is clear that a conception of this kind and its effective practice must carry in them three results that are of a central importance for our spiritual ideal. It is evident, to begin with, that, even if such a discipline is begun without devotion, it leads straight and inevitably towards the highest devotion possible; for it must deepen naturally into the completest adoration imaginable, the most profound God-love. There is bound up with it a growing sense of the Divine in all things, a deepening communion with the Divine in all our thought, will and action and at every moment of our lives, a more and more moved consecration to the Divine of the totality of our being. Now these implications of the Yoga of works are also of the very essence of an integral and absolute Bhakti. The seeker who puts them into living practice makes in himself continually a constant, active and effective representation of the very spirit of self-devotion, and it is inevitable that out of it there should emerge the most engrossing worship of the Highest to whom is given this service. An absorbing love for the Divine Presence to whom he feels an always more intimate closeness, grows upon the consecrated worker. And with it is born or in it is contained a universal love too for all these beings, living forms and creatures that are habitations of the Divine - not the brief restless grasping emotions of division, but the settled selfless love that is the deeper vibration of oneness. In all the seeker begins to meet the one Object of his adoration and service. The way of works turns by this road of sacrifice to meet the path of Devotion; it can be itself a devotion as complete, as absorbing, as integral as any the desire of the heart can ask for or the passion of the mind can imagine.
   Next, the practice of this Yoga demands a constant inward remembrance of the one central liberating knowledge, and a constant active externalising of it in works comes in too to intensify the remembrance. In all is the one Self, the one Divine is all; all are in the Divine, all are the Divine and there is nothing else in the universe, - this thought or this faith is the whole background until it becomes the whole substance of the consciousness of the worker. A memory, a self-dynamising meditation of this kind, must and does in its end turn into a profound and uninterrupted vision and a vivid and all-embracing consciousness of that which we so powerfully remember or on which we so constantly meditate. For it compels a constant reference at each moment to the Origin of all being and will and action and there is at once an embracing and exceeding of all particular forms and appearances in That which is their cause and upholder. This way cannot go to its end without a seeing vivid and vital, as concrete in its way as physical sight, of the works of the universal Spirit everywhere. On its summits it rises into a constant living and thinking and willing and acting in the presence of the Supramental, the Transcendent. Whatever we see and hear, whatever we touch and sense, all of which we are conscious, has to be known and felt by us as That which we worship and serve; all has to be turned into an image of the Divinity, perceived as a dwelling-place of his Godhead, enveloped with the eternal Omnipresence. In its close, if not long before it, this way of works turns by communion with the Divine Presence, Will and Force into a way of Knowledge more complete and integral than any the mere creature intelligence can construct or the search of the intellect can discover.
   Lastly, the practice of this Yoga of sacrifice compels us to renounce all the inner supports of egoism, casting them out of our mind and will and actions, and to eliminate its seed, its presence, its influence out of our nature. All must be done for the Divine; all must be directed towards the Divine. Nothing must be attempted for ourselves as a separate existence; nothing done for others, whether neighbours, friends, family, country or mankind or other creatures merely because they are connected with our personal life and thought and sentiment or because the ego takes a preferential interest in their welfare. In this way of doing and seeing all works and all life become only a daily dynamic worship and service of the Divine in the unbounded temple of his own vast cosmic existence. Life becomes more and more the sacrifice of the eternal in the individual constantly self-offered to the eternal Transcendence. It is offered in the wide sacrificial ground of the field of the eternal cosmic Spirit; and the Force too that offers it is the eternal Force, the omnipresent Mother. Therefore is this way a way of union and communion by acts and by the spirit and knowledge in the act as complete and integral as any our Godward will can hope for or our soul's strength execute.
   It has all the power of a way of works integral and absolute, but because of its law of sacrifice and self-giving to the Divine Self and Master, it is accompanied on its one side by the whole power of the path of Love and on the other by the whole power of the path of Knowledge. At its end all these three divine Powers work together, fused, united, completed, perfected by each other.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, The Sacrifice, the Triune Path and the Lord of the Sacrifice [111-114],
770:The Supermind [Supramental consciousness] is in its very essence a truth-consciousness, a consciousness always free from the Ignorance which is the foundation of our present natural or evolutionary existence and from which nature in us is trying to arrive at self-knowledge and world-knowledge and a right consciousness and the right use of our existence in the universe. The Supermind, because it is a truth-consciousness, has this knowledge inherent in it and this power of true existence; its course is straight and can go direct to its aim, its field is wide and can even be made illimitable. This is because its very nature is knowledge: it has not to acquire knowledge but possesses it in its own right; its steps are not from nescience or ignorance into some imperfect light, but from truth to greater truth, from right perception to deeper perception, from intuition to intuition, from illumination to utter and boundless luminousness, from growing widenesses to the utter vasts and to very infinitude. On its summits it possesses the divine omniscience and omnipotence, but even in an evolutionary movement of its own graded self-manifestation by which it would eventually reveal its own highest heights, it must be in its very nature essentially free from ignorance and error: it starts from truth and light and moves always in truth and light. As its knowledge is always true, so too its will is always true; it does not fumble in its handling of things or stumble in its paces. In the Supermind feeling and emotion do not depart from their truth, make no slips or mistakes, do not swerve from the right and the real, cannot misuse beauty and delight or twist away from a divine rectitude. In the Supermind sense cannot mislead or deviate into the grossnesses which are here its natural imperfections and the cause of reproach, distrust and misuse by our ignorance. Even an incomplete statement made by the Supermind is a truth leading to a further truth, its incomplete action a step towards completeness. All the life and action and leading of the Supermind is guarded in its very nature from the falsehoods and uncertainties that are our lot; it moves in safety towards its perfection. Once the truth-consciousness was established here on its own sure foundation, the evolution of divine life would be a progress in felicity, a march through light to Ananda. Supermind is an eternal reality of the divine Being and the divine Nature. In its own plane it already and always exists and possesses its own essential law of being; it has not to be created or to emerge or evolve into existence out of involution in Matter or out of non-existence, as it might seem to the view of mind which itself seems to its own view to have so emerged from life and Matter or to have evolved out of an involution in life and Matter. The nature of Supermind is always the same, a being of knowledge, proceeding from truth to truth, creating or rather manifesting what has to be manifested by the power of a pre-existent knowledge, not by hazard but by a self-existent destiny in the being itself, a necessity of the thing in itself and therefore inevitable. Its -manifestation of the divine life will also be inevitable; its own life on its own plane is divine and, if Supermind descends upon the earth, it will bring necessarily the divine life with it and establish it here. Supermind is the grade of existence beyond mind, life and Matter and, as mind, life and Matter have manifested on the earth, so too must Supermind in the inevitable course of things manifest in this world of Matter. In fact, a supermind is already here but it is involved, concealed behind this manifest mind, life and Matter and not yet acting overtly or in its own power: if it acts, it is through these inferior powers and modified by their characters and so not yet recognisable. It is only by the approach and arrival of the descending Supermind that it can be liberated upon earth and reveal itself in the action of our material, vital and mental parts so that these lower powers can become portions of a total divinised activity of our whole being: it is that that will bring to us a completely realised divinity or the divine life. It is indeed so that life and mind involved in Matter have realised themselves here; for only what is involved can evolve, otherwise there could be no emergence. The manifestation of a supramental truth-consciousness is therefore the capital reality that will make the divine life possible. It is when all the movements of thought, impulse and action are governed and directed by a self-existent and luminously automatic truth-consciousness and our whole nature comes to be constituted by it and made of its stuff that the life divine will be complete and absolute. Even as it is, in reality though not in the appearance of things, it is a secret self-existent knowledge and truth that is working to manifest itself in the creation here. The Divine is already there immanent within us, ourselves are that in our inmost reality and it is this reality that we have to manifest; it is that which constitutes the urge towards the divine living and makes necessary the creation of the life divine even in this material existence. A manifestation of the Supermind and its truth-consciousness is then inevitable; it must happen in this world sooner or lateR But it has two aspects, a descent from above, an ascent from below, a self-revelation of the Spirit, an evolution in Nature. The ascent is necessarily an effort, a working of Nature, an urge or nisus on her side to raise her lower parts by an evolutionary or revolutionary change, conversion or transformation into the divine reality and it may happen by a process and progress or by a rapid miracle. The descent or self-revelation of the Spirit is an act of the supreme Reality from above which makes the realisation possible and it can appear either as the divine aid which brings about the fulfilment of the progress and process or as the sanction of the miracle. Evolution, as we see it in this world, is a slow and difficult process and, indeed, needs usually ages to reach abiding results; but this is because it is in its nature an emergence from inconscient beginnings, a start from nescience and a working in the ignorance of natural beings by what seems to be an unconscious force. There can be, on the contrary, an evolution in the light and no longer in the darkness, in which the evolving being is a conscious participant and cooperator, and this is precisely what must take place here. Even in the effort and progress from the Ignorance to Knowledge this must be in part if not wholly the endeavour to be made on the heights of the nature, and it must be wholly that in the final movement towards the spiritual change, realisation, transformation. It must be still more so when there is a transition across the dividing line between the Ignorance and the Knowledge and the evolution is from knowledge to greater knowledge, from consciousness to greater consciousness, from being to greater being. There is then no longer any necessity for the slow pace of the ordinary evolution; there can be rapid conversion, quick transformation after transformation, what would seem to our normal present mind a succession of miracles. An evolution on the supramental levels could well be of that nature; it could be equally, if the being so chose, a more leisurely passage of one supramental state or condition of things to something beyond but still supramental, from level to divine level, a building up of divine gradations, a free growth to the supreme Supermind or beyond it to yet undreamed levels of being, consciousness and Ananda.
   ~ Sri Aurobindo, Essays In Philosophy And Yoga, 558,
771:How to Meditate
Deep meditation is a mental procedure that utilizes the nature of the mind to systematically bring the mind to rest. If the mind is given the opportunity, it will go to rest with no effort. That is how the mind works.
Indeed, effort is opposed to the natural process of deep meditation. The mind always seeks the path of least resistance to express itself. Most of the time this is by making more and more thoughts. But it is also possible to create a situation in the mind that turns the path of least resistance into one leading to fewer and fewer thoughts. And, very soon, no thoughts at all. This is done by using a particular thought in a particular way. The thought is called a mantra.
For our practice of deep meditation, we will use the thought - I AM. This will be our mantra.
It is for the sound that we will use I AM, not for the meaning of it.
The meaning has an obvious significance in English, and I AM has a religious meaning in the English Bible as well. But we will not use I AM for the meaning - only for the sound. We can also spell it AYAM. No meaning there, is there? Only the sound. That is what we want. If your first language is not English, you may spell the sound phonetically in your own language if you wish. No matter how we spell it, it will be the same sound. The power of the sound ...I AM... is great when thought inside. But only if we use a particular procedure. Knowing this procedure is the key to successful meditation. It is very simple. So simple that we will devote many pages here to discussing how to keep it simple, because we all have a tendency to make things more complicated. Maintaining simplicity is the key to right meditation.
Here is the procedure of deep meditation: While sitting comfortably with eyes closed, we'll just relax. We will notice thoughts, streams of thoughts. That is fine. We just let them go by without minding them. After about a minute, we gently introduce the mantra, ...I AM...
We think the mantra in a repetition very easily inside. The speed of repetition may vary, and we do not mind it. We do not intone the mantra out loud. We do not deliberately locate the mantra in any particular part of the body. Whenever we realize we are not thinking the mantra inside anymore, we come back to it easily. This may happen many times in a sitting, or only once or twice. It doesn't matter. We follow this procedure of easily coming back to the mantra when we realize we are off it for the predetermined time of our meditation session. That's it.
Very simple.
Typically, the way we will find ourselves off the mantra will be in a stream of other thoughts. This is normal. The mind is a thought machine, remember? Making thoughts is what it does. But, if we are meditating, as soon as we realize we are off into a stream of thoughts, no matter how mundane or profound, we just easily go back to the mantra.
Like that. We don't make a struggle of it. The idea is not that we have to be on the mantra all the time. That is not the objective. The objective is to easily go back to it when we realize we are off it. We just favor the mantra with our attention when we notice we are not thinking it. If we are back into a stream of other thoughts five seconds later, we don't try and force the thoughts out. Thoughts are a normal part of the deep meditation process. We just ease back to the mantra again. We favor it.
Deep meditation is a going toward, not a pushing away from. We do that every single time with the mantra when we realize we are off it - just easily favoring it. It is a gentle persuasion. No struggle. No fuss. No iron willpower or mental heroics are necessary for this practice. All such efforts are away from the simplicity of deep meditation and will reduce its effectiveness.
As we do this simple process of deep meditation, we will at some point notice a change in the character of our inner experience. The mantra may become very refined and fuzzy. This is normal. It is perfectly all right to think the mantra in a very refined and fuzzy way if this is the easiest. It should always be easy - never a struggle. Other times, we may lose track of where we are for a while, having no mantra, or stream of thoughts either. This is fine too. When we realize we have been off somewhere, we just ease back to the mantra again. If we have been very settled with the mantra being barely recognizable, we can go back to that fuzzy level of it, if it is the easiest. As the mantra refines, we are riding it inward with our attention to progressively deeper levels of inner silence in the mind. So it is normal for the mantra to become very faint and fuzzy. We cannot force this to happen. It will happen naturally as our nervous system goes through its many cycles ofinner purification stimulated by deep meditation. When the mantra refines, we just go with it. And when the mantra does not refine, we just be with it at whatever level is easy. No struggle. There is no objective to attain, except to continue the simple procedure we are describing here.

When and Where to Meditate
How long and how often do we meditate? For most people, twenty minutes is the best duration for a meditation session. It is done twice per day, once before the morning meal and day's activity, and then again before the evening meal and evening's activity.
Try to avoid meditating right after eating or right before bed.
Before meal and activity is the ideal time. It will be most effective and refreshing then. Deep meditation is a preparation for activity, and our results over time will be best if we are active between our meditation sessions. Also, meditation is not a substitute for sleep. The ideal situation is a good balance between meditation, daily activity and normal sleep at night. If we do this, our inner experience will grow naturally over time, and our outer life will become enriched by our growing inner silence.
A word on how to sit in meditation: The first priority is comfort. It is not desirable to sit in a way that distracts us from the easy procedure of meditation. So sitting in a comfortable chair with back support is a good way to meditate. Later on, or if we are already familiar, there can be an advantage to sitting with legs crossed, also with back support. But always with comfort and least distraction being the priority. If, for whatever reason, crossed legs are not feasible for us, we will do just fine meditating in our comfortable chair. There will be no loss of the benefits.
Due to commitments we may have, the ideal routine of meditation sessions will not always be possible. That is okay. Do the best you can and do not stress over it. Due to circumstances beyond our control, sometimes the only time we will have to meditate will be right after a meal, or even later in the evening near bedtime. If meditating at these times causes a little disruption in our system, we will know it soon enough and make the necessary adjustments. The main thing is that we do our best to do two meditations every day, even if it is only a short session between our commitments. Later on, we will look at the options we have to make adjustments to address varying outer circumstances, as well as inner experiences that can come up.
Before we go on, you should try a meditation. Find a comfortable place to sit where you are not likely to be interrupted and do a short meditation, say ten minutes, and see how it goes. It is a toe in the water.
Make sure to take a couple of minutes at the end sitting easily without doing the procedure of meditation. Then open your eyes slowly. Then read on here.
As you will see, the simple procedure of deep meditation and it's resulting experiences will raise some questions. We will cover many of them here.
So, now we will move into the practical aspects of deep meditation - your own experiences and initial symptoms of the growth of your own inner silence. ~ Yogani, Deep Meditation,
772:Intuition And The Value Of Concentration :::
   Mother, how can the faculty of intuition be developed?

   ... There are different kinds of intuition, and we carry these capacities within us. They are always active to some extent but we don't notice them because we don't pay enough attention to what is going on in us. Behind the emotions, deep within the being, in a consciousness seated somewhere near the level of the solar plexus, there is a sort of prescience, a kind of capacity for foresight, but not in the form of ideas: rather in the form of feelings, almost a perception of sensations. For instance, when one is going to decide to do something, there is sometimes a kind of uneasiness or inner refusal, and usually, if one listens to this deeper indication, one realises that it was justified. In other cases there is something that urges, indicates, insists - I am not speaking of impulses, you understand, of all the movements which come from the vital and much lower still - indications which are behind the feelings, which come from the affective part of the being; there too one can receive a fairly sure indication of the thing to be done. These are forms of intuition or of a higher instinct which can be cultivated by observation and also by studying the results. Naturally, it must be done very sincerely, objectively, without prejudice. If one wants to see things in a particular way and at the same time practise this observation, it is all useless. One must do it as if one were looking at what is happening from outside oneself, in someone else. It is one form of intuition and perhaps the first one that usually manifests. There is also another form but that one is much more difficult to observe because for those who are accustomed to think, to act by reason - not by impulse but by reason - to reflect before doing anything, there is an extremely swift process from cause to effect in the half-conscious thought which prevents you from seeing the line, the whole line of reasoning and so you don't think that it is a chain of reasoning, and that is quite deceptive. You have the impression of an intuition but it is not an intuition, it is an extremely rapid subconscious reasoning, which takes up a problem and goes straight to the conclusions. This must not be mistaken for intuition. In the ordinary functioning of the brain, intuition is something which suddenly falls like a drop of light. If one has the faculty, the beginning of a faculty of mental vision, it gives the impression of something coming from outside or above, like a little impact of a drop of light in the brain, absolutely independent of all reasoning. This is perceived more easily when one is able to silence one's mind, hold it still and attentive, arresting its usual functioning, as if the mind were changed into a kind of mirror turned towards a higher faculty in a sustained and silent attention. That too one can learn to do. One must learn to do it, it is a necessary discipline.
   When you have a question to solve, whatever it may be, usually you concentrate your attention here (pointing between the eyebrows), at the centre just above the eyes, the centre of the conscious will. But then if you do that, you cannot be in contact with intuition. You can be in contact with the source of the will, of effort, even of a certain kind of knowledge, but in the outer, almost material field; whereas, if you want to contact the intuition, you must keep this (Mother indicates the forehead) completely immobile. Active thought must be stopped as far as possible and the entire mental faculty must form - at the top of the head and a little further above if possible - a kind of mirror, very quiet, very still, turned upwards, in silent, very concentrated attention. If you succeed, you can - perhaps not immediately - but you can have the perception of the drops of light falling upon the mirror from a still unknown region and expressing themselves as a conscious thought which has no connection with all the rest of your thought since you have been able to keep it silent. That is the real beginning of the intellectual intuition.
   It is a discipline to be followed. For a long time one may try and not succeed, but as soon as one succeeds in making a mirror, still and attentive, one always obtains a result, not necessarily with a precise form of thought but always with the sensations of a light coming from above. And then, if one can receive this light coming from above without entering immediately into a whirl of activity, receive it in calm and silence and let it penetrate deep into the being, then after a while it expresses itself either as a luminous thought or as a very precise indication here (Mother indicates the heart), in this other centre.
   Naturally, first these two faculties must be developed; then, as soon as there is any result, one must observe the result, as I said, and see the connection with what is happening, the consequences: see, observe very attentively what has come in, what may have caused a distortion, what one has added by way of more or less conscious reasoning or the intervention of a lower will, also more or less conscious; and it is by a very deep study - indeed, almost of every moment, in any case daily and very frequent - that one succeeds in developing one's intuition. It takes a long time. It takes a long time and there are ambushes: one can deceive oneself, take for intuitions subconscious wills which try to manifest, indications given by impulses one has refused to receive openly, indeed all sorts of difficulties. One must be prepared for that. But if one persists, one is sure to succeed.
   And there comes a time when one feels a kind of inner guidance, something which is leading one very perceptibly in all that one does. But then, for the guidance to have its maximum power, one must naturally add to it a conscious surrender: one must be sincerely determined to follow the indication given by the higher force. If one does that, then... one saves years of study, one can seize the result extremely rapidly. If one also does that, the result comes very rapidly. But for that, it must be done with sincerity and... a kind of inner spontaneity. If one wants to try without this surrender, one may succeed - as one can also succeed in developing one's personal will and making it into a very considerable power - but that takes a very long time and one meets many obstacles and the result is very precarious; one must be very persistent, obstinate, persevering, and one is sure to succeed, but only after a great labour.
   Make your surrender with a sincere, complete self-giving, and you will go ahead at full speed, you will go much faster - but you must not do this calculatingly, for that spoils everything! (Silence) Moreover, whatever you may want to do in life, one thing is absolutely indispensable and at the basis of everything, the capacity of concentrating the attention. If you are able to gather together the rays of attention and consciousness on one point and can maintain this concentration with a persistent will, nothing can resist it - whatever it may be, from the most material physical development to the highest spiritual one. But this discipline must be followed in a constant and, it may be said, imperturbable way; not that you should always be concentrated on the same thing - that's not what I mean, I mean learning to concentrate.
   And materially, for studies, sports, all physical or mental development, it is absolutely indispensable. And the value of an individual is proportionate to the value of his attention.
   And from the spiritual point of view it is still more important.
   There is no spiritual obstacle which can resist a penetrating power of concentration. For instance, the discovery of the psychic being, union with the inner Divine, opening to the higher spheres, all can be obtained by an intense and obstinate power of concentration - but one must learn how to do it. There is nothing in the human or even in the superhuman field, to which the power of concentration is not the key. You can be the best athlete, you can be the best student, you can be an artistic, literary or scientific genius, you can be the greatest saint with that faculty. And everyone has in himself a tiny little beginning of it - it is given to everybody, but people do not cultivate it.
   ~ The Mother, Questions And Answers 1957-1958,
773:
   Can a Yogi attain to a state of consciousness in which he can know all things, answer all questions, relating even to abstruse scientific problems, such as, for example, the theory of relativity?


Theoretically and in principle it is not impossible for a Yogi to know everything; all depends upon the Yogi.

   But there is knowledge and knowledge. The Yogi does not know in the way of the mind. He does not know everything in the sense that he has access to all possible information or because he contains all the facts of the universe in his mind or because his consciousness is a sort of miraculous encyclopaedia. He knows by his capacity for a containing or dynamic identity with things and persons and forces. Or he knows because he lives in a plane of consciousness or is in contact with a consciousness in which there is the truth and the knowledge.

   If you are in the true consciousness, the knowledge you have will also be of the truth. Then, too, you can know directly, by being one with what you know. If a problem is put before you, if you are asked what is to be done in a particular matter, you can then, by looking with enough attention and concentration, receive spontaneously the required knowledge and the true answer. It is not by any careful application of theory that you reach the knowledge or by working it out through a mental process. The scientific mind needs these methods to come to its conclusions. But the Yogi's knowledge is direct and immediate; it is not deductive. If an engineer has to find out the exact position for the building of an arch, the line of its curve and the size of its opening, he does it by calculation, collating and deducing from his information and data. But a Yogi needs none of these things; he looks, has the vision of the thing, sees that it is to be done in this way and not in another, and this seeing is his knowledge.

   Although it may be true in a general way and in a certain sense that a Yogi can know all things and can answer all questions from his own field of vision and consciousness, yet it does not follow that there are no questions whatever of any kind to which he would not or could not answer. A Yogi who has the direct knowledge, the knowledge of the true truth of things, would not care or perhaps would find it difficult to answer questions that belong entirely to the domain of human mental constructions. It may be, he could not or would not wish to solve problems and difficulties you might put to him which touch only the illusion of things and their appearances. The working of his knowledge is not in the mind. If you put him some silly mental query of that character, he probably would not answer. The very common conception that you can put any ignorant question to him as to some super-schoolmaster or demand from him any kind of information past, present or future and that he is bound to answer, is a foolish idea. It is as inept as the expectation from the spiritual man of feats and miracles that would satisfy the vulgar external mind and leave it gaping with wonder.

   Moreover, the term "Yogi" is very vague and wide. There are many types of Yogis, many lines or ranges of spiritual or occult endeavour and different heights of achievement, there are some whose powers do not extend beyond the mental level; there are others who have gone beyond it. Everything depends on the field or nature of their effort, the height to which they have arrived, the consciousness with which they have contact or into which they enter.

   Do not scientists go sometimes beyond the mental plane? It is said that Einstein found his theory of relativity not through any process of reasoning, but through some kind of sudden inspiration. Has that inspiration anything to do with the Supermind?

The scientist who gets an inspiration revealing to him a new truth, receives it from the intuitive mind. The knowledge comes as a direct perception in the higher mental plane illumined by some other light still farther above. But all that has nothing to do with the action of Supermind and this higher mental level is far removed from the supramental plane. Men are too easily inclined to believe that they have climbed into regions quite divine when they have only gone above the average level. There are many stages between the ordinary human mind and the Supermind, many grades and many intervening planes. If an ordinary man were to get into direct contact even with one of these intermediate planes, he would be dazzled and blinded, would be crushed under the weight of the sense of immensity or would lose his balance; and yet it is not the Supermind.

   Behind the common idea that a Yogi can know all things and answer all questions is the actual fact that there is a plane in the mind where the memory of everything is stored and remains always in existence. All mental movements that belong to the life of the earth are memorised and registered in this plane. Those who are capable of going there and care to take the trouble, can read in it and learn anything they choose. But this region must not be mistaken for the supramental levels. And yet to reach even there you must be able to silence the movements of the material or physical mind; you must be able to leave aside all your sensations and put a stop to your ordinary mental movements, whatever they are; you must get out of the vital; you must become free from the slavery of the body. Then only you can enter into that region and see. But if you are sufficiently interested to make this effort, you can arrive there and read what is written in the earth's memory.

   Thus, if you go deep into silence, you can reach a level of consciousness on which it is not impossible for you to receive answers to all your questions. And if there is one who is consciously open to the plenary truth of the supermind, in constant contact with it, he can certainly answer any question that is worth an answer from the supramental Light. The queries put must come from some sense of the truth and reality behind things. There are many questions and much debated problems that are cobwebs woven of mere mental abstractions or move on the illusory surface of things. These do not pertain to real knowledge; they are a deformation of knowledge, their very substance is of the ignorance. Certainly the supramental knowledge may give an answer, its own answer, to the problems set by the mind's ignorance; but it is likely that it would not be at all satisfactory or perhaps even intelligible to those who ask from the mental level. You must not expect the supramental to work in the way of the mind or demand that the knowledge in truth should be capable of being pieced together with the half-knowledge in ignorance. The scheme of the mind is one thing, but Supermind is quite another and it would no longer be supramental if it adapted itself to the exigencies of the mental scheme. The two are incommensurable and cannot be put together.

   When the consciousness has attained to supramental joys, does it no longer take interest in the things of the mind?

The supramental does not take interest in mental things in the same way as the mind. It takes its own interest in all the movements of the universe, but it is from a different point of view and with a different vision. The world presents to it an entirely different appearance; there is a reversal of outlook and everything is seen from there as other than what it seems to the mind and often even the opposite. Things have another meaning; their aspect, their motion and process, everything about them, are watched with other eyes. Everything here is followed by the supermind; the mind movements and not less the vital, the material movements, all the play of the universe have for it a very deep interest, but of another kind. It is about the same difference as that between the interest taken in a puppet-play by one who holds the strings and knows what the puppets are to do and the will that moves them and that they can do only what it moves them to do, and the interest taken by another who observes the play but sees only what is happening from moment to moment and knows nothing else. The one who follows the play and is outside its secret has a stronger, an eager and passionate interest in what will happen and he gives an excited attention to its unforeseen or dramatic events; the other, who holds the strings and moves the show, is unmoved and tranquil. There is a certain intensity of interest which comes from ignorance and is bound up with illusion, and that must disappear when you are out of the ignorance. The interest that human beings take in things founds itself on the illusion; if that were removed, they would have no interest at all in the play; they would find it dry and dull. That is why all this ignorance, all this illusion has lasted so long; it is because men like it, because they cling to it and its peculiar kind of appeal that it endures.

   ~ The Mother, Questions And Answers 1929-1931, 93?
,
774:[The Gods and Their Worlds]

   [...] According to traditions and occult schools, all these zones of realities, these planes of realities have got different names; they have been classified in a different way, but there is an essential analogy, and if you go back far enough into the traditions, you see only the words changing according to the country and the language. Even now, the experiences of Western occultists and those of Eastern occultists offer great similarities. All who set out on the discovery of these invisible worlds and make a report of what they saw, give a very similar description, whether they be from here or there; they use different words, but the experience is very similar and the handling of forces is the same.

   This knowledge of the occult worlds is based on the existence of subtle bodies and of subtle worlds corresponding to those bodies. They are what the psychological method calls "states of consciousness", but these states of consciousness really correspond to worlds. The occult procedure consists then in being aware of these various inner states of being or subtle bodies and in becoming sufficiently a master of them so as to be able to go out of them successively, one after another. There is indeed a whole scale of subtleties, increasing or decreasing according to the direction in which you go, and the occult procedure consists in going out of a denser body into a subtler body and so on again, up to the most ethereal regions. You go, by successive exteriorisations, into bodies or worlds more and more subtle. It is somewhat as if every time you passed into another dimension. The fourth dimension of the physicists is nothing but the scientific transcription of an occult knowledge. To give another image, one can say that the physical body is at the centre - it is the most material, the densest and also the smallest - and the inner bodies, more subtle, overflow more and more the central physical body; they pass through it, extending themselves farther and farther, like water evaporating from a porous vase and forming a kind of steam all around. And the greater the subtlety, the more the extension tends to unite with that of the universe: one ends by universalising oneself. And it is altogether a concrete process which gives an objective experience of invisible worlds and even enables one to act in these worlds.

   There are, then, only a very small number of people in the West who know that these gods are not merely subjective and imaginary - more or less wildly imaginary - but that they correspond to a universal truth.

   All these regions, all these domains are filled with beings who exist, each in its own domain, and if you are awake and conscious on a particular plane - for instance, if on going out of a more material body you awake on some higher plane, you have the same relation with the things and people of that plane as you had with the things and people of the material world. That is to say, there exists an entirely objective relation that has nothing to do with the idea you may have of these things. Naturally, the resemblance is greater and greater as you approach the physical world, the material world, and there even comes a time when the one region has a direct action upon the other. In any case, in what Sri Aurobindo calls the overmental worlds, you will find a concrete reality absolutely independent of your personal experience; you go back there and again find the same things, with the differences that have occurred during your absence. And you have relations with those beings that are identical with the relations you have with physical beings, with this difference that the relation is more plastic, supple and direct - for example, there is the capacity to change the external form, the visible form, according to the inner state you are in. But you can make an appointment with someone and be at the appointed place and find the same being again, with certain differences that have come about during your absence; it is entirely concrete with results entirely concrete.

   One must have at least a little of this experience in order to understand these things. Otherwise, those who are convinced that all this is mere human imagination and mental formation, who believe that these gods have such and such a form because men have thought them to be like that, and that they have certain defects and certain qualities because men have thought them to be like that - all those who say that God is made in the image of man and that he exists only in human thought, all these will not understand; to them this will appear absolutely ridiculous, madness. One must have lived a little, touched the subject a little, to know how very concrete the thing is.

   Naturally, children know a good deal if they have not been spoilt. There are so many children who return every night to the same place and continue to live the life they have begun there. When these faculties are not spoilt with age, you can keep them with you. At a time when I was especially interested in dreams, I could return exactly to a place and continue a work that I had begun: supervise something, for example, set something in order, a work of organisation or of discovery, of exploration. You go until you reach a certain spot, as you would go in life, then you take a rest, then you return and begin again - you begin the work at the place where you left off and you continue it. And you perceive that there are things which are quite independent of you, in the sense that changes of which you are not at all the author, have taken place automatically during your absence.

   But for this, you must live these experiences yourself, you must see them yourself, live them with sufficient sincerity and spontaneity in order to see that they are independent of any mental formation. For you can do the opposite also, and deepen the study of the action of mental formation upon events. This is very interesting, but it is another domain. And this study makes you very careful, very prudent, because you become aware of how far you can delude yourself. So you must study both, the dream and the occult reality, in order to see what is the essential difference between the two. The one depends upon us; the other exists in itself; entirely independent of the thought that we have of it.

   When you have worked in that domain, you recognise in fact that once a subject has been studied and something has been learnt mentally, it gives a special colour to the experience; the experience may be quite spontaneous and sincere, but the simple fact that the subject was known and studied lends a particular quality. Whereas if you had learnt nothing about the question, if you knew nothing at all, the transcription would be completely spontaneous and sincere when the experience came; it would be more or less adequate, but it would not be the outcome of a previous mental formation.

   Naturally, this occult knowledge or this experience is not very frequent in the world, because in those who do not have a developed inner life, there are veritable gaps between the external consciousness and the inmost consciousness; the linking states of being are missing and they have to be constructed. So when people enter there for the first time, they are bewildered, they have the impression they have fallen into the night, into nothingness, into non-being!

   I had a Danish friend, a painter, who was like that. He wanted me to teach him how to go out of the body; he used to have interesting dreams and thought that it would be worth the trouble to go there consciously. So I made him "go out" - but it was a frightful thing! When he was dreaming, a part of his mind still remained conscious, active, and a kind of link existed between this active part and his external being; then he remembered some of his dreams, but it was a very partial phenomenon. And to go out of one's body means to pass gradually through all the states of being, if one does the thing systematically. Well, already in the subtle physical, one is almost de-individualised, and when one goes farther, there remains nothing, for nothing is formed or individualised.

   Thus, when people are asked to meditate or told to go within, to enter into themselves, they are in agony - naturally! They have the impression that they are vanishing. And with reason: there is nothing, no consciousness!

   These things that appear to us quite natural and evident, are, for people who know nothing, wild imagination. If, for example, you transplant these experiences or this knowledge to the West, well, unless you have been frequenting the circles of occultists, they stare at you with open eyes. And when you have turned your back, they hasten to say, "These people are cranks!" Now to come back to the gods and conclude. It must be said that all those beings who have never had an earthly existence - gods or demons, invisible beings and powers - do not possess what the Divine has put into man: the psychic being. And this psychic being gives to man true love, charity, compassion, a deep kindness, which compensate for all his external defects.

   In the gods there is no fault because they live according to their own nature, spontaneously and without constraint: as gods, it is their manner of being. But if you take a higher point of view, if you have a higher vision, a vision of the whole, you see that they lack certain qualities that are exclusively human. By his capacity of love and self-giving, man can have as much power as the gods and even more, when he is not egoistic, when he has surmounted his egoism.

   If he fulfils the required condition, man is nearer to the Supreme than the gods are. He can be nearer. He is not so automatically, but he has the power to be so, the potentiality.

   If human love manifested itself without mixture, it would be all-powerful. Unfortunately, in human love there is as much love of oneself as of the one loved; it is not a love that makes you forget yourself. - 4 November 1958

   ~ The Mother, Words Of The Mother III, 355
,
775:The Science of Living

To know oneself and to control oneself

AN AIMLESS life is always a miserable life.

Every one of you should have an aim. But do not forget that on the quality of your aim will depend the quality of your life.

   Your aim should be high and wide, generous and disinterested; this will make your life precious to yourself and to others.

   But whatever your ideal, it cannot be perfectly realised unless you have realised perfection in yourself.

   To work for your perfection, the first step is to become conscious of yourself, of the different parts of your being and their respective activities. You must learn to distinguish these different parts one from another, so that you may become clearly aware of the origin of the movements that occur in you, the many impulses, reactions and conflicting wills that drive you to action. It is an assiduous study which demands much perseverance and sincerity. For man's nature, especially his mental nature, has a spontaneous tendency to give a favourable explanation for everything he thinks, feels, says and does. It is only by observing these movements with great care, by bringing them, as it were, before the tribunal of our highest ideal, with a sincere will to submit to its judgment, that we can hope to form in ourselves a discernment that never errs. For if we truly want to progress and acquire the capacity of knowing the truth of our being, that is to say, what we are truly created for, what we can call our mission upon earth, then we must, in a very regular and constant manner, reject from us or eliminate in us whatever contradicts the truth of our existence, whatever is opposed to it. In this way, little by little, all the parts, all the elements of our being can be organised into a homogeneous whole around our psychic centre. This work of unification requires much time to be brought to some degree of perfection. Therefore, in order to accomplish it, we must arm ourselves with patience and endurance, with a determination to prolong our life as long as necessary for the success of our endeavour.

   As you pursue this labour of purification and unification, you must at the same time take great care to perfect the external and instrumental part of your being. When the higher truth manifests, it must find in you a mind that is supple and rich enough to be able to give the idea that seeks to express itself a form of thought which preserves its force and clarity. This thought, again, when it seeks to clothe itself in words, must find in you a sufficient power of expression so that the words reveal the thought and do not deform it. And the formula in which you embody the truth should be manifested in all your feelings, all your acts of will, all your actions, in all the movements of your being. Finally, these movements themselves should, by constant effort, attain their highest perfection.

   All this can be realised by means of a fourfold discipline, the general outline of which is given here. The four aspects of the discipline do not exclude each other, and can be followed at the same time; indeed, this is preferable. The starting-point is what can be called the psychic discipline. We give the name "psychic" to the psychological centre of our being, the seat within us of the highest truth of our existence, that which can know this truth and set it in movement. It is therefore of capital importance to become conscious of its presence in us, to concentrate on this presence until it becomes a living fact for us and we can identify ourselves with it.

   In various times and places many methods have been prescribed for attaining this perception and ultimately achieving this identification. Some methods are psychological, some religious, some even mechanical. In reality, everyone has to find the one which suits him best, and if one has an ardent and steadfast aspiration, a persistent and dynamic will, one is sure to meet, in one way or another - outwardly through reading and study, inwardly through concentration, meditation, revelation and experience - the help one needs to reach the goal. Only one thing is absolutely indispensable: the will to discover and to realise. This discovery and realisation should be the primary preoccupation of our being, the pearl of great price which we must acquire at any cost. Whatever you do, whatever your occupations and activities, the will to find the truth of your being and to unite with it must be always living and present behind all that you do, all that you feel, all that you think.

   To complement this movement of inner discovery, it would be good not to neglect the development of the mind. For the mental instrument can equally be a great help or a great hindrance. In its natural state the human mind is always limited in its vision, narrow in its understanding, rigid in its conceptions, and a constant effort is therefore needed to widen it, to make it more supple and profound. So it is very necessary to consider everything from as many points of view as possible. Towards this end, there is an exercise which gives great suppleness and elevation to the thought. It is as follows: a clearly formulated thesis is set; against it is opposed its antithesis, formulated with the same precision. Then by careful reflection the problem must be widened or transcended until a synthesis is found which unites the two contraries in a larger, higher and more comprehensive idea.

   Many other exercises of the same kind can be undertaken; some have a beneficial effect on the character and so possess a double advantage: that of educating the mind and that of establishing control over the feelings and their consequences. For example, you must never allow your mind to judge things and people, for the mind is not an instrument of knowledge; it is incapable of finding knowledge, but it must be moved by knowledge. Knowledge belongs to a much higher domain than that of the human mind, far above the region of pure ideas. The mind has to be silent and attentive to receive knowledge from above and manifest it. For it is an instrument of formation, of organisation and action, and it is in these functions that it attains its full value and real usefulness.

   There is another practice which can be very helpful to the progress of the consciousness. Whenever there is a disagreement on any matter, such as a decision to be taken, or an action to be carried out, one must never remain closed up in one's own conception or point of view. On the contrary, one must make an effort to understand the other's point of view, to put oneself in his place and, instead of quarrelling or even fighting, find the solution which can reasonably satisfy both parties; there always is one for men of goodwill.

   Here we must mention the discipline of the vital. The vital being in us is the seat of impulses and desires, of enthusiasm and violence, of dynamic energy and desperate depressions, of passions and revolts. It can set everything in motion, build and realise; but it can also destroy and mar everything. Thus it may be the most difficult part to discipline in the human being. It is a long and exacting labour requiring great patience and perfect sincerity, for without sincerity you will deceive yourself from the very outset, and all endeavour for progress will be in vain. With the collaboration of the vital no realisation seems impossible, no transformation impracticable. But the difficulty lies in securing this constant collaboration. The vital is a good worker, but most often it seeks its own satisfaction. If that is refused, totally or even partially, the vital gets vexed, sulks and goes on strike. Its energy disappears more or less completely and in its place leaves disgust for people and things, discouragement or revolt, depression and dissatisfaction. At such moments it is good to remain quiet and refuse to act; for these are the times when one does stupid things and in a few moments one can destroy or spoil the progress that has been made during months of regular effort. These crises are shorter and less dangerous for those who have established a contact with their psychic being which is sufficient to keep alive in them the flame of aspiration and the consciousness of the ideal to be realised. They can, with the help of this consciousness, deal with their vital as one deals with a rebellious child, with patience and perseverance, showing it the truth and light, endeavouring to convince it and awaken in it the goodwill which has been veiled for a time. By means of such patient intervention each crisis can be turned into a new progress, into one more step towards the goal. Progress may be slow, relapses may be frequent, but if a courageous will is maintained, one is sure to triumph one day and see all difficulties melt and vanish before the radiance of the truth-consciousness.

   Lastly, by means of a rational and discerning physical education, we must make our body strong and supple enough to become a fit instrument in the material world for the truth-force which wants to manifest through us.

   In fact, the body must not rule, it must obey. By its very nature it is a docile and faithful servant. Unfortunately, it rarely has the capacity of discernment it ought to have with regard to its masters, the mind and the vital. It obeys them blindly, at the cost of its own well-being. The mind with its dogmas, its rigid and arbitrary principles, the vital with its passions, its excesses and dissipations soon destroy the natural balance of the body and create in it fatigue, exhaustion and disease. It must be freed from this tyranny and this can be done only through a constant union with the psychic centre of the being. The body has a wonderful capacity of adaptation and endurance. It is able to do so many more things than one usually imagines. If, instead of the ignorant and despotic masters that now govern it, it is ruled by the central truth of the being, you will be amazed at what it is capable of doing. Calm and quiet, strong and poised, at every minute it will be able to put forth the effort that is demanded of it, for it will have learnt to find rest in action and to recuperate, through contact with the universal forces, the energies it expends consciously and usefully. In this sound and balanced life a new harmony will manifest in the body, reflecting the harmony of the higher regions, which will give it perfect proportions and ideal beauty of form. And this harmony will be progressive, for the truth of the being is never static; it is a perpetual unfolding of a growing perfection that is more and more total and comprehensive. As soon as the body has learnt to follow this movement of progressive harmony, it will be possible for it to escape, through a continuous process of transformation, from the necessity of disintegration and destruction. Thus the irrevocable law of death will no longer have any reason to exist.

   When we reach this degree of perfection which is our goal, we shall perceive that the truth we seek is made up of four major aspects: Love, Knowledge, Power and Beauty. These four attributes of the Truth will express themselves spontaneously in our being. The psychic will be the vehicle of true and pure love, the mind will be the vehicle of infallible knowledge, the vital will manifest an invincible power and strength and the body will be the expression of a perfect beauty and harmony.

   Bulletin, November 1950

   ~ The Mother, On Education,
776:Mental Education

OF ALL lines of education, mental education is the most widely known and practised, yet except in a few rare cases there are gaps which make it something very incomplete and in the end quite insufficient.

   Generally speaking, schooling is considered to be all the mental education that is necessary. And when a child has been made to undergo, for a number of years, a methodical training which is more like cramming than true schooling, it is considered that whatever is necessary for his mental development has been done. Nothing of the kind. Even conceding that the training is given with due measure and discrimination and does not permanently damage the brain, it cannot impart to the human mind the faculties it needs to become a good and useful instrument. The schooling that is usually given can, at the most, serve as a system of gymnastics to increase the suppleness of the brain. From this standpoint, each branch of human learning represents a special kind of mental gymnastics, and the verbal formulations given to these various branches each constitute a special and well-defined language.

   A true mental education, which will prepare man for a higher life, has five principal phases. Normally these phases follow one after another, but in exceptional individuals they may alternate or even proceed simultaneously. These five phases, in brief, are:

   (1) Development of the power of concentration, the capacity of attention.
   (2) Development of the capacities of expansion, widening, complexity and richness.
   (3) Organisation of one's ideas around a central idea, a higher ideal or a supremely luminous idea that will serve as a guide in life.
   (4) Thought-control, rejection of undesirable thoughts, to become able to think only what one wants and when one wants.
   (5) Development of mental silence, perfect calm and a more and more total receptivity to inspirations coming from the higher regions of the being.

   It is not possible to give here all the details concerning the methods to be employed in the application of these five phases of education to different individuals. Still, a few explanations on points of detail can be given.

   Undeniably, what most impedes mental progress in children is the constant dispersion of their thoughts. Their thoughts flutter hither and thither like butterflies and they have to make a great effort to fix them. Yet this capacity is latent in them, for when you succeed in arousing their interest, they are capable of a good deal of attention. By his ingenuity, therefore, the educator will gradually help the child to become capable of a sustained effort of attention and a faculty of more and more complete absorption in the work in hand. All methods that can develop this faculty of attention from games to rewards are good and can all be utilised according to the need and the circumstances. But it is the psychological action that is most important and the sovereign method is to arouse in the child an interest in what you want to teach him, a liking for work, a will to progress. To love to learn is the most precious gift that one can give to a child: to love to learn always and everywhere, so that all circumstances, all happenings in life may be constantly renewed opportunities for learning more and always more.

   For that, to attention and concentration should be added observation, precise recording and faithfulness of memory. This faculty of observation can be developed by varied and spontaneous exercises, making use of every opportunity that presents itself to keep the child's thought wakeful, alert and prompt. The growth of the understanding should be stressed much more than that of memory. One knows well only what one has understood. Things learnt by heart, mechanically, fade away little by little and finally disappear; what is understood is never forgotten. Moreover, you must never refuse to explain to a child the how and the why of things. If you cannot do it yourself, you must direct the child to those who are qualified to answer or point out to him some books that deal with the question. In this way you will progressively awaken in the child the taste for true study and the habit of making a persistent effort to know.

   This will bring us quite naturally to the second phase of development in which the mind should be widened and enriched.

   You will gradually show the child that everything can become an interesting subject for study if it is approached in the right way. The life of every day, of every moment, is the best school of all, varied, complex, full of unexpected experiences, problems to be solved, clear and striking examples and obvious consequences. It is so easy to arouse healthy curiosity in children, if you answer with intelligence and clarity the numerous questions they ask. An interesting reply to one readily brings others in its train and so the attentive child learns without effort much more than he usually does in the classroom. By a choice made with care and insight, you should also teach him to enjoy good reading-matter which is both instructive and attractive. Do not be afraid of anything that awakens and pleases his imagination; imagination develops the creative mental faculty and through it study becomes living and the mind develops in joy.

   In order to increase the suppleness and comprehensiveness of his mind, one should see not only that he studies many varied topics, but above all that a single subject is approached in various ways, so that the child understands in a practical manner that there are many ways of facing the same intellectual problem, of considering it and solving it. This will remove all rigidity from his brain and at the same time it will make his thinking richer and more supple and prepare it for a more complex and comprehensive synthesis. In this way also the child will be imbued with the sense of the extreme relativity of mental learning and, little by little, an aspiration for a truer source of knowledge will awaken in him.

   Indeed, as the child grows older and progresses in his studies, his mind too ripens and becomes more and more capable of forming general ideas, and with them almost always comes a need for certitude, for a knowledge that is stable enough to form the basis of a mental construction which will permit all the diverse and scattered and often contradictory ideas accumulated in his brain to be organised and put in order. This ordering is indeed very necessary if one is to avoid chaos in one's thoughts. All contradictions can be transformed into complements, but for that one must discover the higher idea that will have the power to bring them harmoniously together. It is always good to consider every problem from all possible standpoints so as to avoid partiality and exclusiveness; but if the thought is to be active and creative, it must, in every case, be the natural and logical synthesis of all the points of view adopted. And if you want to make the totality of your thoughts into a dynamic and constructive force, you must also take great care as to the choice of the central idea of your mental synthesis; for upon that will depend the value of this synthesis. The higher and larger the central idea and the more universal it is, rising above time and space, the more numerous and the more complex will be the ideas, notions and thoughts which it will be able to organise and harmonise.

   It goes without saying that this work of organisation cannot be done once and for all. The mind, if it is to keep its vigour and youth, must progress constantly, revise its notions in the light of new knowledge, enlarge its frame-work to include fresh notions and constantly reclassify and reorganise its thoughts, so that each of them may find its true place in relation to the others and the whole remain harmonious and orderly.

   All that has just been said concerns the speculative mind, the mind that learns. But learning is only one aspect of mental activity; the other, which is at least equally important, is the constructive faculty, the capacity to form and thus prepare action. This very important part of mental activity has rarely been the subject of any special study or discipline. Only those who want, for some reason, to exercise a strict control over their mental activities think of observing and disciplining this faculty of formation; and as soon as they try it, they have to face difficulties so great that they appear almost insurmountable.

   And yet control over this formative activity of the mind is one of the most important aspects of self-education; one can say that without it no mental mastery is possible. As far as study is concerned, all ideas are acceptable and should be included in the synthesis, whose very function is to become more and more rich and complex; but where action is concerned, it is just the opposite. The ideas that are accepted for translation into action should be strictly controlled and only those that agree with the general trend of the central idea forming the basis of the mental synthesis should be permitted to express themselves in action. This means that every thought entering the mental consciousness should be set before the central idea; if it finds a logical place among the thoughts already grouped, it will be admitted into the synthesis; if not, it will be rejected so that it can have no influence on the action. This work of mental purification should be done very regularly in order to secure a complete control over one's actions.

   For this purpose, it is good to set apart some time every day when one can quietly go over one's thoughts and put one's synthesis in order. Once the habit is acquired, you can maintain control over your thoughts even during work and action, allowing only those which are useful for what you are doing to come to the surface. Particularly, if you have continued to cultivate the power of concentration and attention, only the thoughts that are needed will be allowed to enter the active external consciousness and they then become all the more dynamic and effective. And if, in the intensity of concentration, it becomes necessary not to think at all, all mental vibration can be stilled and an almost total silence secured. In this silence one can gradually open to the higher regions of the mind and learn to record the inspirations that come from there.

   But even before reaching this point, silence in itself is supremely useful, because in most people who have a somewhat developed and active mind, the mind is never at rest. During the day, its activity is kept under a certain control, but at night, during the sleep of the body, the control of the waking state is almost completely removed and the mind indulges in activities which are sometimes excessive and often incoherent. This creates a great stress which leads to fatigue and the diminution of the intellectual faculties.

   The fact is that like all the other parts of the human being, the mind too needs rest and it will not have this rest unless we know how to provide it. The art of resting one's mind is something to be acquired. Changing one's mental activity is certainly one way of resting; but the greatest possible rest is silence. And as far as the mental faculties are concerned a few minutes passed in the calm of silence are a more effective rest than hours of sleep.

   When one has learned to silence the mind at will and to concentrate it in receptive silence, then there will be no problem that cannot be solved, no mental difficulty whose solution cannot be found. When it is agitated, thought becomes confused and impotent; in an attentive tranquillity, the light can manifest itself and open up new horizons to man's capacity. Bulletin, November 1951

   ~ The Mother, On Education,
777:The Supreme Discovery
   IF WE want to progress integrally, we must build within our conscious being a strong and pure mental synthesis which can serve us as a protection against temptations from outside, as a landmark to prevent us from going astray, as a beacon to light our way across the moving ocean of life.
   Each individual should build up this mental synthesis according to his own tendencies and affinities and aspirations. But if we want it to be truly living and luminous, it must be centred on the idea that is the intellectual representation symbolising That which is at the centre of our being, That which is our life and our light.
   This idea, expressed in sublime words, has been taught in various forms by all the great Instructors in all lands and all ages.
   The Self of each one and the great universal Self are one. Since all that is exists from all eternity in its essence and principle, why make a distinction between the being and its origin, between ourselves and what we place at the beginning?
   The ancient traditions rightly said:
   "Our origin and ourselves, our God and ourselves are one."
   And this oneness should not be understood merely as a more or less close and intimate relationship of union, but as a true identity.
   Thus, when a man who seeks the Divine attempts to reascend by degrees towards the inaccessible, he forgets that all his knowledge and all his intuition cannot take him one step forward in this infinite; neither does he know that what he wants to attain, what he believes to be so far from him, is within him.
   For how could he know anything of the origin until he becomes conscious of this origin in himself?
   It is by understanding himself, by learning to know himself, that he can make the supreme discovery and cry out in wonder like the patriarch in the Bible, "The house of God is here and I knew it not."
   That is why we must express that sublime thought, creatrix of the material worlds, and make known to all the word that fills the heavens and the earth, "I am in all things and all beings."When all shall know this, the promised day of great transfigurations will be at hand. When in each atom of Matter men shall recognise the indwelling thought of God, when in each living creature they shall perceive some hint of a gesture of God, when each man can see God in his brother, then dawn will break, dispelling the darkness, the falsehood, the ignorance, the error and suffering that weigh upon all Nature. For, "all Nature suffers and laments as she awaits the revelation of the Sons of God."
   This indeed is the central thought epitomising all others, the thought which should be ever present to our remembrance as the sun that illumines all life.
   That is why I remind you of it today. For if we follow our path bearing this thought in our hearts like the rarest jewel, the most precious treasure, if we allow it to do its work of illumination and transfiguration within us, we shall know that it lives in the centre of all beings and all things, and in it we shall feel the marvellous oneness of the universe.
   Then we shall understand the vanity and childishness of our meagre satisfactions, our foolish quarrels, our petty passions, our blind indignations. We shall see the dissolution of our little faults, the crumbling of the last entrenchments of our limited personality and our obtuse egoism. We shall feel ourselves being swept along by this sublime current of true spirituality which will deliver us from our narrow limits and bounds.
   The individual Self and the universal Self are one; in every world, in every being, in every thing, in every atom is the Divine Presence, and man's mission is to manifest it.
   In order to do that, he must become conscious of this Divine Presence within him. Some individuals must undergo a real apprenticeship in order to achieve this: their egoistic being is too all-absorbing, too rigid, too conservative, and their struggles against it are long and painful. Others, on the contrary, who are more impersonal, more plastic, more spiritualised, come easily into contact with the inexhaustible divine source of their being.But let us not forget that they too should devote themselves daily, constantly, to a methodical effort of adaptation and transformation, so that nothing within them may ever again obscure the radiance of that pure light.
   But how greatly the standpoint changes once we attain this deeper consciousness! How understanding widens, how compassion grows!
   On this a sage has said:
   "I would like each one of us to come to the point where he perceives the inner God who dwells even in the vilest of human beings; instead of condemning him we would say, 'Arise, O resplendent Being, thou who art ever pure, who knowest neither birth nor death; arise, Almighty One, and manifest thy nature.'"
   Let us live by this beautiful utterance and we shall see everything around us transformed as if by miracle.
   This is the attitude of true, conscious and discerning love, the love which knows how to see behind appearances, understand in spite of words, and which, amid all obstacles, is in constant communion with the depths.
   What value have our impulses and our desires, our anguish and our violence, our sufferings and our struggles, all these inner vicissitudes unduly dramatised by our unruly imagination - what value do they have before this great, this sublime and divine love bending over us from the innermost depths of our being, bearing with our weaknesses, rectifying our errors, healing our wounds, bathing our whole being with its regenerating streams?
   For the inner Godhead never imposes herself, she neither demands nor threatens; she offers and gives herself, conceals and forgets herself in the heart of all beings and things; she never accuses, she neither judges nor curses nor condemns, but works unceasingly to perfect without constraint, to mend without reproach, to encourage without impatience, to enrich each one with all the wealth he can receive; she is the mother whose love bears fruit and nourishes, guards and protects, counsels and consoles; because she understands everything, she can endure everything, excuse and pardon everything, hope and prepare for everything; bearing everything within herself, she owns nothing that does not belong to all, and because she reigns over all, she is the servant of all; that is why all, great and small, who want to be kings with her and gods in her, become, like her, not despots but servitors among their brethren.
   How beautiful is this humble role of servant, the role of all who have been revealers and heralds of the God who is within all, of the Divine Love that animates all things....
   And until we can follow their example and become true servants even as they, let us allow ourselves to be penetrated and transformed by this Divine Love; let us offer Him, without reserve, this marvellous instrument, our physical organism. He shall make it yield its utmost on every plane of activity.
   To achieve this total self-consecration, all means are good, all methods have their value. The one thing needful is to persevere in our will to attain this goal. For then everything we study, every action we perform, every human being we meet, all come to bring us an indication, a help, a light to guide us on the path.
   Before I close, I shall add a few pages for those who have already made apparently fruitless efforts, for those who have encountered the pitfalls on the way and seen the measure of their weakness, for those who are in danger of losing their self-confidence and courage. These pages, intended to rekindle hope in the hearts of those who suffer, were written by a spiritual worker at a time when ordeals of every kind were sweeping down on him like purifying flames.
   You who are weary, downcast and bruised, you who fall, who think perhaps that you are defeated, hear the voice of a friend. He knows your sorrows, he has shared them, he has suffered like you from the ills of the earth; like you he has crossed many deserts under the burden of the day, he has known thirst and hunger, solitude and abandonment, and the cruellest of all wants, the destitution of the heart. Alas! he has known too the hours of doubt, the errors, the faults, the failings, every weakness.
   But he tells you: Courage! Hearken to the lesson that the rising sun brings to the earth with its first rays each morning. It is a lesson of hope, a message of solace.
   You who weep, who suffer and tremble, who dare not expect an end to your ills, an issue to your pangs, behold: there is no night without dawn and the day is about to break when darkness is thickest; there is no mist that the sun does not dispel, no cloud that it does not gild, no tear that it will not dry one day, no storm that is not followed by its shining triumphant bow; there is no snow that it does not melt, nor winter that it does not change into radiant spring.
   And for you too, there is no affliction which does not bring its measure of glory, no distress which cannot be transformed into joy, nor defeat into victory, nor downfall into higher ascension, nor solitude into radiating centre of life, nor discord into harmony - sometimes it is a misunderstanding between two minds that compels two hearts to open to mutual communion; lastly, there is no infinite weakness that cannot be changed into strength. And it is even in supreme weakness that almightiness chooses to reveal itself!
   Listen, my little child, you who today feel so broken, so fallen perhaps, who have nothing left, nothing to cover your misery and foster your pride: never before have you been so great! How close to the summits is he who awakens in the depths, for the deeper the abyss, the more the heights reveal themselves!
   Do you not know this, that the most sublime forces of the vasts seek to array themselves in the most opaque veils of Matter? Oh, the sublime nuptials of sovereign love with the obscurest plasticities, of the shadow's yearning with the most royal light!
   If ordeal or fault has cast you down, if you have sunk into the nether depths of suffering, do not grieve - for there indeed the divine love and the supreme blessing can reach you! Because you have passed through the crucible of purifying sorrows, the glorious ascents are yours.
   You are in the wilderness: then listen to the voices of the silence. The clamour of flattering words and outer applause has gladdened your ears, but the voices of the silence will gladden your soul and awaken within you the echo of the depths, the chant of divine harmonies!
   You are walking in the depths of night: then gather the priceless treasures of the night. In bright sunshine, the ways of intelligence are lit, but in the white luminosities of the night lie the hidden paths of perfection, the secret of spiritual riches.
   You are being stripped of everything: that is the way towards plenitude. When you have nothing left, everything will be given to you. Because for those who are sincere and true, from the worst always comes the best.
   Every grain that is sown in the earth produces a thousand. Every wing-beat of sorrow can be a soaring towards glory.
   And when the adversary pursues man relentlessly, everything he does to destroy him only makes him greater.
   Hear the story of the worlds, look: the great enemy seems to triumph. He casts the beings of light into the night, and the night is filled with stars. He rages against the cosmic working, he assails the integrity of the empire of the sphere, shatters its harmony, divides and subdivides it, scatters its dust to the four winds of infinity, and lo! the dust is changed into a golden seed, fertilising the infinite and peopling it with worlds which now gravitate around their eternal centre in the larger orbit of space - so that even division creates a richer and deeper unity, and by multiplying the surfaces of the material universe, enlarges the empire that it set out to destroy.
   Beautiful indeed was the song of the primordial sphere cradled in the bosom of immensity, but how much more beautiful and triumphant is the symphony of the constellations, the music of the spheres, the immense choir that fills the heavens with an eternal hymn of victory!
   Hear again: no state was ever more precarious than that of man when he was separated on earth from his divine origin. Above him stretched the hostile borders of the usurper, and at his horizon's gates watched jailers armed with flaming swords. Then, since he could climb no more to the source of life, the source arose within him; since he could no more receive the light from above, the light shone forth at the very centre of his being; since he could commune no more with the transcendent love, that love offered itself in a holocaust and chose each terrestrial being, each human self as its dwelling-place and sanctuary.
   That is how, in this despised and desolate but fruitful and blessed Matter, each atom contains a divine thought, each being carries within him the Divine Inhabitant. And if no being in all the universe is as frail as man, neither is any as divine as he!
   In truth, in truth, in humiliation lies the cradle of glory! 28 April 1912 ~ The Mother, Words Of Long Ago, The Supreme Discovery,
778:It does not matter if you do not understand it - Savitri, read it always. You will see that every time you read it, something new will be revealed to you. Each time you will get a new glimpse, each time a new experience; things which were not there, things you did not understand arise and suddenly become clear. Always an unexpected vision comes up through the words and lines. Every time you try to read and understand, you will see that something is added, something which was hidden behind is revealed clearly and vividly. I tell you the very verses you have read once before, will appear to you in a different light each time you re-read them. This is what happens invariably. Always your experience is enriched, it is a revelation at each step.

But you must not read it as you read other books or newspapers. You must read with an empty head, a blank and vacant mind, without there being any other thought; you must concentrate much, remain empty, calm and open; then the words, rhythms, vibrations will penetrate directly to this white page, will put their stamp upon the brain, will explain themselves without your making any effort.

Savitri alone is sufficient to make you climb to the highest peaks. If truly one knows how to meditate on Savitri, one will receive all the help one needs. For him who wishes to follow this path, it is a concrete help as though the Lord himself were taking you by the hand and leading you to the destined goal. And then, every question, however personal it may be, has its answer here, every difficulty finds its solution herein; indeed there is everything that is necessary for doing the Yoga.

*He has crammed the whole universe in a single book.* It is a marvellous work, magnificent and of an incomparable perfection.

You know, before writing Savitri Sri Aurobindo said to me, *I am impelled to launch on a new adventure; I was hesitant in the beginning, but now I am decided. Still, I do not know how far I shall succeed. I pray for help.* And you know what it was? It was - before beginning, I warn you in advance - it was His way of speaking, so full of divine humility and modesty. He never... *asserted Himself*. And the day He actually began it, He told me: *I have launched myself in a rudderless boat upon the vastness of the Infinite.* And once having started, He wrote page after page without intermission, as though it were a thing already complete up there and He had only to transcribe it in ink down here on these pages.

In truth, the entire form of Savitri has descended "en masse" from the highest region and Sri Aurobindo with His genius only arranged the lines - in a superb and magnificent style. Sometimes entire lines were revealed and He has left them intact; He worked hard, untiringly, so that the inspiration could come from the highest possible summit. And what a work He has created! Yes, it is a true creation in itself. It is an unequalled work. Everything is there, and it is put in such a simple, such a clear form; verses perfectly harmonious, limpid and eternally true. My child, I have read so many things, but I have never come across anything which could be compared with Savitri. I have studied the best works in Greek, Latin, English and of course French literature, also in German and all the great creations of the West and the East, including the great epics; but I repeat it, I have not found anywhere anything comparable with Savitri. All these literary works seems to me empty, flat, hollow, without any deep reality - apart from a few rare exceptions, and these too represent only a small fraction of what Savitri is. What grandeur, what amplitude, what reality: it is something immortal and eternal He has created. I tell you once again there is nothing like in it the whole world. Even if one puts aside the vision of the reality, that is, the essential substance which is the heart of the inspiration, and considers only the lines in themselves, one will find them unique, of the highest classical kind. What He has created is something man cannot imagine. For, everything is there, everything.

It may then be said that Savitri is a revelation, it is a meditation, it is a quest of the Infinite, the Eternal. If it is read with this aspiration for Immortality, the reading itself will serve as a guide to Immortality. To read Savitri is indeed to practice Yoga, spiritual concentration; one can find there all that is needed to realise the Divine. Each step of Yoga is noted here, including the secret of all other Yogas. Surely, if one sincerely follows what is revealed here in each line one will reach finally the transformation of the Supramental Yoga. It is truly the infallible guide who never abandons you; its support is always there for him who wants to follow the path. Each verse of Savitri is like a revealed Mantra which surpasses all that man possessed by way of knowledge, and I repeat this, the words are expressed and arranged in such a way that the sonority of the rhythm leads you to the origin of sound, which is OM.

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

All this is His own experience, and what is most surprising is that it is my own experience also. It is my sadhana which He has worked out. Each object, each event, each realisation, all the descriptions, even the colours are exactly what I saw and the words, phrases are also exactly what I heard. And all this before having read the book. I read Savitri many times afterwards, but earlier, when He was writing He used to read it to me. Every morning I used to hear Him read Savitri. During the night He would write and in the morning read it to me. And I observed something curious, that day after day the experiences He read out to me in the morning were those I had had the previous night, word by word. Yes, all the descriptions, the colours, the pictures I had seen, the words I had heard, all, all, I heard it all, put by Him into poetry, into miraculous poetry. Yes, they were exactly my experiences of the previous night which He read out to me the following morning. And it was not just one day by chance, but for days and days together. And every time I used to compare what He said with my previous experiences and they were always the same. I repeat, it was not that I had told Him my experiences and that He had noted them down afterwards, no, He knew already what I had seen. It is my experiences He has presented at length and they were His experiences also. It is, moreover, the picture of Our joint adventure into the unknown or rather into the Supermind.

These are experiences lived by Him, realities, supracosmic truths. He experienced all these as one experiences joy or sorrow, physically. He walked in the darkness of inconscience, even in the neighborhood of death, endured the sufferings of perdition, and emerged from the mud, the world-misery to breathe the sovereign plenitude and enter the supreme Ananda. He crossed all these realms, went through the consequences, suffered and endured physically what one cannot imagine. Nobody till today has suffered like Him. He accepted suffering to transform suffering into the joy of union with the Supreme. It is something unique and incomparable in the history of the world. It is something that has never happened before, He is the first to have traced the path in the Unknown, so that we may be able to walk with certitude towards the Supermind. He has made the work easy for us. Savitri is His whole Yoga of transformation, and this Yoga appears now for the first time in the earth-consciousness.

And I think that man is not yet ready to receive it. It is too high and too vast for him. He cannot understand it, grasp it, for it is not by the mind that one can understand Savitri. One needs spiritual experiences in order to understand and assimilate it. The farther one advances on the path of Yoga, the more does one assimilate and the better. No, it is something which will be appreciated only in the future, it is the poetry of tomorrow of which He has spoken in The Future Poetry. It is too subtle, too refined, - it is not in the mind or through the mind, it is in meditation that Savitri is revealed.

And men have the audacity to compare it with the work of Virgil or Homer and to find it inferior. They do not understand, they cannot understand. What do they know? Nothing at all. And it is useless to try to make them understand. Men will know what it is, but in a distant future. It is only the new race with a new consciousness which will be able to understand. I assure you there is nothing under the blue sky to compare with Savitri. It is the mystery of mysteries. It is a *super-epic,* it is super-literature, super-poetry, super-vision, it is a super-work even if one considers the number of lines He has written. No, these human words are not adequate to describe Savitri. Yes, one needs superlatives, hyperboles to describe it. It is a hyper-epic. No, words express nothing of what Savitri is, at least I do not find them. It is of immense value - spiritual value and all other values; it is eternal in its subject, and infinite in its appeal, miraculous in its mode and power of execution; it is a unique thing, the more you come into contact with it, the higher will you be uplifted. Ah, truly it is something! It is the most beautiful thing He has left for man, the highest possible. What is it? When will man know it? When is he going to lead a life of truth? When is he going to accept this in his life? This yet remains to be seen.

My child, every day you are going to read Savitri; read properly, with the right attitude, concentrating a little before opening the pages and trying to keep the mind as empty as possible, absolutely without a thought. The direct road is through the heart. I tell you, if you try to really concentrate with this aspiration you can light the flame, the psychic flame, the flame of purification in a very short time, perhaps in a few days. What you cannot do normally, you can do with the help of Savitri. Try and you will see how very different it is, how new, if you read with this attitude, with this something at the back of your consciousness; as though it were an offering to Sri Aurobindo. You know it is charged, fully charged with consciousness; as if Savitri were a being, a real guide. I tell you, whoever, wanting to practice Yoga, tries sincerely and feels the necessity for it, will be able to climb with the help of Savitri to the highest rung of the ladder of Yoga, will be able to find the secret that Savitri represents. And this without the help of a Guru. And he will be able to practice it anywhere. For him Savitri alone will be the guide, for all that he needs he will find Savitri. If he remains very quiet when before a difficulty, or when he does not know where to turn to go forward and how to overcome obstacles, for all these hesitations and incertitudes which overwhelm us at every moment, he will have the necessary indications, and the necessary concrete help. If he remains very calm, open, if he aspires sincerely, always he will be as if lead by the hand. If he has faith, the will to give himself and essential sincerity he will reach the final goal.

Indeed, Savitri is something concrete, living, it is all replete, packed with consciousness, it is the supreme knowledge above all human philosophies and religions. It is the spiritual path, it is Yoga, Tapasya, Sadhana, in its single body. Savitri has an extraordinary power, it gives out vibrations for him who can receive them, the true vibrations of each stage of consciousness. It is incomparable, it is truth in its plenitude, the Truth Sri Aurobindo brought down on the earth. My child, one must try to find the secret that Savitri represents, the prophetic message Sri Aurobindo reveals there for us. This is the work before you, it is hard but it is worth the trouble. - 5 November 1967

~ The Mother, Sweet Mother, The Mother to Mona Sarkar, [T0],
779:One little picture in this book, the Magic Locket, was drawn by 'Miss Alice Havers.' I did not state this on the title-page, since it seemed only due, to the artist of all these (to my mind) wonderful pictures, that his name should stand there alone.
The descriptions, of Sunday as spent by children of the last generation, are quoted verbatim from a speech made to me by a child-friend and a letter written to me by a lady-friend.
The Chapters, headed 'Fairy Sylvie' and 'Bruno's Revenge,' are a reprint, with a few alterations, of a little fairy-tale which I wrote in the year 1867, at the request of the late Mrs. Gatty, for 'Aunt Judy's Magazine,' which she was then editing.
It was in 1874, I believe, that the idea first occurred to me of making it the nucleus of a longer story.
As the years went on, I jotted down, at odd moments, all sorts of odd ideas, and fragments of dialogue, that occurred to me--who knows how?--with a transitory suddenness that left me no choice but either to record them then and there, or to abandon them to oblivion. Sometimes one could trace to their source these random flashes of thought--as being suggested by the book one was reading, or struck out from the 'flint' of one's own mind by the 'steel' of a friend's chance remark but they had also a way of their own, of occurring, a propos of nothing --specimens of that hopelessly illogical phenomenon, 'an effect without a cause.' Such, for example, was the last line of 'The Hunting of the Snark,' which came into my head (as I have already related in 'The Theatre' for April, 1887) quite suddenly, during a solitary walk: and such, again, have been passages which occurred in dreams, and which I cannot trace to any antecedent cause whatever. There are at least two instances of such dream-suggestions in this book--one, my Lady's remark, 'it often runs in families, just as a love for pastry does', the other, Eric Lindon's badinage about having been in domestic service.

And thus it came to pass that I found myself at last in possession of a huge unwieldy mass of litterature--if the reader will kindly excuse the spelling --which only needed stringing together, upon the thread of a consecutive story, to constitute the book I hoped to write. Only! The task, at first, seemed absolutely hopeless, and gave me a far clearer idea, than I ever had before, of the meaning of the word 'chaos': and I think it must have been ten years, or more, before I had succeeded in classifying these odds-and-ends sufficiently to see what sort of a story they indicated: for the story had to grow out of the incidents, not the incidents out of the story I am telling all this, in no spirit of egoism, but because I really believe that some of my readers will be interested in these details of the 'genesis' of a book, which looks so simple and straight-forward a matter, when completed, that they might suppose it to have been written straight off, page by page, as one would write a letter, beginning at the beginning; and ending at the end.

It is, no doubt, possible to write a story in that way: and, if it be not vanity to say so, I believe that I could, myself,--if I were in the unfortunate position (for I do hold it to be a real misfortune) of being obliged to produce a given amount of fiction in a given time,--that I could 'fulfil my task,' and produce my 'tale of bricks,' as other slaves have done. One thing, at any rate, I could guarantee as to the story so produced--that it should be utterly commonplace, should contain no new ideas whatever, and should be very very weary reading!
This species of literature has received the very appropriate name of 'padding' which might fitly be defined as 'that which all can write and none can read.' That the present volume contains no such writing I dare not avow: sometimes, in order to bring a picture into its proper place, it has been necessary to eke out a page with two or three extra lines : but I can honestly say I have put in no more than I was absolutely compelled to do.
My readers may perhaps like to amuse themselves by trying to detect, in a given passage, the one piece of 'padding' it contains. While arranging the 'slips' into pages, I found that the passage was 3 lines too short. I supplied the deficiency, not by interpolating a word here and a word there, but by writing in 3 consecutive lines. Now can my readers guess which they are?

A harder puzzle if a harder be desired would be to determine, as to the Gardener's Song, in which cases (if any) the stanza was adapted to the surrounding text, and in which (if any) the text was adapted to the stanza.
Perhaps the hardest thing in all literature--at least I have found it so: by no voluntary effort can I accomplish it: I have to take it as it come's is to write anything original. And perhaps the easiest is, when once an original line has been struck out, to follow it up, and to write any amount more to the same tune. I do not know if 'Alice in Wonderland' was an original story--I was, at least, no conscious imitator in writing it--but I do know that, since it came out, something like a dozen storybooks have appeared, on identically the same pattern. The path I timidly explored believing myself to be 'the first that ever burst into that silent sea'--is now a beaten high-road: all the way-side flowers have long ago been trampled into the dust: and it would be courting disaster for me to attempt that style again.

Hence it is that, in 'Sylvie and Bruno,' I have striven with I know not what success to strike out yet another new path: be it bad or good, it is the best I can do. It is written, not for money, and not for fame, but in the hope of supplying, for the children whom I love, some thoughts that may suit those hours of innocent merriment which are the very life of Childhood; and also in the hope of suggesting, to them and to others, some thoughts that may prove, I would fain hope, not wholly out of harmony with the graver cadences of Life.
If I have not already exhausted the patience of my readers, I would like to seize this opportunity perhaps the last I shall have of addressing so many friends at once of putting on record some ideas that have occurred to me, as to books desirable to be written--which I should much like to attempt, but may not ever have the time or power to carry through--in the hope that, if I should fail (and the years are gliding away very fast) to finish the task I have set myself, other hands may take it up.
First, a Child's Bible. The only real essentials of this would be, carefully selected passages, suitable for a child's reading, and pictures. One principle of selection, which I would adopt, would be that Religion should be put before a child as a revelation of love--no need to pain and puzzle the young mind with the history of crime and punishment. (On such a principle I should, for example, omit the history of the Flood.) The supplying of the pictures would involve no great difficulty: no new ones would be needed : hundreds of excellent pictures already exist, the copyright of which has long ago expired, and which simply need photo-zincography, or some similar process, for their successful reproduction. The book should be handy in size with a pretty attractive looking cover--in a clear legible type--and, above all, with abundance of pictures, pictures, pictures!
Secondly, a book of pieces selected from the Bible--not single texts, but passages of from 10 to 20 verses each--to be committed to memory. Such passages would be found useful, to repeat to one's self and to ponder over, on many occasions when reading is difficult, if not impossible: for instance, when lying awake at night--on a railway-journey --when taking a solitary walk-in old age, when eyesight is failing or wholly lost--and, best of all, when illness, while incapacitating us for reading or any other occupation, condemns us to lie awake through many weary silent hours: at such a time how keenly one may realise the truth of David's rapturous cry "O how sweet are thy words unto my throat: yea, sweeter than honey unto my mouth!"
I have said 'passages,' rather than single texts, because we have no means of recalling single texts: memory needs links, and here are none: one may have a hundred texts stored in the memory, and not be able to recall, at will, more than half-a-dozen--and those by mere chance: whereas, once get hold of any portion of a chapter that has been committed to memory, and the whole can be recovered: all hangs together.
Thirdly, a collection of passages, both prose and verse, from books other than the Bible. There is not perhaps much, in what is called 'un-inspired' literature (a misnomer, I hold: if Shakespeare was not inspired, one may well doubt if any man ever was), that will bear the process of being pondered over, a hundred times: still there are such passages--enough, I think, to make a goodly store for the memory.
These two books of sacred, and secular, passages for memory--will serve other good purposes besides merely occupying vacant hours: they will help to keep at bay many anxious thoughts, worrying thoughts, uncharitable thoughts, unholy thoughts. Let me say this, in better words than my own, by copying a passage from that most interesting book, Robertson's Lectures on the Epistles to the Corinthians, Lecture XLIX. "If a man finds himself haunted by evil desires and unholy images, which will generally be at periodical hours, let him commit to memory passages of Scripture, or passages from the best writers in verse or prose. Let him store his mind with these, as safeguards to repeat when he lies awake in some restless night, or when despairing imaginations, or gloomy, suicidal thoughts, beset him. Let these be to him the sword, turning everywhere to keep the way of the Garden of Life from the intrusion of profaner footsteps."
Fourthly, a "Shakespeare" for girls: that is, an edition in which everything, not suitable for the perusal of girls of (say) from 10 to 17, should be omitted. Few children under 10 would be likely to understand or enjoy the greatest of poets: and those, who have passed out of girlhood, may safely be left to read Shakespeare, in any edition, 'expurgated' or not, that they may prefer: but it seems a pity that so many children, in the intermediate stage, should be debarred from a great pleasure for want of an edition suitable to them. Neither Bowdler's, Chambers's, Brandram's, nor Cundell's 'Boudoir' Shakespeare, seems to me to meet the want: they are not sufficiently 'expurgated.' Bowdler's is the most extraordinary of all: looking through it, I am filled with a deep sense of wonder, considering what he has left in, that he should have cut anything out! Besides relentlessly erasing all that is unsuitable on the score of reverence or decency, I should be inclined to omit also all that seems too difficult, or not likely to interest young readers. The resulting book might be slightly fragmentary: but it would be a real treasure to all British maidens who have any taste for poetry.
If it be needful to apologize to any one for the new departure I have taken in this story--by introducing, along with what will, I hope, prove to be acceptable nonsense for children, some of the graver thoughts of human life--it must be to one who has learned the Art of keeping such thoughts wholly at a distance in hours of mirth and careless ease. To him such a mixture will seem, no doubt, ill-judged and repulsive. And that such an Art exists I do not dispute: with youth, good health, and sufficient money, it seems quite possible to lead, for years together, a life of unmixed gaiety--with the exception of one solemn fact, with which we are liable to be confronted at any moment, even in the midst of the most brilliant company or the most sparkling entertainment. A man may fix his own times for admitting serious thought, for attending public worship, for prayer, for reading the Bible: all such matters he can defer to that 'convenient season', which is so apt never to occur at all: but he cannot defer, for one single moment, the necessity of attending to a message, which may come before he has finished reading this page,' this night shalt thy soul be required of thee.'
The ever-present sense of this grim possibility has been, in all ages, 1 an incubus that men have striven to shake off. Few more interesting subjects of enquiry could be found, by a student of history, than the various weapons that have been used against this shadowy foe. Saddest of all must have been the thoughts of those who saw indeed an existence beyond the grave, but an existence far more terrible than annihilation--an existence as filmy, impalpable, all but invisible spectres, drifting about, through endless ages, in a world of shadows, with nothing to do, nothing to hope for, nothing to love! In the midst of the gay verses of that genial 'bon vivant' Horace, there stands one dreary word whose utter sadness goes to one's heart. It is the word 'exilium' in the well-known passage

Omnes eodem cogimur, omnium
Versatur urna serius ocius
Sors exitura et nos in aeternum
Exilium impositura cymbae.

Yes, to him this present life--spite of all its weariness and all its sorrow--was the only life worth having: all else was 'exile'! Does it not seem almost incredible that one, holding such a creed, should ever have smiled?
And many in this day, I fear, even though believing in an existence beyond the grave far more real than Horace ever dreamed of, yet regard it as a sort of 'exile' from all the joys of life, and so adopt Horace's theory, and say 'let us eat and drink, for to-morrow we die.'
We go to entertainments, such as the theatre--I say 'we', for I also go to the play, whenever I get a chance of seeing a really good one and keep at arm's length, if possible, the thought that we may not return alive. Yet how do you know--dear friend, whose patience has carried you through this garrulous preface that it may not be your lot, when mirth is fastest and most furious, to feel the sharp pang, or the deadly faintness, which heralds the final crisis--to see, with vague wonder, anxious friends bending over you to hear their troubled whispers perhaps yourself to shape the question, with trembling lips, "Is it serious?", and to be told "Yes: the end is near" (and oh, how different all Life will look when those words are said!)--how do you know, I say, that all this may not happen to you, this night?
And dare you, knowing this, say to yourself "Well, perhaps it is an immoral play: perhaps the situations are a little too 'risky', the dialogue a little too strong, the 'business' a little too suggestive.
I don't say that conscience is quite easy: but the piece is so clever, I must see it this once! I'll begin a stricter life to-morrow." To-morrow, and to-morrow, and tomorrow!

"Who sins in hope, who, sinning, says,
'Sorrow for sin God's judgement stays!'
Against God's Spirit he lies; quite stops Mercy with insult; dares, and drops,
Like a scorch'd fly, that spins in vain
Upon the axis of its pain,
Then takes its doom, to limp and crawl,
Blind and forgot, from fall to fall."

Let me pause for a moment to say that I believe this thought, of the possibility of death--if calmly realised, and steadily faced would be one of the best possible tests as to our going to any scene of amusement being right or wrong. If the thought of sudden death acquires, for you, a special horror when imagined as happening in a theatre, then be very sure the theatre is harmful for you, however harmless it may be for others; and that you are incurring a deadly peril in going. Be sure the safest rule is that we should not dare to live in any scene in which we dare not die.
But, once realise what the true object is in life--that it is not pleasure, not knowledge, not even fame itself, 'that last infirmity of noble minds'--but that it is the development of character, the rising to a higher, nobler, purer standard, the building-up of the perfect Man--and then, so long as we feel that this is going on, and will (we trust) go on for evermore, death has for us no terror; it is not a shadow, but a light; not an end, but a beginning!
One other matter may perhaps seem to call for apology--that I should have treated with such entire want of sympathy the British passion for 'Sport', which no doubt has been in by-gone days, and is still, in some forms of it, an excellent school for hardihood and for coolness in moments of danger.
But I am not entirely without sympathy for genuine 'Sport': I can heartily admire the courage of the man who, with severe bodily toil, and at the risk of his life, hunts down some 'man-eating' tiger: and I can heartily sympathize with him when he exults in the glorious excitement of the chase and the hand-to-hand struggle with the monster brought to bay. But I can but look with deep wonder and sorrow on the hunter who, at his ease and in safety, can find pleasure in what involves, for some defenceless creature, wild terror and a death of agony: deeper, if the hunter be one who has pledged himself to preach to men the Religion of universal Love: deepest of all, if it be one of those 'tender and delicate' beings, whose very name serves as a symbol of Love--'thy love to me was wonderful, passing the love of women'--whose mission here is surely to help and comfort all that are in pain or sorrow!

'Farewell, farewell! but this I tell
To thee, thou Wedding-Guest!
He prayeth well, who loveth well
Both man and bird and beast.
He prayeth best, who loveth best
All things both great and small;
For the dear God who loveth us,
He made and loveth all.' ~ Lewis Carroll, Sylvie and Bruno,

*** WISDOM TROVE ***

1:She is loveliness itself. ~ jane-austen, @wisdomtrove
2:A false tale often betrays itself. ~ aesop, @wisdomtrove
3:Gratitude is heaven itself. ~ william-blake, @wisdomtrove
4:Art needs no spur beyond itself. ~ victor-hugo, @wisdomtrove
5:Immune system will heal itself. ~ rhonda-byrne, @wisdomtrove
6:Often does hatred hurt itself. ~ j-r-r-tolkien, @wisdomtrove
7:Life itself is a quotation. ~ jorge-luis-borges, @wisdomtrove
8:Pleasure itself is not a vice. ~ samuel-johnson, @wisdomtrove
9:Gratitude, in itself, is heaven. ~ william-blake, @wisdomtrove
10:Is Life itself a dream, I wonder? ~ lewis-carroll, @wisdomtrove
11:Nature is accustomed to hide itself. ~ heraclitus, @wisdomtrove
12:Grief brims itself and flows away in tears. ~ ovid, @wisdomtrove
13:Crime generally punishes itself. ~ oliver-goldsmith, @wisdomtrove
14:Human nature is not of itself vicious. ~ thomas-paine, @wisdomtrove
15:Life itself is nothing but relationship. ~ adyashanti, @wisdomtrove
16:Truth reveals itself in beauty. ~ rabindranath-tagore, @wisdomtrove
17:We are the universe experiencing itself. ~ carl-sagan, @wisdomtrove
18:&
19:An organism at war with itself is doomed. ~ carl-sagan, @wisdomtrove
20:Art never expresses anything but itself. ~ oscar-wilde, @wisdomtrove
21:Everything changes but change itself. ~ john-f-kennedy, @wisdomtrove
22:You are the universe experiencing itself. ~ alan-watts, @wisdomtrove
23:A song is anything that can walk by itself. ~ bob-dylan, @wisdomtrove
24:Hope is itself a species of happiness. ~ samuel-johnson, @wisdomtrove
25:Memory itself is an internal rumour. ~ george-santayana, @wisdomtrove
26:Nothing is terrible except fear itself. ~ francis-bacon, @wisdomtrove
27:Passion can’t sustain itself forever. ~ haruki-murakami, @wisdomtrove
28:That which is creative must create itself. ~ john-keats, @wisdomtrove
29:I never saw a wild thing sorry for itself ~ d-h-lawrence, @wisdomtrove
30:Inspiration is God making contact with itself. ~ ram-das, @wisdomtrove
31:We are a way for the cosmos to know itself. ~ carl-sagan, @wisdomtrove
32:We are a way of the universe knowing itself. ~ carl-sagan, @wisdomtrove
33:Science has itself become a kind of religion. ~ carl-sagan, @wisdomtrove
34:Aspiring beggary is wretchedness itself. ~ oliver-goldsmith, @wisdomtrove
35:Only longing can fill with more of itself. ~ virginia-woolf, @wisdomtrove
36:Universe will re-arrange itself accordingly. ~ rhonda-byrne, @wisdomtrove
37:All known existence points beyond itself. ~ reinhold-niebuhr, @wisdomtrove
38:Can you use the rational mind to transcend itself? ~ ram-das, @wisdomtrove
39:No age seemed the age of romance to itself. ~ thomas-carlyle, @wisdomtrove
40:Life itself is simple... it's just not easy. ~ steve-maraboli, @wisdomtrove
41:A house divided against itself cannot stand. ~ abraham-lincoln, @wisdomtrove
42:Love brings up everything unlike itself. ~ marianne-williamson, @wisdomtrove
43:My life carries its own meaning in itself. ~ albert-schweitzer, @wisdomtrove
44:The aim of living is life itself. ~ johann-wolfgang-von-goethe, @wisdomtrove
45:The same remains in the same and rests in itself. ~ parmenides, @wisdomtrove
46:The universe is holding congress with itself. ~ frederick-lenz, @wisdomtrove
47:Thinking is the talking of the soul with itself.       ~ plato, @wisdomtrove
48:To make living itself an art, that is the goal. ~ henry-miller, @wisdomtrove
49:Until death itself comes, no calamity need be feared ~ sun-tzu, @wisdomtrove
50:Consider that nirvana is itself no other than our life. ~ dogen, @wisdomtrove
51:My body is very wise; it knows how to heal itself. ~ louise-hay, @wisdomtrove
52:The love of country is more powerful than reason itself. ~ ovid, @wisdomtrove
53:Love has no age as it is always renewing itself. ~ blaise-pascal, @wisdomtrove
54:What goes too long unchanged destroys itself. ~ ursula-k-le-guin, @wisdomtrove
55:Creation which cannot express itself becomes madness. ~ anais-nin, @wisdomtrove
56:For nothing is more fulfilling than love itself ~ nicholas-sparks, @wisdomtrove
57:Love gives itself; it is not bought. ~ henry-wadsworth-longfellow, @wisdomtrove
58:The giving of love is an education in itself. ~ eleanor-roosevelt, @wisdomtrove
59:Color exists in itself, possessing its own beauty. ~ henri-matisse, @wisdomtrove
60:I've never seen a wild thing feel sorry for itself. ~ d-h-lawrence, @wisdomtrove
61:The divine essence itself is love and wisdom. ~ emanuel-swedenborg, @wisdomtrove
62:Virtue itself scapes not calumnious strokes. ~ william-shakespeare, @wisdomtrove
63:A journey is a person in itself; no two are alike. ~ john-steinbeck, @wisdomtrove
64:A person's true nature will reveal itself despite disguise. ~ aesop, @wisdomtrove
65:It is unpleasant to see character throw itself away. ~ thomas-paine, @wisdomtrove
66:Man is the matter of the cosmos, contemplating itself. ~ carl-sagan, @wisdomtrove
67:The human hand allows the mind to reveal itself. ~ maria-montessori, @wisdomtrove
68:Writing, like life itself, is a voyage of discovery. ~ henry-miller, @wisdomtrove
69:An intellectual is someone whose mind watches itself. ~ albert-camus, @wisdomtrove
70:The vow that binds too strictly snaps itself. ~ alfred-lord-tennyson, @wisdomtrove
71:Youth to itself rebels, though none else near. ~ william-shakespeare, @wisdomtrove
72:Being is. Being is in-itself. Being is what it is. ~ jean-paul-sartre, @wisdomtrove
73:Genius always finds itself a century too early. ~ ralph-waldo-emerson, @wisdomtrove
74:The noble soul occupies itself with wisdom and friendship. ~ epicurus, @wisdomtrove
75:Justice itself tends to be corrupted by political passion. ~ t-s-eliot, @wisdomtrove
76:Life itself seeks fulfillment as plants seek sunlight. ~ b-k-s-iyengar, @wisdomtrove
77:Love does not alter the beloved, it alters itself. ~ soren-kierkegaard, @wisdomtrove
78:No government ever voluntarily reduces itself in size. ~ ronald-reagan, @wisdomtrove
79:The one life-dreamer is meeting itself in different forms. ~ tim-freke, @wisdomtrove
80:Disillusion can become itself an illusion If we rest in it. ~ t-s-eliot, @wisdomtrove
81:Everything that lives, lives not alone, nor for itself. ~ william-blake, @wisdomtrove
82:The absolute is awareness unaware of itself. ~ sri-nisargadatta-maharaj, @wisdomtrove
83:The nature of things is in the habit of concealing itself. ~ heraclitus, @wisdomtrove
84:Till it has loved, no man or woman can become itself. ~ emily-dickinson, @wisdomtrove
85:You cannot be alive for you are life itself. ~ sri-nisargadatta-maharaj, @wisdomtrove
86:All experiences come and go. What witnesses experiencing itself? ~ mooji, @wisdomtrove
87:Beauty itself is but the sensible image of the Infinite. ~ francis-bacon, @wisdomtrove
88:Life is judged with all the blindness of life itself. ~ george-santayana, @wisdomtrove
89:Samadhi doesn’t just come of itself; it takes practice. ~ jack-kornfield, @wisdomtrove
90:The fear of suffering is worse than the suffering itself. ~ paulo-coelho, @wisdomtrove
91:The soul that has no established aim loses itself. ~ michel-de-montaigne, @wisdomtrove
92:Life reveals itself to us only in so far as well live it. ~ thomas-merton, @wisdomtrove
93:Love is most nearly itself When here and now cease to matter. ~ t-s-eliot, @wisdomtrove
94:Seeing is in itself a creative act which requires effort. ~ henri-matisse, @wisdomtrove
95:The deepest feelings always show itself in silence. ~ marianne-williamson, @wisdomtrove
96:Where little else than life itself survives. ~ henry-wadsworth-longfellow, @wisdomtrove
97:Where people are really attached, poverty itself is wealth. ~ jane-austen, @wisdomtrove
98:Age is opportunity no less than youth itself. ~ henry-wadsworth-longfellow, @wisdomtrove
99:Every age and generation must be as free to act for itself. ~ thomas-paine, @wisdomtrove
100:I felt in my bones that this universe does not explain itself. ~ c-s-lewis, @wisdomtrove
101:Life is a mask through which the universe expresses itself. ~ frank-herbert, @wisdomtrove
102:Revolt is the mirror in which greed is forced to see itself. ~ alice-walker, @wisdomtrove
103:Vice itself lost half its evil, by losing all its grossness. ~ edmund-burke, @wisdomtrove
104:Human life is the only thing that takes care of itself. ~ napoleon-bonaparte, @wisdomtrove
105:Let every eye negotiate for itself and trust no agent. ~ william-shakespeare, @wisdomtrove
106:You cannot travel the path until you have become the path itself.   ~ buddha, @wisdomtrove
107:Song brings of itself a cheerfulness that wakes the heart of joy. ~ euripedes, @wisdomtrove
108:The consequences of every act are included in the act itself. ~ george-orwell, @wisdomtrove
109:The moment good taste knows itself, some of its goodness is lost. ~ c-s-lewis, @wisdomtrove
110:The plan itself is opportunism. There is no plan before that. ~ warren-buffet, @wisdomtrove
111:We are the words; we are the music; we are the thing itself. ~ virginia-woolf, @wisdomtrove
112:You don't need to know how the Universe will rearrange itself. ~ rhonda-byrne, @wisdomtrove
113:The act of writing itself is done in secret, like masturbation. ~ stephen-king, @wisdomtrove
114:There are no dangerous thoughts; thinking itself is dangerous. ~ hannah-arendt, @wisdomtrove
115:Cunning cheats itself wholly, and other people partially. ~ miguel-de-cervantes, @wisdomtrove
116:Fear is the penalty of consciousness forced to stare at itself. ~ frank-herbert, @wisdomtrove
117:Happiness reveals itself when we are at peace with ourselves. ~ thich-nhat-hanh, @wisdomtrove
118:It might be possible that the world itself is without meaning. ~ virginia-woolf, @wisdomtrove
119:Only a lie that wasn't ashamed of itself could possibly succeed. ~ isaac-asimov, @wisdomtrove
120:That music in itself, whose sounds are song, The poetry of speech. ~ lord-byron, @wisdomtrove
121:The free world must now prove itself worthy of its own past ~ dwight-eisenhower, @wisdomtrove
122:You are love itself - when you are not afraid. ~ sri-nisargadatta-maharaj, @wisdomtrove
123:A real failure does not need an excuse. It is an end in itself. ~ gertrude-stein, @wisdomtrove
124:Even if I am but a pretender to wisdom, that in itself is philosophy. ~ diogenes, @wisdomtrove
125:In nature nothing creates itself and nothing destroys itself. ~ maria-montessori, @wisdomtrove
126:..that sanguine expectation of happiness which is happiness itself ~ jane-austen, @wisdomtrove
127:The desire for power feeds off itself, growing as it devours. ~ ursula-k-le-guin, @wisdomtrove
128:The free world must not prove itself worthy of its own past. ~ dwight-eisenhower, @wisdomtrove
129:Firearms stand next in importance to the Constitution itself. ~ george-washington, @wisdomtrove
130:Follow your instincts. That's where true wisdom manifests itself. ~ oprah-winfrey, @wisdomtrove
131:The imagination is not a state: it is the human existence itself. ~ william-blake, @wisdomtrove
132:The multitude which does not reduce itself to unity is confusion. ~ blaise-pascal, @wisdomtrove
133:The psychical, whatever its nature may be, is itself unconscious. ~ sigmund-freud, @wisdomtrove
134:There is nothing in itself which is wrong or evil not even murder. ~ henry-miller, @wisdomtrove
135:True devotion is for itself: not to desire heaven nor to fear hell. ~ rabia-basri, @wisdomtrove
136:Anticipation of pleasure is, in itself, a very considerable pleasure. ~ david-hume, @wisdomtrove
137:Capitalism has survived communism. Now, it eats away at itself. ~ charles-bukowski, @wisdomtrove
138:Love seeketh not itself to please, but for another gives its ease. ~ william-blake, @wisdomtrove
139:Nothing is impossible, the word itself says &
140:Style is the mind skating circles around itself as it moves forward ~ robert-frost, @wisdomtrove
141:It is the soothing thing about history that it does repeat itself. ~ gertrude-stein, @wisdomtrove
142:Life in itself has no meaning. Life is an opportunity to create meaning. ~ rajneesh, @wisdomtrove
143:Pain is a more terrible lord of mankind than even death itself. ~ albert-schweitzer, @wisdomtrove
144:When life itself seems lunatic, who knows where madness lies? ~ miguel-de-cervantes, @wisdomtrove
145:Excessive interest in pathological behavior was itself pathological ~ arthur-c-carke, @wisdomtrove
146:He was not merely a chip off the old block, but the old block itself. ~ edmund-burke, @wisdomtrove
147:Planning is useless... but the process itself is indispensable. ~ dwight-eisenhower, @wisdomtrove
148:The personal life deeply lived always expands into truths beyond itself. ~ anais-nin, @wisdomtrove
149:To the eyes of the man of imagination, nature is imagination itself. ~ william-blake, @wisdomtrove
150:If God is satisfied with the work, the work may be satisfied with itself. ~ c-s-lewis, @wisdomtrove
151:Life itself is your teacher, and you are in a state of constant learning. ~ bruce-lee, @wisdomtrove
152:One Reality, all-comprehensive, contains within itself all realities. ~ aldous-huxley, @wisdomtrove
153:Simply wait, be quiet, still The world will freely offer itself to you. ~ franz-kafka, @wisdomtrove
154:The existential vacuum manifests itself mainly in a state of boredom. ~ viktor-frankl, @wisdomtrove
155:To know that one has a secret is to know half the secret itself. ~ henry-ward-beecher, @wisdomtrove
156:When you realize what you are now, the issue of death will solve itself. ~ adyashanti, @wisdomtrove
157:You are the Universe expressing itself as a human for a little while. ~ eckhart-tolle, @wisdomtrove
158:All work is as seed sown; it grows and spreads, and sows itself anew. ~ thomas-carlyle, @wisdomtrove
159:Few human beings give of themselves to another as a dog gives of itself. ~ dean-koontz, @wisdomtrove
160:Time has no meaning in itself unless we choose to give it significance ~ leo-buscaglia, @wisdomtrove
161:Women with pasts interest men because they hope history will repeat itself. ~ mae-west, @wisdomtrove
162:A race, like an individual, lifts itself up by lifting others up. ~ booker-t-washington, @wisdomtrove
163:A severed femoral artery empties itself faster than you can believe. ~ ernest-hemingway, @wisdomtrove
164:Effort is not a means to lead us to happiness. Effort itself is happiness ~ leo-tolstoy, @wisdomtrove
165:Gratitude is heaven itself; there could be no heaven without gratitude. ~ william-blake, @wisdomtrove
166:If everyone is moving forward together, then success takes care of itself. ~ henry-ford, @wisdomtrove
167:To drive men from independence to live on alms, is itself great cruelty. ~ edmund-burke, @wisdomtrove
168:A fondness for reading, properly directed, must be an education in itself. ~ jane-austen, @wisdomtrove
169:All friendship is desirable in itself, though it starts from the need of help ~ epicurus, @wisdomtrove
170:and the whole forest would give itself up to jollification for weeks on end. ~ c-s-lewis, @wisdomtrove
171:As the river surrenders itself to the ocean, what is inside me moves inside you. ~ kabir, @wisdomtrove
172:Love adorns itself; it seeks to prove inward joy by outward beauty ~ rabindranath-tagore, @wisdomtrove
173:Nothing is difficult to mortals; we strive to reach heaven itself in our folly. ~ horace, @wisdomtrove
174:Reason obeys itself; and ignorance submits to whatever is dictated to it. ~ thomas-paine, @wisdomtrove
175:Relax, you're on a journey of discovery. Let life reveal itself to you. ~ melody-beattie, @wisdomtrove
176:The one great principle of English law is to make business for itself. ~ charles-dickens, @wisdomtrove
177:Thought itself is harmless, an empty concept until we fill it with meaning. ~ wayne-dyer, @wisdomtrove
178:Zen insight is not our awareness, but Being's awareness of itself in us. ~ thomas-merton, @wisdomtrove
179:Curiosity kills itself; and love is only curiosity, as is proved by its end. ~ lord-byron, @wisdomtrove
180:Do your duty and a little more and the future will take care of itself. ~ andrew-carnegie, @wisdomtrove
181:Life could not change the sun or water the desert, so it changed itself. ~ john-steinbeck, @wisdomtrove
182:Look after your laundry, and your soul will look after itself. ~ william-somerset-maugham, @wisdomtrove
183:Why is it that foolishness repeats itself with such monotonous precision? ~ frank-herbert, @wisdomtrove
184:You are truth itself. Only you mistake the false for the true. ~ sri-nisargadatta-maharaj, @wisdomtrove
185:Do not seek after what you yearn for, seek the source of the yearning itself. ~ adyashanti, @wisdomtrove
186:I am the oneness of awareness ‘dreaming’ itself to be a particular individual. ~ tim-freke, @wisdomtrove
187:In looking out upon the world, we forget that the world is looking at itself. ~ alan-watts, @wisdomtrove
188:It is a mysterious thing, the loss of faith as mysterious as faith itself. ~ george-orwell, @wisdomtrove
189:Miracles arise from our ignorance of nature, not from nature itself. ~ michel-de-montaigne, @wisdomtrove
190:Pain itself destroys pain. Suffering itself frees man from suffering. ~ jiddu-krishnamurti, @wisdomtrove
191:The characteristic of every neurosis is to represent itself as natural. ~ jean-paul-sartre, @wisdomtrove
192:The only saving faith is that which casts itself on God for life or death. ~ martin-luther, @wisdomtrove
193:When ye are prepared for a thing, the opportunity to use it presents itself. ~ edgar-cayce, @wisdomtrove
194:A way foolishness has of revenging itself is to excommunicate the world. ~ george-santayana, @wisdomtrove
195:Boasting is only a masked shame; it does not truly believe in itself. ~ rabindranath-tagore, @wisdomtrove
196:Death may beget life, but oppression can beget nothing other than itself. ~ charles-dickens, @wisdomtrove
197:Wealth is nothing in itself; it is not useful but when it departs from us. ~ samuel-johnson, @wisdomtrove
198:I am not worried about the deficit. It is big enough to take care of itself. ~ ronald-reagan, @wisdomtrove
199:Religion is not an end in itself. One's union with God is the ultimate goal. ~ peace-pilgrim, @wisdomtrove
200:Take care of your relationships and the sales/money will take care of itself. ~ robin-sharma, @wisdomtrove
201:The courageous struggle for a noble cause should be considered success itself. ~ john-wooden, @wisdomtrove
202:When you got to where your fear lives, your freedom starts to display itself. ~ robin-sharma, @wisdomtrove
203:Even a shadow is related to reality, but by itself it is not real. ~ sri-nisargadatta-maharaj, @wisdomtrove
204:Nothing exists for itself alone, but only in relation to other forms of life ~ charles-darwin, @wisdomtrove
205:Tell your heart that the fear of suffering is worse than the suffering itself. ~ paulo-coelho, @wisdomtrove
206:What, then, must be the condition of that being, who beholds the beautiful itself? ~ plotinus, @wisdomtrove
207:Beauty is merely the Spiritual making itself known sensuously. ~ georg-wilhelm-friedrich-hegel, @wisdomtrove
208:Education can become a self-fulfilling activity, liberating in and of itself. ~ abraham-maslow, @wisdomtrove
209:Power, in whatever hands, is rarely guilty of too strict limitations on itself. ~ edmund-burke, @wisdomtrove
210:Set goals not for the outcome itself, but for who you get to become in the process. ~ jim-rohn, @wisdomtrove
211:Whenever we attain a higher vision, the lower vision disappears of itself. ~ swami-vivekananda, @wisdomtrove
212:Dispassionate objectivity is itself a passion, for the real and for the truth. ~ abraham-maslow, @wisdomtrove
213:In the seeing of who you are not, the reality of who you are emerges by itself. ~ eckhart-tolle, @wisdomtrove
214:Life sustains itself. Let go of the ego and life takes care of itself through you. ~ adyashanti, @wisdomtrove
215:You are an aperture through which the universe is looking at and exploring itself. ~ alan-watts, @wisdomtrove
216:Art should never try to be popular. The public should try to make itself artistic. ~ oscar-wilde, @wisdomtrove
217:Death in itself is nothing; but we fear to be we know not what, we know not where. ~ john-dryden, @wisdomtrove
218:Faith itself cannot accomplish anything, yet without faith, no one can fly. ~ charles-r-swindoll, @wisdomtrove
219:Let the past hold on to itself and let the present move forward into the future. ~ douglas-adams, @wisdomtrove
220:Monkey, n. An arboreal animal which makes itself at home in genealogical trees. ~ ambrose-bierce, @wisdomtrove
221:Shake off this downy sleep, death's counterfeit, and look on death itself. ~ william-shakespeare, @wisdomtrove
222:Sometimes, I feel like one who is on the sidelines, who has missed life itself. ~ nelson-mandela, @wisdomtrove
223:The awakened heart and mind can be experienced as clarity itself, pure knowing. ~ jack-kornfield, @wisdomtrove
224:The old should be explorers, be curious, risk transgression, explore oldness itself. ~ t-s-eliot, @wisdomtrove
225:The only thing worth writing about is the human heart in conflict with itself ~ william-faulkner, @wisdomtrove
226:The story was writing itself and I was having a hard time keeping up with it. ~ ernest-hemingway, @wisdomtrove
227:When the energy of compassion and love touches us, healing establishes itself. ~ thich-nhat-hanh, @wisdomtrove
228:Any successful entrepreneur knows that time is more valuable than money itself. ~ richard-branson, @wisdomtrove
229:Delight itself, however, is a weak term to express the feelings of a naturalist. ~ charles-darwin, @wisdomtrove
230:Humility means that you have the courage to accept that you are eternity itself. ~ frederick-lenz, @wisdomtrove
231:In the seeing of who you are not, the reality of who you are emerges by itself.   ~ eckhart-tolle, @wisdomtrove
232:Mere enthusiasm is the all in all... / Passion and expression are beauty itself. ~ william-blake, @wisdomtrove
233:An idea, like a ghost, must be spoken to a little before it will explain itself. ~ charles-dickens, @wisdomtrove
234:Conviction never so excellent, is worthless until it coverts itself into conduct. ~ thomas-carlyle, @wisdomtrove
235:Remove stress from the body and the body regenerates itself. You can heal yourself. ~ rhonda-byrne, @wisdomtrove
236:The love of liberty with life is given, And life itself the inferior gift of Heaven. ~ john-dryden, @wisdomtrove
237:The path of love is its own reward. Your love itself, that is what completes you. ~ frederick-lenz, @wisdomtrove
238:The people will save their government, if the government itself will allow them. ~ abraham-lincoln, @wisdomtrove
239:Government itself at length must fall To nature's state, where all have right to all. ~ john-dryden, @wisdomtrove
240:I'm into carpooling, because sometimes my car gets hot and needs to refresh itself. ~ mitch-hedberg, @wisdomtrove
241:I prefer to stroll which has a buddy at nighttime, than by itself inside the light. ~ hellen-keller, @wisdomtrove
242:Let us fear the worst, but work with faith; the best will always take care of itself. ~ victor-hugo, @wisdomtrove
243:Life is like a book that never ends. Chapters close, but not the book itself. ~ marianne-williamson, @wisdomtrove
244:No cowardice, no sin, no crime, no weakness - the rest will come of itself. . . ~ swami-vivekananda, @wisdomtrove
245:Self-will in the man who does not reckon wisely is by itself the weakest of all things. ~ aeschylus, @wisdomtrove
246:Therefore, in the Beginning, which is Truth, all things are Eternal Truth itself ~ nicholas-of-cusa, @wisdomtrove
247:Through the grace of the Almighty Power, it is sure to manifest itself in time. ~ swami-vivekananda, @wisdomtrove
248:Well-gotten wealth may lose itself, but the ill-gotten loses its master also. ~ miguel-de-cervantes, @wisdomtrove
249:Now art should never try to be popular. The public should try to make itself artistic. ~ oscar-wilde, @wisdomtrove
250:So full of artless jealousy is guilt, It spills itself in fearing to be spilt. ~ william-shakespeare, @wisdomtrove
251:Whoever you are, no matter how lonely, the world offers itself to your imagination... ~ mary-oliver, @wisdomtrove
252:You are space itself…. realizing itself and this human form is a part of that realization. ~ gangaji, @wisdomtrove
253:Beauty is rather a light that plays over the symmetry of things than that symmetry itself. ~ plotinus, @wisdomtrove
254:Culture itself is neither education nor law-making: it is an atmosphere and a heritage. ~ h-l-mencken, @wisdomtrove
255:Evil resides in the very gaze which perceives Evil all around itself. ~ georg-wilhelm-friedrich-hegel, @wisdomtrove
256:I want God to play in my bloodstream the way sunlight amuses itself on the water. ~ elizabeth-gilbert, @wisdomtrove
257:No action is in itself good or bad, but only such according to convention. ~ william-somerset-maugham, @wisdomtrove
258:The mind commands the body and it obeys. The mind orders itself and meets resistance. ~ frank-herbert, @wisdomtrove
259:The soul always knows what to do to heal itself. The challenge is to silence the mind ~ caroline-myss, @wisdomtrove
260:To be alive is power; existence in itself; without a further function; omnipotence. ~ emily-dickinson, @wisdomtrove
261:It would be a lowly art that allowed itself to be understood all at once. ~ johann-wolfgang-von-goethe, @wisdomtrove
262:Let the character as it began be preserved to the last; and let it be consistent with itself. ~ horace, @wisdomtrove
263:Nothing is more arrogant than the weakness which feels itself supported by power. ~ napoleon-bonaparte, @wisdomtrove
264:To think is of itself to be useful; it is always and in all cases a striving toward God. ~ victor-hugo, @wisdomtrove
265:Gratitude is best and most effective when it does not evaporate itself in empty phrases. ~ isaac-asimov, @wisdomtrove
266:Hasn't knowledge only crippled me from seeing truth? Is knowledge itself illusory? ~ jiddu-krishnamurti, @wisdomtrove
267:I do not wish to comment on the work; if it does not speak for itself, it is a failure. ~ george-orwell, @wisdomtrove
268:maybe death isn't darkness, after all, but so much light wrapping itself around us&
269:To be an American is of itself almost a moral condition, an education, and a career. ~ george-santayana, @wisdomtrove
270:To survive and succeed, every organization will have to turn itself into a change agent ~ peter-drucker, @wisdomtrove
271:Until we accept the fact that life itself is founded in mystery, we shall learn nothing. ~ henry-miller, @wisdomtrove
272:Audrey Hepburn quote: Nothing is impossible, the word itself says &
273:For truth itself has not the privilege to be spoken at all times and in all sorts. ~ michel-de-montaigne, @wisdomtrove
274:Life always waits for some crisis to occur before revealing itself at its most brilliant. ~ paulo-coelho, @wisdomtrove
275:life itself is not the miracle. that pain should be so constant, that's the miracle - ~ charles-bukowski, @wisdomtrove
276:Market-driven design builds the success of the product's marketing into the product itself. ~ seth-godin, @wisdomtrove
277:Market-driven design builds the success of the product’s marketing into the product itself. ~ seth-godin, @wisdomtrove
278:The word design is everything and nothing. The design and the product itself are inseparable. ~ jony-ive, @wisdomtrove
279:Thought, true labor of any kind, highest virtue itself, is it not the daughter of Pain? ~ thomas-carlyle, @wisdomtrove
280:To know itself the self must be faced with its opposite - the not-self. ~ sri-nisargadatta-maharaj, @wisdomtrove
281:Defend the Bible? I would as soon defend a lion! Unchain it and it will defend itself. ~ charles-spurgeon, @wisdomtrove
282:Desiring itself can be an unpleasant experience; even mild longing is subtly uncomfortable. ~ rick-hanson, @wisdomtrove
283:Doing the best you are capable of doing is victory in itself, and less than that is defeat. ~ john-wooden, @wisdomtrove
284:It is not failure itself that holds you back; it is the fear of failure that paralyzes you. ~ brian-tracy, @wisdomtrove
285:The present offers itself to our touch for only an instant of time and then eludes the senses. ~ plutarch, @wisdomtrove
286:The word happiness exists in every language; it is plausible the thing itself exists. ~ jorge-luis-borges, @wisdomtrove
287:To me so deep a silence portends some dread event; a clamorous sorrow wastes itself in sound. ~ sophocles, @wisdomtrove
288:And the weak soul, within itself unbless'd, Leans for all pleasure on another's breast. ~ oliver-goldsmith, @wisdomtrove
289:As soon as you truly commit to making something happen, the &
290:Gender or skin color does not of itself determine the nature of a person's thinking. ~ marianne-williamson, @wisdomtrove
291:Reverence is simply the experience of accepting that all Life is, in and of itself, of value. ~ gary-zukav, @wisdomtrove
292:The score will take care of itself when you take care of the effort that precedes the score. ~ john-wooden, @wisdomtrove
293:When you are trusted because you care, it's quite likely the revenue will take care of itself ~ seth-godin, @wisdomtrove
294:You and I are the singularity looking at itself… thinking about itself… confused about itself. ~ tim-freke, @wisdomtrove
295:Crave for a thing, you will get it. Renounce the craving, the object will follow you by itself. ~ sivananda, @wisdomtrove
296:Every word first looks around in every direction before letting itself be written down by me. ~ franz-kafka, @wisdomtrove
297:I do not comprehend all that I am. Is the mind, therefore, too limited to possess itself? ~ saint-augustine, @wisdomtrove
298:I think telling stories is like pushing something. Pushing against uncreation itself, maybe. ~ stephen-king, @wisdomtrove
299:It is not possible to run a course aright when the goal itself has not been rightly placed. ~ francis-bacon, @wisdomtrove
300:It is that of an unsatisfied desire which is itself more desirable than any other satisfaction. ~ c-s-lewis, @wisdomtrove
301:Life does not need pleasure to be added to it as an appendage, but contains pleasure in itself. ~ aristotle, @wisdomtrove
302:Nothing is complete in itself but requires something outside itself in order to exist. ~ aiden-wilson-tozer, @wisdomtrove
303:Suffering is primarily a call for attention, which itself is a movement of love. ~ sri-nisargadatta-maharaj, @wisdomtrove
304:The activity of art is... as important as the activity of language itself, and as universal. ~ leo-tolstoy, @wisdomtrove
305:The future enters into us, in order to transform itself in us, long before it happens. ~ rainer-maria-rilke, @wisdomtrove
306:The objection to a Communist always resolves itself into the fact that he is not a gentleman. ~ h-l-mencken, @wisdomtrove
307:I understand once again that the greatness of God always reveals itself in the simple things. ~ paulo-coelho, @wisdomtrove
308:Make men large and strong and tyranny will bankrupt itself in making shackles for them. ~ henry-ward-beecher, @wisdomtrove
309:Old age: The estuary that enlarges and spreads itself grandly as it pours into the Great Sea. ~ walt-whitman, @wisdomtrove
310:Religious persecution may shield itself under the guise of a mistaken and over-zealous piety. ~ edmund-burke, @wisdomtrove
311:The integrity of the desire for the Supreme is by itself a call from the Supreme. ~ sri-nisargadatta-maharaj, @wisdomtrove
312:The opinion that art should have nothing to do with politics is itself a political attitude. ~ george-orwell, @wisdomtrove
313:The soul always knows what to do to heal itself. The challenge is to silence the mind ~ norman-vincent-peale, @wisdomtrove
314:When faith burns itself out, 'tis God who dies and thenceforth proves unavailing. ~ antoine-de-saint-exupery, @wisdomtrove
315:Adolescent stage in the development of the human race from which humanity should free itself. ~ sigmund-freud, @wisdomtrove
316:A subject that is beautiful in itself gives no suggestion to the artist. It lacks imperfection. ~ oscar-wilde, @wisdomtrove
317:By itself life is immensely creative. A seed, in course of time, becomes a forest. ~ sri-nisargadatta-maharaj, @wisdomtrove
318:Life in itself is so beautiful that to ask the question of the meaning of life is simply nonsense. ~ rajneesh, @wisdomtrove
319:Not Heav'n itself upon the past has pow'r; But what has been, has been, and I have had my hour. ~ john-dryden, @wisdomtrove
320:Studying cancer could provide huge insights for astrobiologists into the nature of life itself. ~ paul-davies, @wisdomtrove
321:Tao is the source of both fullness and emptiness. But it is itself neither fullness nor emptiness. ~ zhuangzi, @wisdomtrove
322:The truth is like a lion; you don’t have to defend it. Let it loose; it will defend itself. ~ saint-augustine, @wisdomtrove
323:Faith is not in itself a meritorious act; the merit is in the One to Whom it is directed. ~ aiden-wilson-tozer, @wisdomtrove
324:In Science we have been reading only the notes to a poem; in Christianity we find the poem itself. ~ c-s-lewis, @wisdomtrove
325:Life has meaning only if one barters it day by day for something other than itself. ~ antoine-de-saint-exupery, @wisdomtrove
326:Safe Despair it is that raves- Agony is frugal. Puts itself severe away For its own perusal. ~ emily-dickinson, @wisdomtrove
327:We were young, and we had no need for prophecies. Just living was itself an act of prophecy. ~ haruki-murakami, @wisdomtrove
328:Art isn't meaningless... It is in itself. It isn't in that it tries to make life less so. ~ f-scott-fitzgerald, @wisdomtrove
329:Asanas penetrate deep into each layer of the body and ultimately into the consciousness itself. ~ b-k-s-iyengar, @wisdomtrove
330:A thoughtful mind, when it sees a nation's flag, sees not the flag, but the nation itself. ~ henry-ward-beecher, @wisdomtrove
331:Be pleasant until ten o'clock in the morning and the rest of the day will take care of itself. ~ elbert-hubbard, @wisdomtrove
332:Beware the greedy hand of government thrusting itself into every corner and crevice of industry. ~ thomas-paine, @wisdomtrove
333:Entrepreneurial leadership requires the ability to move quickly when opportunity presents itself. ~ brian-tracy, @wisdomtrove
334:Next to the Blessed Sacrament itself, your neighbor is the holiest object presented to your senses. ~ c-s-lewis, @wisdomtrove
335:One of my core beliefs is that belief itself is a choice that can be made of our own free will. ~ steve-pavlina, @wisdomtrove
336:The inherent nature of life is constant change. To fear change is to fear life itself. ~ jonathan-lockwood-huie, @wisdomtrove
337:All you have to do is hold your goal before you and everything else will take care of itself. ~ earl-nightingale, @wisdomtrove
338:A secret needs two faces to bounce between; a secret needs to see itself in another pair of eyes. ~ stephen-king, @wisdomtrove
339:God favors men and women who delight in being made worthy of happiness before the happiness itself. ~ criss-jami, @wisdomtrove
340:If we are strong, our strength will speak for itself. If we are weak, words will be of no help. ~ john-f-kennedy, @wisdomtrove
341:I want to unfold. Let no place in me hold itself closed, for where I am closed, I am false. ~ rainer-maria-rilke, @wisdomtrove
342:Learning, to be of much use, must have a tendency to spread itself among the common people. ~ henry-ward-beecher, @wisdomtrove
343:Life itself is selfless giving. We're not given this life just for own amusement and pleasures. ~ frederick-lenz, @wisdomtrove
344:Sin is in itself separation from the good, but despair over sin is separation a second time. ~ soren-kierkegaard, @wisdomtrove
345:Unto a broken heart No other one may go Without the high prerogative Itself hath suffered too. ~ emily-dickinson, @wisdomtrove
346:Wherever there is a suitable environment for the fulfilment of Life, it will fulfil itself. ~ jiddu-krishnamurti, @wisdomtrove
347:Work, especially good work, becomes easy only when desire has learnt to discipline itself. ~ rabindranath-tagore, @wisdomtrove
348:A good rule in life is to tell yourself simply, &
349:All knowledge and wonder (which is the seed of knowledge) is an impression of pleasure in itself. ~ francis-bacon, @wisdomtrove
350:In mourning it is the world which has become poor and empty; in melancholia it is the ego itself. ~ sigmund-freud, @wisdomtrove
351:It is the hour of pearl‚îthe interval between day and night when time stops and examines itself. ~ john-steinbeck, @wisdomtrove
352:It's funny how the beauty of art has so much more to do with the frame than the artwork itself. ~ chuck-palahniuk, @wisdomtrove
353:Know that the mind which is born to succeed joins itself to a determined will and perseveres. ~ swami-vivekananda, @wisdomtrove
354:My assistants and I often would spend more time planning a practice than the actual practice itself ~ john-wooden, @wisdomtrove
355:Shelley is truth itself and honour itself notwithstanding his out-of-the-way notions about religion. ~ lord-byron, @wisdomtrove
356:The earth is wise. It has given itself into the keeping of all, and all are therefore accountable. ~ alice-walker, @wisdomtrove
357:There is no test of literary merit except survival, which is itself an index to majority opinion. ~ george-orwell, @wisdomtrove
358:The Soul unto itself Is an imperial friend, - Or the most agonizing Spy - An Enemy - could send ~ emily-dickinson, @wisdomtrove
359:This absence of otherness, objectness, selfness is love itself. It is what we are and all we know. ~ rupert-spira, @wisdomtrove
360:Time itself is an individual gift. It is wise to cherish it carefully and give it away generously. ~ maya-angelou, @wisdomtrove
361:When comparing works of art, it is important that the art itself, and not the artists, be considered. ~ t-s-eliot, @wisdomtrove
362:You need not even listen, just wait... the world will offer itself freely to you, unmasking itself. ~ franz-kafka, @wisdomtrove
363:Zen approaches it from the practical side of life-that is, to work out Enlightenment in life itself. ~ d-t-suzuki, @wisdomtrove
364:But a lie is a lie, and in itself intrinsically evil, whether it be told with good or bad intents. ~ immanuel-kant, @wisdomtrove
365:Faith is occupied with the Object upon which it rests and pays no attention to itself at all. ~ aiden-wilson-tozer, @wisdomtrove
366:In itself a thought, a slumbering thought is capable of years; and curdles a long life into one hour. ~ lord-byron, @wisdomtrove
367:Life repeats itself mindlessly - unless you become mindful, it will go on repeating like a wheel. ~ rajneesh, @wisdomtrove
368:The story itself should force its moral upon you. You find out what the moral is by writing the story. ~ c-s-lewis, @wisdomtrove
369:Thought, backed by strong desire, has a tendency to transmute itself into its physical equivalent. ~ napoleon-hill, @wisdomtrove
370:Why doesn't the past decently bury itself, instead of sitting waiting to be admired by the present? ~ d-h-lawrence, @wisdomtrove
371:Art is not consciousness per se, but rather its antidote - evolved from within consciousness itself. ~ susan-sontag, @wisdomtrove
372:Chaos demands to be recognized and experienced before letting itself be converted into a new order. ~ hermann-hesse, @wisdomtrove
373:Everywhere, except in theology, there has been a vigorous growth of skepticism about skepticism itself. ~ c-s-lewis, @wisdomtrove
374:If there is a category of human being for whom his work ought to speak for itself, it is the writer. ~ isaac-asimov, @wisdomtrove
375:If you want to live at every moment as it presents itself, you've got to die to every other moment. ~ aldous-huxley, @wisdomtrove
376:The fabled musk deer searches the world over for the source of the scent which comes from itself. ~ sri-ramakrishna, @wisdomtrove
377:The mind has no existence by itself; it is only the glitter of the sun on the surface of the waters. ~ d-h-lawrence, @wisdomtrove
378:The photograph itself doesn't interest me. I want only to capture a minute part of reality. ~ henri-cartier-bresson, @wisdomtrove
379:There is no arena in which vanity displays itself under such a variety of forms as in conversation. ~ blaise-pascal, @wisdomtrove
380:Thinking cannot itself go to the heart of experience; it can only go to an imaginary past or future. ~ rupert-spira, @wisdomtrove
381:When we dance, the journey itself is the point, as when we play music the playing itself is the point. ~ alan-watts, @wisdomtrove
382:Every existing thing is born without reason, prolongs itself out of weakness, and dies by chance. ~ jean-paul-sartre, @wisdomtrove
383:for we women are not only the deities of the household fire, but the flame of the soul itself. ~ rabindranath-tagore, @wisdomtrove
384:Nothing that can be known has existence in itself. It depends on a knower. The knower is consciousness. ~ jean-klein, @wisdomtrove
385:Unity, agreement, is always silent or soft-voiced; it is only discord that loudly proclaims itself. ~ thomas-carlyle, @wisdomtrove
386:As the water shapes itself to the vessel that contains it, so a wise man adapts himself to circumstances. ~ confucius, @wisdomtrove
387:Awareness yields to itself, to its inherent creativity, to its expression in form, to experience itself. ~ adyashanti, @wisdomtrove
388:Everyones childhood plays itself out. No wonder no one knows the other or can completely understand. ~ marilyn-monroe, @wisdomtrove
389:Faith is more important to me than life itself because without it there would be no fullness of life. ~ mother-teresa, @wisdomtrove
390:Without freedom, no art; art lives only on the restraints it imposes on itself and dies of all others. ~ albert-camus, @wisdomtrove
391:Eloquence; it requires the pleasant and the real; but the pleasant must itself be drawn from the true. ~ blaise-pascal, @wisdomtrove
392:How indestructibly the good grows, and propagates itself, even among the weedy entanglements of evil. ~ thomas-carlyle, @wisdomtrove
393:In your judgment virtue requires no reward, and is to be sought for itself, unaccompanied by external benefits. ~ ovid, @wisdomtrove
394:Nothing is in the intellect that was not first in the senses, except the intellect itself. ~ gottfried-wilhelm-leibniz, @wisdomtrove
395:One must not be mean with the affections; what is spent of the fund is renewed in the spending itself. ~ sigmund-freud, @wisdomtrove
396:Pride is a vice, which pride itself inclines every man to find in others, and to overlook in himself. ~ samuel-johnson, @wisdomtrove
397:The mind, which sometimes presumes to believe there is no such thing as a miracle, is itself a miracle. ~ m-scott-peck, @wisdomtrove
398:They, all of them, seemed to put literary form in front of the actuality and living of life itself. ~ charles-bukowski, @wisdomtrove
399:When defending itself against another country, a nation never lacks men, but too often, soldiers. ~ napoleon-bonaparte, @wisdomtrove
400:Awareness is dreaming itself to be Tim so that it can see itself . . . experience itself . . . know itself. ~ tim-freke, @wisdomtrove
401:Imagination judges the future by the past, but concerns itself with the future more than with the past. ~ napoleon-hill, @wisdomtrove
402:Nothing is really so poor and melancholy as art that is interested in itself and not in its subject. ~ george-santayana, @wisdomtrove
403:Peace holds within itself trust in the Lord, the trust that He governs all things and provides all ~ emanuel-swedenborg, @wisdomtrove
404:The closer to the truth, the better the lie, and the truth itself, when it can be used, is the best lie. ~ isaac-asimov, @wisdomtrove
405:Aberystwyth (n.) A nostalgic yearning which is in itself more pleasant than the thing being yearned for. ~ douglas-adams, @wisdomtrove
406:Grief can take care if itself, but to get the full value of a joy you must have somebody to divide it with. ~ mark-twain, @wisdomtrove
407:In the space which thought creates around itself there is no love. This space divides man from man. ~ jiddu-krishnamurti, @wisdomtrove
408:Knowledge is potential power. It transforms itself into actual power the moment you decisively act on it. ~ robin-sharma, @wisdomtrove
409:M: God is not running the world.  Q: Then who is doing it?  M: Nobody. All happens by itself. ~ sri-nisargadatta-maharaj, @wisdomtrove
410:Technology is not in itself opposed to spirituality and to religion. But it presents a great temptation. ~ thomas-merton, @wisdomtrove
411:The more we love our friends, the less we flatter them; it is by excusing nothing that pure love shows itself. ~ moliere, @wisdomtrove
412:We have what we seek, it is there all the time, and if we give it time, it will make itself known to us. ~ thomas-merton, @wisdomtrove
413:With too much pride a man cannot learn a thing. In and of itself, learning teaches you how foolish you are. ~ criss-jami, @wisdomtrove
414:America has never quite forgiven Europe for having been discovered somewhat earlier in history than itself. ~ oscar-wilde, @wisdomtrove
415:A reputation for good judgment, for fair dealing, for truth, and for rectitude, is itself a fortune. ~ henry-ward-beecher, @wisdomtrove
416:Loving the ideal more than the reality is the cause of all the misery the human species creates for itself. ~ dean-koontz, @wisdomtrove
417:Physics has in the main contented itself with studying the abridged edition of the book of nature. ~ sir-arthur-eddington, @wisdomtrove
418:The primal ground is unconscious awareness that becomes conscious through the forms it ‘dreams’ itself to be. ~ tim-freke, @wisdomtrove
419:To prove that the Americans ought not to be free, we are obliged to deprecate the value of freedom itself. ~ edmund-burke, @wisdomtrove
420:Desire by itself is not wrong. It is life itself, the urge to grow in knowledge and experience. ~ sri-nisargadatta-maharaj, @wisdomtrove
421:Do your art. But don't wreck your art if it doesn't lend itself to paying the bills. That would be a tragedy. ~ seth-godin, @wisdomtrove
422:Irrational barriers and ancient prejudices fall quickly when the question of survival itself is at stake. ~ john-f-kennedy, @wisdomtrove
423:Killing with the point lacks artistry, but don't let that hold your hand when the opening presents itself. ~ frank-herbert, @wisdomtrove
424:The necessity of the idea creates its own style. The material itself dictates how it should be written. ~ william-faulkner, @wisdomtrove
425:What you are basically, deep, deep down, far, far in, is simply the fabric and structure of existence itself. ~ alan-watts, @wisdomtrove
426:One certainly has a soul; but how it came to allow itself to be enclosed in a body is more than I can imagine. ~ lord-byron, @wisdomtrove
427:Scripture is like a lion. Who ever heard of defending a lion? Just turn it loose; it will defend itself. ~ charles-spurgeon, @wisdomtrove
428:Very often what God first helps us towards is not the virtue itself but just this power of always trying again. ~ c-s-lewis, @wisdomtrove
429:When the mind sees itself in the mirror of relationship, from that perception there is self-knowledge. ~ jiddu-krishnamurti, @wisdomtrove
430:All time is all time. It does not change. It does not lend itself to warnings or explanations. It simply is. ~ kurt-vonnegut, @wisdomtrove
431:It's a paradise that we are going to go into, because to be in the presence of God itself will be a paradise. ~ billy-graham, @wisdomtrove
432:Love cannot remain by itself - it has no meaning. Love has to be put into action and that action is service. ~ mother-teresa, @wisdomtrove
433:A nation reveals itself not only by the men it produces but also by the men it honors, the men it remembers. ~ john-f-kennedy, @wisdomtrove
434:A poem is true if it hangs together. Information points to something else. A poem points to nothing but itself. ~ e-m-forster, @wisdomtrove
435:At the deepest level, there is no giver, no gift, and no recipient... only the universe rearranging itself. ~ jon-kabat-zinn, @wisdomtrove
436:Live quietly in the moment and see the beauty of all before you. The future will take care of itself. ~ paramahansa-yogananda, @wisdomtrove
437:Oppressed people cannot remain oppressed forever. The yearning for freedom eventually manifests itself.. ~ martin-luther-king, @wisdomtrove
438:Philosophy is called upon to compensate for the frustrations of politics and, more generally, of life itself. ~ hannah-arendt, @wisdomtrove
439:To be unselfish, perfectly selfless, is salvation itself; for the man within dies, and God alone remains. ~ swami-vivekananda, @wisdomtrove
440:You ask, &
441:For where I found Truth, there found I my God, the Truth itself; which since I learnt, I have not forgotten. ~ saint-augustine, @wisdomtrove
442:I made a compact with myself that in my person literature should stand by itself, of itself, and for itself. ~ charles-dickens, @wisdomtrove
443:I will perform the function of a whetstone, which is about to restore sharpness to iron, though itself unable to cut. ~ horace, @wisdomtrove
444:Just like a sunbeam can't separate itself from the sun, and a wave can't separate itself from the ocean, ~ marianne-williamson, @wisdomtrove
445:Know that the true dharma emerges of itself [during the practice of zazen], clearing away hindrances and distractions. ~ dogen, @wisdomtrove
446:Poverty is not dishonorable in itself, but only when it comes from idleness, intemperance, extravagance, and folly. ~ plutarch, @wisdomtrove
447:Psychologists have hitherto failed to realize that imagination is a necessary ingredient of perception itself. ~ immanuel-kant, @wisdomtrove
448:Spirit slumbers in nature, awakens in mind, and finally recognizes itself as Spirit in the transpersonal domains. ~ ken-wilber, @wisdomtrove
449:The real nature of the present revealed itself: it was what exists, all that was not present did not exist. ~ jean-paul-sartre, @wisdomtrove
450:The spirit is never at rest, but always engaged in progressive motion, giving itself new form. ~ georg-wilhelm-friedrich-hegel, @wisdomtrove
451:Whoever uses the spirit that is in him creatively is an artist. To make living itself an art, that is the goal. ~ henry-miller, @wisdomtrove
452:Distraction is the only thing that consoles us for our miseries. Yet it is itself the greatest of our miseries. ~ blaise-pascal, @wisdomtrove
453:Every great poem is in itself limited by necessity, but in its suggestions unlimited and infinite. ~ henry-wadsworth-longfellow, @wisdomtrove
454:Everything written is as good as it is dramatic. It need not declare itself in form, but it is drama or nothing. ~ robert-frost, @wisdomtrove
455:Love of truth shows itself in this, that a man knows how to find and value the good in everything. ~ johann-wolfgang-von-goethe, @wisdomtrove
456:Misery which, through long ages, had no spokesman, no helper, will now be its own helper and speak for itself. ~ thomas-carlyle, @wisdomtrove
457:One of the reasons why it needs no special education to be a Christian is that Christianity is an education itself. ~ c-s-lewis, @wisdomtrove
458:That I was not dueling with the king, but trying to communicate with him, was itself an incommunicable fact. ~ ursula-k-le-guin, @wisdomtrove
459:The fundamental laws are in the long run merely statements that every event is itself and not some different event. ~ c-s-lewis, @wisdomtrove
460:The reason why the universe is eternal is that it does not live for itself; it gives life to others as it transforms. ~ lao-tzu, @wisdomtrove
461:Violence ends up defeating itself. It creates bitterness in the survivors and brutality in the destroyers. ~ martin-luther-king, @wisdomtrove
462:When one is genuinely ready, Truth finds a way to introduce itself inside the heart and ends the feeling of separation. ~ mooji, @wisdomtrove
463:Zen professes itself to be the spirit of Buddhism, but in fact it is the spirit of all religions and philosophies. ~ d-t-suzuki, @wisdomtrove
464:A soul which gives itself to prayer, either much or little, should on no account be kept within narrow bounds. ~ teresa-of-avila, @wisdomtrove
465:Everyone therefore must become divine, and of godlike beauty, before he can gaze upon a god and the beautiful itself. ~ plotinus, @wisdomtrove
466:Everything human is pathetic. The secret source of humor itself is not joy but sorrow. There is no humor in heaven. ~ mark-twain, @wisdomtrove
467:Just when the question of how to live had become clearer to him, a new insoluble problem presented itself - Death. ~ leo-tolstoy, @wisdomtrove
468:Next to meditation itself, I really can't think of anything more important than the development of your career. ~ frederick-lenz, @wisdomtrove
469:Somewhere along the way one discovers that what one has to tell is not nearly so important as the telling itself. ~ henry-miller, @wisdomtrove
470:The awakening of the soul to its bondage and its effort to stand up and assert itself - this is called life. ~ swami-vivekananda, @wisdomtrove
471:The Bible is not an end in itself, but a means to bring men to an intimate and satisfying knowledge of God. ~ aiden-wilson-tozer, @wisdomtrove
472:The finger pointing at the moon remains a finger and under no circumstances can it be changed into the moon itself. ~ d-t-suzuki, @wisdomtrove
473:There is no record in the history of a nation that ever gained anything valuable by being unable to defend itself. ~ h-l-mencken, @wisdomtrove
474:Boundary lines, of any type, are never found in the real world itself, but only in the imagination of the mapmakers. ~ ken-wilber, @wisdomtrove
475:God wants us to become himself or herself or itself. We are growing towards Godhood. God is the goal of evolution. ~ m-scott-peck, @wisdomtrove
476:Life itself is a strange mixture. We have to take it as it is, try to understand it, and then to better it. ~ rabindranath-tagore, @wisdomtrove
477:People say that the soul, on hearing the song of creation, entered the body, but in reality the soul itself was the song. ~ hafez, @wisdomtrove
478:Shows itself in the notion that what may be objectively true may in the mouth of certain people become false. ~ soren-kierkegaard, @wisdomtrove
479:The Divine Light is always in man, presenting itself to the senses and to the comprehension, but man rejects it. ~ giordano-bruno, @wisdomtrove
480:The spirit of an age may be best expressed in the abstract ideal arts, for the spirit itself is abstract and ideal. ~ oscar-wilde, @wisdomtrove
481:To a father who loves his children victor has no charms. When the heart speaks, glory itself is an illusion. ~ napoleon-bonaparte, @wisdomtrove
482:Wine gives great pleasure; and every pleasure is of itself a good. It is a good, unless counterbalanced by evil. ~ samuel-johnson, @wisdomtrove
483:All exists in awareness and awareness neither dies nor is re-born. It is the changeless reality itself. ~ sri-nisargadatta-maharaj, @wisdomtrove
484:America is the moral force that defeated communism and all those who would put the human soul itself into bondage. ~ ronald-reagan, @wisdomtrove
485:for ten years, that I may overwhelm / Myself in poesy; so I may do the deed / That my own soul has to itself decreed. ~ john-keats, @wisdomtrove
486:In the words of Heisenberg, What we observe is not nature itself, but nature exposed to our method of questioning. ~ fritjof-capra, @wisdomtrove
487:Like sin itself, Satan appeals to the senses. He originated and perfected the art of disguising evil as good. ~ charles-r-swindoll, @wisdomtrove
488:No nation was ever so virtuous as each believes itself, and none was ever so wicked as each believes the other. ~ bertrand-russell, @wisdomtrove
489:of the world and drudgery of business , seeks a pretense of reason to give itself a full and uncontrolled indulgence. ~ david-hume, @wisdomtrove
490:There is no best teacher. Life itself is the teacher. There is no best method. All that matters is that it works. ~ frederick-lenz, @wisdomtrove
491:We all die and disappear, but that's because the mechanism of the world itself is built on destruction and loss. ~ haruki-murakami, @wisdomtrove
492:A religion, even if it calls itself a religion of love, must be hard and unloving to those who do not belong to it. ~ sigmund-freud, @wisdomtrove
493:If both the past and the external world exist only in the mind, and if the mind itself is controllable - what then? ~ george-orwell, @wisdomtrove
494:Look deeply; I arrive in every second to be a bud on a spring branch ... to be a jewel hiding itself in a stone. ~ thich-nhat-hanh, @wisdomtrove
495:This, then, is the ultimate paradox of thought: to want to discover something that thought itself cannot think. ~ soren-kierkegaard, @wisdomtrove
496:A belligerent state permits itself every such misdeed, every such act of violence, as would disgrace the individual. ~ sigmund-freud, @wisdomtrove
497:Becoming principle-centred is a lifetime quest, but there is intense peace and satisfaction in the journey itself. ~ stephen-r-covey, @wisdomtrove
498:Being funny should be an incidental byproduct of trying to get to something truthful, not a destination in itself. ~ alain-de-botton, @wisdomtrove
499:Democracy, if it is reasonable, limits itself to giving everyone an equal opportunity to compete and to obtain. ~ napoleon-bonaparte, @wisdomtrove
500:In the silence of listening, you can know yourself in everyone, the unseen singing softly to itself and to you. ~ rachel-naomi-remen, @wisdomtrove

*** NEWFULLDB 2.4M ***

1:Fury itself supplies arms. ~ Virgil,
2:She was silence itself. ~ Jean Rhys,
3:A cat only has itself. ~ V S Naipaul,
4:dug itself into the ~ Peter Lerangis,
5:Only Love can explain itself. ~ Rumi,
6:Time itself is neutral. ~ Anna Carey,
7:Desire itself is movement ~ T S Eliot,
8:Education is life itself. ~ John Dewey,
9:History repeats itself. ~ George Eliot,
10:Love is most nearly itself ~ T S Eliot,
11:Love speaks for itself. ~ Ren e Ahdieh,
12:Resistance changes itself. ~ Toba Beta,
13:The day is conscious of itself. ~ Rumi,
14:The sky itself reels with Love. ~ Rumi,
15:The Soul unto itself ~ Emily Dickinson,
16:Evil turns upon itself. ~ Margaret Weis,
17:Language is insight itself. ~ Confucius,
18:Let your Teacher be Love itself. ~ Rumi,
19:She is loveliness itself. ~ Jane Austen,
20:A cat is only itself. ~ Charles Bukowski,
21:A fox is subtlety itself. ~ Aristophanes,
22:Faith itself is a miracle, ~ John Irving,
23:Let the story tell itself. ~ Tim O Brien,
24:Nature itself cannot err ~ Thomas Hobbes,
25:It saved itself up to happen. ~ Anonymous,
26:Knowledge itself is power ~ Francis Bacon,
27:The blues is life itself. ~ Billy Gibbons,
28:The law itself follows gold. ~ Propertius,
29:Unity is a beast in itself. ~ Suzy Kassem,
30:A false tale often betrays itself. ~ Aesop,
31:Art doesn’t explain itself. ~ Greil Marcus,
32:The book ‘wrote itself. ~ David J Schwartz,
33:The music speaks for itself! ~ Miles Davis,
34:turnpike itself. Garraty ~ Richard Bachman,
35:Writing, like life itself, ~ Henry Miller,
36:Gratitude is heaven itself. ~ William Blake,
37:Incompetency fed on itself. ~ David Gerrold,
38:Strength is itself victory. ~ Daisaku Ikeda,
39:taboret itself was small and ~ Ellery Queen,
40:The unfed mind devours itself. ~ Gore Vidal,
41:Time itself comes in drops. ~ William James,
42:about itself: “There are times ~ Ori Brafman,
43:Fashion speaks for itself. ~ Tracie Peterson,
44:Free speech is life itself. ~ Salman Rushdie,
45:Grief is itself a medicine. ~ William Cowper,
46:Life is itself religion. ~ Swami Vivekananda,
47:Life lends itself to fear. ~ Denzel Whitaker,
48:No reality transforms itself. ~ Paulo Freire,
49:Pain by itself is merely pain, ~ Gary Zukav,
50:Rhyming in itself is magic. ~ Gloria Steinem,
51:Speech is civilization itself. ~ Thomas Mann,
52:The journey itself is my home. ~ Matsuo Bash,
53:Writing has to support itself. ~ V S Naipaul,
54:Action creates/a taste/for itself. ~ Kay Ryan,
55:Boldness in itself is genius. ~ L Ron Hubbard,
56:Coffee is a language in itself. ~ Jackie Chan,
57:Custom adapts itself to expediency. ~ Tacitus,
58:Every child has to raise itself. ~ Otto Frank,
59:Greatness knows itself. ~ William Shakespeare,
60:honesty dies in selling itself. ~ George Sand,
61:Let the work speak for itself. ~ Anthony Caro,
62:Life itself is your proper meal. ~ Marc David,
63:Teach Your Garden to Weed Itself. ~ Anonymous,
64:Temper is itself an obstacle. ~ Ursula Vernon,
65:The journey itself is my home. ~ Matsuo Basho,
66:The journey itself is my home. ~ Matsuo Bashō,
67:The weak fear happiness itself. ~ Osamu Dazai,
68:Writing is the beast unto itself. ~ Omar Epps,
69:A broken thing can't fix itself. ~ Dean Koontz,
70:Art needs no spur beyond itself. ~ Victor Hugo,
71:Business is in itself a power. ~ Garet Garrett,
72:Immune system will heal itself. ~ Rhonda Byrne,
73:Life itself is the proper binge. ~ Julia Child,
74:Memory narrativises itself. ~ Aleksandar Hemon,
75:Often does hatred hurt itself. ~ J R R Tolkien,
76:Pleasure itself is not a vice ~ Samuel Johnson,
77:Steel itself oft lures a man to fight. ~ Homer,
78:Truth, of itself, does not kill. ~ Janny Wurts,
79:Deadwood did not kill itself! ~ Andy Hargreaves,
80:Evil on itself shall back recoil. ~ John Milton,
81:Life itself is a quotation. ~ Jorge Luis Borges,
82:No self is of itself alone. ~ Erwin Schrodinger,
83:Thinking is the soul talking to itself. ~ Plato,
84:Widow. The word consumes itself. ~ Sylvia Plath,
85:A hand cannot write on itself. ~ Peter Greenaway,
86:Freedom itself demands discomfort. ~ Mark Manson,
87:Gratitude, in itself, is heaven. ~ William Blake,
88:Hell itself must yield to industry. ~ Ben Jonson,
89:History always repeats itself ~ Gerald J Kubicki,
90:Let work itself be the ambition. ~ Narendra Modi,
91:Night was running ahead of itself. ~ Jorge Amado,
92:Nothing to fear but fear itself. ~ Michael Grant,
93:Patience is a power unto itself. ~ Robyn Wideman,
94:Society is at odds with itself. ~ Clint Eastwood,
95:The look of a king is itself a deed. ~ Jean Paul,
96:(the plate kept refilling itself), ~ J K Rowling,
97:The world was healing itself. ~ Anthony Horowitz,
98:A kiss itself is but a modified bite, ~ Anonymous,
99:A name means a lot just by itself. ~ Jenny Holzer,
100:Good swiping is an art in itself. ~ Jules Feiffer,
101:Is Life itself a dream, I wonder? ~ Lewis Carroll,
102:Living itself is the source of sin. ~ Osamu Dazai,
103:Love is that which gives of itself. ~ Vivian Amis,
104:Money tends to reproduce itself. ~ Thomas Piketty,
105:Music conveys to us itself! ~ Ludwig Wittgenstein,
106:Nature is accustomed to hide itself. ~ Heraclitus,
107:Order doesn't come by itself. ~ Benoit Mandelbrot,
108:Seeing is in itself a movement. ~ Robert Delaunay,
109:Sufism is known by means of itself. ~ Idries Shah,
110:The Titanic will protect itself. ~ Robert Ballard,
111:Every animal loves itself. ~ Marcus Tullius Cicero,
112:Everything is nothing by itself. ~ Chuck Palahniuk,
113:Falsehood always punishes itself. ~ Frank Auerbach,
114:Grief brims itself and flows away in tears. ~ Ovid,
115:I love my fans more than life itself ~ Miley Cyrus,
116:Kindness is virtue itself. ~ Alphonse de Lamartine,
117:Life itself is a quotation.
   ~ Jorge Luis Borges,
118:Life itself: Its origin and nature. ~ Jeremy Narby,
119:Light is time thinking about itself. ~ Octavio Paz,
120:Nature itself is the best physician. ~ Hippocrates,
121:Our epoch does not love itself. ~ Bernard Stiegler,
122:Reality itself is too twisted. ~ Hunter S Thompson,
123:Self-esteem is not based on itself. ~ Mason Cooley,
124:The desert never forgot itself. ~ Paolo Bacigalupi,
125:The ego knows itself by comparison. ~ Richard Rohr,
126:The mind cannot kill itself. ~ Sri Ramana Maharshi,
127:There is no God other than life itself. ~ Rajneesh,
128:Time itself made all things rare. ~ Lionel Shriver,
129:Acting should be an end in itself. ~ Chris Sarandon,
130:Adventure is worthwhile in itself. ~ Amelia Earhart,
131:Alaska itself is an unusual state. ~ Fareed Zakaria,
132:Crime generally punishes itself. ~ Oliver Goldsmith,
133:Happiness thinks only of itself. ~ Raymond Radiguet,
134:His mind grinned inward at itself. ~ John Steinbeck,
135:Inconsistency itself breeds vitality. ~ Kenzo Tange,
136:Life itself is a rickety building ~ William Golding,
137:No man is an island, entire of itself. ~ John Donne,
138:Revolution is not a goal in itself. ~ Ernest Mandel,
139:Some things defy language itself. ~ Sylvain Reynard,
140:The body itself is a thought. ~ Sri Ramana Maharshi,
141:The future would take care of itself. ~ Mary Balogh,
142:The noble soul reveres itself ~ Friedrich Nietzsche,
143:The rest will take care of itself. ~ Robin S Sharma,
144:Time itself is one more name for death. ~ C S Lewis,
145:Time itself makes all things rare. ~ Lionel Shriver,
146:Together we can save America itself. ~ Donald Trump,
147:Would a human egg let itself be seen? ~ Jesmyn Ward,
148:And power will always consume itself. ~ Paul Jenkins,
149:Being points beyond itself. ~ Abraham Joshua Heschel,
150:But reality soon asserted itself. ~ Vladimir Nabokov,
151:Every day you live is a lesson in itself. ~ T A Uner,
152:Every true passion thinks only of itself. ~ Stendhal,
153:Fear itself is the vanguard of wisdom ~ Pema Chodron,
154:For knowledge, too, is itself power. ~ Francis Bacon,
155:it had nothing to fear but fear itself. ~ Harper Lee,
156:I think the future takes care of itself. ~ Pam Bondi,
157:Literacy in itself is no education. ~ Mahatma Gandhi,
158:Magick is the Art of Life itself. ~ Aleister Crowley,
159:Obeying an unjust law is itself unjust. ~ Ryan North,
160:Only love itself can explain love and lovers. ~ Rumi,
161:Science is but a perversion of itself ~ Nikola Tesla,
162:The Tao principle is what happens of itself. ~ Laozi,
163:Well, the world can go fuck itself. ~ Steven Erikson,
164:Wilderness. The word itself is music. ~ Edward Abbey,
165:A dream itself is but a shadow. ~ William Shakespeare,
166:any compulsion tries to justify itself. ~ Joan Didion,
167:Because the joy is in the climb itself. ~ Mark Manson,
168:calmness wasn’t an end in itself ~ F Scott Fitzgerald,
169:Experience by itself is not science. ~ Edmund Husserl,
170:...for iron of itself draws a man
thereto. ~ Homer,
171:For some players, luck itself is an art ~ Paul Newman,
172:Human nature is not of itself vicious. ~ Thomas Paine,
173:I'd say my greatest fear is fear itself. ~ Beth Orton,
174:Life itself is nothing but relationship. ~ Adyashanti,
175:Love must express itself as service ~ Sathya Sai Baba,
176:Reality has a way of asserting itself. ~ Barack Obama,
177:The art of illusion is grace itself. ~ Steven Erikson,
178:The soul should concentrate itself by itself. ~ Plato,
179:The talent should speak for itself. ~ Jennifer Hudson,
180:Thinking: The talking of the soul with itself ~ Plato,
181:To resist a challenge is to resist life itself. ~ Avi,
182:Truth reveals itself in beauty. ~ Rabindranath Tagore,
183:We are the universe experiencing itself. ~ Carl Sagan,
184:We have nothing to fear but fear itself ~ Mark Walden,
185:What is fear of need but need itself? ~ Khalil Gibran,
186:A brave man's hand can speak for itself; ~ Bram Stoker,
187:An organism at war with itself is doomed. ~ Carl Sagan,
188:Art never expresses anything but itself. ~ Oscar Wilde,
189:A system can not understand itself. ~ W Edwards Deming,
190:Being cryptic is an art unto itself. ~ Shannon L Alder,
191:Everything changes but change itself. ~ John F Kennedy,
192:History doesn't repeat itself; it rhymes. ~ Mark Twain,
193:Learning itself is a present, you know. ~ Stephen King,
194:Learning itself, received into a mind ~ William Cowper,
195:life unfolds itself in mysteries ways. ~ Khalil Gibran,
196:Love will find a way against time itself. ~ Sylvia Day,
197:No decision is, in itself, a decision. ~ William James,
198:Perfection itself is imperfection. ~ Vladimir Horowitz,
199:Poetry is itself a thing of God; ~ Philip James Bailey,
200:Quality sells itself. No hype needed. ~ Brandi L Bates,
201:Spring comes, and the grass grows by itself. ~ Lao Tzu,
202:The blade itself incites to deeds of violence. ~ Homer,
203:Thinking: the talking of the soul with itself. ~ Plato,
204:This isn't going to un-fuck itself. ~ Colson Whitehead,
205:Virtue debases itself in justifying itself. ~ Voltaire,
206:You are the universe experiencing itself. ~ Alan Watts,
207:You are the universe experiencing itself. ~ Ziad Masri,
208:A song is anything that can walk by itself. ~ Bob Dylan,
209:Each soul on earth is complete unto itself. ~ Mark Nepo,
210:Either sex alone is half itself. ~ Alfred Lord Tennyson,
211:God is a fountain flowing into itself. ~ Pope Dionysius,
212:God is not only true, but Truth itself. ~ Pope Leo XIII,
213:Hope is itself a species of happiness. ~ Samuel Johnson,
214:Inflation itself is a form of taxation. ~ Henry Hazlitt,
215:itself, had emerged from that shadow. ~ Alice McDermott,
216:Make sickness itself a prayer. ~ Saint Francis de Sales,
217:Memory itself is an internal rumour. ~ George Santayana,
218:My life and happiness speaks for itself. ~ Tyler Oakley,
219:My pain's not ashamed to repeat itself ~ Marilyn Manson,
220:Nothing is terrible except fear itself. ~ Francis Bacon,
221:Passion can’t sustain itself forever. ~ Haruki Murakami,
222:Sincerity guarantees nothing but itself. ~ Mason Cooley,
223:Sometimes the world reveals itself to you ~ Nicola Yoon,
224:Sometime the world reveals itself to you. ~ Nicola Yoon,
225:That which is creative must create itself. ~ John Keats,
226:The normal economic system works itself. ~ James Salter,
227:The well of true wit is truth itself. ~ George Meredith,
228:Time itself is an element. ~ Johann Wolfgang von Goethe,
229:We are a way for the cosmos to know itself ~ Carl Sagan,
230:We begin to realize we are energy itself ~ Ted Andrews,
231:We expect Evil to announce itself. ~ Karen Marie Moning,
232:A day of silence can be a pilgrimage in itself. ~ Hafez,
233:A house divided against itself cannot stand. ~ Anonymous,
234:And death is a sort of safety in itself. Zoey ~ Joe Hart,
235:A people never hears censure of itself. ~ Walter Bagehot,
236:Art doesn't sell itself, it has to be sold. ~ Jack White,
237:a story will tell itself, when it’s ready ~ Jodi Picoult,
238:Being a good company is an end in itself. ~ Ben Horowitz,
239:Business can talk itself into a blue funk. ~ Helen Clark,
240:Experience by itself teaches nothing. ~ W Edwards Deming,
241:History never repeats itself; man always does ~ Voltaire,
242:History works itself out in the living. ~ Louise Erdrich,
243:I love language as I love life itself! ~ Jacques Derrida,
244:I never saw a wild thing sorry for itself ~ D H Lawrence,
245:Misery makes sport to mock itself. ~ William Shakespeare,
246:Real misery cuts off all paths to itself. ~ Iris Murdoch,
247:Regret is a form of punishment itself. ~ Nouman Ali Khan,
248:Some remedies are worse than the disease itself. ~ Aesop,
249:That which is like unto itself, is drawn. ~ Esther Hicks,
250:The heart lies to itself because it must. ~ Jack Gilbert,
251:The human condition itself inspires me. ~ Nathan Parsons,
252:The idol in paganism is Nature itself, ~ Nancy R Pearcey,
253:The soul paints itself in our machines. ~ Joseph Joubert,
254:Thinking is the talking of the soul with itself. ~ Plato,
255:Time itself is an element. ~ Johann Wolfgang von Goethe,
256:Virtue must shape itself in deed. ~ Alfred Lord Tennyson,
257:War itself is the enemy of the human race. ~ Howard Zinn,
258:We are a way for the cosmos to know itself. ~ Carl Sagan,
259:absolute freedom, by itself, means nothing. ~ Mark Manson,
260:A house divided against itself cannot stand, ~ J S Bailey,
261:AIDS itself is subject to incredible stigma. ~ Bill Gates,
262:A lot of the world seems to repeat itself ~ Emma Donoghue,
263:a story will tell itself, when it’s ready. ~ Jodi Picoult,
264:Awareness in itself is healing. ~ Frederick Salomon Perls,
265:GUILT SPILLS ITSELF IN FEAR OF BEING SPILT, ~ Dean Koontz,
266:History never repeats itself. Man always does. ~ Voltaire,
267:History, we know, is apt to repeat itself. ~ George Eliot,
268:I'd rather let the music speak for itself. ~ Serj Tankian,
269:I love being a star more than life itself. ~ Janis Joplin,
270:I never saw a wild thing sorry for itself. ~ D H Lawrence,
271:Inspiration is God making contact with itself. ~ Ram Dass,
272:It was war itself that was evil, not men. ~ Kate Atkinson,
273:Life has a strange way of working itself out ~ David Cook,
274:Life's greatest reward is life itself ~ Margaret Thatcher,
275:Love buries itself in me, up to the hilt. ~ James Merrill,
276:Money has no religion except itself. ~ Louis de Berni res,
277:only thing we have to fear is fear itself, ~ Kate Messner,
278:Peace of mind itself is liberation. ~ Sri Ramana Maharshi,
279:Rejection itself means the finite. ~ Sri Sri Ravi Shankar,
280:relationship itself is a form of therapy. ~ John Bradshaw,
281:Sometimes a journey makes itself necessary. ~ Anne Carson,
282:The parasite believes itself to be the host, ~ John Green,
283:The parasite believes itself to be the host. ~ John Green,
284:This isn't higher education studying itself. ~ James Hunt,
285:Truth is what most contradicts itself. ~ Lawrence Durrell,
286:Truth itself wanders through the forests. ~ Werner Herzog,
287:We are a way of the universe knowing itself. ~ Carl Sagan,
288:When the path reveals itself, follow it. ~ Cheryl Strayed,
289:A bad cause seldom fails to betray itself. ~ James Madison,
290:A revolution in itself is not a blessing. ~ John C Calhoun,
291:A well-lived day is medicine unto itself. ~ Acharya Shunya,
292:Beauty brings copies of itself into being. ~ Elaine Scarry,
293:Being a child is in itself a profession. ~ Clifton Fadiman,
294:Chaos is the domain of ignorance itself. ~ Jordan Peterson,
295:Democracy must learn to defend itself. ~ Mikhail Gorbachev,
296:Error itself may be happy chance. ~ Alfred North Whitehead,
297:EVERY OBJECT of the mind is itself mind. ~ Thich Nhat Hanh,
298:Exclusive love is a contradiction in itself. ~ Erich Fromm,
299:Existence is the experiment itself. ~ Kim Stanley Robinson,
300:Fear of death is worse than death itself... ~ Gosho Aoyama,
301:Fools laugh at others. Wisdom laughs at itself. ~ Rajneesh,
302:I never saw a wild thing / sorry for itself, ~ Joan Didion,
303:Life learned early on to recognize itself. ~ Lynn Margulis,
304:Love can show itself in many strange ways, ~ David Eddings,
305:Mortality itself was my philosophical robe. ~ Iris Murdoch,
306:Nature, left to itself, defeats nature. ~ Georgia Harkness,
307:Poetry is language playing with itself. ~ Harryette Mullen,
308:The aphorism is already a shadow of itself. ~ Don Paterson,
309:The principal cause of war is war itself. ~ C Wright Mills,
310:The quest for the truth, in and of itself, ~ Carolyn Porco,
311:The wish to pray is a prayer in itself. ~ Georges Bernanos,
312:When the mind is thinking it is talking to itself. ~ Plato,
313:Yearning wants mostly to perpetuate itself. ~ Mason Cooley,
314:Aspiring beggary is wretchedness itself. ~ Oliver Goldsmith,
315:Each day, in itself, brings with an eternity ~ Paulo Coelho,
316:Falsehood avails itself of haste and uncertainty. ~ Tacitus,
317:Goodness that preaches undoes itself. ~ Ralph Waldo Emerson,
318:In summer, the song sings itself. ~ William Carlos Williams,
319:I think cheerfulness is a fortune in itself. ~ George Eliot,
320:I think that NATO is itself a war criminal. ~ Harold Pinter,
321:Liberty means more to me than life itself. ~ Jack Kevorkian,
322:Never trust anything that can think for itself, ~ Anonymous,
323:No enterprise can exist for itself alone. ~ Calvin Coolidge,
324:Nothing endures, except nothing itself. ~ Alastair Reynolds,
325:Only longing can fill with more of itself. ~ Virginia Woolf,
326:Sexual shame is in itself a kind of death. ~ Alison Bechdel,
327:Silence ensures that history repeats itself. ~ Erin Gruwell,
328:The fabric of existence weaves itself whole. ~ Charles Ives,
329:the passage of time itself a kind of marvel ~ Justin Cronin,
330:The record industry is a world within itself. ~ Edwin Starr,
331:The reflection of a fact is in itself a fact. ~ Victor Hugo,
332:There is nothing to fear but fear itself. ~ Albert Einstein,
333:The wise man reads both books and life itself. ~ Lin Yutang,
334:The world itself is a filthy monster. ~ Friedrich Nietzsche,
335:Thinking is itself, however, an adventure. ~ James V Schall,
336:Universe will re-arrange itself accordingly. ~ Rhonda Byrne,
337:When love itself comes to kiss you, don't hold back! ~ Rumi,
338:A field tends of itself to multiply. ~ Maurice Merleau Ponty,
339:A girl’s apprenticeship was girlhood itself. A ~ Jill Lepore,
340:Alas, how love can trifle with itself! ~ William Shakespeare,
341:All known existence points beyond itself. ~ Reinhold Niebuhr,
342:A meal can be an erotic experience in itself. ~ Alex Comfort,
343:A paradox is a storm that rains on itself. ~ Shannon L Alder,
344:Being an only child is a disease in itself. ~ G Stanley Hall,
345:Chaos is the domain of ignorance itself. ~ Jordan B Peterson,
346:Command any idea to clothe itself in form. ~ Neville Goddard,
347:Curiosity did not kill the cat all by itself. ~ Laird Barron,
348:Each man is an island unto itself" - Strangman ~ J G Ballard,
349:Future comes by itself, progress does not. ~ Poul Henningsen,
350:God's will can go fuck itself. And so can you. ~ Jason Aaron,
351:History repeats itself and that's just how it goes. ~ J Cole,
352:Horror itself in that fair scene looks gay, ~ Torquato Tasso,
353:I don't ridicule religion, it ridicules itself. ~ Bill Maher,
354:I never saw a wild thing
sorry for itself. ~ D H Lawrence,
355:Life is more hellish than hell itself. ~ Ry nosuke Akutagawa,
356:Life itself is simple...it's just not easy. ~ Steve Maraboli,
357:Love gone wrong can disguise itself as hate. ~ Penelope Ward,
358:No age seemed the age of romance to itself. ~ Thomas Carlyle,
359:No nation ever taxed itself into prosperity. ~ Rush Limbaugh,
360:orator Isocrates: “Democracy destroys itself ~ Michael Lewis,
361:Pride eradicates all vices but itself. ~ Ralph Waldo Emerson,
362:Religion should be dearer than life itself. ~ Mahatma Gandhi,
363:Remembering itself is becoming old-fashioned. ~ Tommy Orange,
364:Revenge proves itself to be its own executioner. ~ John Ford,
365:[S]cience has itself become a kind of religion. ~ Carl Sagan,
366:The earth itself is a great big magnet. ~ Edward Leedskalnin,
367:The Ego’s job is to kill everything but itself ~ Byron Katie,
368:The great soul surrenders itself to fate. ~ Seneca the Elder,
369:The guitar is an orchestra in itself. ~ Ludwig van Beethoven,
370:The longing for paradise is paradise itself. ~ Khalil Gibran,
371:The love of money grows as the money itself grows. ~ Juvenal,
372:The mind enters itself, and God the mind, ~ Theodore Roethke,
373:The most powerful soporific is sleep itself. ~ Marcel Proust,
374:The past does not repeat itself, but it rhymes. ~ Mark Twain,
375:The reward of choosing joy is joy itself. ~ Henri J M Nouwen,
376:The thing that is incredible is life itself. ~ Edwin Markham,
377:Thinking is the soul speaking to itself. ~ Rebecca Goldstein,
378:Truth does not surround itself with lies. ~ John Christopher,
379:Truth is told when it tells itself. ~ Jill Alexander Essbaum,
380:You can't be more horrific than life itself. ~ Francis Bacon,
381:Youth itself is a talent, a perishable talent. ~ Eric Hoffer,
382:An excess of reason is itself a form of madness ~ Kim Stanley,
383:A soul protects itself from what it cannot bear. ~ Kim Echlin,
384:Because love is a riddle, as is life itself. ~ Corban Addison,
385:Being a comfort is itself pretty comforting. ~ David Levithan,
386:Can you use the rational mind to transcend itself? ~ Ram Dass,
387:Cheese, like oil, makes too much of itself. ~ Jerome K Jerome,
388:Despair itself can be hopeful if it is honest. ~ Peter Kreeft,
389:England is safe, if true within itself. ~ William Shakespeare,
390:Happiness is itself a kind of gratitude. ~ Joseph Wood Krutch,
391:I am not a model the camera just went off by itself ~ Godfrey,
392:ideology itself the perpetual enemy of realism. ~ Clive James,
393:I know everything about love but Love itself. ~ Norman Mailer,
394:“In summer, the song sings itself.” ~ William Carlos Williams,
395:Leave the thought-free state to itself. ~ Sri Ramana Maharshi,
396:Life has a way of working itself out. You’ll see. ~ Lang Leav,
397:Life's objective is life itself. ~ Johann Wolfgang von Goethe,
398:Loneliness is a mirror, and recognizes itself. ~ Jodi Picoult,
399:Love loving not itself, none other can. ~ William Shakespeare,
400:Love weaves itself from hundreds of threads. ~ David Levithan,
401:Man is the universe becoming conscious of itself. ~ Greg Iles,
402:Never anger made good guard for itself. ~ William Shakespeare,
403:Odd that a thing is most itself when likened ~ Richard Wilbur,
404:That there is a secret itself is a secret. ~ Dorothy L Sayers,
405:The brain that doesn't feed itself, eats itself. ~ Gore Vidal,
406:The breath that sharpens life is life itself. ~ Philip Larkin,
407:The past cannot be allowed to repeat itself. ~ Horst Seehofer,
408:The truth is an anti-war statement in itself. ~ Henry Rollins,
409:This story has no point but stillness itself... ~ Larry Levis,
410:We have nothing to fear but fear itself ~ Michel de Montaigne,
411:Why would the world configure itself so harshly? ~ Ian McEwan,
412:A Church which abandons the truth abandons itself. ~ Hans Kung,
413:A house divided against itself cannot stand. ~ Abraham Lincoln,
414:And he's direct, clear, firm, like truth itself. ~ Maxim Gorky,
415:Discouragement itself is a form of pride. ~ Saint Therese of Lisieux,
416:Growth itself contains the germ of happiness. ~ Jennifer Niven,
417:He who destroys a good book kills reason itself. ~ John Milton,
418:History doesn't repeat itself, but it does rhyme. ~ Mark Twain,
419:Intelligence without power cannibalizes itself. ~ Mason Cooley,
420:I think the media argues all the time with itself. ~ Ray Dalio,
421:life will defend itself no matter how smallit is ~ Yann Martel,
422:Loneliness is a mirror and it recognizes itself ~ Jodi Picoult,
423:Love brings up everything unlike itself. ~ Marianne Williamson,
424:Mastery itself was the prize of the venture.”1 ~ Daniel Yergin,
425:My life carries its own meaning in itself. ~ Albert Schweitzer,
426:Once you have the statement, it will design itself. ~ Bob Gill,
427:Photography is just light remembering itself. ~ Jerry Uelsmann,
428:Politics is how you think about life itself. ~ Gene Weingarten,
429:Revenge is sweeter than life itself. So think fools. ~ Juvenal,
430:Sex doesn't sell anything other than itself ~ Martin Lindstrom,
431:Sin is too stupid to see beyond itself. ~ Alfred Lord Tennyson,
432:The aim of living is life itself. ~ Johann Wolfgang von Goethe,
433:The American dream itself is declining. ~ Jonathan Safran Foer,
434:The fear of war is worse than war itself. ~ Seneca the Younger,
435:The only thing we have to fear is fear itself, ~ Michael Grant,
436:The universe is holding congress with itself. ~ Frederick Lenz,
437:To make living itself an art, that is the goal. ~ Henry Miller,
438:Until death itself comes, no calamity need be feared ~ Sun Tzu,
439:We have nothing to fear but fear itself. ~ Winston S Churchill,
440:What the heart desires is medicine to itself. ~ Rebecca Walker,
441:Yes, evening will find itself in me, without me. ~ James Joyce,
442:All prejudice presents itself as piety, propriety. ~ Hal Duncan,
443:A lot of that worked itself out in the recording. ~ David Byrne,
444:A masterful retreat is itself a victory. ~ Norman Vincent Peale,
445:An unjust law in itself is an act of violence. ~ Mahatma Gandhi,
446:Ballet will speak for itself. About itself. ~ George Balanchine,
447:Bible reading is an education in itself. ~ Alfred Lord Tennyson,
448:Bottom line, wasn’t life itself a special occasion? ~ Jan Karon,
449:By itself, faith can’t deliver God, but it does ~ Deepak Chopra,
450:Consider that nirvana is itself no other than our life. ~ Dogen,
451:Each day, in itself, brings with it an eternity. ~ Paulo Coelho,
452:Every weakness contains within itself a strength. ~ Sh saku End,
453:He would gladly fuck her until time itself ended ~ Addison Cain,
454:History may not repeat itself, but it rhymes. ~ Anthony Robbins,
455:Honesty needs no pains to set itself off. ~ George Edward Moore,
456:I probably misunderstand misunderstanding itself ~ Kenneth Koch,
457:Learning . . . is - also an end in itself. ~ Robert A Heinlein,
458:Life itself is a haphazard, untidy, messy affair. ~ Dorothy Day,
459:Love has no other desire but to fulfill itself. ~ Khalil Gibran,
460:Masterly retreat is in itself a victory. ~ Norman Vincent Peale,
461:Might verse not best confuse itself with fate? ~ Marianne Moore,
462:My body is very wise; it knows how to heal itself. ~ Louise Hay,
463:Pleasure itself is painful at the bottom. ~ Michel de Montaigne,
464:Risk, I had learned, was a commodity in itself. ~ Michael Lewis,
465:She's like a wind-up monkey that winds itself. ~ Tammara Webber,
466:The blade itself incites to deeds of violence ~ Joe Abercrombie,
467:The crude real will not by itself yield truth. ~ Robert Bresson,
468:the human intellect is free to destroy itself. ~ G K Chesterton,
469:The idea that recording itself is an instrument. ~ Michael Snow,
470:The love of country is more powerful than reason itself. ~ Ovid,
471:The only fear is fear itself, so get rid of it. ~ Avril Lavigne,
472:The pumpkin itself is a symbol for mortality. ~ Seth Adam Smith,
473:There is nothing to fear except fear itself ~ Madeleine L Engle,
474:The vow that binds too quickly snaps itself. ~ Alfred the Great,
475:The white press itself created civil right leaders. ~ Malcolm X,
476:The world globes itself in a drop of dew. ~ Ralph Waldo Emerson,
477:This Forest eats itself and lives forever. ~ Barbara Kingsolver,
478:Travel itself is part of some longer continuity. ~ Eudora Welty,
479:True faith manifests itself through our actions. ~ Francis Chan,
480:We have nothing to fear but fear itself. ~ Franklin D Roosevelt,
481:Who can know the heart of youth but youth itself? ~ Patti Smith,
482:A turtle doesn’t get up on a bookshelf by itself, ~ Barry Eisler,
483:A whole nation cannot rise above itself. ~ Alexis de Tocqueville,
484:Beauty is eternity gazing at itself in a mirror. ~ Khalil Gibran,
485:Beauty within itself should not be wasted. ~ William Shakespeare,
486:Character demonstrates itself in trifles. ~ Louise Imogen Guiney,
487:Every weakness contains within itself a strength. ~ Shusaku Endo,
488:Faith embraces itself and the doubt about itself. ~ Paul Tillich,
489:Fear of a name increases fear of the thing itself. ~ J K Rowling,
490:Fear of difference is fear of life itself. ~ Mary Parker Follett,
491:Fear of suffering is worse than suffering itself. ~ Paulo Coelho,
492:For where thou art, there is the world itself. ~ Deanna Raybourn,
493:Give light, and the darkness will disappear of itself. ~ Erasmus,
494:Happiness--like love--is itself an attitude. ~ Stephanie Dowrick,
495:Hate hides itself until it has something to prove. ~ A M Johnson,
496:How did her life live itself without her. ~ Jonathan Safran Foer,
497:How easily the routine of sin establishes itself. ~ Gunter Grass,
498:How frightened hypocrisy hastens to defend itself. ~ Victor Hugo,
499:I must keep silent. Silent. And let Love describe itself. ~ Rumi,
500:is a body grown in upon itself, a Gothic folly. ~ William Gibson,
501:Knowledge about a thing is not the thing itself. ~ William James,
502:Let us be natural, just like nature itself! ~ Mehmet Murat ildan,
503:Life itself is ... a sleep within a sleep. ~ Ralph Waldo Emerson,
504:Life will defend itself no matter how small it is. ~ Yann Martel,
505:Love has no age as it is always renewing itself. ~ Blaise Pascal,
506:Music: what life, what living itself sounds like. ~ Jandy Nelson,
507:No nation has ever taxed itself into prosperity. ~ Rush Limbaugh,
508:No technology will win. Technology itself will win. ~ David Agus,
509:said the Gryphon, half to itself, half to Alice. ~ Lewis Carroll,
510:Sometimes the name is funnier than the game itself. ~ Andy Cohen,
511:Stupid how the mind will try to distract itself. ~ Lauren Oliver,
512:The absence of flaw in beauty is itself a flaw. ~ Havelock Ellis,
513:The bond (of marriage) became the bondage itself ~ Nilesh Rathod,
514:Time itself is the solution to all problems. ~ P V Narasimha Rao,
515:Unlike the actual, the fictional explains itself. ~ Mason Cooley,
516:Water is a means to an end, not an end in itself. ~ Peter Gleick,
517:What goes too long unchanged destroys itself. ~ Ursula K Le Guin,
518:With each passing moment, a Soul sets off to find Itself. ~ Rumi,
519:Without love, the world itself would not survive. ~ Lope de Vega,
520:Anyway, what is the soul but a dream of itself? ~ Alicia Ostriker,
521:below shows itself very clearly for a moment, and ~ Anthony Doerr,
522:Boredom strives to detach, but finds itself stuck. ~ Mason Cooley,
523:Creation which cannot express itself becomes madness. ~ Anais Nin,
524:Creation which cannot express itself becomes madness. ~ Ana s Nin,
525:"Every day is a journey, and the journey itself is home." ~ Basho,
526:Every noble activity makes room for itself. ~ Ralph Waldo Emerson,
527:Fear is a greater evil than evil itself. ~ Saint Francis de Sales,
528:For nothing is more fulfilling than love itself ~ Nicholas Sparks,
529:Hope is an echo, hope ties itself yonder, yonder. ~ Carl Sandburg,
530:Interesting how life goes on in spite of itself. ~ Maria V Snyder,
531:It's an immense amount of pressure, celebrity itself. ~ Megan Fox,
532:Just to stir things up seemed a great reward in itself. ~ Sallust,
533:Life exists so the Universe can experience itself. ~ Steve Martin,
534:Love gives itself; it is not bought. ~ Henry Wadsworth Longfellow,
535:Love never forces itself on another’s will. So ~ Norman L Geisler,
536:Once you start on an idea it proliferates in itself. ~ Lore Segal,
537:Paris was a museum displaying exactly itself. ~ Jeffrey Eugenides,
538:Silence in the face of evil is evil itself. ~ Dietrich Bonhoeffer,
539:Someday change will be accepted as life itself ~ Shirley MacLaine,
540:Successful action tends to become an end in itself. ~ Eric Hoffer,
541:Sweet is the pleasure itself cannot spoil. ~ John Sullivan Dwight,
542:Symmetry, by surrounding us, makes itself invisible. ~ Hugh Howey,
543:That's the biggest problem, is the tax code itself. ~ Herman Cain,
544:The dance is the highest symbol of life itself. ~ Joseph Campbell,
545:The function of posterity is to look after itself. ~ Dylan Thomas,
546:The giving of love is an education in itself. ~ Eleanor Roosevelt,
547:The impassive soul disturbs neither itself nor others. ~ Epicurus,
548:The only antidote to chaos is peace itself. ~ Marianne Williamson,
549:There’s no story that’s the start of itself. ~ Jeanette Winterson,
550:The rest of me was gorging itself on pity party pie. ~ Penny Reid,
551:The reward for a good habit is the habit itself. ~ Gretchen Rubin,
552:To be unable to bear an ill is itself a great ill. ~ Wilfred Bion,
553:To not try at all is a form of murder itself. ~ Lisa Tawn Bergren,
554:To refuse to respond is in itself a response. ~ Madeleine L Engle,
555:What if - what if Life itself were the sweetheart? ~ Willa Cather,
556:What is important is faith expressing itself in love. ~ Anonymous,
557:When self-doubt awakens, it feeds on itself. . . . ~ Charles Todd,
558:Who cares about my cock? It'll fend for itself. ~ Nicholson Baker,
559:At some point your heart will tell itself what to do. ~ Ajahn Chah,
560:Be happy today. Tomorrow will take care of itself. ~ Tracy Madison,
561:but he who destroys a good book, kills reason itself ~ John Milton,
562:Color exists in itself, possessing its own beauty. ~ Henri Matisse,
563:Every talent must unfold itself in fighting. ~ Friedrich Nietzsche,
564:Give paint a chance to show itself entirely as paint. ~ John Marin,
565:I built a system simple enough to sustain itself. ~ Pierre Omidyar,
566:If history repeats itself, I am so getting a dinosaur! ~ Anonymous,
567:Isn't the fear of pain next brother to pain itself? ~ Enid Bagnold,
568:It is in silence that the soul best expresses itself. ~ The Mother,
569:I've never seen a wild thing feel sorry for itself. ~ D H Lawrence,
570:Just as anxiety can feed on itself, so can courage. ~ John J Ratey,
571:Love is like a flame; it burns itself out eventually, ~ Ay e Kulin,
572:Love is worth the sum of itself, and nothing more. ~ Alice Hoffman,
573:Mirth itself is too often but melancholy in disguise. ~ Leigh Hunt,
574:Nobody should lead mankind. It should lead itself. ~ Philip K Dick,
575:Pshaw, my dear boy! it was simplicity itself. ~ Arthur Conan Doyle,
576:Someday change will be accepted as life itself. ~ Shirley MacLaine,
577:Some things are more important that life itself ~ Edwin Louis Cole,
578:Speak truth, and right will take care of itself. ~ Jerome K Jerome,
579:The analysis of the thing is not the thing itself. ~ Aaron Allston,
580:The black shadow cares for itself, not for you. ~ Julius Streicher,
581:The divine essence itself is love and wisdom. ~ Emanuel Swedenborg,
582:The full employment situation reinforces itself. ~ Jared Bernstein,
583:the heart speaks the truth even when blood itself lies. ~ J D Horn,
584:The journey prints itself indelibly on the seeker. ~ Wendy S Russo,
585:The market is in the process of correcting itself. ~ George W Bush,
586:The souls ability to nourish itself lies in the heart. ~ Aristotle,
587:The study of evolution is an evolution in itself. ~ Hendrik Poinar,
588:Time itself is created through deeds of true kindness. ~ Dara Horn,
589:Virtue itself scapes not calumnious strokes. ~ William Shakespeare,
590:What if –– what if Life itself were the sweetheart? ~ Willa Cather,
591:What is a ruin but time easing itself of endurance? ~ Djuna Barnes,
592:Who can know the heart of youth except youth itself. ~ Patti Smith,
593:Worry itself is one of the most painful conditions. ~ Albert Ellis,
594:Your genuine action will explain itself, and ~ Ralph Waldo Emerson,
595:Accept the gift. And then the gift manifests itself. ~ Paulo Coelho,
596:Ah! from the soul itself must issue forth ~ Samuel Taylor Coleridge,
597:A house divided against itself cannot stand, ~ Doris Kearns Goodwin,
598:A journey is a person in itself; no two are alike. ~ John Steinbeck,
599:All truth is crooked, time itself is a circle ~ Friedrich Nietzsche,
600:Ambition can be a disease, and it feeds on itself. ~ Rebecca Miller,
601:A mind that trusts itself is light on its feet. ~ Nathaniel Branden,
602:A person's true nature will reveal itself despite disguise. ~ Aesop,
603:A suppressed resolve will betray itself in the eyes. ~ George Eliot,
604:Beauty takes courage. Courage itself takes courage. ~ Carol Shields,
605:Colour itself is a degree of darkness. ~ Johann Wolfgang von Goethe,
606:Depression manifests itself in a lack of will. ~ Richard Brookhiser,
607:Don't push the river, it flows by itself. ~ Frederick Salomon Perls,
608:...fear of suffering is worse than suffering itself. ~ Paulo Coelho,
609:From hopelessness within the mind rises hope itself ~ Nilesh Rathod,
610:I am 54 and age is slowly writing itself on my face. ~ Arthur Smith,
611:I believe that dignified work is a value in itself. ~ Martin Schulz,
612:It is unpleasant to see character throw itself away. ~ Thomas Paine,
613:Love itself compensates for any diminishment. ~ Marianne Williamson,
614:Man is the matter of the cosmos, contemplating itself. ~ Carl Sagan,
615:Nothing feeds upon itself as liberality does. ~ Niccolo Machiavelli,
616:Part of what software has to do is explain itself. So ~ Paul Graham,
617:Perhaps it was freedom itself that choked her. ~ Patricia Highsmith,
618:Spirit is the life that itself cuts into life ~ Friedrich Nietzsche,
619:Terrorism itself is not the greatest danger we face. ~ Robert Reich,
620:The celebrity thing is such a thing in itself now. ~ Chrissie Hynde,
621:The Cha-Cha is no more ridiculous than life itself. ~ Whit Stillman,
622:The human hand allows the mind to reveal itself. ~ Maria Montessori,
623:The inability to remember is itself perhaps a memory. ~ John Berger,
624:The inside “expresses” itself by way of the symbol. ~ Erich Neumann,
625:The mind can be trained to relieve itself on paper. ~ Billy Collins,
626:The question of sex will take care of itself. ~ Helen Frankenthaler,
627:The term itself—my life—is a desperate overstatement. ~ Don DeLillo,
628:The value of life itself cannot be estimated. ~ Friedrich Nietzsche,
629:Was the anticipation worse than the event itself? At ~ Brandon Mull,
630:When your work speaks for itself, don't interrupt. ~ Henry J Kaiser,
631:A New York divorce is in itself a diploma of virtue. ~ Edith Wharton,
632:An intellectual is someone whose mind watches itself. ~ Albert Camus,
633:An intellectual is someone who's mind watches itself. ~ Albert Camus,
634:A physicist is just an atom's way of looking at itself. ~ Niels Bohr,
635:Civilization itself is housed in the human being. ~ Nayantara Sahgal,
636:Colour itself is a degree of darkness. ~ Johann Wolfgang von Goethe,
637:Discouragement itself is a form of pride. ~ Saint Therese of Lisieux,
638:Diversity in and of itself is a strong positive. ~ Christine Lagarde,
639:Each time history repeats itself, the price goes up. ~ Ronald Wright,
640:Economy is in itself a great source of revenue. ~ Seneca the Younger,
641:Existence itself is disconcerting and disorienting. ~ Natasha Lyonne,
642:Fear of suffering is worse than the suffering itself. ~ Paulo Coelho,
643:Give evil nothing to oppose and it will disappear by itself. ~ Laozi,
644:He who wonders discovers that this in itself is wonder. ~ M C Escher,
645:History was gathering itself to deliver another blow ~ Douglas Adams,
646:Hope itself wasn’t necessarily kind. Or a good thing. ~ Louise Penny,
647:I dream of an Africa which is in peace with itself. ~ Nelson Mandela,
648:In a familiar place, your mind focuses solely on itself. ~ Matt Haig,
649:In time of sickness the soul collects itself anew. ~ Pliny the Elder,
650:Is nothing faithful in the world. Air itself betray. ~ Sandra Newman,
651:It seems that age folds the heart in on itself. ~ Louis de Berni res,
652:It's in the struggle itself that you define yourself. ~ Pat Buchanan,
653:I've seen this city taking itself to heaven in pieces. ~ Ryan Gattis,
654:Life itself still remains a very effective therapist. ~ Karen Horney,
655:Multi-tasking arises out of distraction itself. ~ Marilyn vos Savant,
656:My life is for itself and not for a spectacle. ~ Ralph Waldo Emerson,
657:New York loves itself in an unkind and fanatical way. ~ Mason Cooley,
658:No good can come from a species at war with itself. ~ Becky Chambers,
659:reality itself become something random, inexplicable. ~ Joseph Kanon,
660:Stated clearly enough, an idea may cancel itself out. ~ Mason Cooley,
661:The absence of a flaw in beauty is itself a flaw. ~ H Havelock Ellis,
662:The brilliant insight is not by itself achievement ~ Peter F Drucker,
663:The deepest feeling always shows itself in silence. ~ Marianne Moore,
664:The desire to conquer is itself a sort of subjection. ~ George Eliot,
665:...the habit of despair is worse than despair itself. ~ Albert Camus,
666:the mind is never right but when it is at peace with itself ~ Seneca,
667:There is nothing more evil than "Love" itself. ~ William Shakespeare,
668:The soul that can live alone with itself meets God . ~ Sri Aurobindo,
669:The truth isn't going to bend itself to suit you. ~ Malorie Blackman,
670:The vow that binds too strictly snaps itself. ~ Alfred Lord Tennyson,
671:The wisest and noblest teacher is nature itself. ~ Leonardo da Vinci,
672:The world itself is too small for the covetous. ~ Seneca the Younger,
673:To accept a little death is worse than death itself, ~ Frank Herbert,
674:To accept a little death is worse than death itself. ~ Frank Herbert,
675:To ask the power to reform itself, what a dullness! ~ Giordano Bruno,
676:Whatever happens - ultimately, life corrects itself. ~ Jaggi Vasudev,
677:Words are only painted fire; a look is the fire itself. ~ Mark Twain,
678:Youth to itself rebels, though none else near. ~ William Shakespeare,
679:All is connected ... no one thing can change by itself. ~ Paul Hawken,
680:And the city itself was just a glow on the dark earth... ~ Monica Ali,
681:And the truth shall bear witness of itself. ~ Edmond Bordeaux Szekely,
682:A physicist is just an atom's way of looking at itself. ~ Niels Bohr,
683:Being is. Being is in-itself. Being is what it is. ~ Jean Paul Sartre,
684:Daniel's mind is a scorpion stinging itself to death. ~ Scott Spencer,
685:Ennui is the echo in us of time tearing itself apart. ~ Emil M Cioran,
686:Every day is a journey, and the journey itself is home. ~ Matsuo Bash,
687:Every time history repeats itself, the price goes up. ~ James Maxwell,
688:Fear of disease killed more men than disease itself. ~ Mahatma Gandhi,
689:Genius always finds itself a century too early. ~ Ralph Waldo Emerson,
690:Genius has as many components as the mind itself. ~ Stephen Jay Gould,
691:History repeats itself, first as tragedy, second as farce ~ Karl Marx,
692:In order to survive, the human race must defend itself. ~ Erica Brown,
693:I say love, and the world populates itself with doves. ~ Pablo Neruda,
694:Islam is itself destiny and will not suffer destiny. ~ Muhammad Iqbal,
695:Just . . . love me, and let tomorrow look after itself. ~ Ann Aguirre,
696:Last time of anything has the poignancy of death itself ~ Betty Smith,
697:Life itself is the best (and the only) timekeeper. ~ Rasheed Ogunlaru,
698:love is an emotion that recognizes itself in others. ~ Salman Rushdie,
699:Nature is not tailored to man. It exists for itself. ~ John E Smelcer,
700:No act terminating in itself constitutes greatness. ~ William Hazlitt,
701:One fine day a predatory world shall consume itself. ~ David Mitchell,
702:Pain is the body's way of ridding itself of weakness. ~ Dean Karnazes,
703:Paul was blandness itself, just tinged with pink. ~ Alan Hollinghurst,
704:Public decision-making does not lend itself to certitude. ~ Jim Leach,
705:Put service first, and money takes care of itself. ~ David J Schwartz,
706:Scandal dies sooner of itself, than we could kill it. ~ Benjamin Rush,
707:She's dearer than life itself, that's all I know. ~ Daphne du Maurier,
708:So what is forgiveness and how does it show itself? ~ Claudia Rankine,
709:The guitar is a miniature orchestra in itself. ~ Ludwig van Beethoven,
710:The leader of a cause is never the cause itself. ~ Karen Marie Moning,
711:The mystery is solved when you have become the mystery itself. ~ Osho,
712:The noble soul occupies itself with wisdom and friendship. ~ Epicurus,
713:The only thing we have to fear is fear itself. ~ Franklin D Roosevelt,
714:These arrows are food, safety, and life itself now. ~ Suzanne Collins,
715:The term itself--my life--is a desperate overstatement. ~ Don DeLillo,
716:The world reveals itself to those who travel on foot. ~ Werner Herzog,
717:The worst potential bio-terrorist is nature itself. ~ Anthony S Fauci,
718:Truth can prevail only in virtue of truth itself. ~ Pope John Paul II,
719:Why commit to art? For self-realization, or for itself? ~ Patti Smith,
720:youth, when it is hurt, likes to feel itself betrayed. ~ Willa Cather,
721:An excess of reason is itself a form of madness ~ Kim Stanley Robinson,
722:A piece of music is an experience to be taken by itself. ~ B F Skinner,
723:A society that condemns homosexuality harms itself. (254) ~ E O Wilson,
724:Bounty, being free itself, thinks all others so. ~ William Shakespeare,
725:Consider that nirvana is itself no other than our life. ~ Dogen Zenji,
726:educational technology, in itself, is not ‘evil’. As ~ Scott Thornbury,
727:Ennui is the echo in us of time tearing itself apart. ~ Emile M Cioran,
728:Even death itself is made wretched by terror and fear. ~ Bryant McGill,
729:Every day is a journey, and the journey itself is home. ~ Lisa Kleypas,
730:Every day is a journey, and the journey itself is home. ~ Matsuo Basho,
731:Everything that is conscious, aware of itself, has a soul. ~ Anne Rice,
732:Failure to make a decision was in itself a decision—he ~ Frank Herbert,
733:False language, evil in itself, infects the soul with evil. ~ Socrates,
734:Fear of a thing can be worse than the thing itself. ~ David Staniforth,
735:Fog is not mysterious, fog is the mystery itself! ~ Mehmet Murat ildan,
736:Her love for him was almost like a pain in itself. ~ Catherine Cookson,
737:How doth all that seeks to rise burn itself to nothing. ~ M T Anderson,
738:I am against the notion of style in itself ~ Guillermo Cabrera Infante,
739:If a lion could speak, it would not understand itself. ~ Michael Frayn,
740:I think the media spends a lot of time fooling itself. ~ Penn Jillette,
741:Justice itself tends to be corrupted by political passion. ~ T S Eliot,
742:Life itself seeks fulfillment as plants seek sunlight. ~ B K S Iyengar,
743:Losing you're co-remember meant losing the memory itself. ~ John Green,
744:Love does not alter the beloved, it alters itself. ~ Soren Kierkegaard,
745:Never again will NAACP find itself near financial ruin. ~ Kweisi Mfume,
746:No book was ever written down by any but itself. ~ Ralph Waldo Emerson,
747:No government ever voluntarily reduces itself in size. ~ Ronald Reagan,
748:Only art explains, and that cannot itself be explained. ~ Iris Murdoch,
749:Oppression tries to defend itself by its utility. ~ Simone de Beauvoir,
750:Our view of reality is only a view, not reality itself. ~ Anne Fadiman,
751:Reading is not an end to itself, but a means to an end. ~ Adolf Hitler,
752:Science, by itself cannot, supply us with an ethic. ~ Bertrand Russell,
753:See what is before you, the thing itself. Analyze later. ~ Eric Weiner,
754:The answer to our existence lies in existence itself. ~ Santosh Kalwar,
755:The blade itself incites to deeds of violence’ Homer ~ Joe Abercrombie,
756:The grave itself is but a covered bridge, ~ Henry Wadsworth Longfellow,
757:The greatest mystery of existence is existence itself. ~ Deepak Chopra,
758:The Singularity itself will occur some time around 2045. ~ Martin Ford,
759:The sun was extinguishing itself on the watery horizon. ~ P W Catanese,
760:The world itself makes us sick of the world. ~ Jacques Benigne Bossuet,
761:True religion is not repressive, as life itself is not. ~ Jane Roberts,
762:was now smoked out, dazed and black from beating itself ~ John le Carr,
763:What kills a skunk is the publicity it gives itself. ~ Abraham Lincoln,
764:A species divided against itself will eventually fall. ~ Frederick Lenz,
765:A system must be managed. It will not manage itself. ~ W Edwards Deming,
766:Authority is itself inherently an act of imagination. ~ Richard Sennett,
767:Beauty can never really understand itself. ~ Johann Wolfgang von Goethe,
768:Creativity itself is divine. Creativity itself is godliness. ~ Rajneesh,
769:Defeat itself is defeated by the embrace of defeat... ~ Andrew Davidson,
770:Disillusion can become itself an illusion If we rest in it. ~ T S Eliot,
771:Everything that lives, lives not alone, nor for itself. ~ William Blake,
772:Fate succombs many a species. One alone jeopardizes itself. ~ W H Auden,
773:Fate succumbs many a species: one alone jeopardises itself. ~ W H Auden,
774:Goodness begins simply with the fact of life itself. ~ Gwendolyn Brooks,
775:He who wonders discovers that this in itself is wonderful. ~ M C Escher,
776:history itself arises out of the adjacent possible. ~ Stuart A Kauffman,
777:History never repeats itself; at best it sometimes rhymes. ~ Mark Twain,
778:History repeats itself. Historians repeat each other. ~ Philip Guedalla,
779:Hope itself is a pain, while it is overmatched by fear. ~ Philip Sidney,
780:I don't have to talk. My record speaks for itself. ~ Maurice Jones Drew,
781:Indeed, timing a meal correctly was an art in itself. ~ Jennifer Ashley,
782:in short, the ultimate source of Evil is compasion itself ~ Slavoj i ek,
783:It is the very mind itself that leads the mind astray. ~ Yagyu Munenori,
784:It was a silence that heard itself, awful and beautiful. ~ Colum McCann,
785:Life itself is the most wonderful fairy tale. ~ Hans Christian Andersen,
786:Love itself starts with the desire for something good. ~ Fulton J Sheen,
787:Manage the downside; the upside will take care of itself ~ Donald Trump,
788:Nature is exceedingly simple and harmonious with itself. ~ Isaac Newton,
789:Nothing is impossible. the word itself says "i'm possible". ~ Anonymous,
790:The essence of that which is like unto itself, is drawn. ~ Esther Hicks,
791:The fear of suffering is worse than the suffering itself ~ Paulo Coelho,
792:the grandeur of God reveals itself through simple things ~ Paulo Coelho,
793:The nature of things is in the habit of concealing itself. ~ Heraclitus,
794:The quality of life is more important than life itself. ~ Alexis Carrel,
795:there is no path to peace, but peace itself is the path. ~ Richard Rohr,
796:There is something about Death
Like love itself! ~ Edgar Lee Masters,
797:The soul that has no established aim loses itself ~ Michel de Montaigne,
798:The truth does not reveal itself to idle spectators. ~ Matthew Crawford,
799:Those who are late will be punished by life itself. ~ Mikhail Gorbachev,
800:Till it has loved, no man or woman can become itself. ~ Emily Dickinson,
801:Time itself now held long breaths with keen suspense. ~ Herman Melville,
802:Well, where there is freedom doubt itself must be free. ~ Garet Garrett,
803:What you're missing is that the path itself changes you. ~ Julian Smith,
804:What you're missing is that the path itself changes you. ~ Julien Smith,
805:A comeback in gymnastics is almost impossible in itself. ~ Shawn Johnson,
806:A foolishness is inflicted with a hatred of itself. ~ Seneca the Younger,
807:a good stare communicates itself by means other than sight. ~ Mike Carey,
808:All experiences come and go. What witnesses experiencing itself? ~ Mooji,
809:Beauty can never really understand itself. ~ Johann Wolfgang von Goethe,
810:Beauty itself is but the sensible image of the Infinite. ~ Francis Bacon,
811:Creativity - like human life itself - begins in darkness ~ Julia Cameron,
812:Creativity - like human life itself - begins in the dark ~ Julia Cameron,
813:Everything that lives, lives not alone, not for itself. ~ Robin S Sharma,
814:Every threat to the family is a threat to society itself. ~ Pope Francis,
815:Faith always shows itself in the whole personality. ~ Martyn Lloyd Jones,
816:Faith is the soul going out of itself for all its wants. ~ Thomas Boston,
817:Genius doesn’t specialize; genius is reason in itself. ~ Haruki Murakami,
818:Genius doesn't specialize; genius is reason it itself. ~ Haruki Murakami,
819:Giving thanks for abundance is sweeter than the abundance itself. ~ Rumi,
820:Hinduism is sensibility renewing itself again and again. ~ Vamsee Juluri,
821:History repeats itself, the first as tragedy, then as farce. ~ Karl Marx,
822:I don't think love for technology itself breeds change. ~ Evgeny Morozov,
823:I know that love is no cure, but rather the disease itself. ~ Erica Jong,
824:I love Los Angeles. It reinvents itself every two days. ~ Billy Connolly,
825:In the updraft, the particulate glitz is beside itself. ~ Rae Armantrout,
826:Ipsa scientia potestas est. (Knowledge itself is power.) ~ Francis Bacon,
827:It is the system itself that, once set up, gives orders. ~ Lewis Mumford,
828:Knowledge itself is the highest reward of knowledge. ~ Swami Vivekananda,
829:Life creates itself in delirium and is undone in ennui. ~ Emile M Cioran,
830:Life does not need to mutilate itself in order to be pure. ~ Simone Weil,
831:Life is judged with all the blindness of life itself. ~ George Santayana,
832:Life makes itself with little heed for the appropriate. ~ Eimear McBride,
833:Making itself intelligible is suicide for philosophy. ~ Martin Heidegger,
834:No one is holy in this life, only life itself is that. ~ Christian Bobin,
835:One must always try to be as radical as reality itself. ~ Vladimir Lenin,
836:Pain, which is ultimately only like itself. ~ Chitra Banerjee Divakaruni,
837:Russia sees itself as a country that is self-sufficient. ~ Sergei Ivanov,
838:Samadhi doesn’t just come of itself; it takes practice. ~ Jack Kornfield,
839:The city burning is Los Angeles's deepest image of itself. ~ Joan Didion,
840:The mask, given time, comes to be the face itself ~ Marguerite Yourcenar,
841:The theater of operation built itself in Tool’s mind. ~ Paolo Bacigalupi,
842:The transmission of knowledge is in itself an erotic act. ~ Alan Bennett,
843:Time is life itself, and life resides in the human heart. ~ Michael Ende,
844:To set sail somewhere is more important than life itself. ~ Isak Dinesen,
845:To the extent America abandons Israel, it abandons itself. ~ Yaron Brook,
846:up by itself, like that old Plymouth in the horror movie, ~ Stephen King,
847:Wherever the mind dwells apart is itself a distant place. ~ David Hinton,
848:Writers were as parasitic, she supposed, as the spore itself. ~ Joe Hill,
849:You cant get beyond the body unless you free the body itself. ~ Ida Rolf,
850:Action by itself is blind, reflection impotent. ~ Mihaly Csikszentmihalyi,
851:A fire can't burn forever. Eventually, it consumes itself. ~ Jodi Picoult,
852:A free spirit takes liberties even with liberty itself. ~ Francis Picabia,
853:All life is the struggle, the effort to be itself. ~ Jose Ortega y Gasset,
854:An over examination of life can deter you from life itself ~ Ilyas Kassam,
855:[..] because happiness itself is often sublte and incomplete ~ Roxane Gay,
856:Buddhism doesn't come from anybody. It exists by itself. ~ Frederick Lenz,
857:By remembering it too often I have blurred the memory itself. ~ C S Lewis,
858:Capital exploits the labour of a few to multiply itself. ~ Mahatma Gandhi,
859:Creativity - like human life itself - begins in darkness. ~ Julia Cameron,
860:Destiny reveals itself only when there is truth and action. ~ Suzy Kassem,
861:Erudition without pedantry is as a rare as wisdom itself. ~ George Sarton,
862:Fate succumbs many a species: one alone jeopardises itself. ~ Mitch Albom,
863:Give evil nothing to oppose
and it will disappear by itself. ~ Lao Tzu,
864:Great grief does not of itself put an end to itself. ~ Seneca the Younger,
865:Happiness is a by-product. You cannot pursue it by itself. ~ Sam Levenson,
866:Happiness reveals itself when we are at peace with ourselves. ~ Nhat Hanh,
867:History doesn't repeat itself, but it rhymes. —Mark Twain ~ Peter Mallouk,
868:If the emotions are free the intellect will look after itself ~ A S Neill,
869:It is necessary to hope... for hope itself is happiness. ~ Samuel Johnson,
870:Life itself is an exile. The way home is not the way back. ~ Colin Wilson,
871:Life reveals itself to us only in so far as well live it. ~ Thomas Merton,
872:Life wastes itself whilst we are preparing to live. ~ Ralph Waldo Emerson,
873:Love is most nearly itself When here and now cease to matter. ~ T S Eliot,
874:Love still owned him, steered him, drew him to itself. ~ Elizabeth Goudge,
875:motion, propelling itself back and forth across the small ~ Melinda Leigh,
876:Necessity gives the law and does not itself receive it. ~ Publilius Syrus,
877:never saw a wild thing sorry for itself. ~ D. H. Lawrence #quote #animals,
878:No country has ever closely scrutinized itself visually. ~ Dorothea Lange,
879:Or if Virtue feeble were, Heav'n itself would stoop to her. ~ John Milton,
880:pride hath no other glass To show itself but pride, ~ William Shakespeare,
881:Seeing is in itself a creative act which requires effort. ~ Henri Matisse,
882:Stasis is itself criminal for those with the means to move. ~ Dave Eggers,
883:The death of hope and love is far worse than death itself. ~ C J Anderson,
884:The deepest feelings always show itself in silence. ~ Marianne Williamson,
885:…the fear of suffering is worse than the suffering itself. ~ Paulo Coelho,
886:The fear of suffering is worst than the suffering itself". ~ Paulo Coelho,
887:The idea of my life as a fairy tale is itself a fairy tale. ~ Grace Kelly,
888:The Nation that destroys its soil destroys itself. ~ Franklin D Roosevelt,
889:The only thing that went wrong was the human race itself. ~ Frederik Pohl,
890:the process of consciousness itself relies on images. ~ Ant nio R Dam sio,
891:There's no animal that sleep-deprives itself like the human. ~ Henri Cole,
892:The sacrifice of pleasures is of course itself a pleasure. ~ Muriel Spark,
893:The very greatest mystery is in unsheathed reality itself. ~ Eudora Welty,
894:The world wills itself to be deceived, so let it be deceived. ~ Petronius,
895:Though a child of man knows time, life itself is eternal. ~ Miyuki Miyabe,
896:We're not aware of fame itself, we're not that kind of band. ~ Ed O Brien,
897:Where people are really attached, poverty itself is wealth. ~ Jane Austen,
898:Youth is the future smiling at a stranger, which is itself. ~ Victor Hugo,
899:Age is opportunity no less than youth itself. ~ Henry Wadsworth Longfellow,
900:An act of goodness is of itself an act of happiness. ~ Maurice Maeterlinck,
901:Arrogance needs advertising, confidence speaks for itself. ~ Vitor Belfort,
902:Art is not about itself but the attention we bring to it. ~ Marcel Duchamp,
903:But tolerance by itself can be a cover for moral laziness. ~ Bill McKibben,
904:Civilization gets too large, it finds a way to destroy itself. ~ Anonymous,
905:Courage in the path is what makes the path manifest itself. ~ Paulo Coelho,
906:Disillusion can become itself an illusion
If we rest in it. ~ T S Eliot,
907:Every age and generation must be as free to act for itself. ~ Thomas Paine,
908:Every snowflake in an avalanche thinks itself guiltless. ~ Nick Stephenson,
909:History has repeated itself many times througout the ages. ~ Billy Sheehan,
910:History works itself out by an inevitable internal logic. ~ Terry Eagleton,
911:I felt in my bones that this universe does not explain itself. ~ C S Lewis,
912:If I do my full duty, the rest will take care of itself. ~ George S Patton,
913:If kindness were a dagger, my heart would bleed itself dry. ~ Megan Bannen,
914:Imagination... its limits are only those of the mind itself. ~ Rod Serling,
915:I'm just going to let my record in Congress speak for itself. ~ Grace Meng,
916:In general confusion youth recognizes itself and rejoices. ~ Italo Calvino,
917:In reality, the past is preserved by itself automatically. ~ Henri Bergson,
918:Irrational fear feeds on itself and grows. You must deny it. ~ Dean Koontz,
919:I will live for love and the rest will take care of itself ~ Marina Keegan,
920:Life itself is short, but lasts longer than misfortunes. ~ Publilius Syrus,
921:Life should be an aim unto itself, a purpose unto itself. ~ Sarah Bakewell,
922:Loneliness is accretive, extending and perpetuating itself. ~ Olivia Laing,
923:Love itself describes its own perfection. Be speechless and listen. ~ Rumi,
924:Never, ever say the dildo accidentally turned itself on. ~ Chuck Palahniuk,
925:Not being able to see any problem is itself a problem.
   ~ Shigeru Mizuno,
926:Solitude is a torment which is not threatened in hell itself. ~ John Donne,
927:Sometimes fear of a thing is worse than the thing itself. ~ Susan Meissner,
928:The answer is that the question itself is strictly inapposite. ~ Anonymous,
929:The Father’s love does not force itself on the beloved. ~ Henri J M Nouwen,
930:The Maker offers us creation itself as proof of his greatness. ~ Anne Rice,
931:The periphery is where the future reveals itself. J.G. Ballard ~ Anonymous,
932:The purest love always reveals itself during acceptance. ~ Shannon L Alder,
933:There is only one meaning of life: the act of living itself. ~ Erich Fromm,
934:The soul unfolds itself, like a lotus of countless petals. ~ Khalil Gibran,
935:Today he would believe. Tomorrow would answer for itself. ~ Jerry S Eicher,
936:To remain silent in the face of evil is itself a form of evil. ~ Anonymous,
937:True suffering does not know itself and never calculates. ~ Mahatma Gandhi,
938:When you have something truthful to say, it will design itself. ~ Bob Gill,
939:While history never repeats itself, political patterns do. ~ Eric Alterman,
940:Whoever works for God, his work will be done by itself. ~ Neem Karoli Baba,
941:"With each passing momenta soul sets offto find itself." ~ Jalaluddin Rumi,
942:You have been my friend. That in itself is a tremendous thing. ~ E B White,
943:A good newspaper, I suppose, is a nation talking to itself. ~ Arthur Miller,
944:Always carry a corkscrew and the wine shall provide itself. ~ Basil Bunting,
945:An Affront to the Rule of Law and to the Constitution Itself ~ John Boehner,
946:A society that condemns homosexuality harms itself. (254) ~ Edward O Wilson,
947:As time passes, memory, inevitably, reconstitutes itself. ~ Haruki Murakami,
948:Attention is primordial intelligence, consciousness itself. ~ Eckhart Tolle,
949:Blessedness is not the reward of virtue but virtue itself. ~ Baruch Spinoza,
950:Childhood is the one story that stands by itself in every soul. ~ Ivan Doig,
951:Eccentricity: strength of character doubling back on itself. ~ Mason Cooley,
952:Evil does not question itself. Only Hope questions itself. ~ Craig Ferguson,
953:Evolution is nothing but matter become conscious of itself. ~ Julian Huxley,
954:Faith is like love: it does not let itself be forced. ~ Arthur Schopenhauer,
955:felt the world reorienting itself around this new knowledge. ~ Blake Crouch,
956:Genius declares itself to be a kind of higher masculinity. ~ Otto Weininger,
957:Give light, and the darkness will disappear of itself. ~ Desiderius Erasmus,
958:history is the story of liberty becoming conscious of itself. ~ Clive James,
959:If the world could write itself, it would write like Tolstoy. ~ Isaac Babel,
960:If you remember the why, the how will work itself out. ~ Richard Paul Evans,
961:I thought cars were essential ingredients of life itself. ~ Edward Herrmann,
962:Juan Enriquez will change your view of change itself. ~ Nicholas Negroponte,
963:Knowledge is the parent of love; wisdom, love itself. ~ Julius Charles Hare,
964:Life is a mask through which the universe expresses itself. ~ Frank Herbert,
965:Love ought to show itself in deeds more than in words. ~ Ignatius of Loyola,
966:My fear was not of death itself, but a death without meaning. ~ Huey Newton,
967:My heart trips over itself in a race to get closer to her. ~ Lauren Blakely,
968:No matter how good it is, your book will not sell itself. ~ Elinor Florence,
969:Only the work of art itself can raise the standard of taste. ~ Diego Rivera,
970:Revolt is the mirror in which greed is forced to see itself. ~ Alice Walker,
971:science itself is demanding a new, non-fragmentary world view, ~ David Bohm,
972:Stability itself is nothing but a more languid motion. ~ Stephen Greenblatt,
973:Strength, wanting judgment and policy to rule, overturneth itself. ~ Horace,
974:The analysis of data will not by itself produce new ideas. ~ Edward de Bono,
975:The camera itself, the photograph itself, calls up death. ~ Nobuyoshi Araki,
976:the family is a group that needs to escape from itself... ~ Charles Fourier,
977:...the fear of suffering is worse than the suffering itself. ~ Paulo Coelho,
978:The f inge r which point s a t the moon i sn' t the moon itself ~ Anonymous,
979:The learned man's life itself shines as the message for mankind. ~ Sai Baba,
980:the music speaks for itself, there’s no need to say anything ~ Paulo Coelho,
981:The purpose of poetry is to make life complete in itself. ~ Wallace Stevens,
982:The trouble with happiness is that it never notices itself. ~ Cynthia Ozick,
983:The void in the heart does not accommodate itself to a proxy. ~ Victor Hugo,
984:[This day would bend back and shine itself into everything.] ~ Lauren Groff,
985:To expect defeat is nine-tenths of defeat itself. ~ Francis Marion Crawford,
986:Treachery, though at first very cautious, in the end betrays itself. ~ Livy,
987:Vice itself lost half its evil, by losing all its grossness. ~ Edmund Burke,
988:Well, I think that there's a value to comedy in and of itself. ~ Al Franken,
989:Without desire there is stillness, and the world settles by itself. ~ Laozi,
990:Again, put service first, and money takes care of itself. ~ David J Schwartz,
991:A great mind is one that can forget or look beyond itself. ~ William Hazlitt,
992:A lion doesn't concern itself with the opinion of sheep. ~ George R R Martin,
993:All renews itself, nothing perishes. ~ Sri Aurobindo, The Life Divine, Life,
994:a mind at rest frees the body to work at healing itself. ~ Carrie Anne Noble,
995:Anamorphic doesn't really lend itself to the big shots. ~ Jaume Collet Serra,
996:An empty religion will betray itself in relationships. ~ Amy Layne Litzelman,
997:A set is a Many that allows itself to be thought of as a One. ~ Georg Cantor,
998:Blessedness is not the reward of virtue, but virtue itself. ~ Baruch Spinoza,
999:Complacency has a way of restoring itself of its own accord ~ Lionel Shriver,
1000:Discipline is never an end in itself, only a means to an end. ~ Robert Fripp,
1001:Everything makes itself known on its way out, once and for all. ~ Paul Selig,
1002:Haste trips up its own heels, fetters and stops itself. ~ Seneca the Younger,
1003:Hate is love looking for itself everyplace but where love is. ~ Jane Roberts,
1004:History repeats itself because nobody listens the first time. ~ Erik Qualman,
1005:How many lies can I brain tells itself until becomes truth? ~ Kiersten White,
1006:Human life is the only thing that takes care of itself. ~ Napoleon Bonaparte,
1007:I have to be motivated, and I'm sure time will avail itself. ~ Bobby Sherman,
1008:I'll just let my work speak for itself, as every artist should. ~ Ryan Braun,
1009:India has a responsibility to itself to fight Climate Change ~ Jairam Ramesh,
1010:It’s amazing what the gene pool will do to perpetuate itself. ~ Mohsin Hamid,
1011:It's not the thing you fling, it's the fling itself. ~ J Christopher Stevens,
1012:Joy goes as deep as sorrow, but leaves less of itself behind. ~ Mason Cooley,
1013:Let every eye negotiate for itself and trust no agent. ~ William Shakespeare,
1014:Look after the customer and the business will take care of itself ~ Ray Kroc,
1015:Love is most nearly itself
When here and now cease to matter. ~ T S Eliot,
1016:Maintain yourself and everything maintains itself around you. ~ Paul Kantner,
1017:No dream can be more beautiful than the reality itself! ~ Mehmet Murat ildan,
1018:Nothing is impossible, the word itself says 'I'm possible'! ~ Audrey Hepburn,
1019:Put service first, and money takes care of itself—always. ~ David J Schwartz,
1020:Read! Read all the time, the understanding will come by itself. ~ Paul Celan,
1021:She can be fierce, but for all of that she's actually kindness itself. ~ Avi,
1022:The fear of death is more to be dreaded than death itself. ~ Publilius Syrus,
1023:The future is going to take care of itself, like it always has. ~ Andy Grove,
1024:The landscape thinks itself in me and I am its consciousness. ~ Paul Cezanne,
1025:The recognition of confusion is itself a form of clarity. ~ T K V Desikachar,
1026:The world is a work of art that gives birth to itself. ~ Friedrich Nietzsche,
1027:The World itself is a wonderland, young man, as you well know. ~ Dean Koontz,
1028:We live by a perceptual "map" which is never reality itself. ~ Carl R Rogers,
1029:When the bandwagon presents itself, you have to jump onto it. ~ Manuel Rivas,
1030:Who would give a law to lovers? Love is unto itself a higher law. ~ Boethius,
1031:Writing it is itself one of the experiments with truth. One ~ Mahatma Gandhi,
1032:An artist is merely a tool with which art molds itself. ~ Richelle E Goodrich,
1033:Art, in itself, is an attempt to bring order out of chaos. ~ Stephen Sondheim,
1034:...cassoulet, like life itself, is not so simple as it seems. ~ Paula Wolfert,
1035:Character develops itself in the stream of life. ~ Johann Wolfgang von Goethe,
1036:Clouds of flavors and savors float around the thing-in-itself. ~ Mason Cooley,
1037:Desire will in due time externalize itself as concrete fact. ~ Thomas Troward,
1038:Does mankind truly hate itself? How can one surmount such irreverence? ~ Brom,
1039:Dreams, after all, are insubstantial things, like mist itself. ~ Stephen King,
1040:Each book was a world unto itself, and in it I took refuge. ~ Alberto Manguel,
1041:Education is not preparation for life; education is life itself. ~ John Dewey,
1042:Genius is talent in which character makes itself heard. ~ Ludwig Wittgenstein,
1043:human memory is short, and history always repeats itself. ~ Devdutt Pattanaik,
1044:Isn’t it fun to read a sentence that races ahead of itself? ~ Durga Chew Bose,
1045:Learning isn't a means to an end; it is an end in itself. ~ Robert A Heinlein,
1046:Life is that which must overcome itself again and again ~ Friedrich Nietzsche,
1047:Life takes time. Death, however, reveals itself in an instant. ~ Brad Meltzer,
1048:Many a choice is made this way: By pretending it makes itself. ~ Laini Taylor,
1049:Modernism: the books are as hard to understand as life itself. ~ Mason Cooley,
1050:Money always has been something that has attracted itself to me. ~ Wayne Dyer,
1051:My fear was not of death itself, but a death without meaning. ~ Huey P Newton,
1052:Non-co-operation in itself is unnatural, vicious and sinful. ~ Mahatma Gandhi,
1053:No revolution is worth anything unless it can defend itself. ~ Vladimir Lenin,
1054:Science itself is steadily nailing the lid on atheism's coffin. ~ Lee Strobel,
1055:Silence has stuffed itself into every corner of this building. ~ Tahereh Mafi,
1056:Song brings of itself a cheerfulness that wakes the heart of joy. ~ Euripides,
1057:That mind which understands itself is the mind of a free man. ~ L Ron Hubbard,
1058:The cat does not offer services. The cat offers itself. ~ William S Burroughs,
1059:The consequences of every act are included in the act itself. ~ George Orwell,
1060:The Death Star was gone. Had the Empire itself fallen with it? ~ Claudia Gray,
1061:The government is best which makes itself unnecessary. ~ Wilhelm von Humboldt,
1062:The Holocaust movie is almost a genre in itself these days. ~ Viggo Mortensen,
1063:The mind plays tricks on itself in order to stay in one piece. ~ Meg Wolitzer,
1064:The mirror never sees itself. The reflection never is itself. ~ Gregory Keyes,
1065:The moment good taste knows itself, some of its goodness is lost. ~ C S Lewis,
1066:the serpent if it wants to become the dragon must eat itself. ~ Francis Bacon,
1067:The threat is generally more terrifying than the thing itself. ~ Saul Alinsky,
1068:The Universe began when Nothing saw itself in the mirror. ~ Tor Norretranders,
1069:The way religion makes thousands believe is itself a miracle. ~ M F Moonzajer,
1070:To be sane in a world of madman is in itself madness. ~ Jean Jacques Rousseau,
1071:To have found God is not an end but in itself a beginning. ~ Franz Rosenzweig,
1072:To live is in itself a value judgment. To breathe is to judge. ~ Albert Camus,
1073:Truth contains a vital principle and will manifest itself. ~ Charles F Haanel,
1074:Under the force of the imagination, nature itself is changed. ~ Peter Ackroyd,
1075:We are the words; we are the music; we are the thing itself. ~ Virginia Woolf,
1076:What happened to “we have nothing to fear but fear itself”? ~ Parker J Palmer,
1077:What's lost in translation is the complexity of loss itself. ~ Alison Bechdel,
1078:When life itself seems lunatic, who knows where madness lies? ~ Tara Westover,
1079:When one is very close to Truth itself, truthfulness vanishes. ~ Iris Murdoch,
1080:You don't need to know how the Universe will rearrange itself. ~ Rhonda Byrne,
1081:Your pain is a school unto itself–– and your joy a lovely temple. ~ Aberjhani,
1082:Abstraction is the way to the heart - it is not the heart itself. ~ John Piper,
1083:All punishment is mischief; all punishment in itself is evil. ~ Jeremy Bentham,
1084:All you need within you is waiting to unfold and reveal itself. ~ Eileen Caddy,
1085:An empire founded by war has to maintain itself by war. ~ Baron de Montesquieu,
1086:Art, in itself, is an attempt to bring order out of chaos. ~ Stephen Sondheim,
1087:A vacancy in the heart does not accomodate itself to a stop-gap. ~ Victor Hugo,
1088:Biology is stupid and cruel and should feel bad about itself. ~ Seanan McGuire,
1089:But for now, happiness throws stones. It guards itself. I wait. ~ Markus Zusak,
1090:but now the news of the world aged him more than time itself. ~ Paulette Jiles,
1091:Fate succumbs many a species: one alone jeopardises itself.”   — ~ Mitch Albom,
1092:Fury spends itself pretty quickly when there's no fury facing it. ~ John Lewis,
1093:I always believed that the picture itself should tell the story. ~ Brian Froud,
1094:I am, as it were, an eye that the cosmos uses to look at itself. ~ Rudy Rucker,
1095:I do not trouble my spirit to vindicate itself or be understood ~ Walt Whitman,
1096:If the world could write by itself, it would write like Tolstoy. ~ Isaac Babel,
1097:I must keep silent. Silent. And let Love describe itself.
   ~ Jalaluddin Rumi,
1098:Instead of asking for something, we can just be the thing itself. ~ Joe Vitale,
1099:I think social media is a revolutionary phenomenon all in itself. ~ Tony Blair,
1100:I went to the front, but I never participated in the war itself. ~ Akbar Ganji,
1101:Leave any problem alone for long enough and it will solve itself. ~ Nell Dixon,
1102:Let misery hide itself in silence, otherwise it becomes treason. ~ Victor Hugo,
1103:Love exists in itself, not relying on owning or being owned. ~ Sharon Salzberg,
1104:Love gives naught but itself and takes naught but from itself. ~ Khalil Gibran,
1105:Love is like a flame; it burns itself out eventually,” Sabiha had ~ Ay e Kulin,
1106:Nothing in this world is guaranteed, as life itself is a gamble. ~ Hans Lindor,
1107:Not the fruit of experience, but experience itself, is the end. ~ Walter Pater,
1108:Numbers are the highest degree of knowledge. It is knowledge itself. ~ Plato,
1109:Only a lie that wasn't ashamed of itself could possibly succeed ~ Isaac Asimov,
1110:Perhaps there is something more frightening than love itself. ~ Margaret Stohl,
1111:Sexuality itself means mortality - equally for both man and woman. ~ Leon Kass,
1112:Silence wove itself into the spaces of everything around us. ~ Haruki Murakami,
1113:Sometimes the memory of horror is worse than the horror itself. ~ Claudia Gray,
1114:Technology proposes itself as the architect of our intimacies. ~ Sherry Turkle,
1115:The abuse of something good does not diminish the good itself. ~ Matthew Kelly,
1116:The act of writing itself is done in secret, like masturbation. ~ Stephen King,
1117:The best theology would need no advocates; it would prove itself. ~ Karl Barth,
1118:The future has never worried itself about a human being. ~ Mokokoma Mokhonoana,
1119:The image of God throws a shadow that is just as great as itself. ~ Carl Jung,
1120:The plan itself is opportunism. There is no plan before that. ~ Warren Buffett,
1121:The press is impotent when it abandons itself to falsehood. ~ Thomas Jefferson,
1122:The quality of nothing hath not such need to hide itself ~ William Shakespeare,
1123:The reality we can put into words is never reality itself. ~ Werner Heisenberg,
1124:There are no dangerous thoughts; thinking itself is dangerous. ~ Hannah Arendt,
1125:The world can’t save itself. That’s the message of Christmas. ~ Timothy Keller,
1126:Thinking is just the soul talking with itself, or so Plato says. ~ Lauren Rowe,
1127:To remain silent in the face of evil is itself a form of evil. ~ Sue Monk Kidd,
1128:Under civilization poverty is born of superabundance itself. ~ Charles Fourier,
1129:Unrivalled not only in its class, but in a class by itself. ~ Gordon R Dickson,
1130:War created bizarre allies, while peace itself could be divisive. ~ Ian Rankin,
1131:we value improvement of our daily work more than daily work itself. ~ Gene Kim,
1132:Why destroy the World when you can watch the World destroy itself? ~ J A White,
1133:A department is a little factory unto itself with input and output ~ Henry Ford,
1134:All you ever were was a piece of the universe thinking to itself ~ Iain M Banks,
1135:At heart, of course, a story itself is consolation's instrument. ~ Richard Ford,
1136:A wife is the earth itself, changing hands, bearing scars. ~ Barbara Kingsolver,
1137:But what creature in the world doesn't want to be loved for itself? ~ Anne Rice,
1138:Cunning cheats itself wholly, and other people partially. ~ Miguel de Cervantes,
1139:Does anyone seriously contend that any nation can fend for itself? ~ Kofi Annan,
1140:Eliminating what is not wanted or needed is profitable in itself. ~ Phil Crosby,
1141:Even a brilliant mind sometimes needs a dull stone to sharpen itself. ~ Ken Liu,
1142:Every motion contains within itself a thought and feeling. ~ Hazrat Inayat Khan,
1143:Evil comes in all forms, Elena. Even portrays itself as light. ~ Adrienne Woods,
1144:Fear is the penalty of consciousness forced to stare at itself. ~ Frank Herbert,
1145:For some brave people, travelling itself is the best port! ~ Mehmet Murat ildan,
1146:For the economy itself will die if our ecosystems collapse. ~ Leonardo DiCaprio,
1147:Get the inside right, and the outside will take care of itself. ~ Eckhart Tolle,
1148:Give evil nothing to oppose and it will disappear by itself. ~ Stephen Mitchell,
1149:Goodness is, so to speak, itself: badness is only spoiled goodness. ~ C S Lewis,
1150:How can you have a war on terrorism when war itself is terrorism? ~ Howard Zinn,
1151:I find if I just sit down and think, a solution presents itself. ~ Sean Connery,
1152:I’m just a brother who loved his sister more than life itself. ~ Colleen Hoover,
1153:In America, the system itself of democracy is being threatened. ~ Barbara Boxer,
1154:I think the 16 years that I spent in Green Bay speaks for itself. ~ Brett Favre,
1155:it is only courage on the path itself that makes the path appear ~ Paulo Coelho,
1156:It is the business of the artist to make humanity aware of itself. ~ Ezra Pound,
1157:It might be possible that the world itself is without meaning. ~ Virginia Woolf,
1158:It was almost as if she were breaking away from life itself. Macit ~ Ay e Kulin,
1159:Life in itself has no meaning. Life is an opportunity to create meaning. ~ Osho,
1160:Life in itself is sufficient, self-explanatory and complete. ~ Carlos Castaneda,
1161:Life should be an aim unto itself, a purpose unto itself. ~ Michel de Montaigne,
1162:like the rainbow after the rain joy will reveal itself after sorrow ~ Rupi Kaur,
1163:Love wishes to perpetuate itself. Love wishes for immortality. ~ Mortimer Adler,
1164:Make government what it ought to be, and it will support itself. ~ Thomas Paine,
1165:Mandelion spread itself like a butterfly of brick and slate. ~ Frances Hardinge,
1166:Old paper, which my mom used to say was the smell of time itself. ~ Kami Garcia,
1167:Only a lie that wasn't ashamed of itself could possibly succeed. ~ Isaac Asimov,
1168:Poverty hides itself in thought before it surrenders to purses. ~ Khalil Gibran,
1169:Reject your sense of injury and the injury itself disappears. ~ Marcus Aurelius,
1170:Silence is the communing of a conscious soul with itself. ~ Henry David Thoreau,
1171:Silence itself could be used as deftly and cruelly as a kire ~ Frances Hardinge,
1172:Socialism, like Christianity destroyed itself to gain power ~ Alexander Berkman,
1173:that concerns itself overmuch with the turning of the world? ~ Patrick Rothfuss,
1174:That music in itself, whose sounds are song, The poetry of speech. ~ Lord Byron,
1175:The building itself almost appeared to be holding its breath. ~ Haruki Murakami,
1176:The experience of giving birth itself made me feel more womanly. ~ Vera Farmiga,
1177:The high courage of a single man is an army all by itself! ~ Mehmet Murat ildan,
1178:The lawyer's world is entire unto itself, the human pared away. ~ Hilary Mantel,
1179:The material of thought re-acts upon the thought itself. ~ James Russell Lowell,
1180:The purpose of an army must surely be to put itself out of business. ~ A A Gill,
1181:There is nothing after death, and death itself is nothing. ~ Seneca the Younger,
1182:There is no 'why' in a world that would be perfect in itself. ~ Haruki Murakami,
1183:There's nothing more ironic or contradictory than life itself. ~ Robert De Niro,
1184:The Universe has shouted itself alive. We are one of the shouts. ~ Ray Bradbury,
1185:The weak overcomes its/ menace, the strong over-/comes itself. ~ Marianne Moore,
1186:the writer is [...] the work's way of getting itself written ~ Donald Barthelme,
1187:This sentence contradicts itself - no actually it doesn't. ~ Douglas Hofstadter,
1188:To use the past, he had to save it from aspects of itself. ~ Richard Brookhiser,
1189:Water uses itself to go beyond whatever it needs to go beyond. ~ Frederick Lenz,
1190:We're conduits for the universe's desire to think about itself. ~ Dominic Smith,
1191:What comes of itself, let it come. What goes of itself, let it go. ~ Alan Cohen,
1192:who are you? Consciousness that has become conscious of itself. ~ Eckhart Tolle,
1193:Writing is a way of organizing experience and life itself. ~ Patricia Highsmith,
1194:All the basic information should be in the object itself. ~ Michael Craig Martin,
1195:Analysis is more likely to adjust evidence than to adjust itself. ~ Mason Cooley,
1196:An Organisation That Does Not Invest In Itself, Has No Future. ~ Strive Masiyiwa,
1197:A pearl goes up for auction. No one has enough, so the pearl buys itself. ~ Rumi,
1198:A real failure does not need an excuse. It is an end in itself. ~ Gertrude Stein,
1199:A reputation for money is almost as negotiable as money itself. ~ John Steinbeck,
1200:Art itself is underserved when we don't realize the power of it. ~ Saul Williams,
1201:At that moment, beauty itself struck me as a kind of melancholy. ~ Arthur Golden,
1202:Beauty is gloriously useless; it has no purpose but itself. ~ David Bentley Hart,
1203:Calligraphy is a geometry of the soul which manifests itself physically. ~ Plato,
1204:Comedy, we may say, is society protecting itself - with a smile. ~ J B Priestley,
1205:equal flaps, one draping itself over the front of the face, the ~ Robert Masello,
1206:Even if I am but a pretender to wisdom, that in itself is philosophy. ~ Diogenes,
1207:Fame itself is but an epitaph; as late, as false, as true. ~ Henry David Thoreau,
1208:First. Love ought to manifest itself more by deeds than by words. ~ Chris Lowney,
1209:Forget yesterday, live for today. Tomorrow will take care of itself. ~ Rick Ross,
1210:For Lou Ann, life itself was a life-threatening enterprise. ~ Barbara Kingsolver,
1211:For missing the idea of something more than the thing itself. ~ Brianna Labuskes,
1212:How can you have a war on terrorism while war itself is terrorism! ~ Howard Zinn,
1213:How do you design the product in a way so that it sells itself?. ~ Regis McKenna,
1214:I came out of a family background that involved itself with people. ~ Ella Baker,
1215:If you give evil nothing to oppose, then virtue will return by itself. ~ Lao Tzu,
1216:I like a show to unfold and keep presenting itself, surprising you. ~ Tommy Tune,
1217:In nature nothing creates itself and nothing destroys itself. ~ Maria Montessori,
1218:innocence based in ignorance was unfit to protect itself. ~ Lois McMaster Bujold,
1219:In the expression of grief lies recovery from grief itself. ~ Christopher Priest,
1220:In the new era, thought itself will be transmitted by radio. ~ Guglielmo Marconi,
1221:Israel itself is the strongest guarantee against another Holocaust. ~ Golda Meir,
1222:it can't afford to be hard. it won't allow itself psychologically. ~ Don DeLillo,
1223:I think of dance as a constant transformation of life itself. ~ Merce Cunningham,
1224:It is not everyday that the world arranges itself into a poem. ~ Wallace Stevens,
1225:Life itself is dispare, so we must make darkness our ally ~ David Clement Davies,
1226:Love dares the self to leave itself behind, to enter into poverty. ~ Anne Carson,
1227:Love itself draws on a woman nearly all the bad luck in the world ~ Willa Cather,
1228:missing and underlying the interpretation of language itself. ~ Daniel L Everett,
1229:Myth is a past with a future, exercising itself in the present. ~ Carlos Fuentes,
1230:No society can understand itself without looking at its shadow side. ~ Gabor Mat,
1231:One name by itself can't fully represent God's majesty & power. ~ Tony Evans,
1232:Opinion all too often leaves no room for anything but itself. ~ Ursula K Le Guin,
1233:Peace is the state where love abides and seeks to share itself. ~ Mahatma Gandhi,
1234:Pixar has outdone itself in visual magic and vivid storytelling. ~ Peter Travers,
1235:Reading is itself a state of artificially enhanced loneliness. ~ Nicholson Baker,
1236:Reject your sense of injury, and the injury itself disappears. ~ Marcus Aurelius,
1237:sweeter than joy itself, for the heart of the laugh was love. ~ George MacDonald,
1238:..that sanguine expectation of happiness which is happiness itself ~ Jane Austen,
1239:The best of my nature reveals itself in play, and play is sacred. ~ Isak Dinesen,
1240:The bureaucracy takes itself to be the ultimate purpose of the state ~ Karl Marx,
1241:The desire for power feeds off itself, growing as it devours. ~ Ursula K Le Guin,
1242:The midfield picks itself - Beckham, Scholes, Gerrard and A N Other. ~ Phil Neal,
1243:The only thing that counts is faith expressing itself through love.k ~ Anonymous,
1244:The struggle of the mind to keep itself free from every sort of ~ Gardner Murphy,
1245:The word human itself comes from the same root as humus, earth. ~ Eben Alexander,
1246:The writing itself is the thing that generates stories for me. ~ Alice McDermott,
1247:To abstain from politics is in itself a political attitude. ~ Simone de Beauvoir,
1248:Truth has already ceased to be itself if polemically said. ~ Ralph Waldo Emerson,
1249:Without an educated populace, democracy cannot sustain itself. ~ Phylicia Rashad,
1250:Writing, like life itself, is a voyage of discovery. Henry Miller ~ Henry Miller,
1251:You are mine, and Heaven itself cannot rescue you from my power. ~ Matthew Lewis,
1252:You do what you do out of your private love of the thing itself. ~ Annie Dillard,
1253:You have been my friend... And that in itself is a tremendous thing. ~ E B White,
1254:You have to attack once the truth is too weak to defend itself. ~ Bertolt Brecht,
1255:America is the first culture in jeopardy of amusing itself to death. ~ John Piper,
1256:A mountain keeps an echo deep inside itself. That's how I hold your voice. ~ Rumi,
1257:An empire founded by war has to maintain itself by war.
   ~ Baron de Montesquieu,
1258:Courage frees us from the fears that would rob us of life itself. ~ Erwin McManus,
1259:Different development itself runs the threat of making life shapeless. ~ Todd May,
1260:Do not worry about tomorrow, for tomorrow will worry about itself.. ~ Mitch Albom,
1261:Don't tell readers what to think. Let the action speak for itself. ~ Paula McLain,
1262:Don’t worry about tomorrow — tomorrow would worry about itself. ~ Karen Kingsbury,
1263:Don't ye know that ev'ry Soul on Earth feels itself to be an Orphan? ~ Erica Jong,
1264:Even imperfection itself may have its ideal or perfect state. ~ Thomas de Quincey,
1265:Every living being seeks instinctively to complete itself. ~ Henri Frederic Amiel,
1266:Fight for life itself and everlasting freedom of the human spirit. ~ Janet Morris,
1267:Firearms stand next in importance to the Constitution itself. ~ George Washington,
1268:Follow your instincts. That's where true wisdom manifests itself. ~ Oprah Winfrey,
1269:Giving up on love is the same thing as giving up on life itself. ~ David Levithan,
1270:He had forgotten that his paradise was surrounded by hell itself. ~ F lix J Palma,
1271:He wasn’t writing to win a prize. The writing itself was his reward. ~ Jamie Beck,
1272:History does not repeat itself. The historians repeat one another. ~ Max Beerbohm,
1273:History fancies itself linear - but yields to a cyclical temptation. ~ Criss Jami,
1274:History itself is only ever a story, told by the ones who survive it. ~ C J Tudor,
1275:How much better it is that you defeat anger than that it defeats itself! ~ Seneca,
1276:Human beings may be inconsistent, but human nature is true to itself ~ John Jakes,
1277:Human society sustains itself by transforming nature into garbage. ~ Mason Cooley,
1278:Humor itself is a great disinfectant. It enables people to listen. ~ Robert Reich,
1279:I couldn’t live in a body while my soul tore itself into pieces. ~ Pepper Winters,
1280:If you play well on the field, everything will take care of itself. ~ Derek Jeter,
1281:I think just getting a movie done is an accomplishment in itself. ~ John C Reilly,
1282:Knowledge makes people special. Knowledge enriches life itself. ~ Benjamin Carson,
1283:Learning itself is a present, the best one anyone can give or get. ~ Stephen King,
1284:Let my soul calm itself, O Christ, in Thee. This is true. ~ Harriet Beecher Stowe,
1285:Like genius itself, creativity is a process, not a providence. The ~ Sean Patrick,
1286:Like with anything, good writing suggest itself pretty strongly. ~ Martin Freeman,
1287:Love is a trap and only reveals itself to us by making us suffer. ~ Marcel Proust,
1288:Love longs to declare itself, and sooner or later it does. ~ Panayotis Cacoyannis,
1289:Love ought to show itself in deeds more than in words. ~ Saint Ignatius of Loyola,
1290:Memory itself is an internal rumour. ~ George Santayana, Reason in Science, 1906.,
1291:Never chase a lie. Let it alone, and it will run itself to death. ~ Lyman Beecher,
1292:One must ease the public into it - that's an art in itself. ~ Robert Mapplethorpe,
1293:Real love uses freedom to attach itself unchangeably to another. ~ Fulton J Sheen,
1294:Remember this phrase,” Dana tell us: “‘The heart feeds itself first. ~ Bill Hayes,
1295:Science is the Noah’s Ark very itself! Seek no other vessel! ~ Mehmet Murat ildan,
1296:such a ‘nature’ would contradict itself, and so couldn’t be a nature. ~ Anonymous,
1297:Sweetness itself becomes powerful when at the service of the Divine. ~ The Mother,
1298:The creature that wins against its environment destroys itself. ~ Gregory Bateson,
1299:The drop grows happy by losing itself in the river. ~ Mirza Asadullah Khan Ghalib,
1300:The educational process has no end beyond itself; it is its own end. ~ John Dewey,
1301:The imagination is not a state: it is the human existence itself. ~ William Blake,
1302:The multitude which does not reduce itself to unity is confusion. ~ Blaise Pascal,
1303:The nation which forgets it defenders will be itself forgotten. ~ Calvin Coolidge,
1304:The psychical, whatever its nature may be, is itself unconscious. ~ Sigmund Freud,
1305:There is nothing in itself which is wrong or evil not even murder. ~ Henry Miller,
1306:The song that nerves a nation's heart is in itself a deed. ~ Alfred Lord Tennyson,
1307:The soul is the human being considered as having a value in itself. ~ Simone Weil,
1308:The sum of the particular intentions of God is the universe itself. ~ Simone Weil,
1309:The universe itself is God and the universal outpouring of its soul. ~ Chrysippus,
1310:The West is boring itself to death! And talking itself to death! ~ Diana Vreeland,
1311:The world will be at war as long as the mind is at war with itself. ~ Byron Katie,
1312:This accidental
Meeting of possibilities
Calls itself I. ~ Dag Hammarskj ld,
1313:To love and be loved is life itself without which we are nought ~ Charles Dickens,
1314:True devotion is for itself: not to desire heaven nor to fear hell. ~ Rabia Basri,
1315:Virtue shows itself in the lowest as well as in the sublimest things. ~ Confucius,
1316:Walking . . . is how the body measures itself against the earth. ~ Rebecca Solnit,
1317:War is like a fire - if you do not put it out, it will burn itself out. ~ Sun Tzu,
1318:Watches and clocks measure our perception of time, not time itself. ~ Dean Koontz,
1319:What is imprisonment to the man who is fearless of death itself? ~ Mahatma Gandhi,
1320:When the sun sets, candle starts seeing itself like the sun! ~ Mehmet Murat ildan,
1321:Where there is no knowledge ignorance calls itself science. ~ George Bernard Shaw,
1322:You have to manage a system. The system doesn't manage itself. ~ W Edwards Deming,
1323:All you need is deep within you waiting to unfold and reveal itself. ~ Eileen Cady,
1324:Anticipation of pleasure is, in itself, a very considerable pleasure. ~ David Hume,
1325:Being at home is a job in itself and raising a family for sure. ~ Laura Carmichael,
1326:Birdsong itself may have awakened the latent musical gifts of man. ~ Lewis Mumford,
1327:Bring a mirror and let a dirty face recognize itself. ~ Saint Bernard of Clairvaux,
1328:By 'life,' we mean a thing that can nourish itself and grow and decay. ~ Aristotle,
1329:By so giving up, of course, it renews itself- that is the secret ~ Gregory Maguire,
1330:Capitalism has survived communism. Now, it eats away at itself. ~ Charles Bukowski,
1331:Character deaths in and of itself should never be done for shock. ~ Scott M Gimple,
1332:Consciousness, fully awake to itself, is the Light of God. ~ Maharishi Mahesh Yogi,
1333:Creation is not a hurdle on the road to God, it is the road itself. ~ Martin Buber,
1334:Door of passage to the other side, the soul frees itself in stride. ~ Jim Morrison,
1335:Every great and deep difficulty bears in itself its own solution. ~ Richard Rhodes,
1336:Every people, like every person, . . . has a right to be itself. ~ Mikhail Bakunin,
1337:Excesses accomplish nothing. Disorder immediately defeats itself. ~ Woodrow Wilson,
1338:First literature came to refer only to itself, the literary theory. ~ Mason Cooley,
1339:happiness needs nothing but itself, it doesn’t have to be validated. ~ Herman Koch,
1340:happiness needs nothing but itself; it doesn’t have to be validated. ~ Herman Koch,
1341:History is always repeating itself, but each time the price goes up. ~ Will Durant,
1342:I always thought that writing poetry was in itself a political act. ~ John Ashbery,
1343:If one takes care of the means, the end will take care of itself. ~ Mahatma Gandhi,
1344:If you look after goodness and truth, beauty will take care of itself. ~ Eric Gill,
1345:Injustice wears ever the same harsh face wherever it shows itself. ~ Ralph Ellison,
1346:It felt like losing your co-rememberer meant losing the memory itself ~ John Green,
1347:It [Reality] underlies limitations, being itself limitless. ~ Sri Ramana Maharishi,
1348:Knowledge all by itself, without deep wisdom, ends up becoming despair. ~ Ram Dass,
1349:Let us worry about beauty first, and truth will take care of itself. ~ Anthony Zee,
1350:Life itself is an unsolved mystery", said the clergyman gravely. ~ Agatha Christie,
1351:Life itself is pretty funny when you realize how absurd it can be. ~ Ray Stevenson,
1352:Literature, art, like civilization itself, are only accidents. ~ Joyce Carol Oates,
1353:Love itself is the healing power and the remedy for all pain. ~ Hazrat Inayat Khan,
1354:Love will turn the whole world into something greater than itself. ~ Lauren Oliver,
1355:Mankind must destroy anti-humanity before it becomes extinct itself. ~ John Hersey,
1356:May we understand that fear of failure is worse than failure itself ~ Paulo Coelho,
1357:Model. Two mobile eyes in a mobile head, itself on a mobile body. ~ Robert Bresson,
1358:Music is a world within itself, with a language we all understand. ~ Stevie Wonder,
1359:No pleasure is evil in itself; but the means by which certain pleasures ~ Epicurus,
1360:Old paper, which my mom used to say was the smell of time itself. ~ Margaret Stohl,
1361:Our response to an event is more important than the event itself. ~ Angeles Arrien,
1362:Popular art is the dream of society; it does not examine itself. ~ Margaret Atwood,
1363:Science itself is learning how to better exploit negative results. ~ John Brockman,
1364:She was night itself reborn on earth, a queen swathed in shadows. ~ Claire Legrand,
1365:Sometimes, Reynie, trouble itself is the key. - Mr. Benedict ~ Trenton Lee Stewart,
1366:Suffering doesn’t concern itself with the scale of other sufferings. ~ Martin Amis,
1367:The artist's life nourishes itself on the particular, the concrete. ~ Sylvia Plath,
1368:The body itself is to reveal the light that's blazing inside your Presence. ~ Rumi,
1369:The bottom line, it’s impossible to protect society from itself. ~ Andrew Peterson,
1370:The earth itself is their church; the vast, open sky its ceiling. ~ Wayne Teasdale,
1371:The eternal Tao has no name; when the Tao divided Itself, then It had a name. ~ id,
1372:The free world must not prove itself worthy of its own past. ~ Dwight D Eisenhower,
1373:The imagination is not a state: it is the human existence itself. ~ William Blake,
1374:The nation which forgets its defenders will be itself forgotten. ~ Calvin Coolidge,
1375:The nation which forgets its defenders will itself be forgotten. ~ Calvin Coolidge,
1376:The necessity of technology lends itself to becoming an addiction. ~ Asa Don Brown,
1377:To be able to thank Allah for a blessing is a blessing within itself. ~ Al Shafi i,
1378:We are the dust of the Universe, trying to understand itself. ~ Charles Pellegrino,
1379:We're made of star stuff. We are a way for the cosmos to know itself. ~ Carl Sagan,
1380:When the mind itself is absent, there will be perfect peace. ~ Sri Ramana Maharshi,
1381:Yet the fact had no consciousness of itself except through me. ~ Joyce Carol Oates,
1382:You can not travel the path until you have become the path itself ~ Gautama Buddha,
1383:Adaptability to change is itself a hallmark of successful education. ~ Peter Hilton,
1384:All beliefs will crash somewhere. Only reality will sustain itself. ~ Jaggi Vasudev,
1385:America has to ask itself not what it wants, but what it can afford. ~ Richard Lamm,
1386:and so by
your love the very sun
itself is revived ~ William Carlos Williams,
1387:Anger itself does more harm than the condition which aroused anger. ~ David O McKay,
1388:Be patient, Katie. Everything doesn’t have to work itself out today. ~ Lisa Wingate,
1389:Democracy and socialism are means to an end, not the end itself. ~ Jawaharlal Nehru,
1390:"Do not mistake the finger pointing at the moon for the moon itself." ~ Zen proverb,
1391:Even fear itself is frightened by the bodhisattva's fearlessness. ~ Chogyam Trungpa,
1392:Fear best lends itself to the creation of Nature-defying illusions. ~ H P Lovecraft,
1393:Good taste ruins certain true spiritual values: such as taste itself. ~ Coco Chanel,
1394:History never repeats itself—but historical situations recur.” As ~ Arthur C Clarke,
1395:History repeats itself is another way of saying the past harmonizes. ~ Stephen King,
1396:I feel like the spirit of the butterfly transferred itself to me. ~ Vanessa Hudgens,
1397:I said how you react to life is a choice, not life itself. Rocco, ~ Sharon Hamilton,
1398:It felt like losing your co-rememberer meant losing the memory itself, ~ John Green,
1399:I think being so passionate about something is a talent in itself. ~ Hiromu Arakawa,
1400:It is the soothing thing about history that it does repeat itself. ~ Gertrude Stein,
1401:It's just a constant thing when the mind starts to wake up to itself. ~ Byron Katie,
1402:Just keep on shining that light. The rest will take care of itself. ~ Ellen Hopkins,
1403:Life figures itself to me as a festal or funereal procession. ~ Nathaniel Hawthorne,
1404:Life itself, when understood and utilized for what it is, is sweet. ~ Benjamin Hoff,
1405:Look after your laundry, and your soul will look after itself. ~ W Somerset Maugham,
1406:Love is sacrifice. Love sacrifices itself for its neighbor. ~ Thaddeus of Vitovnica,
1407:love needs too much help, he said.
hate takes care of itself. ~ Charles Bukowski,
1408:Man is born by labor, [40] and birth itself means risking death. ~ Giacomo Leopardi,
1409:More appealing than knowledge itself is the feeling of knowing. ~ Daniel J Boorstin,
1410:Nothing but heaven itself is better than a friend who is really a friend. ~ Plautus,
1411:Pain is a more terrible lord of mankind than even death itself. ~ Albert Schweitzer,
1412:Prayer is the inner bath of love into which the soul plunges itself. ~ John Vianney,
1413:Prejudice is never easy unless it can pass itself off for reason. ~ William Hazlitt,
1414:Sometimes, the anticipation of pain is worse than the pain itself. ~ Karpov Kinrade,
1415:The bestower of bliss must be Bliss itself and also Infinite. ~ Sri Ramana Maharshi,
1416:The bigger confrontation is the one an individual has with itself. ~ Asghar Farhadi,
1417:The ego needs recognition. The spirit does not need to thank itself. ~ Stuart Wilde,
1418:The engineer’s grail is a product great enough that “it sells itself. ~ Peter Thiel,
1419:The giving of love and understanding is an education in itself. ~ Eleanor Roosevelt,
1420:"The Imagination is not a State: it is the Human Existence itself." ~ William Blake,
1421:The important thing is not the object of love, but the emotion itself. ~ Gore Vidal,
1422:The mind is never right but when it is at peace within itself. ~ Seneca the Younger,
1423:The object of the passion is just an accessory to the passion itself. ~ Zadie Smith,
1424:The spirit can assert itself only through the medium of clear form. ~ Gustav Mahler,
1425:the thing I came for:
[...]
the thing itself and not the myth ~ Adrienne Rich,
1426:The universe will start to rearrange itself to make it happen for you. ~ Joe Vitale,
1427:Truth is like a wild animal; let it loose and it will defend itself! ~ Andy Andrews,
1428:Unasked, Unsought, Love gives itself but is not bought ~ Henry Wadsworth Longfellow,
1429:Valuating is itself the value and jewel of all valued things. ~ Friedrich Nietzsche,
1430:We are a part of nature. Our nature is an extract of nature itself. This ~ Om Swami,
1431:We are loved by Love itself. There is nothing good that we can't do. ~ Maya Angelou,
1432:We don't really have to make fun of religion - it makes fun of itself. ~ Bill Maher,
1433:Whatever arises from a just situation by just steps is itself just. ~ Robert Nozick,
1434:What-so-ever the mind has ordained for itself, it has achieved ~ Seneca the Younger,
1435:When life itself seems lunatic, who knows where madness lies? ~ Miguel de Cervantes,
1436:Writing for children is an art in itself, and a most interesting one. ~ Enid Blyton,
1437:And at the end of the day, I just want my work to speak for itself. ~ Jennifer Lopez,
1438:As far as humanity is concerned the origin of stupidity is itself. ~ William C Brown,
1439:But for now, happiness throws stones.
It guards itself.
I wait. ~ Markus Zusak,
1440:Censorship feeds the dirty mind more than the four-letter word itself. ~ Dick Cavett,
1441:Christ was a man worthy to rebel against, for he was rebellion itself. ~ Patti Smith,
1442:Do I hope that if feeling disguises itself as thought I shall feel less? ~ C S Lewis,
1443:Education must have an end in view, for it is not an end in itself. ~ Sybil Marshall,
1444:Every enlightened path can turn on itself and become a new tyranny, ~ Karl Schroeder,
1445:Every society needs to examine itself in relation to other societies. ~ Paulo Freire,
1446:Fear builds its phantoms which are more fearsome than fear itself ~ Jawaharlal Nehru,
1447:Forgetting the extermination is part of the extermination itself. ~ Jean Baudrillard,
1448:He was not merely a chip off the old block, but the old block itself. ~ Edmund Burke,
1449:Ipsa scientia potestas est.

Knowledge itself is power. ~ Francis Bacon,
1450:In the expression of grief lies recovery from grief itself. Nor ~ Christopher Priest,
1451:Lechery is secretive, but must finally reveal itself to at least one. ~ Mason Cooley,
1452:Life itself is bound to be dreary if you carry a lot of baggage about. ~ Osamu Dazai,
1453:Life itself suggests a higher good than life itself can yield. ~ Edwin Hubbel Chapin,
1454:Living is cold and technical without you, a death mask of itself. ~ Zelda Fitzgerald,
1455:Love is rarer than genius itself. And friendship is rarer than love. ~ Charles Peguy,
1456:Might nature ultimately fathom itself? ~ Erich Jantsch, The Self-Organizing Universe,
1457:My Mom always cooked healthy. Greek food lends itself to cooking healthy. ~ Cat Cora,
1458:No single, individual moment is in and of itself unendurable. ~ David Foster Wallace,
1459:Nothing but heaven itself is better than a friend who is really a friend. ~ Plautus,
1460:Pieces. I hold them like they are life itself. They nearly are.     ~ Mary E Pearson,
1461:Price, taken by itself, is nothing but the monetary expression of value. ~ Karl Marx,
1462:Profit has to be a means to other ends rather than an end in itself. ~ Charles Handy,
1463:Real love cannot be deceived because it wants nothing outside of itself ~ Guy Finley,
1464:Telling the truth is a beautiful act even if the truth itself is ugly. ~ Glen Duncan,
1465:The anti-war movement should turn itself into a pro-democracy movement ~ Naomi Klein,
1466:The chance which now seems lost may present itself at the last moment. ~ Jules Verne,
1467:…the consequences of sex are often more memorable than the act itself. ~ John Irving,
1468:The Empire’s weapon may be destroyed, but the Empire itself lives on. ~ Chuck Wendig,
1469:The human mind naturally adapts itself to the position it occupies. ~ Charles Tupper,
1470:The malevolence of men revealed itself to his mind in all of its ugliness ~ Voltaire,
1471:the nature of a voluntary act, whose principle needs to be in itself; ~ Peter Kreeft,
1472:Theology must work itself out in the most practical relationships. ~ Oswald Chambers,
1473:The only way to see the path in the wind is to become the wind itself. ~ Leza Lowitz,
1474:The personal life deeply lived always expands into truths beyond itself. ~ Anais Nin,
1475:The personal life deeply lived always expands into truths beyond itself. ~ Ana s Nin,
1476:The problem with incompetence is its inability to recognize itself. ~ Orrin Woodward,
1477:The Self being always self evident will shine forth of itself. ~ Sri Ramana Maharshi,
1478:The tales of our exploits will survive as long as the human voice itself. ~ Augustus,
1479:the worst kind of devil is the kind that believes itself to be holy ~ Joshua Gaylord,
1480:To the eyes of the man of imagination, nature is imagination itself. ~ William Blake,
1481:We have nothing to fear but fear itself...and of course the boogieman. ~ Pat Paulsen,
1482:What the heart desires is medicine to itself. Does that make sense? ~ Rebecca Walker,
1483:When given the opportunity, Society will happily cannibalize itself. ~ Sarah MacLean,
1484:When it comes to our minds, awareness is very often the solution itself. ~ Matt Haig,
1485:When wealth and honours lead to arrogancy, this brings its evil on itself. ~ Lao Tzu,
1486:Writing is not an end in itself but life transmuted into radiance. ~ Brooks Atkinson,
1487:You are this universe experiencing itself, very briefly, as a human. ~ Eckhart Tolle,
1488:You can acquire chic and elegance, but style itself is a rare thing. ~ Irene Sharaff,
1489:You have been my friend.
That in itself has been a tremendous thing. ~ E B White,
1490:An archetypal content expresses itself, first and foremost, in metaphors. ~ Carl Jung,
1491:A nation regenerates itself only upon heaps of corpses. ~ Louis Antoine de Saint Just,
1492:...and it works because happiness itself is often subtle and incomplete. ~ Roxane Gay,
1493:Anger is often what pain looks like when it shows itself in public. ~ Timothy Ferriss,
1494:As a scar commemorates what happened, so is memory but itself a scar. ~ Carl Phillips,
1495:Asleep she was a painting of a fire. Awake she was the fire itself ~ Patrick Rothfuss,
1496:Beauty reveals itself in the course of an experience with an object. ~ Howard Gardner,
1497:Beethoven's string quartets express pain itself; it is not MY pain. ~ Karen Armstrong,
1498:Change the language in the tribe, and you have changed the tribe itself. ~ Dave Logan,
1499:Dawn itself is the most neglected masterpiece of the modern world. ~ R Murray Schafer,
1500:Don't confuse the evil of avoiding pregnancy by itself, with abortion. ~ Pope Francis,

IN CHAPTERS [150/3643]



1919 Integral Yoga
  413 Poetry
  195 Occultism
  193 Philosophy
  171 Christianity
  106 Yoga
  106 Fiction
   80 Psychology
   39 Science
   25 Mysticism
   19 Theosophy
   16 Integral Theory
   15 Kabbalah
   14 Hinduism
   13 Education
   11 Mythology
   11 Buddhism
   10 Sufism
   8 Cybernetics
   6 Baha i Faith
   5 Philsophy
   3 Zen
   1 Thelema
   1 Taoism
   1 Alchemy


1106 Sri Aurobindo
  878 The Mother
  497 Satprem
  362 Nolini Kanta Gupta
   86 Aleister Crowley
   78 Carl Jung
   64 Pierre Teilhard de Chardin
   64 H P Lovecraft
   60 Plotinus
   55 Friedrich Nietzsche
   51 Walt Whitman
   44 Sri Ramakrishna
   43 Percy Bysshe Shelley
   41 James George Frazer
   40 William Wordsworth
   36 Swami Krishnananda
   33 Saint Augustine of Hippo
   27 Robert Browning
   24 Swami Vivekananda
   24 Rudolf Steiner
   24 Aldous Huxley
   23 A B Purani
   22 Lucretius
   17 John Keats
   16 Friedrich Schiller
   15 Saint Teresa of Avila
   15 Rabbi Moses Luzzatto
   15 Jorge Luis Borges
   13 Saint John of Climacus
   13 Rabindranath Tagore
   12 Paul Richard
   11 Nirodbaran
   11 George Van Vrekhem
   11 Franz Bardon
   10 Rainer Maria Rilke
   10 Plato
   10 Anonymous
   9 William Butler Yeats
   8 Sri Ramana Maharshi
   8 Norbert Wiener
   8 Jalaluddin Rumi
   8 Aristotle
   7 Joseph Campbell
   7 Henry David Thoreau
   7 Baha u llah
   7 Alice Bailey
   6 Vyasa
   6 Swami Sivananda Saraswati
   6 Peter J Carroll
   6 Kabir
   6 Jordan Peterson
   6 Al-Ghazali
   5 Ralph Waldo Emerson
   5 Johann Wolfgang von Goethe
   5 Edgar Allan Poe
   5 Bokar Rinpoche
   4 Patanjali
   4 Ovid
   4 Li Bai
   4 Hafiz
   3 Thubten Chodron
   3 R Buckminster Fuller
   3 Lewis Carroll
   3 Ken Wilber
   3 Jetsun Milarepa
   3 Hsuan Chueh of Yung Chia
   3 Farid ud-Din Attar
   2 Tao Chien
   2 Saint John of the Cross
   2 Rabbi Abraham Abulafia
   2 Naropa
   2 Mahendranath Gupta
   2 Jean Gebser
   2 Jacopone da Todi
   2 Hakuin
   2 Genpo Roshi
   2 Abu-Said Abil-Kheir


  432 Record of Yoga
  144 The Synthesis Of Yoga
   82 Collected Works of Nolini Kanta Gupta - Vol 03
   69 Questions And Answers 1957-1958
   67 Collected Works of Nolini Kanta Gupta - Vol 01
   64 Lovecraft - Poems
   64 Collected Works of Nolini Kanta Gupta - Vol 04
   58 Prayers And Meditations
   58 On Thoughts And Aphorisms
   56 The Life Divine
   56 Essays In Philosophy And Yoga
   54 Agenda Vol 08
   53 Collected Works of Nolini Kanta Gupta - Vol 07
   52 Magick Without Tears
   51 Letters On Yoga III
   50 Agenda Vol 10
   47 Letters On Yoga IV
   46 Whitman - Poems
   44 Thus Spoke Zarathustra
   44 Collected Works of Nolini Kanta Gupta - Vol 02
   44 Agenda Vol 01
   43 Shelley - Poems
   43 Agenda Vol 04
   42 The Gospel of Sri Ramakrishna
   41 The Golden Bough
   41 Agenda Vol 09
   40 Wordsworth - Poems
   40 Questions And Answers 1950-1951
   39 Questions And Answers 1956
   39 Letters On Yoga II
   39 Agenda Vol 03
   37 Agenda Vol 11
   37 Agenda Vol 02
   36 The Study and Practice of Yoga
   32 Agenda Vol 05
   31 Questions And Answers 1955
   31 Questions And Answers 1954
   31 Questions And Answers 1953
   31 Mysterium Coniunctionis
   31 Liber ABA
   30 Savitri
   30 Essays On The Gita
   28 Agenda Vol 13
   27 Browning - Poems
   26 Collected Works of Nolini Kanta Gupta - Vol 05
   24 The Perennial Philosophy
   24 The Human Cycle
   23 The Practice of Psycho therapy
   23 Questions And Answers 1929-1931
   23 Evening Talks With Sri Aurobindo
   23 Agenda Vol 07
   22 The Future of Man
   22 Of The Nature Of Things
   22 Letters On Yoga I
   22 Letters On Poetry And Art
   22 City of God
   22 Agenda Vol 06
   19 Plotinus - Complete Works Vol 01
   19 Essays Divine And Human
   18 The Divine Comedy
   17 Plotinus - Complete Works Vol 04
   17 Let Me Explain
   17 Keats - Poems
   16 Sri Aurobindo or the Adventure of Consciousness
   16 Schiller - Poems
   16 On the Way to Supermanhood
   15 Words Of Long Ago
   15 General Principles of Kabbalah
   15 Collected Works of Nolini Kanta Gupta - Vol 08
   15 Agenda Vol 12
   14 The Secret Of The Veda
   14 The Phenomenon of Man
   14 Isha Upanishad
   13 Words Of The Mother II
   13 The Ladder of Divine Ascent
   13 The Bible
   13 The Archetypes and the Collective Unconscious
   12 Twilight of the Idols
   12 Theosophy
   12 The Confessions of Saint Augustine
   12 Talks
   12 Tagore - Poems
   12 Plotinus - Complete Works Vol 03
   12 Plotinus - Complete Works Vol 02
   12 Collected Poems
   11 Vedic and Philological Studies
   11 Twelve Years With Sri Aurobindo
   11 Some Answers From The Mother
   11 Preparing for the Miraculous
   11 On Education
   11 Hymn of the Universe
   11 Bhakti-Yoga
   11 Aion
   10 The Mother With Letters On The Mother
   10 Rilke - Poems
   10 Knowledge of the Higher Worlds
   9 Yeats - Poems
   9 The Way of Perfection
   9 The Problems of Philosophy
   9 Collected Works of Nolini Kanta Gupta - Vol 06
   9 A Garden of Pomegranates - An Outline of the Qabalah
   8 Words Of The Mother III
   8 Raja-Yoga
   8 Poetics
   8 Labyrinths
   8 Cybernetics
   7 Walden
   7 The Hero with a Thousand Faces
   7 Kena and Other Upanishads
   7 Dark Night of the Soul
   7 A Treatise on Cosmic Fire
   6 Vishnu Purana
   6 The Secret Doctrine
   6 The Practice of Magical Evocation
   6 The Interior Castle or The Mansions
   6 The Integral Yoga
   6 The Alchemy of Happiness
   6 Maps of Meaning
   6 Liber Null
   6 Borges - Poems
   5 Tara - The Feminine Divine
   5 Rumi - Poems
   5 Initiation Into Hermetics
   5 Emerson - Poems
   5 Crowley - Poems
   4 Songs of Kabir
   4 Song of Myself
   4 Poe - Poems
   4 Patanjali Yoga Sutras
   4 Metamorphoses
   4 Li Bai - Poems
   4 Hymns to the Mystic Fire
   4 Faust
   4 Amrita Gita
   4 5.1.01 - Ilion
   3 The Book of Certitude
   3 The Blue Cliff Records
   3 Synergetics - Explorations in the Geometry of Thinking
   3 Sex Ecology Spirituality
   3 Milarepa - Poems
   3 How to Free Your Mind - Tara the Liberator
   3 Alice in Wonderland
   2 Words Of The Mother I
   2 The Tibetan Yogas of Dream and Sleep
   2 The Red Book Liber Novus
   2 The Ever-Present Origin
   2 The Essentials of Education
   2 The 7 Habits of Highly Effective People
   2 Symposium
   2 Naropa - Poems
   2 Hafiz - Poems
   2 God Exists
   2 Beating the Cloth Drum Letters of Zen Master Hakuin
   2 Advanced Dungeons and Dragons 2E


0 0.01 - Introduction, #Agenda Vol 1, #The Mother, #Integral Yoga
  This AGENDA ... One day, another species among men will pore over this fabulous document as over the tumultuous drama that must have surrounded the birth of the first man among the hostile hordes of a great, delirious Paleozoic. A first man is the dangerous contradiction of a certain simian logic, a threat to the established order that so genteelly ran about amid the high, indefeasible ferns - and to begin with, it does not even know that it is a man. It wonders, indeed, what it is. Even to Itself it is strange, distressing. It does not even know how to climb trees any longer in its usual way
  - and it is terribly disturbing for all those who still climb trees in the old, millennial way. Perhaps it is even a heresy. Unless it is some cerebral disorder? A first man in his little clearing had to have a great deal of courage. Even this little clearing was no longer so sure. A first man is a perpetual question. What am I, then, in the midst of all that? And where is my law? What is the law? And what if there were no more laws? ... It is terrifying. Mathematics - out of order. Astronomy and biology, too, are beginning to respond to mysterious influences. A tiny point huddled in the center of the world's great clearing. But what is all this, what if I were 'mad'? And then, claws all around, a lot of claws against this uncommon creature. A first man ... is very much alone. He is quite unbearable for the pre-human 'reason.' And the surrounding tribes growled like red monkies in the twilight of Guiana.
  --
  And what if this lightness Itself were the means?
  A great and solemn good riddance to all our barbarous solemnities.
  --
  As for the worst, we know that it is the worst. But then we come to realize that the best is only the pretty muzzle of our worst, the same old beast defending Itself, with all its claws out, with its sanctity or its electronic gadgets. Mother was there for something else.
  'Something else' is ominous, perilous, disrupting - it is quite unbearable for all those who resemble the old beast. The story of the Pondicherry 'Ashram' is the story of an old clan ferociously clinging to its 'spiritual' privileges, as others clung to the muscles that had made them kings among the great apes. It is armed with all the piousness and all the reasonableness that had made logical man so 'infallible' among his less cerebral brothers. The spiritual brain is probably the worst obstacle to the new species, as were the muscles of the old orangutan for this fragile stranger who no longer climbed so well in the trees and sat, pensive, at the center of a little, uncertain clearing.
  --
  Day after day, for seventeen years, She sat with us to tell us of her impossible odyssey. Ah, how well we now understand why She needed such an 'outlaw' and an incorrigible heretic like us to comprehend a little bit of her impossible odyssey into 'nothing.' And how well we now understand her infinite patience with us, despite all our revolts, which ultimately were only the revolts of the old species against Itself. The final revolt. 'It is not a revolt against the British government which any one can easily do. It is, in fact, a revolt against the whole universal Nature!' Sri Aurobindo had proclaimed fifty years earlier. She listened to our grievances, we went away and we returned. We wanted no more of it and we wanted still more. It was infernal and sublime, impossible and the sole possibility in this old, asphyxiating world. It was the only place one could go to in this barbedwired, mechanized world, where Cincinnati is just as crowded and polluted as Hong Kong. The new species is the last free place in the general Prison. It is the last hope for the earth. How we listened to her little faltering voice that seemed to return from afar, afar, after having crossed spaces and seas of the mind to let its little drops of pure, crystalline words fall upon us, words that make you see. We listened to the future, we touched the other thing. It was incomprehensible and yet filled with another comprehension. It eluded us on all sides, and yet it was dazzlingly obvious. The 'other species' was really radically other, and yet it was vibrating within, absolutely recognizable, as if it were THAT we had been seeking from age to age, THAT we had been invoking through all our illuminations, one after another, in Thebes as in Eleusis as everywhere we have toiled and grieved in the skin of a man. It was for THAT we were here, for that supreme Possible in the skin of a man at last. And then her voice grew more and more frail, her breath began gasping as though She had to traverse greater and greater distances to meet us. She was so alone to beat against the walls of the old prison. Many claws were out all around. Oh, we would so quickly have cut ourself free from all this fiasco to fly away with Her into the world's future. She was so tiny, stooped over, as if crushed beneath the 'spiritual' burden that all the old surrounding species kept heaping upon her. They didn't believe, no. For them, She was ninety-five years old + so many days. Can someone become a new species all alone? They even grumbled at Her: they had had enough of this unbearable Ray that was bringing their sordid affairs into the daylight. The Ashram was slowly closing over Her. The old world wanted to make a new, golden little Church, nice and quiet. No, no one wanted TO
  BECOME. To worship was so much easier. And then they bury you, solemnly, and the matter is settled - the case is closed: now, no one need bother any more except to print some photographic haloes for the pilgrims to this brisk little business. But they are mistaken. The real business will take place without them, the new species will fly up in their faces - it is already flying in the face of the earth, despite all its isms in black and white; it is exploding through all the pores of this battered old earth, which has had enough of shams - whether illusory little heavens or barbarous little machines.

00.01 - The Approach to Mysticism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Ignorance, certainly, is not man's ideal conditionit leads to death and dissolution. But knowledge also can be equally disastrous if it is not of the right kind. The knowledge that is born of spiritual disobedience, inspired by the Dark ones, leads to the soul's fall and its calvary through pain and suffering on earth. The seeker of true enlightenment has got to make a distinction, learn to separate the true and the right from the false and the wrong, unmask the luring Mra say clearly and unfalteringly to the dark light of Luciferapage Satana, if he is to come out into the true light and comm and the right forces. The search for knowledge alone, knowledge for the sake of knowledge, the path of pure scientific inquiry and inquisitiveness, in relation to the mystic world, is a dangerous thing. For such a spirit serves only to encourage and enhance man's arrogance and in the end not only limits but warps and falsifies the knowledge Itself. A knowledge based on and secured exclusively through the reason and mental light can go only so far as that faculty can be reasonably stretched and not infinitelyto stretch it to infinity means to snap it. This is the warning that Yajnavalkya gave to Gargi when the latter started renewing her question ad infinitum Yajnavalkya said, "If you do not stop, your head will fall off."
   The mystic truth has to be approached through the heart. "In the heart is established the Truth," says the Upanishad: it is there that is seated eternally the soul, the real being, who appears no bigger than the thumb. Even if the mind is utilised as an instrument of knowledge, the heart must be there behind as the guide and inspiration. It is precisely because, as I have just mentioned, Gargi sought to shoot uplike "vaulting ambition that o'erleaps Itself" of which Shakespeare speaksthrough the mind alone to the highest truth that Yajnavalkya had to pull her up and give the warning that she risked losing her head if she persisted in her questioning endlessly.
   For true knowledge comes of, and means, identity of being. All other knowledge may be an apprehension of things but not comprehension. In the former, the knower stands apart from the object and so can envisage only the outskirts, the contour, the surface nature; the mind is capable of this alone. But comprehension means an embracing and penetration which is possible when the knower identifies himself with the object. And when we are so identified we not merely know the object, but becoming it in our consciousness, we love it and live it.
  --
   The knowledge that is obtained without the heart's instrumentation or co-operation is liable to be what the Gita describes as Asuric. First of all, from the point of view of knowledge Itself, it would be, as I have already said, egocentric, a product and agent of one's limited and isolated self, easily put at the service of desire and passion. This knowledge, whether rationalistic or occult, is, as it were, hard and dry in its constitution, and oftener than not, negative and destructivewi thering and blasting in its career like the desert simoom.
   There are modes of knowledge that are occultand to that extent mystic and can be mastered by practices in which the heart has no share. But they have not the saving grace that comes by the touch of the Divine. They are not truly mystic the truly mystic belongs to the ultimate realities, the deepest and the highest,they, on the other hand, are transverse and tangential movements belonging to an intermediate region where light and obscurity are mixed up and even for the greater part the light is swallowed up in the obscurity or utilised by it.

00.01 - The Mother on Savitri, #Sweet Mother - Harmonies of Light, #unset, #Zen
  In truth, the entire form of Savitri has descended "en masse" from the highest region and Sri Aurobindo with His genius only arranged the lines - in a superb and magnificent style. Sometimes entire lines were revealed and He has left them intact; He worked hard, untiringly, so that the inspiration could come from the highest possible summit. And what a work He has created! Yes, it is a true creation in Itself. It is an unequalled work. Everything is there, and it is put in such a simple, such a clear form; verses perfectly harmonious, limpid and eternally true. My child, I have read so many things, but I have never come across anything which could be compared with Savitri. I have studied the best works in Greek, Latin, English and of course French literature, also in German and all the great creations of the West and the East, including the great epics; but I repeat it, I have not found anywhere anything comparable with Savitri. All these literary works seems to me empty, flat, hollow, without any deep reality - apart from a few rare exceptions, and these too represent only a small fraction of what Savitri is. What grandeur, what amplitude, what reality: it is something immortal and eternal He has created. I tell you once again there is nothing like in it the whole world. Even if one puts aside the vision of the reality, that is, the essential substance which is the heart of the inspiration, and considers only the lines in themselves, one will find them unique, of the highest classical kind. What He has created is something man cannot imagine. For, everything is there, everything.
  It may then be said that Savitri is a revelation, it is a meditation, it is a quest of the Infinite, the Eternal. If it is read with this aspiration for Immortality, the reading Itself will serve as a guide to Immortality. To read Savitri is indeed to practice Yoga, spiritual concentration; one can find there all that is needed to realise the Divine. Each step of Yoga is noted here, including the secret of all other Yogas. Surely, if one sincerely follows what is revealed here in each line one will reach finally the transformation of the Supramental Yoga. It is truly the infallible guide who never abandons you; its support is always there for him who wants to follow the path. Each verse of Savitri is like a revealed Mantra which surpasses all that man possessed by way of knowledge, and I repeat this, the words are expressed and arranged in such a way that the sonority of the rhythm leads you to the origin of sound, which is OM.
  My child, yes, everything is there: mysticism, occultism, philosophy, the history of evolution, the history of man, of the gods, of creation, of Nature. How the universe was created, why, for what purpose, what destiny - all is there. You can find all the answers to all your questions there. Everything is explained, even the future of man and of the evolution, all that nobody yet knows. He has described it all in beautiful and clear words so that spiritual adventurers who wish to solve the mysteries of the world may understand it more easily. But this mystery is well hidden behind the words and lines and one must rise to the required level of true consciousness to discover it. All prophesies, all that is going to come is presented with the precise and wonderful clarity. Sri Aurobindo gives you here the key to find the Truth, to discover the Consciousness, to solve the problem of what the universe is. He has also indicated how to open the door of the Inconscience so that the light may penetrate there and transform it. He has shown the path, the way to liberate oneself from the ignorance and climb up to the superconscience; each stage, each plane of consciousness, how they can be scaled, how one can cross even the barrier of death and attain immortality. You will find the whole journey in detail, and as you go forward you can discover things altogether unknown to man. That is Savitri and much more yet. It is a real experience - reading Savitri. All the secrets that man possessed, He has revealed, - as well as all that awaits him in the future; all this is found in the depth of Savitri. But one must have the knowledge to discover it all, the experience of the planes of consciousness, the experience of the Supermind, even the experience of the conquest of Death. He has noted all the stages, marked each step in order to advance integrally in the integral Yoga.

00.02 - Mystic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   We can make a distinction here between two types of expression which we have put together indiscriminately, figures and symbols. Figures, we may say, are those that are constructed by the rational mind, the intellect; they are mere metaphors and similes and are not organically related to the thing experienced, but put round it as a robe that can be dropped or changed without affecting the experience Itself. Thus, for example, when the Upanishad says, tmnam rathinam viddhi (Know that the soul is the master of the chariot who sits within it) or indriyi haynhu (The senses, they say, are the horses), we have here only a comparison or analogy that is common and natural to the poetic manner. The particular figure or simile used is not inevitable to the idea or experience that it seeks to express, its part and parcel. On the other hand, take this Upanishadic perception: hirayamayena patrea satyasyphitam mukham (The face of the Truth lies hidden under the golden orb). Here the symbol is not mere analogy or comparison, a figure; it is one with the very substance of the experience the two cannot be separated. Or when the Vedas speak of the kindling of the Fire, the rushing of the waters or the rise of the Dawn, the images though taken from the material world, are not used for the sake of mere comparison, but they are the embodiments, the living forms of truths experienced in another world.
   When a Mystic refers to the Solar Light or to the Fire the light, for example, that struck down Saul and transformed him into Saint Paul or the burning bush that visited Moses, it is not the physical or material object that he means and yet it is that in a way. It is the materialization of something that is fundamentally not material: some movement in an inner consciousness precipitates Itself into the region of the senses and takes from out of the material the form commensurable with its nature that it finds there.
   And there is such a commensurability or parallelism between the various levels of consciousness, in and through all the differences that separate them from one another. Thus an object or a movement apprehended on the physical plane has a sort of line of re-echoing images extended in a series along the whole gradation of the inner planes; otherwise viewed, an object or movement in the innermost consciousness translates Itself in varying modes from plane to plane down to the most material, where it appears in its grossest form as a concrete three-dimensional object or a mechanical movement. This parallelism or commensurability by virtue of which the different and divergent states of consciousness can portray or represent each other is the source of all symbolism.
   A symbol symbolizes something for this reason that both possess in common a certain identical, at least similar, quality or rhythm or vibration, the symbol possessing it in a grosser or more apparent or sensuous form than the thing symbolized does. Sometimes it may happen that it is more than a certain quality or rhythm or vibration that is common between the two: the symbol in its entirety is the thing symbolized but thrown down on another plane, it is the embodiment of the latter in a more concrete world. The light and the fire that Saint Paul and Moses saw appear to be of this kind.
   Thus there is a great diversity of symbols. At the one end is the mere metaphor or simile or allegory ('figure', as we have called it) and at the other end is the symbol identical with the thing symbolized. And upon this inner character of the symbol depends also to a large extent its range and scope. There are symbols which are universal and intimately ingrained in the human consciousness Itself. Mankind has used them in all ages and climes almost in the same sense and significance. There are others that are limited to peoples and ages. They are made out of forms that are of local and temporal interest and importance. Their significances vary according to time and place. Finally, there are symbols which are true of the individual consciousness only; they depend on personal peculiarities and idiosyncrasies, on one's environment and upbringing and education.
   Man being an embodied soul, his external consciousness (what the Upanishad calls jgrat) is the milieu in which his soul-experiences naturally manifest and find their play. It is the forms and movements of that consciousness which clo the and give a concrete habitation and name to perceptions on the subtler ranges of the inner existence. If the experiences on these planes are to be presented to the conscious memory and to the brain-mind and made communicable to others through speech, this is the inevitable and natural process. Symbols are a translation in mental and sensual (and vocal) terms of experiences that are beyond the mind and the sense and the speech and yet throw a kind of echoing vibrations upon these lesser levels.

00.03 - Upanishadic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The one, however, is not completely divorced from the other. The apparent, the inferior nature is only a preparation for the real, the superior nature. The Path of the Fathers concerns Itself with man as a mental being and seeks so to ordain and accomplish its duties and ideals as to lead him on to the Path of the Gods; the mind, the life, and the body consciousness should be so disciplined, educated, purified, they should develop along such a line and gradually rise to such a stage as to make them fit to receive the light which belongs to the higher level, so allowing the human soul imbedded in them to extricate Itself and pass on to the Immortal Life.
   And they who are thus lifted up into the Higher Orbit are freed from the bondage to the cycle of rebirth. They enjoy the supreme Liberation that is of the Spirit; and even when they descend into the Inferior Path, it is to work out as free agents, as vehicles of the Divine, a special purpose, to bring down something of the substance and nature of the Solar reality into the lower world, enlighten and elevate the lower, as far as it is allowed, into the higher.
  --
   Earth represents the material world Itself, Matter or existence in its most concrete, its grossest form. It is the basis of existence, the world that supports other worlds (dhar, dharitri),the first or the lowest of the several ranges of creation. In man it is his body. The principle here is that of stability, substantiality, firmness, consistency.
   Water represents the next rung the vital world, the world life-force (pra). Physiologically also we know that water is the element forming three-fourths of the constituents of a living body and that dead and dry are synonymous terms; it is the medium in which the living cells dwell and through which they draw their sustenance. Water is the veritable sap of lifeit is the emblem of life Itself. The principle it represents is that of movement, continuity, perpetuity.
   Fire represents the Heart. It is that which gives the inner motive to the forces of life, it is the secret inspiration and aspiration that drive the movements of life. It is the heat of consciousness, the ardour of our central being that lives in the Truth and accepts nothing, nothing but the Truth. It is the pure and primal energy of our divine essence, driving ever upward and onward life's course of evolution.
  --
   The biological process, described in what may seem to be crude and mediaeval terms, really reflects or echoes a more subtle and psychological process. The images used form perhaps part of the current popular notion about the matter, but the esoteric sense goes beyond the outer symbols. The sky seems to be the far and tenuous region where the soul rests and awaits its next birthit is the region of Soma, the own Home of Bliss and Immortality. Now when the time or call comes, the soul stirs and journeys down that is the Rain. Next, it enters the earth atmosphere and clothes Itself with the earth consciousness. Then it waits and calls for the formation of the material body, first by the contri bution of the father and then by that of the mother; when these two unite and the material body is formed, the soul incarnates.
   Apart from the question whether the biological phenomenon described is really a symbol and a cloak for another order of reality, and even taking it at its face value, what is to be noted here is the idea of a cosmic cycle, and a cosmic cycle that proceeds through the principle of sacrifice. If it is asked what there is wonderful or particularly spiritual in this rather naf description of a very commonplace happening that gives it an honoured place in the Upanishads, the answer is that it is wonderful to see how the Upanishadic Rishi takes from an event its local, temporal and personal colour and incorporates it in a global movement, a cosmic cycle, as a limb of the Universal Brahman. The Upanishads contain passages which a puritanical mentality may perhaps describe as 'pornographic'; these have in fact been put by some on the Index expurgatorius. But the ancients saw these matters with other eyes and through another consciousness.
  --
   TheChhandyogya12 gives a whole typal scheme of this universal reality and explains how to realise it and what are the results of the experience. The Universal Brahman means the cosmic movement, the cyclic march of things and events taken in its global aspect. The typical movement that symbolises and epitomises the phenomenon, embodies the truth, is that of the sun. The movement consists of five stages which are called the fivefold sma Sma means the equal Brahman that is ever present in all, the Upanishad Itself says deriving the word from sama It is Sma also because it is a rhythmic movement, a cadencea music of the spheres. And a rhythmic movement, in virtue of its being a wave, consists of these five stages: (i) the start, (ii) the rise, (iii) the peak, (iv) the decline and (v) the fall. Now the sun follows this curve and marks out the familiar divisions of the day: dawn, forenoon, noon, afternoon and sunset. Sometimes two other stages are added, one at each end, one of preparation and another of final lapse the twilights with regard to the sun and then ,we have seven instead of five smas Like the Sun, the Fire that is to say, the sacrificial Firecan also be seen in its fivefold cyclic movement: (i) the lighting, (ii) the smoke, (iii) the flame, (iv) smouldering and finally (v) extinction the fuel as it is rubbed to produce the fire and the ashes may be added as the two supernumerary stages. Or again, we may take the cycle of five seasons or of the five worlds or of the deities that control these worlds. The living wealth of this earth is also symbolised in a quintetgoat and sheep and cattle and horse and finally man. Coming to the microcosm, we have in man the cycle of his five senses, basis of all knowledge and activity. For the macrocosm, to I bring out its vast extra-human complexity, the Upanishad refers to a quintet, each term of which is again a trinity: (i) the threefold Veda, the Divine Word that is the origin of creation, (ii) the three worlds or fieldsearth, air-belt or atmosphere and space, (iii) the three principles or deities ruling respectively these worldsFire, Air and Sun, (iv) their expressions, emanations or embodimentsstars and birds and light-rays, and finally, (v) the original inhabitants of these worldsto earth belong the reptiles, to the mid-region the Gandharvas and to heaven the ancient Fathers.
   Now, this is the All, the Universal. One has to realise it and possess in one's consciousness. And that can be done only in one way: one has to identify oneself with it, be one with it, become it. Thus by losing one's individuality one lives the life universal; the small lean separate life is enlarged and moulded in the rhythm of the Rich and the Vast. It is thus that man shares in the consciousness and energy that inspire and move and sustain the cosmos. The Upanishad most emphatically enjoins that one must not decry this cosmic godhead or deny any of its elements, not even such as are a taboo to the puritan mind. It is in and through an unimpaired global consciousness that one attains the All-Life and lives uninterruptedly and perennially: Sarvamanveti jyok jvati.
  --
   In Yajnavalkya's enumeration, however, it is to be noted, first of all, that he stresses on the number three. The principle of triplicity is of very wide application: it permeates all fields of consciousness and is evidently based upon a fundamental fact of reality. It seems to embody a truth of synthesis and comprehension, points to the order and harmony that reigns in the cosmos, the spheric music. The metaphysical, that is to say, the original principles that constitute existence are the well-known triplets: (i) the superior: Sat, Chit, Ananda; and (ii) the inferior: Body, Life and Mindthis being a reflection or translation or concretisation of the former. We can see also here how the dual principle comes in, the twin godhead or the two gods to which Yajnavalkya refers. The same principle is found in the conception of Ardhanarishwara, Male and Female, Purusha-Prakriti. The Upanishad says 14 yet again that the One original Purusha was not pleased at being alone, so for a companion he created out of himself the original Female. The dual principle signifies creation, the manifesting activity of the Reality. But what is this one and a half to which Yajnavalkya refers? It simply means that the other created out of the one is not a wholly separate, independent entity: it is not an integer by Itself, as in the Manichean system, but that it is a portion, a fraction of the One. And in the end, in the ultimate analysis, or rather synthesis, there is but one single undivided and indivisible unity. The thousands and hundreds, very often mentioned also in the Rig Veda, are not simply multiplications of the One, a graphic description of its many-sidedness; it indicates also the absolute fullness, the complete completeness (prasya pram) of the Reality. It includes and comprehends all and is a rounded totality, a full circle. The hundred-gated and the thousand-pillared cities of which the ancient Rishis chanted are formations and embodiments of consciousness human and divine, are realities whole and entire englobing all the layers and grades of consciousness.
   Besides this metaphysics there is also an occult aspect in numerology of which Pythagoras was a well-known adept and in which the Vedic Rishis too seem to take special delight. The multiplication of numbers represents in a general way the principle of emanation. The One has divided and subdivided Itself, but not in a haphazard way: it is not like the chaotic pulverisation of a piece of stone by hammer-blows. The process of division and subdivision follows a pattern almost as neat and methodical as a genealogical tree. That is to say, the emanations form a hierarchy. At the top, the apex of the pyramid, stands the one supreme Godhead. That Godhead is biune in respect of manifestation the Divine and his creative Power. This two-in-one reality may be considered, according to one view of creation, as dividing into three forms or aspects the well-known Brahma, Vishnu and Rudra of Hindu mythology. These may be termed the first or primary emanations.
   Now, each one of them in its turn has its own emanations the eleven Rudriyas are familiar. These are secondary and there are tertiary and other graded emanations the last ones touch the earth and embody physico-vital forces. The lowest formations or beings can trace their origin to one or other of the primaries and their nature and function partake of or are an echo of their first ancestor.
  --
   The number of gods depends on the level of consciousness on which we stand. On this material plane there are as many gods as there are bodies or individual forms (adhar). And on the supreme height there is only one God without a second. In between there are gradations of types and sub-types whose number and function vary according to the aspect of consciousness that reveals Itself.
   IX. Nachiketas' Three Boons
  --
   Man has two souls corresponding to his double status. In the inferior, the soul looks downward and is involved in the current of Impermanence and Ignorance, it tastes of grief and sorrow and suffers death and dissolution: in the higher it looks upward and communes and joins with the Eternal (the cosmic) and then with the Absolute (the transcendent). The lower is a reflection of the higher, the higher comes down in a diminished and hence tarnished light. The message is that of deliverance, the deliverance and reintegration of the lower soul out of its bondage of worldly ignorant life into the freedom and immortality first of its higher and then of its highest status. It is true, however, that the Upanishad does not make a trenchant distinction between the cosmic and the transcendent and often it speaks of both in the same breath, as it were. For in fact they are realities involved in each other and interwoven. Indeed the triple status, including the Individual, forms one single totality and the three do not exclude or cancel each other; on the contrary, they combine and may be said to enhance each other's reality. The Transcendence expresses or deploys Itself in the cosmoshe goes abroad,sa paryagt: and the cosmic individualises, concretises Itself in the particular and the personal. The one single spiritual reality holds Itself, aspects Itself in a threefold manner.
   The teaching of Yama in brief may be said to be the gospel of immortality and it consists of the knowledge of triple immortality. And who else can be the best teacher of immortality than Death himself, as Nachiketas pointedly said? The first immortality is that of the physical existence and consciousness, the preservation of the personal identity, the individual name and formthis being in Itself as expression and embodiment and instrument of the Inner Reality. This inner reality enshrines the second immortality the eternity and continuity of the soul's life through its incarnations in time, the divine Agni lit for ever and ever growing in flaming consciousness. And the third and final immortality is in the being and consciousness beyond time, beyond all relativities, the absolute and self-existent delight.
   Rig Veda, X. 14-11, 12.

00.04 - The Beautiful in the Upanishads, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   And what else is the true character, the soul of beauty than light and delight? "A thing of beauty is a joy for ever." And a thing of joy is a thing of light. Joy is the radiance rippling over a thing of beauty. Beauty is always radiant: the charm, the loveliness of an object is but the glow of light that it emanates. And it would not be a very incorrect mensuration to measure the degree of beauty by the degree of light radiated. The diamond is not only a thing of value, but a thing of beauty also, because of the concentrated and undimmed light that it enshrines within Itself. A dark, dull and dismal thing, devoid of interest and attraction becomes aesthetically precious and significant as soon as the artist presents it in terms of the values of light. The entire art of painting is nothing but the expression of beauty, in and through the modalities of light.
   And where there is light, there is cheer and joy. Rasamaya and jyotirmayaare thus the two conjoint characteristics fundamental to the nature of the ultimate reality. Sometimes these two are named as the 'solar and the lunar aspect. The solar aspect refers obviously to the Light, that is to say, to the Truth; the lunar aspect refers to the rasa (Soma), to Immortality, to Beauty proper,
  --
   Art at its highest tends to become also the simplest and the most unconventional; and it is then the highest art, precisely because it does not aim at being artistic. The aesthetic motive is totally absent in the Upanishads; the sense of beauty is there, but it is attendant upon and involved in a deeper strand of consciousness. That consciousness seeks consciousness Itself, the fullness of consciousness, the awareness and possession of the Truth and Reality,the one thing which, if known, gives the knowledge of all else. And this consciousness of the Truth is also Delight, the perfect Bliss, the Immortality where the whole universe resolves Itself into its original state of rasa, that is to say, of essential and inalienable harmony and beauty.
   ***

00.05 - A Vedic Conception of the Poet, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The poet is a trinity in himself. A triune consciousness forms his personality. First of all, he is the Knower-the Seer of the Truth, kavaya satyadrara. He has the direct vision, the luminous intelligence, the immediate perception.12 A subtle and profound and penetrating consciousness is his,nigam, pracetas; his is the eye of the Sun,srya caku.13 He secures an increased being through his effulgent understanding.14 In the second place, the Poet is not only Seer but Doer; he is knower as well as creator. He has a dynamic knowledge and his vision Itself is power, ncak;15 he is the Seer-Will,kavikratu.16 He has the blazing radiance of the Sun and is supremely potent in his self-Iuminousness.17 The Sun is the light and the energy of the Truth. Even like the Sun the Poet gives birth to the Truth, srya satyasava, satyya satyaprasavya. But the Poet as Power is not only the revealer or creator,savit, he is also the builder or fashioner,ta, and he is the organiser,vedh is personality. First of all, he is the Knower-the Seer of the Truth, kavaya satyadrara, of the Truth.18 As Savita he manifests the Truth, as Tashta he gives a perfected body and form to the Truth, and as Vedha he maintains the Truth in its dynamic working. The effective marshalling and organisation of the Truth is what is called Ritam, the Right; it is also called Dharma,19 the Law or the Rhythm, the ordered movement and invincible execution of the Truth. The Poet pursues the Path of the Right;20 it is he who lays out the Path for the march of the Truth, the progress of the Sacrifice.21 He is like a fast steed well-yoked, pressing forward;22 he is the charger that moves straight and unswerving and carries us beyond 23into the world of felicity.
   Indeed delight is the third and the supremely intimate element of the poetic personality. Dear and delightful is the poet, dear and delightful his works, priya, priyi His hand is dripping with sweetness,kavir hi madhuhastya.24 The Poet-God shines in his pristine beauty and is showering delight.25 He is filled with utter ecstasy so that he may rise to the very source of the luminous Energy.26? Pure is the Divine Joy and it enters and purifies all forms as it moves to the seat of the Immortals.27Indeed this sparkling Delight is the Poet-Seer and it is that that brings forth the creative word, the utterance of Indra.28
  --
   The Mind and the Body are held together by means of the Life, the mid-world. The Divine Mind by raising the body-consciousness into Itself gathers up too, by that act, the delight of life and releases the fountain of immortal Bliss. That is the work and achievement of the gods as poets.
   Where then is the birth of the Poets? Ask it of the Masters. The Poets have seized and mastered the Mind, they have the perfect working and they fashion the Heaven.

0.00a - Introduction, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  Over and over their findings have been confirmed, proving the Qabalah contains within it not only the elements of the science Itself but the method with which to pursue it.
  When planning to visit a foreign country, the wise traveler will first familiarize himself with its language. In studying music, chemistry or calculus, a specific terminology is essential to the understanding of each subject. So a new set of symbols is necessary when undertaking a study of the Universe, whether within or without. The Qabalah provides such a set in unexcelled fashion.
  --
  Some of the passages in the book force me today to emphasize that so far as the Qabalah is concerned, it could and should be employed without binding to it the partisan qualities of any one particular religious faith. This goes as much for Judaism as it does for Christianity. Neither has much intrinsic usefulness where this scientific scheme is concerned. If some students feel hurt by this statement, that cannot be helped. The day of most contemporary faiths is over; they have been more of a curse than a boon to mankind. Nothing that I say here, however, should reflect on the peoples concerned, those who accept these religions. They are merely unfortunate. The religion Itself is worn out and indeed is dying.
  The Qabalah has nothing to do with any of them. Attempts on the part of cultish-partisans to impart higher mystical meanings, through the Qabalah, etc., to their now sterile faiths is futile, and will be seen as such by the younger generation. They, the flower and love children, will have none of this nonsense.

000 - Humans in Universe, #Synergetics - Explorations in the Geometry of Thinking, #R Buckminster Fuller, #Science
  knowledge that the old open-edged, infinite world system had closed back on Itself
  in all circumferential directions to become a finite system: a closed sphere. The
  --
  air-containing vessels than did wood, even though steel by Itself does not float.
  000.117 The technology of metallurgy began developing metal alloys of ever
  --
  000.124 Why does not the public Itself demand realization of its option for a
  revolution by design science? Less than one percent of humanity now knows that
  --
  against technology and thinks Itself averse to exercising its option.
  000.125 The fact that 99 percent of humanity does not understand nature is the

0.00 - INTRODUCTION, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
   The whole symbolic world is represented in the temple garden — the Trinity of the Nature Mother (Kali), the Absolute (Siva), and Love (Radhakanta), the Arch spanning heaven and earth. The terrific Goddess of the Tantra, the soul-enthralling Flute-Player of the Bhagavata, and the Self-absorbed Absolute of the Vedas live together, creating the greatest synthesis of religions. All aspects of Reality are represented there. But of this divine household, Kali is the pivot, the sovereign Mistress. She is Prakriti, the Procreatrix, Nature, the Destroyer, the Creator. Nay, She is something greater and deeper still for those who have eyes to see. She is the Universal Mother, "my Mother" as Ramakrishna would say, the All-powerful, who reveals Herself to Her children under different aspects and Divine Incarnations, the Visible God, who leads the elect to the Invisible Reality; and if it so pleases Her, She takes away the last trace of ego from created beings and merges it in the consciousness of the Absolute, the undifferentiated God. Through Her grace "the finite ego loses Itself in the illimitable Ego — Atman — Brahman". (Romain Holland, Prophets of the New India, p. 11.)
   Rani Rasmani spent a fortune for the construction of the temple garden and another fortune for its dedication ceremony, which took place on May 31, 1855.
  --
   One day Haladhari upset Sri Ramakrishna with the statement that God is incomprehensible to the human mind. Sri Ramakrishna has described the great moment of doubt when he wondered whether his visions had really misled him: "With sobs I prayed to the Mother, 'Canst Thou have the heart to deceive me like this because I am a fool?' A stream of tears flowed from my eyes. Shortly afterwards I saw a volume of mist rising from the floor and filling the space before me. In the midst of it there appeared a face with flowing beard, calm, highly expressive, and fair. Fixing its gaze steadily upon me, it said solemnly, 'Remain in bhavamukha, on the threshold of relative consciousness.' This it repeated three times and then it gently disappeared in the mist, which Itself dissolved. This vision reassured me."
   A garbled report of Sri Ramakrishna's failing health, indifference to worldly life, and various abnormal activities reached Kamarpukur and filled the heart of his poor mother with anguish. At her repeated request he returned to his village for a change of air. But his boyhood friends did not interest him any more. A divine fever was consuming him. He spent a great part of the day and night in one of the cremation grounds, in meditation. The place reminded him of the impermanence of the human body, of human hopes and achievements. It also reminded him of Kali, the Goddess of destruction.
  --
   Hardly had he crossed the threshold of the Kali temple when he found himself again in the whirlwind. His madness reappeared tenfold. The same meditation and prayer, the same ecstatic moods, the same burning sensation, the same weeping, the same sleeplessness, the same indifference to the body and the outside world, the same divine delirium. He subjected himself to fresh disciplines in order to eradicate greed and lust, the two great impediments to spiritual progress. With a rupee in one hand and some earth in the other, he would reflect on the comparative value of these two for the realization of God, and finding them equally worthless he would toss them, with equal indifference, into the Ganges. Women he regarded as the manifestations of the Divine Mother. Never even in a dream did he feel the impulses of lust. And to root out of his mind the idea of caste superiority, he cleaned a pariahs house with his long and neglected hair. When he would sit in meditation, birds would perch on his head and peck in his hair for grains of food. Snakes would crawl over his body, and neither would be aware of the other. Sleep left him altogether. Day and night, visions flitted before him. He saw the sannyasi who had previously killed the "sinner" in him again coming out of his body, threatening him with the trident, and ordering him to concentrate on God. Or the same sannyasi would visit distant places, following a luminous path, and bring him reports of what was happening there. Sri Ramakrishna used to say later that in the case of an advanced devotee the mind Itself becomes the guru, living and moving like an embodied being.
   Rani Rasmani, the foundress of the temple garden, passed away in 1861. After her death her son-in-law Mathur became the sole executor of the estate. He placed himself and his resources at the disposal of Sri Ramakrishna and began to look after his physical comfort. Sri Ramakrishna later spoke of him as one of his five "suppliers of stores" appointed by the Divine Mother. Whenever a desire arose in his mind, Mathur fulfilled it without hesitation.
  --
   Sri Ramakrishna welcomed the visitor with great respect, described to her his experiences and visions, and told her of people's belief that these were symptoms of madness. She listened to him attentively and said: "My son, everyone in this world is mad. Some are mad for money, some for creature comforts, some for name and fame; and you are mad for God." She assured him that he was passing through the almost unknown spiritual experience described in the scriptures as mahabhava, the most exalted rapture of divine love. She told him that this extreme exaltation had been described as manifesting Itself through nineteen physical symptoms, including the shedding of tears, a tremor of the body, horripilation, perspiration, and a burning sensation. The Bhakti scriptures, she declared, had recorded only two instances of the experience, namely, those of Sri Radha and Sri Chaitanya.
   Very soon a tender relationship sprang up between Sri Ramakrishna and the Brahmani, she looking upon him as the Baby Krishna, and he upon her as mother. Day after day she watched his ecstasy during the kirtan and meditation, his samadhi, his mad yearning; and she recognized in him a power to transmit spirituality to others. She came to the conclusion that such things were not possible for an ordinary devotee, not even for a highly developed soul. Only an Incarnation of God was capable of such spiritual manifestations. She proclaimed openly that Sri Ramakrishna, like Sri Chaitanya, was an Incarnation of God.
  --
   According to the Tantra, Sakti is the active creative force in the universe. Siva, the Absolute, is a more or less passive principle. Further, Sakti is as inseparable from Siva as fire's power to burn is from fire Itself. Sakti, the Creative Power, contains in Its womb the universe, and therefore is the Divine Mother. All women are Her symbols. Kali is one of Her several forms. The meditation on Kali, the Creative Power, is the central discipline of the Tantra. While meditating, the aspirant at first regards himself as one with the Absolute and then thinks that out of that Impersonal Consciousness emerge two entities, namely, his own self and the living form of the Goddess. He then projects the Goddess into the tangible image before him and worships it as the Divine Mother.
   Sri Ramakrishna set himself to the task of practising the disciplines of Tantra; and at the bidding of the Divine Mother Herself he accepted the Brahmani as his guru. He performed profound and delicate ceremonies in the Panchavati and under the bel-tree at the northern extremity of the temple compound. He practised all the disciplines of the sixty-four principal Tantra books, and it took him never more than three days to achieve the result promised in any one of them. After the observance of a few preliminary rites, he would be overwhelmed with a strange divine fervour and would go into samadhi, where his mind would dwell in exaltation. Evil ceased to exist for him. The word "carnal" lost its meaning. The whole world and everything in it appeared as the lila, the sport, of Siva and Sakti. He beheld held everywhere manifest the power and beauty of the Mother; the whole world, animate and inanimate, appeared to him as pervaded with Chit, Consciousness, and with Ananda, Bliss.
  --
   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.
   To develop the devotee's love for God, Vaishnavism humanizes God. God is to be regarded as the devotee's Parent, Master, Friend, Child, Husband, or Sweetheart, each succeeding relationship representing an intensification of love. These bhavas, or attitudes toward God, are known as santa, dasya, sakhya, vatsalya, and madhur. The rishis of the Vedas, Hanuman, the cow-herd boys of Vrindavan, Rama's mother Kausalya, and Radhika, Krishna's sweetheart, exhibited, respectively, the most perfect examples of these forms. In the ascending scale the-glories of God are gradually forgotten and the devotee realizes more and more the intimacy of divine communion. Finally he regards himself as the mistress of his Beloved, and no artificial barrier remains to separate him from his Ideal. No social or moral obligation can bind to the earth his soaring spirit. He experiences perfect union with the Godhead. Unlike the Vedantist, who strives to transcend all varieties of the subject-object relationship, a devotee of the Vaishnava path wishes to retain both his own individuality and the personality of God. To him God is not an intangible Absolute, but the Purushottama, the Supreme Person.
  --
   The path of the Vedantic discipline is the path of negation, "neti", in which, by stern determination, all that is unreal is both negated and renounced. It is the path of jnana, knowledge, the direct method of realizing the Absolute. After the negation of everything relative, including the discriminating ego Itself, the aspirant merges in the One without a Second, in the bliss of nirvikalpa samadhi, where subject and object are alike dissolved. The soul goes beyond the realm of thought. The domain of duality is transcended. Maya is left behind with all its changes and modifications. The Real Man towers above the delusions of creation, preservation, and destruction. An avalanche of indescribable Bliss sweeps away all relative ideas of pain and pleasure, good and evil. There shines in the heart the glory of the Eternal Brahman, Existence-Knowledge-Bliss Absolute. Knower, knowledge, and known are dissolved in the Ocean of one eternal Consciousness; love, lover, and beloved merge in the unbounded Sea of supreme Felicity; birth, growth, and death vanish in infinite Existence. All doubts and misgivings are quelled for ever; the oscillations of the mind are stopped; the momentum of past actions is exhausted. Breaking down the ridge-pole of the tabernacle in which the soul has made its abode for untold ages, stilling the body, calming the mind, drowning the ego, the sweet joy of Brahman wells up in that superconscious state. Space disappears into nothingness, time is swallowed in eternity, and causation becomes a dream of the past. Only Existence is. Ah! Who can describe what the soul then feels in its communion with the Self?
   Even when man descends from this dizzy height, he is devoid of ideas of "I" and "mine"; he looks on the body as a mere shadow, an outer sheath encasing the soul. He does not dwell on the past, takes no thought for the future, and looks with indifference on the present. He surveys everything in the world with an eye of equality; he is no longer touched by the infinite variety of phenomena; he no longer reacts to pleasure and pain. He remains unmoved whether he — that is to say, his body — is worshipped by the good or tormented by the wicked; for he realizes that it is the one Brahman that manifests Itself through everything. The impact of such an experience devastates the body and mind. Consciousness becomes blasted, as it were, with an excess of Light. In the Vedanta books it is said that after the experience of nirvikalpa samadhi the body drops off like a dry leaf. Only those who are born with a special mission for the world can return
   from this height to the valleys of normal life. They live and move in the world for the welfare of mankind. They are invested with a supreme spiritual power. A divine glory shines through them.
  --
   Sri Ramakrishna, on the other hand, though fully aware, like his guru, that the world is an illusory appearance, instead of slighting maya, like an orthodox monist, acknowledged its power in the relative life. He was all love and reverence for maya, perceiving in it a mysterious and majestic expression of Divinity. To him maya Itself was God, for everything was God. It was one of the faces of Brahman. What he had realized on the heights of the transcendental plane, he also found here below, everywhere about him, under the mysterious garb of names and forms. And this garb was a perfectly transparent sheath, through which he recognized the glory of the Divine Immanence. Maya, the mighty weaver of the garb, is none other than Kali, the Divine Mother. She is the primordial Divine Energy, Sakti, and She can no more be distinguished from the Supreme Brahman than can the power of burning be distinguished from fire. She projects the world and again withdraws it. She spins it as the spider spins its web. She is the Mother of the Universe, identical with the Brahman of Vedanta, and with the Atman of Yoga. As eternal Lawgiver, She makes and unmakes laws; it is by Her imperious will that karma yields its fruit. She ensnares men with illusion and again releases them from bondage with a look of Her benign eyes. She is the supreme Mistress of the cosmic play, and all objects, animate and inanimate, dance by Her will. Even those who realize the Absolute in nirvikalpa samadhi are under Her jurisdiction as long as they still live on the relative plane.
   Thus, after nirvikalpa samadhi, Sri Ramakrishna realized maya in an altogether new role. The binding aspect of Kali vanished from before his vision. She no longer obscured his understanding. The world became the glorious manifestation of the Divine Mother. Maya became Brahman. The Transcendental Itself broke through the Immanent. Sri Ramakrishna discovered that maya operates in the relative world in two ways, and he termed these "avidyamaya" and "vidyamaya". Avidyamaya represents the dark forces of creation: sensuous desires, evil passions, greed, lust, cruelty, and so on. It sustains the world system on the lower planes. It is responsible for the round of man's birth and death. It must be fought and vanquished. But vidyamaya is the higher force of creation: the spiritual virtues, the enlightening qualities, kindness, purity, love, devotion. Vidyamaya elevates man to the higher planes of consciousness. With the help of vidyamaya the devotee rids himself of avidyamaya; he then becomes mayatita, free of maya. The two aspects of maya are the two forces of creation, the two powers of Kali; and She stands beyond them both. She is like the effulgent sun, bringing into existence and shining through and standing behind the clouds of different colours and shapes, conjuring up wonderful forms in the blue autumn heaven.
   The Divine Mother asked Sri Ramakrishna not to be lost in the featureless Absolute but to remain, in bhavamukha, on the threshold of relative consciousness, the border line between the Absolute and the Relative. He was to keep himself at the "sixth centre" of Tantra, from which he could see not only the glory of the seventh, but also the divine manifestations of the Kundalini in the lower centres. He gently oscillated back and forth across the dividing line. Ecstatic devotion to the Divine Mother alternated with serene absorption in the Ocean of Absolute Unity. He thus bridged the gulf between the Personal and the Impersonal, the immanent and the transcendent aspects of Reality. This is a unique experience in the recorded spiritual history of the world.
  --
   In the nirvikalpa samadhi Sri Ramakrishna had realized that Brahman alone is real and the world illusory. By keeping his mind six months on the plane of the non-dual Brahman, he had attained to the state of the vijnani, the knower of Truth in a special and very rich sense, who sees Brahman not only in himself and in the transcendental Absolute, but in everything of the world. In this state of vijnana, sometimes, bereft of body-consciousness, he would regard himself as one with Brahman; sometimes, conscious of the dual world, he would regard himself as God's devotee, servant, or child. In order to enable the Master to work for the welfare of humanity, the Divine Mother had kept in him a trace of ego, which he described — according to his mood — as the "ego of Knowledge", the "ego of Devotion", the "ego of a child", or the "ego of a servant". In any case this ego of the Master, consumed by the fire of the Knowledge of Brahman, was an appearance only, like a burnt string. He often referred to this ego as the "ripe ego" in contrast with the ego of the bound soul, which he described as the "unripe" or "green" ego. The ego of the bound soul identifies Itself with the body, relatives, possessions, and the world; but the "ripe ego", illumined by Divine Knowledge, knows the body, relatives, possessions, and the world to be unreal and establishes a relationship of love with God alone. Through this "ripe ego" Sri Ramakrishna dealt with the world and his wife. One day, while stroking his feet, Sarada Devi asked the Master, "What do you think of me?" Quick came the answer: "The Mother who is worshipped in the temple is the mother who has given birth to my body and is now living in the nahabat, and it is She again who is stroking my feet at this moment. Indeed, I always look on you as the personification of the Blissful Mother Kali."
   Sarada Devi, in the company of her husband, had rare spiritual experiences. She said: "I have no words to describe my wonderful exaltation of spirit as I watched him in his different moods. Under the influence of divine emotion he would sometimes talk on abstruse subjects, sometimes laugh, sometimes weep, and sometimes become perfectly motionless in samadhi. This would continue throughout the night. There was such an extraordinary divine presence in him that now and then I would shake with fear and wonder how the night would pass. Months went by in this way. Then one day he discovered that I had to keep awake the whole night lest, during my sleep, he should go into samadhi — for it might happen at any moment —, and so he asked me to sleep in the nahabat."
  --
   At Syampukur the devotees led an intense life. Their attendance on the Master was in Itself a form of spiritual discipline. His mind was constantly soaring to an exalted plane of consciousness. Now and then they would catch the contagion of his spiritual fervour. They sought to divine the meaning of this illness of the Master, whom most of them had accepted as an Incarnation of God. One group, headed by Girish with his robust optimism and great power of imagination, believed that the illness was a mere pretext to serve a deeper purpose. The Master had willed his illness in order to bring the devotees together and promote solidarity among them. As soon as this purpose was served, he would himself get rid of the disease. A second group thought that the Divine Mother, in whose hand the Master was an instrument, had brought about this illness to serve Her own mysterious ends. But the young rationalists, led by Narendra, refused to ascribe a
   supernatural cause to a natural phenomenon. They believed that the Master's body, a material thing, was subject, like all other material things, to physical laws. Growth, development, decay, and death were laws of nature to which the Master's body could not but respond. But though holding differing views, they all believed that it was to him alone that they must look for the attainment of their spiritual goal.

0.00 - The Book of Lies Text, #The Book of Lies, #Aleister Crowley, #Philosophy
             WHICH THOUGHT IS Itself
                 UNTRUE
  --
     However, the "one thought is Itself untrue", and
     therefore its falsifications are relatively true.
  --
    study, and that in a way despite Itself. A word should
    be pertinent with regard to the question of secrecy.
  --
    mysteries. Again, though the secret Itself is of such
    tremendous import, and though it is so simple that
  --
    THOUGHT IS Itself UNTRUE. . . .' One of
    these chapters bothered me. I could not write it. I
  --
    the universe Itself not until Malkuth.
     The chapter many therefore be considered as the most complete
  --
    one contains the other more than Itself.
     Line 8 emphasises the importance of performing
  --
    It dies, it gives Itself; to Thee is the fruit!
    Be thou the Bride; thou shalt be the Mother here-
  --
    Wherefore hath Being clothed Itself with Form?
    Wherefore hath Matter manifested Itself in Motion?
    Answer not, O silent one! For THERE is no "where-
  --
     more joyful than joy Itself.
                   [34]
  --
     all Relation even with Itself.
    All this is true and false; and it is true and false to
  --
     doeth Itself through thee. Not until then is that
     which is done well done.
  --
     the Universe Itself is Light.
                   [84]
  --
    spots, where the shadow of a planet is cast by Itself.
    It is a serious misfortune that we happen to live in a
  --
    in the chapter Itself it is employed in the last paragraphs.
                   [89]
  --
    spiral close-coiled upon Itself.
     The theory of the formation of the Ego is that of the Hindus,
    whose Ahamkara is Itself a function of the mind, whose ego it
    creates. This Ego is entirely divine.
  --
    Teth Itself has the snake-form. theta first written {Sun} = Lingam-
    Yoni and Sol.)
  --
    of IT. This identifies further the symbol with Itself.
     It will be noticed that this seal, except for the absence of
  --
     Itself. That is to say, the secret spring of life is found in the
    place of life, with the result that the horse, who represents
  --
     This chapter is Itself a comment on Chapter 44.
                   NOTE
  --
    takes twigs to kindle the fire in which it burns Itself.
                  [135]
  --
    are the Ajna-Chakkra; the lily Itself is Kether, the
    lotus of the Sahasrara. "Lily" is spelt with a capital to
  --
    This Work also eats up Itself, accomplishes its own
     end, nourishes the worker, leaves no seed, is per-
     fect in Itself.
    Little children, love one another!
  --
    veils) of truth are obscure and many, the Truth Itself plain
    and one; but that the latter must be reached through the
  --
    needed, for the Book of Lies Itself. In these few simple
    words, it explains the necessity of the book, and offers it-
  --
    N. the Fire that twisteth Itself and burneth like a
     scorpion.

0.00 - THE GOSPEL PREFACE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "M", as the author modestly styles himself, was peculiarly qualified for his task. To a reverent love for his master, to a deep and experiential knowledge of that master's teaching, he added a prodigious memory for the small happenings of each day and a happy gift for recording them in an interesting and realistic way. Making good use of his natural gifts and of the circumstances in which he found himself, "M" produced a book unique, so far as my knowledge goes, in the literature of hagiography. No other saint has had so able and indefatigable a Boswell. Never have the small events of a contemplative's daily life been described with such a wealth of intimate detail. Never have the casual and unstudied utterances of a great religious teacher been set down with so minute a fidelity. To Western readers, it is true, this fidelity and this wealth of detail are sometimes a trifle disconcerting; for the social, religious and intellectual frames of reference within which Sri Ramakrishna did his thinking and expressed his feelings were entirely Indian. But after the first few surprises and bewilderments, we begin to find something peculiarly stimulating and instructive about the very strangeness and, to our eyes, the eccentricity of the man revealed to us in "M's" narrative. What a scholastic philosopher would call the "accidents" of Ramakrishna's life were intensely Hindu and therefore, so far as we in the West are concerned, unfamiliar and hard to understand; its "essence", however, was intensely mystical and therefore universal. To read through these conversations in which mystical doctrine alternates with an unfamiliar kind of humour, and where discussions of the oddest aspects of Hindu mythology give place to the most profound and subtle utterances about the nature of Ultimate Reality, is in Itself a liberal, education in humility, tolerance and suspense of judgment. We must be grateful to the translator for his excellent version of a book so curious and delightful as a biographical document, so precious, at the same time, for what it teaches us of the life of the spirit.
  --------------------
  --
  Besides undergoing spiritual disciplines at the feet of the Master, M. used to go to holy places during the Master's lifetime Itself and afterwards too as a part of his Sdhan.
  He was one of the earliest of the disciples to visit Kamarpukur, the birthplace of the Master, in the latter's lifetime Itself; for he wished to practise contemplation on the Master's early life in its true original setting. His experience there is described as follows by Swami Nityatmananda: "By the grace of the Master, he saw the entire Kamarpukur as a holy place bathed in an effulgent Light. Trees and creepers, beasts and birds and men all were made of effulgence. So he prostrated to all on the road. He saw a torn cat, which appeared to him luminous with the Light of Consciousness. Immediately he fell to the ground and saluted it" (M The Apostle and the Evangelist by Swami Nityatmananda vol. I. P. 40.) He had similar experience in Dakshineswar also. At the instance of the Master he also visited Puri, and in the words of Swami Nityatmananda, "with indomitable courage, M. embraced the image of Jagannath out of season."
  The life of Sdhan and holy association that he started on at the feet of the Master, he continued all through his life. He has for this reason been most appropriately described as a Grihastha-Sannysi (householder-Sannysin). Though he was forbidden by the Master to become a Sannysin, his reverence for the Sannysa ideal was whole-hearted and was without any reservation. So after Sri Ramakrishna's passing away, while several of the Master's householder devotees considered the young Sannysin disciples of the Master as inexperienced and inconsequential, M. stood by them with the firm faith that the Master's life and message were going to be perpetuated only through them. Swami Vivekananda wrote from America in a letter to the inmates of the Math: "When Sri Thkur (Master) left the body, every one gave us up as a few unripe urchins. But M. and a few others did not leave us in the lurch. We cannot repay our debt to them." (Swami Raghavananda's article on M. in Prabuddha Bharata vol. XXX P. 442.)

0.00 - The Wellspring of Reality, #Synergetics - Explorations in the Geometry of Thinking, #R Buckminster Fuller, #Science
  Quite clearly, our task is predominantly metaphysical, for it is how to get all of humanity to educate Itself swiftly enough to generate spontaneous social behaviors that will avoid extinction.
  Living upon the threshold between yesterday and tomorrow, which threshold we reflexively assumed in some long ago yesterday to constitute an eternal now, we are aware of the daily-occurring, vast multiplication of experience generated information by which we potentially may improve our understanding of our yesterdays' experiences and therefrom derive our most farsighted preparedness for successive tomorrows.

0.01f - FOREWARD, #The Phenomenon of Man, #Pierre Teilhard de Chardin, #Christianity
  sinuating Itself into the heart of the monotonous repetition of the
  same things ;
  --
  momentary summit of an anthropogenesis which is Itself the
  crown of a cosmogencsis.
  --
  What I depict is not the past in Itself, but as it must appear to an
  observer standing on the advanced peak where evolution has

0.01 - I - Sri Aurobindos personality, his outer retirement - outside contacts after 1910 - spiritual personalities- Vibhutis and Avatars - transformtion of human personality, #Evening Talks With Sri Aurobindo, #unset, #Zen
   The question which Arjuna asks Sri Krishna in the Gita (second chapter) occurs pertinently to many about all spiritual personalities: "What is the language of one whose understanding is poised? How does he speak, how sit, how walk?" Men want to know the outer signs of the inner attainment, the way in which a spiritual person differs outwardly from other men. But all the tests which the Gita enumerates are inner and therefore invisible to the outer view. It is true also that the inner or the spiritual is the essential and the outer derives its value and form from the inner. But the transformation about which Sri Aurobindo writes in his books has to take place in nature, because according to him the divine Reality has to manifest Itself in nature. So, all the parts of nature including the physical and the external are to be transformed. In his own case the very physical became the transparent mould of the Spirit as a result of his intense Sadhana. This is borne out by the impression created on the minds of sensitive outsiders like Sj. K. M. Munshi who was deeply impressed by his radiating presence when he met him after nearly forty years.
   The Evening Talks collected here may afford to the outside world a glimpse of his external personality and give the seeker some idea of its richness, its many-sidedness, its uniqueness. One can also form some notion of Sri Aurobindo's personality from the books in which the height, the universal sweep and clear vision of his integral ideal and thought can be seen. His writings are, in a sense, the best representative of his mental personality. The versatile nature of his genius, the penetrating power of his intellect, his extraordinary power of expression, his intense sincerity, his utter singleness of purpose all these can be easily felt by any earnest student of his works. He may discover even in the realm of mind that Sri Aurobindo brings the unlimited into the limited. Another side of his dynamic personality is represented by the Ashram as an institution. But the outer, if one may use the phrase, the human side of his personality, is unknown to the outside world because from 1910 to 1950 a span of forty years he led a life of outer retirement. No doubt, many knew about his staying at Pondicherry and practising some kind of very special Yoga to the mystery of which they had no access. To some, perhaps, he was living a life of enviable solitude enjoying the luxury of a spiritual endeavour. Many regretted his retirement as a great loss to the world because they could not see any external activity on his part which could be regarded as 'public', 'altruistic' or 'beneficial'. Even some of his admirers thought that he was after some kind of personal salvation which would have very little significance for mankind in general. His outward non-participation in public life was construed by many as lack of love for humanity.
  --
   "He comes as the divine power and love which calls men to Itself, so that they may take refuge in that and no longer in the insufficiency of their human wills and the strife of their human fear, wrath and passion, and liberated from all this unquiet and suffering may live in the calm and bliss of the Divine."[6]
   "The Avatar comes to reveal the divine nature in man above this lower nature and to show what are the divine works, free, unegoistic, disinterested, impersonal, universal, full of the divine light, the divine power and the divine love. He comes as the divine personality which shall fill the consciousness of the human being and replace the limited egoistic personality, so that it shall be liberated out of ego into infinity and universality, out of birth into immortality."[7]
   It is clear that Sri Aurobindo interpreted the traditional idea of the Vibhuti and the Avatar in terms of the evolutionary possibilities of man. But more directly he has worked out the idea of the 'gnostic individual' in his masterpiece The Life Divine. He says: "A supramental gnostic individual will be a spiritual Person, but not a personality in the sense of a pattern of being marked out by a settled combination of fixed qualities, a determined character; he cannot be that since he is a conscious expression of the universal and the transcendent." Describing the gnostic individual he says: "We feel ourselves in the presence of a light of consciousness, a potency, a sea of energy, can distinguish and describe its free waves of action and quality, but not fix Itself; and yet there is an impression of personality, the presence of a powerful being, a strong, high or beautiful recognisable Someone, a Person, not a limited creature of Nature but a Self or Soul, a Purusha."[8]
   One feels that he was describing the feeling of some of us, his disciples, with regard to him in his inimitable way.

0.01 - Life and Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  HERE are two necessities of Nature's workings which seem always to intervene in the greater forms of human activity, whether these belong to our ordinary fields of movement or seek those exceptional spheres and fulfilments which appear to us high and divine. Every such form tends towards a harmonised complexity and totality which again breaks apart into various channels of special effort and tendency, only to unite once more in a larger and more puissant synthesis. Secondly, development into forms is an imperative rule of effective manifestation; yet all truth and practice too strictly formulated becomes old and loses much, if not all, of its virtue; it must be constantly renovated by fresh streams of the spirit revivifying the dead or dying vehicle and changing it, if it is to acquire a new life. To be perpetually reborn is the condition of a material immortality. We are in an age, full of the throes of travail, when all forms of thought and activity that have in themselves any strong power of utility or any secret virtue of persistence are being subjected to a supreme test and given their opportunity of rebirth. The world today presents the aspect of a huge cauldron of Medea in which all things are being cast, shredded into pieces, experimented on, combined and recombined either to perish and provide the scattered material of new forms or to emerge rejuvenated and changed for a fresh term of existence. Indian Yoga, in its essence a special action or formulation of certain great powers of Nature, Itself specialised, divided and variously formulated, is potentially one of these dynamic elements of the future life of humanity. The child of immemorial ages, preserved by its vitality and truth into our modern times, it is now emerging from the secret schools and ascetic retreats in which it had taken refuge and is seeking its place in the future sum of living human powers and utilities. But it has first to rediscover Itself, bring to the surface
  The Conditions of the Synthesis
   the profoundest reason of its being in that general truth and that unceasing aim of Nature which it represents, and find by virtue of this new self-knowledge and self-appreciation its own recovered and larger synthesis. Reorganising Itself, it will enter more easily and powerfully into the reorganised life of the race which its processes claim to lead within into the most secret penetralia and upward to the highest altitudes of existence and personality.
  In the right view both of life and of Yoga all life is either consciously or subconsciously a Yoga. For we mean by this term a methodised effort towards self-perfection by the expression of the secret potentialities latent in the being and - highest condition of victory in that effort - a union of the human individual with the universal and transcendent Existence we see partially expressed in man and in the Cosmos. But all life, when we look behind its appearances, is a vast Yoga of Nature who attempts in the conscious and the subconscious to realise her perfection in an ever-increasing expression of her yet unrealised potentialities and to unite herself with her own divine reality. In man, her thinker, she for the first time upon this Earth devises selfconscious means and willed arrangements of activity by which this great purpose may be more swiftly and puissantly attained.
  --
  Mother in her vast upward labour. It is this view of Yoga that can alone form the basis for a sound and rational synthesis of Yogic methods. For then Yoga ceases to appear something mystic and abnormal which has no relation to the ordinary processes of the World-Energy or the purpose she keeps in view in her two great movements of subjective and objective selffulfilment; it reveals Itself rather as an intense and exceptional use of powers that she has already manifested or is progressively
  Life and Yoga
  --
  God. Therefore we see in India that a sharp incompatibility has been created between life in the world and spiritual growth and perfection, and although the tradition and ideal of a victorious harmony between the inner attraction and the outer demand remains, it is little or else very imperfectly exemplified. In fact, when a man turns his vision and energy inward and enters on the path of Yoga, he is popularly supposed to be lost inevitably to the great stream of our collective existence and the secular effort of humanity. So strongly has the idea prevailed, so much has it been emphasised by prevalent philosophies and religions that to escape from life is now commonly considered as not only the necessary condition, but the general object of Yoga. No synthesis of Yoga can be satisfying which does not, in its aim, reunite God and Nature in a liberated and perfected human life or, in its method, not only permit but favour the harmony of our inner and outer activities and experiences in the divine consummation of both. For man is precisely that term and symbol of a higher Existence descended into the material world in which it is possible for the lower to transfigure Itself and put on the nature of the higher and the higher to reveal Itself in the forms of the lower. To avoid the life which is given him for the realisation of that possibility, can never be either the indispensable condition or the whole and ultimate object of his supreme endeavour or of his most powerful means of self-fulfilment. It can only be a temporary necessity under certain conditions or a specialised extreme effort imposed on the individual so as to prepare a greater general possibility for the race. The true and full object and utility of Yoga can only be accomplished when the conscious
  Yoga in man becomes, like the subconscious Yoga in Nature, outwardly conterminous with life Itself and we can once more, looking out both on the path and the achievement, say in a more perfect and luminous sense: "All life is Yoga."
  

0.02 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  It is adoration expressing Itself in work - all the more precious.
  31 July 1932
  --
  The wrong attitude can be in the body consciousness Itself (lack
  of faith or of receptivity) and then it is very difficult to detect
  --
  allowed to express Itself in the daytime.
  Is it because there is no mental control in the dream state
  --
  done should be considered in Itself, independent of all personal
  questions. If the thing is right and good, one should do it. If not,
  --
  The disease: a narrow and egoistic ambition in the mind expressing Itself as a strong vanity in the vital, thus distorting your
  ideas of things and your reactions.

0.02 - The Three Steps of Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  If, then, this inferior equilibrium is the basis and first means of the higher movements which the universal Power contemplates and if it constitutes the vehicle in which the Divine here seeks to reveal Itself, if the Indian saying is true that the body is the instrument provided for the fulfilment of the right law of our nature, then any final recoil from the physical life must be a turning away from the completeness of the divine Wisdom and a renunciation of its aim in earthly manifestation. Such a refusal may be, owing to some secret law of their development, the right attitude for certain individuals, but never the aim intended for mankind. It can be, therefore, no integral Yoga which ignores the body or makes its annulment or its rejection indispensable to a perfect spirituality. Rather, the perfecting of the body also should be the last triumph of the Spirit and to make the bodily life also divine must be God's final seal upon His work in the universe. The obstacle which the physical presents to the spiritual is no argument for the rejection of the physical; for in the unseen providence of things our greatest difficulties are our best opportunities. A supreme difficulty is Nature's indication to us of a supreme conquest to be won and an ultimate problem to be solved; it is not a warning of an inextricable snare to be shunned or of an enemy too strong for us from whom we must flee.
  Equally, the vital and nervous energies in us are there for a great utility; they too demand the divine realisation of their possibilities in our ultimate fulfilment. The great part assigned to this element in the universal scheme is powerfully emphasised by the catholic wisdom of the Upanishads. "As the spokes of a wheel in its nave, so in the Life-Energy is all established, the triple knowledge and the Sacrifice and the power of the strong and the purity of the wise. Under the control of the LifeEnergy is all this that is established in the triple heaven."2 It is therefore no integral Yoga that kills these vital energies, forces them into a nerveless quiescence or roots them out as the source
  --
  If the bodily life is what Nature has firmly evolved for us as her base and first instrument, it is our mental life that she is evolving as her immediate next aim and superior instrument. This in her ordinary exaltations is the lofty preoccupying thought in her; this, except in her periods of exhaustion and recoil into a reposeful and recuperating obscurity, is her constant pursuit wherever she can get free from the trammels of her first vital and physical realisations. For here in man we have a distinction which is of the utmost importance. He has in him not a single mentality, but a double and a triple, the mind material and nervous, the pure intellectual mind which liberates Itself from the illusions of the body and the senses, and a divine mind above intellect which in its turn liberates Itself from the imperfect modes of the logically discriminative and imaginative reason. Mind in man is first emmeshed in the life of the body, where in the plant it is entirely involved and in animals always imprisoned. It accepts this life as not only the first but the whole condition of its activities and serves its needs as if they were the entire aim of existence. But the bodily life in man is a base, not the aim, his first condition and not his last determinant. In the just idea of the ancients man is essentially the thinker, the Manu, the mental being who leads the life and the body,3 not the animal who is led by them. The true human existence, therefore, only begins when the intellectual mentality emerges out of the material and we begin more and more to live in the mind independent of the nervous and physical obsession and in the measure of that liberty are able to accept rightly and rightly to use the life of the body. For freedom and not a skilful subjection is the true means of mastery. A free, not a compulsory acceptance of the conditions, the enlarged and sublimated conditions of our physical being, is the high human ideal. But beyond this intellectual mentality is the divine.
  The mental life thus evolving in man is not, indeed, a
  --
  Moreover the whole trend of modern thought and modern endeavour reveals Itself to the observant eye as a large conscious effort of Nature in man to effect a general level of intellectual equipment, capacity and farther possibility by universalising the opportunities which modern civilisation affords for the mental life. Even the preoccupation of the European intellect, the protagonist of this tendency, with material Nature and the externalities of existence is a necessary part of the effort. It seeks to prepare a sufficient basis in man's physical being and vital energies and in his material environment for his full mental possibilities. By the spread of education, by the advance of the backward races, by the elevation of depressed classes, by the multiplication of labour-saving appliances, by the movement
  The Three Steps of Nature
  --
   towards ideal social and economic conditions, by the labour of Science towards an improved health, longevity and sound physique in civilised humanity, the sense and drift of this vast movement translates Itself in easily intelligible signs. The right or at least the ultimate means may not always be employed, but their aim is the right preliminary aim, - a sound individual and social body and the satisfaction of the legitimate needs and demands of the material mind, sufficient ease, leisure, equal opportunity, so that the whole of mankind and no longer only the favoured race, class or individual may be free to develop the emotional and intellectual being to its full capacity. At present the material and economic aim may predominate, but always, behind, there works or there waits in reserve the higher and major impulse.
  And when the preliminary conditions are satisfied, when the great endeavour has found its base, what will be the nature of that farther possibility which the activities of the intellectual life must serve? If Mind is indeed Nature's highest term, then the entire development of the rational and imaginative intellect and the harmonious satisfaction of the emotions and sensibilities must be to themselves sufficient. But if, on the contrary, man is more than a reasoning and emotional animal, if beyond that which is being evolved, there is something that has to be evolved, then it may well be that the fullness of the mental life, the suppleness, flexibility and wide capacity of the intellect, the ordered richness of emotion and sensibility may be only a passage towards the development of a higher life and of more powerful faculties which are yet to manifest and to take possession of the lower instrument, just as mind Itself has so taken possession of the body that the physical being no longer lives only for its own satisfaction but provides the foundation and the materials for a superior activity.
  The assertion of a higher than the mental life is the whole foundation of Indian philosophy and its acquisition and organisation is the veritable object served by the methods of Yoga.
  --
  Do such psychological conceptions correspond to anything real and possible? All Yoga asserts them as its ultimate experience and supreme aim. They form the governing principles of our highest possible state of consciousness, our widest possible range of existence. There is, we say, a harmony of supreme faculties, corresponding roughly to the psychological faculties of revelation, inspiration and intuition, yet acting not in the intuitive reason or the divine mind, but on a still higher plane, which see Truth directly face to face, or rather live in the truth of things both universal and transcendent and are its formulation and luminous activity. And these faculties are the light of a conscious existence superseding the egoistic and Itself both cosmic and transcendent, the nature of which is Bliss. These are obviously divine and, as man is at present apparently constituted, superhuman states of consciousness and activity. A trinity of transcendent existence, self-awareness and self-delight7 is, indeed, the metaphysical description of the supreme Atman, the self-formulation, to our awakened knowledge, of the Unknowable whether conceived as a pure Impersonality or as a cosmic Personality manifesting the universe. But in Yoga they are regarded also in their psychological aspects as states of subjective existence to which our waking consciousness is now alien, but which dwell in us in a superconscious plane and to which, therefore, we may always ascend.
  For, as is indicated by the name, causal body (karan.a), as opposed to the two others which are instruments (karan.a), this crowning manifestation is also the source and effective power of all that in the actual evolution has preceded it. Our mental activities are, indeed, a derivation, selection and, so long as they are divided from the truth that is secretly their source, a deformation of the divine knowledge. Our sensations and emotions have the same relation to the Bliss, our vital forces and actions to the aspect of Will or Force assumed by the divine consciousness, our physical being to the pure essence of that Bliss and
  --
  The immanence Itself would have no credible reason for being if it did not end in such a transfiguration. But if human mind can become capable of the glories of the divine Light, human emotion and sensibility can be transformed into the mould and assume the measure and movement of the supreme Bliss, human action not only represent but feel Itself to be the motion of a divine and non-egoistic Force and the physical substance of our being sufficiently partake of the purity of the supernal essence, sufficiently unify plasticity and durable constancy to support and prolong these highest experiences and agencies, then all the long labour of Nature will end in a crowning justification and her evolutions reveal their profound significance.
  So dazzling is even a glimpse of this supreme existence and so absorbing its attraction that, once seen, we feel readily justified in neglecting all else for its pursuit. Even, by an opposite exaggeration to that which sees all things in Mind and the mental life as an exclusive ideal, Mind comes to be regarded as an unworthy deformation and a supreme obstacle, the source of an illusory universe, a negation of the Truth and Itself to be denied and all its works and results annulled if we desire the final liberation. But this is a half-truth which errs by regarding only the actual limitations of Mind and ignores its divine intention.
  The ultimate knowledge is that which perceives and accepts God in the universe as well as beyond the universe; the integral Yoga is that which, having found the Transcendent, can return upon the universe and possess it, retaining the power freely to descend

0.03 - Letters to My little smile, #Some Answers From The Mother, #The Mother, #Integral Yoga
  detach one's consciousness from it and let it run by Itself without
  running with it. Then it finds this less enjoyable and after some
  --
  to manifest, this perfect beauty will express Itself quite naturally
  and spontaneously in all forms.
  --
  yet concealing in Itself the stream of life. Because of the resistance
  of matter, this stream of life is freed only with difficulty and can
  --
  crown - it will set you going on the sari Itself; and you will
  see that everything will be all right, completely all right. I am

0.03 - The Threefold Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  For man, the head of terrestrial Nature, the sole earthly frame in which her full evolution is possible, is a triple birth. He has been given a living frame in which the body is the vessel and life the dynamic means of a divine manifestation. His activity is centred in a progressive mind which aims at perfecting Itself as well as the house in which it dwells and the means of life that it uses, and is capable of awaking by a progressive self-realisation to its own true nature as a form of the Spirit. He culminates in what he always really was, the illumined and beatific spirit which is intended at last to irradiate life and mind with its now concealed splendours.
  Since this is the plan of the divine Energy in humanity, the whole method and aim of our existence must work by the interaction of these three elements in the being. As a result of their separate formulation in Nature, man has open to him a choice between three kinds of life, the ordinary material existence, a life of mental activity and progress and the unchanging spiritual beatitude. But he can, as he progresses, combine these three forms, resolve their discords into a harmonious rhythm and so create in himself the whole godhead, the perfect Man.
  --
  In each of these forms Nature acts both individually and collectively; for the Eternal affirms Himself equally in the single form and in the group-existence, whether family, clan and nation or groupings dependent on less physical principles or the supreme group of all, our collective humanity. Man also may seek his own individual good from any or all of these spheres of activity, or identify himself in them with the collectivity and live for it, or, rising to a truer perception of this complex universe, harmonise the individual realisation with the collective aim. For as it is the right relation of the soul with the Supreme, while it is in the universe, neither to assert egoistically its separate being nor to blot Itself out in the Indefinable, but to realise its unity with the Divine and the world and unite them in the individual, so the right relation of the individual with the collectivity is neither to pursue egoistically his own material or mental progress or spiritual salvation without regard to his fellows, nor for the sake of the community to suppress or maim his proper development, but to sum up in himself all its best and completest possibilities and pour them out by thought, action and all other means on his surroundings so that the whole race may approach nearer to the attainment of its supreme personalities.
  It follows that the object of the material life must be to fulfil, above all things, the vital aim of Nature. The whole aim of the material man is to live, to pass from birth to death with as much comfort or enjoyment as may be on the way, but anyhow to live.
  --
  Mind finds fully its force and action only when it casts Itself upon life and accepts equally its possibilities and its resistances as the means of a greater self-perfection. In the struggle with the difficulties of the material world the ethical development of the individual is firmly shaped and the great schools of conduct are formed; by contact with the facts of life Art attains to vitality, Thought assures its abstractions, the generalisations of the philosopher base themselves on a stable foundation of science and experience.
  This mixing with life may, however, be pursued for the sake of the individual mind and with an entire indifference to the forms of the material existence or the uplifting of the race. This indifference is seen at its highest in the Epicurean discipline and is not entirely absent from the Stoic; and even altruism does the works of compassion more often for its own sake than for the sake of the world it helps. But this too is a limited fulfilment. The progressive mind is seen at its noblest when it strives to elevate the whole race to its own level whether by sowing broadcast the image of its own thought and fulfilment or by changing the material life of the race into fresh forms, religious, intellectual, social or political, intended to represent more nearly that ideal of truth, beauty, justice, righteousness with which the man's own soul is illumined. Failure in such a field matters little; for the mere attempt is dynamic and creative. The struggle of Mind to elevate life is the promise and condition of the conquest of life by that which is higher even than Mind.
  That highest thing, the spiritual existence, is concerned with what is eternal but not therefore entirely aloof from the transient. For the spiritual man the mind's dream of perfect beauty is realised in an eternal love, beauty and delight that has no dependence and is equal behind all objective appearances; its dream of perfect Truth in the supreme, self-existent, self-apparent and eternal Verity which never varies, but explains and is the secret of all variations and the goal of all progress; its dream of perfect action in the omnipotent and self-guiding Law that is inherent for ever in all things and translates Itself here in the rhythm of the worlds. What is fugitive vision or constant effort of creation in the brilliant Self is an eternally existing Reality in the Self that knows2 and is the Lord.
  But if it is often difficult for the mental life to accommodate Itself to the dully resistant material activity, how much more difficult must it seem for the spiritual existence to live on in a world that appears full not of the Truth but of every lie and illusion, not of Love and Beauty but of an encompassing discord and ugliness, not of the Law of Truth but of victorious selfishness and sin? Therefore the spiritual life tends easily in the saint and Sannyasin to withdraw from the material existence and reject it either wholly and physically or in the spirit. It sees this world as the kingdom of evil or of ignorance and the eternal and divine either in a far-off heaven or beyond where there is no world and no life. It separates Itself inwardly, if not also physically, from the world's impurities; it asserts the spiritual reality in a spotless isolation. This withdrawal renders an invaluable service to the material life Itself by forcing it to regard and even to bow down to something that is the direct negation of its own petty ideals, sordid cares and egoistic self-content.
  But the work in the world of so supreme a power as spiritual force cannot be thus limited. The spiritual life also can return upon the material and use it as a means of its own greater fullness. Refusing to be blinded by the dualities, the appearances, it can seek in all appearances whatsoever the vision of the same Lord, the same eternal Truth, Beauty, Love, Delight. The
  --
  But the spiritual life, like the mental, may thus make use of this outward existence for the benefit of the individual with a perfect indifference to any collective uplifting of the merely symbolic world which it uses. Since the Eternal is for ever the same in all things and all things the same to the Eternal, since the exact mode of action and the result are of no importance compared with the working out in oneself of the one great realisation, this spiritual indifference accepts no matter what environment, no matter what action, dispassionately, prepared to retire as soon as its own supreme end is realised. It is so that many have understood the ideal of the Gita. Or else the inner love and bliss may pour Itself out on the world in good deeds, in service, in compassion, the inner Truth in the giving of knowledge, without therefore attempting the transformation of a world which must by its inalienable nature remain a battlefield of the dualities, of sin and virtue, of truth and error, of joy and suffering.
  But if Progress also is one of the chief terms of worldexistence and a progressive manifestation of the Divine the true sense of Nature, this limitation also is invalid. It is possible for the spiritual life in the world, and it is its real mission, to change the material life into its own image, the image of the Divine. Therefore, besides the great solitaries who have sought and attained their self-liberation, we have the great spiritual teachers who have also liberated others and, supreme of all, the great dynamic souls who, feeling themselves stronger in the might of the Spirit than all the forces of the material life banded together, have thrown themselves upon the world, grappled with it in a loving wrestle and striven to compel its consent to its own transfiguration. Ordinarily, the effort is concentrated on a mental and moral change in humanity, but it may extend Itself also to the alteration of the forms of our life and its institutions so that they too may be a better mould for the inpourings of the Spirit. These attempts have been the supreme landmarks in the progressive development of human ideals and the divine preparation of the race. Every one of them, whatever its outward results, has left Earth more capable of Heaven and quickened in its tardy movements the evolutionary Yoga of Nature.
  In India, for the last thousand years and more, the spiritual life and the material have existed side by side to the exclusion of the progressive mind. Spirituality has made terms for Itself with Matter by renouncing the attempt at general progress. It has obtained from society the right of free spiritual development for all who assume some distinctive symbol, such as the garb of the Sannyasin, the recognition of that life as man's goal and those who live it as worthy of an absolute reverence, and the casting of society Itself into such a religious mould that its most customary acts should be accompanied by a formal reminder of the spiritual symbolism of life and its ultimate destination. On the other hand, there was conceded to society the right of inertia and immobile self-conservation. The concession destroyed much of the value of the terms. The religious mould being fixed, the formal reminder tended to become a routine and to lose its living sense. The constant attempts to change the mould by new sects and religions ended only in a new routine or a modification of the old; for the saving element of the free and active mind had been exiled. The material life, handed over to the Ignorance, the purposeless and endless duality, became a leaden and dolorous yoke from which flight was the only escape.
  The schools of Indian Yoga lent themselves to the compromise. Individual perfection or liberation was made the aim, seclusion of some kind from the ordinary activities the condition, the renunciation of life the culmination. The teacher gave his knowledge only to a small circle of disciples. Or if a wider movement was attempted, it was still the release of the individual soul that remained the aim. The pact with an immobile society was, for the most part, observed.
  The utility of the compromise in the then actual state of the world cannot be doubted. It secured in India a society which lent Itself to the preservation and the worship of spirituality, a country apart in which as in a fortress the highest spiritual ideal could maintain Itself in its most absolute purity unoverpowered by the siege of the forces around it. But it was a compromise, not an absolute victory. The material life lost the divine impulse to growth, the spiritual preserved by isolation its height and purity, but sacrificed its full power and serviceableness to the world. Therefore, in the divine Providence the country of the Yogins and the Sannyasins has been forced into a strict and imperative contact with the very element it had rejected, the element of the progressive Mind, so that it might recover what was now wanting to it.
  We have to recognise once more that the individual exists not in himself alone but in the collectivity and that individual perfection and liberation are not the whole sense of God's intention in the world. The free use of our liberty includes also the liberation of others and of mankind; the perfect utility of our perfection is, having realised in ourselves the divine symbol, to reproduce, multiply and ultimately universalise it in others.
  --
  Spirit is the crown of universal existence; Matter is its basis; Mind is the link between the two. Spirit is that which is eternal; Mind and Matter are its workings. Spirit is that which is concealed and has to be revealed; mind and body are the means by which it seeks to reveal Itself. Spirit is the image of the Lord of the Yoga; mind and body are the means He has provided for reproducing that image in phenomenal existence. All Nature is an attempt at a progressive revelation of the concealed Truth, a more and more successful reproduction of the divine image.
  But what Nature aims at for the mass in a slow evolution, Yoga effects for the individual by a rapid revolution. It works by a quickening of all her energies, a sublimation of all her faculties. While she develops the spiritual life with difficulty and has constantly to fall back from it for the sake of her lower realisations, the sublimated force, the concentrated method of Yoga can attain directly and carry with it the perfection of the mind and even, if she will, the perfection of the body. Nature seeks the Divine in her own symbols: Yoga goes beyond Nature to the Lord of Nature, beyond universe to the Transcendent and can return with the transcendent light and power, with the fiat of the Omnipotent.

0.04 - The Systems of Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Mother is to embrace the Divine in her own play and creations and there to realise It. But in the highest flights of Yoga she reaches beyond herself and realises the Divine in Itself exceeding the universe and even standing apart from the cosmic play.
  Therefore by some it is supposed that this is not only the highest but also the one true or exclusively preferable object of Yoga.
  --
   and the Individual. If the individual and Nature are left to themselves, the one is bound to the other and unable to exceed appreciably her lingering march. Something transcendent is needed, free from her and greater, which will act upon us and her, attracting us upward to Itself and securing from her by good grace or by force her consent to the individual ascension.
  It is this truth which makes necessary to every philosophy of Yoga the conception of the Ishwara, Lord, supreme Soul or supreme Self, towards whom the effort is directed and who gives the illuminating touch and the strength to attain. Equally true is the complementary idea so often enforced by the Yoga of devotion that as the Transcendent is necessary to the individual and sought after by him, so also the individual is necessary in a sense to the Transcendent and sought after by It. If the
  --
  Rajayoga takes a higher flight. It aims at the liberation and perfection not of the bodily, but of the mental being, the control of the emotional and sensational life, the mastery of the whole apparatus of thought and consciousness. It fixes its eyes on the citta, that stuff of mental consciousness in which all these activities arise, and it seeks, even as Hathayoga with its physical material, first to purify and to tranquillise. The normal state of man is a condition of trouble and disorder, a kingdom either at war with Itself or badly governed; for the lord, the Purusha, is subjected to his ministers, the faculties, subjected even to his subjects, the instruments of sensation, emotion, action, enjoyment. Swarajya, self-rule, must be substituted for this subjection.
  First, therefore, the powers of order must be helped to overcome
  --
  Rajayoga in that it does not occupy Itself with the elaborate training of the whole mental system as the condition of perfection, but seizes on certain central principles, the intellect, the heart, the will, and seeks to convert their normal operations by turning them away from their ordinary and external preoccupations and activities and concentrating them on the Divine. It
  38
  --
  But this exclusive consummation is not the sole or inevitable result of the Path of Knowledge. For, followed more largely and with a less individual aim, the method of Knowledge may lead to an active conquest of the cosmic existence for the Divine no less than to a transcendence. The point of this departure is the realisation of the supreme Self not only in one's own being but in all beings and, finally, the realisation of even the phenomenal aspects of the world as a play of the divine consciousness and not something entirely alien to its true nature. And on the basis of this realisation a yet further enlargement is possible, the conversion of all forms of knowledge, however mundane, into activities of the divine consciousness utilisable for the perception of the one and unique Object of knowledge both in Itself and through the play of its forms and symbols. Such a method might well lead to the elevation of the whole range of human intellect
  The Systems of Yoga
  --
  But, here too, the exclusive result is not inevitable. The Yoga Itself provides a first corrective by not confining the play of divine love to the relation between the supreme Soul and the individual, but extending it to a common feeling and mutual worship between the devotees themselves united in the same realisation of the supreme Love and Bliss. It provides a yet more general corrective in the realisation of the divine object of Love in all beings not only human but animal, easily extended to all forms whatsoever. We can see how this larger application of the Yoga of
  Devotion may be so used as to lead to the elevation of the whole range of human emotion, sensation and aesthetic perception to the divine level, its spiritualisation and the justification of the cosmic labour towards love and joy in our humanity.

0.05 - Letters to a Child, #Some Answers From The Mother, #The Mother, #Integral Yoga
  That is why, now, when the will that is expressing Itself is
  the will of the lower nature, I cannot satisfy all its whims, for
  --
  Of course, if you feel that something wants to express Itself,
  you must try.

0.05 - The Synthesis of the Systems, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  This system is the way of the Tantra. Owing to certain of its developments Tantra has fallen into discredit with those who are not Tantrics; and especially owing to the developments of its left-hand path, the Vama Marga, which not content with exceeding the duality of virtue and sin and instead of replacing them by spontaneous rightness of action seemed, sometimes, to make a method of self-indulgence, a method of unrestrained social immorality. Nevertheless, in its origin, Tantra was a great and puissant system founded upon ideas which were at least partially true. Even its twofold division into the right-hand and left-hand paths, Dakshina Marga and Vama Marga, started from a certain profound perception. In the ancient symbolic sense of the words Dakshina and Vama, it was the distinction between the way of Knowledge and the way of Ananda, - Nature in man liberating Itself by right discrimination in power and practice of its own energies, elements and potentialities and Nature in man
  The Synthesis of the Systems
  --
   liberating Itself by joyous acceptance in power and practice of its own energies, elements and potentialities. But in both paths there was in the end an obscuration of principles, a deformation of symbols and a fall.
  If, however, we leave aside, here also, the actual methods and practices and seek for the central principle, we find, first, that Tantra expressly differentiates Itself from the Vedic methods of Yoga. In a sense, all the schools we have hitherto examined are Vedantic in their principle; their force is in knowledge, their method is knowledge, though it is not always discernment by the intellect, but may be, instead, the knowledge of the heart expressed in love and faith or a knowledge in the will working out through action. In all of them the lord of the Yoga is the Purusha, the Conscious Soul that knows, observes, attracts, governs. But in Tantra it is rather Prakriti, the Nature-Soul, the Energy, the
  Will-in-Power executive in the universe. It was by learning and applying the intimate secrets of this Will-in-Power, its method, its Tantra, that the Tantric Yogin pursued the aims of his discipline, - mastery, perfection, liberation, beatitude. Instead of drawing back from manifested Nature and its difficulties, he confronted them, seized and conquered. But in the end, as is the general tendency of Prakriti, Tantric Yoga largely lost its principle in its machinery and became a thing of formulae and occult mechanism still powerful when rightly used but fallen from the clarity of their original intention.
  --
  Purusha pours Itself out in the action of its Energy, there is action, creation and the enjoyment or Ananda of becoming. But if Ananda is the creator and begetter of all becoming, its method is Tapas or force of the Purusha's consciousness dwelling upon its own infinite potentiality in existence and producing from it truths of conception or real Ideas, vijnana, which, proceeding from an omniscient and omnipotent Self-existence, have the surety of their own fulfilment and contain in themselves the nature and law of their own becoming in the terms of mind, life and matter. The eventual omnipotence of Tapas and the infallible fulfilment of the Idea are the very foundation of all
  Yoga. In man we render these terms by Will and Faith, - a will that is eventually self-effective because it is of the substance of
  --
   may effect Itself by the rejection of the lower and escape into the higher, - the ordinary view-point, - or by the transformation of the lower and its elevation to the higher Nature. It is this, rather, that must be the aim of an integral Yoga.
  But in either case it is always through something in the lower that we must rise into the higher existence, and the schools of
  --
  In psychological fact this method translates Itself into the progressive surrender of the ego with its whole field and all its apparatus to the Beyond-ego with its vast and incalculable but always inevitable workings. Certainly, this is no short cut or easy sadhana. It requires a colossal faith, an absolute courage and above all an unflinching patience. For it implies three stages of which only the last can be wholly blissful or rapid, - the attempt of the ego to enter into contact with the Divine, the wide, full and therefore laborious preparation of the whole lower Nature by the divine working to receive and become the higher Nature, and the eventual transformation. In fact, however, the divine
  Strength, often unobserved and behind the veil, substitutes Itself for our weakness and supports us through all our failings of faith, courage and patience. It "makes the blind to see and the lame to stride over the hills." The intellect becomes aware of a Law that beneficently insists and a succour that upholds; the heart speaks of a Master of all things and Friend of man or a universal Mother who upholds through all stumblings. Therefore this path is at once the most difficult imaginable and yet, in comparison with the magnitude of its effort and object, the most easy and sure of all.
  There are three outstanding features of this action of the higher when it works integrally on the lower nature. In the first place it does not act according to a fixed system and succession as in the specialised methods of Yoga, but with a sort of free, scattered and yet gradually intensive and purposeful working determined by the temperament of the individual in whom it operates, the helpful materials which his nature offers and the obstacles which it presents to purification and perfection. In a sense, therefore, each man in this path has his own method of
  --
  Nature, in the other it becomes swift and self-conscious and the instrument confesses the hand of the Master. All life is a Yoga of Nature seeking to manifest God within Itself. Yoga marks the stage at which this effort becomes capable of self-awareness and therefore of right completion in the individual. It is a gathering up and concentration of the movements dispersed and loosely combined in the lower evolution.
  An integral method and an integral result. First, an integral realisation of Divine Being; not only a realisation of the One in its indistinguishable unity, but also in its multitude of aspects which are also necessary to the complete knowledge of it by

0.06 - INTRODUCTION, #Dark Night of the Soul, #Saint John of the Cross, #Christianity
  Divine aid more abundantly. 'However greatly the soul Itself labours,' writes the
  Saint, 'it cannot actively purify Itself so as to be in the least degree prepared for the
  Divine union of perfection of love, if God takes not its hand and purges it not in that
  --
  Night must impose upon Itself; this, as might be logically deduced from the Ascent,
  consists in 'allowing the soul to remain in peace and quietness,' content 'with a
  --
  preparing Itself to receive with greater abundance. The following chapter makes the
  comparison between spiritual purgation and the log of wood which gradually
  --
  midst of these dark confines, feels Itself to be keenly and sharply wounded in strong
  Divine love, and to have a certain realization and foretaste of God.'11 No less
  --
  from Itself, but likewise from its other enemies, which are the world and the devil.'12
  This contemplation is not only dark, but also secret (Chapter xvii), and in

0.06 - Letters to a Young Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  The conflict is between that which aspires towards consciousness, the "sattwic" part of the being, and that which lets Itself
  be invaded and governed by the inconscience, the "tamasic"
  --
  give Itself, and which leads me to You.
  Keep this aspiration and you are sure of victory; you will love
  --
  True love is something very deep and very calm in its intensity; it may very well not manifest Itself through outer effusiveness.
  To love is not to possess, but to give oneself.
  --
  It is not the work, any work, in Itself which can bring you
  close to me. It is the spirit in which it is done that is important.
  --
  submit Itself to the influence and the will of the psychic being
  which is immortal in its very nature.
  --
  satisfaction in Itself and rarely seeks to silence Itself so as to be
  surpassed.

0.07 - DARK NIGHT OF THE SOUL, #Dark Night of the Soul, #Saint John of the Cross, #Christianity
  IN this book are first set down all the stanzas which are to be expounded; afterwards, each of the stanzas is expounded separately, being set down before its exposition; and then each line is expounded separately and in turn, the line Itself also being set down before the exposition. In the first two stanzas are expounded the effects of the two spiritual purgations: of the sensual part of man and of the spiritual part. In the other six are expounded various and wondrous effects of the spiritual illumination and union of love with God.
  STANZAS OF THE SOUL
  --
  IN this first stanza the soul relates the way and manner which it followed in going forth, as to its affection, from Itself and from all things, and in dying to them all and to Itself, by means of true mortification, in order to attain to living the sweet and delectable life of love with God; and it says that this going forth from Itself and from all things was a 'dark night,' by which, as will be explained hereafter, is here understood purgative contemplation, which causes passively in the soul the negation of Itself and of all things referred to above.
  2. And this going forth it says here that it was able to accomplish in the strength and ardour which love for its Spouse gave to it for that purpose in the dark contemplation aforementioned. Herein it extols the great happiness which it found in journeying to God through this night with such signal success that none of the three enemies, which are world, devil and flesh (who are they that ever impede this road), could hinder it; inasmuch as the aforementioned night of purgative20 contemplation lulled to sleep and mortified, in the house of its sensuality, all the passions and desires with respect to their mischievous desires and motions. The line, then, says:

0.07 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  response, my heart does seem to be made of stone; otherwise, why should it refuse to open Itself to such a love?
  Series Seven - To a Sadhak
  --
  overwhelming divine love? Your love Itself is a priceless
  gift. Why then these other gifts?
  --
  yearns to press them to Itself knowing them as its sole
  refuge.

0.08 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  departed being Itself, is only an image of it, an imprint (like
  a photographic imprint) left in the subtle physical by the superficial mental form, an image that can become visible under
  --
  Nor is there anything that in Itself is good or bad luck;
  each one characterises circumstances as good or bad depending
  --
  estimation Itself is very superficial and ignorant, for one must
  already be a great sage to know what is truly favourable or
  --
  This consciousness is double, at first psychological and subjective, within oneself, expressing Itself through thoughts, feelings,
  emotions, sensations; then objective and concrete when one is

0.09 - Letters to a Young Teacher, #Some Answers From The Mother, #The Mother, #Integral Yoga
  The soul individualises Itself and progressively transforms Itself into a psychic being. What are the best
  conditions for its rapid growth?
  --
  the soul is Itself a portion of the Supreme, it is immutable and
  eternal. The psychic being is progressive and immortal.
  --
  The psychic being Itself is above all possibility of degradation.
  28 July 1960
  --
  Will. The soul Itself, being a portion of the Divine, is above
  all moral and ethical notions; it bathes in the Divine Light and
  --
  and sets out on the path; it does not allow Itself to be deceived by
  any ambition, pride or desire, and so long as it does not receive

01.01 - A Yoga of the Art of Life, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   It is not my purpose here to enter into details as to the exact meaning of the descent, how it happens and what are its lines of activity and the results brought about. For it is indeed an actual descent that happens: the Divine Light leans down first into the mind and begins its purificatory work therealthough it is always the inner heart which first recognises the Divine Presence and gives its assent to the Divine action for the mind, the higher mind that is to say, is the summit of the ordinary human consciousness and receives more easily and readily the Radiances that descend. From the Mind the Light filters into the denser regions of the emotions and desires, of life activity and vital dynamism; finally, it gets into brute Matter Itself, the hard and obscure rock of the physical body, for that too has to be illumined and made the very form and figure of the Light supernal. The Divine in his descending Grace is the Master-Architect who is building slowly and surely the many-chambered and many-storeyed edifice that is human nature and human life into the mould of the Divine Truth in its perfect play and supreme expression. But this is a matter which can be closely considered when one is already well within the mystery of the path and has acquired the elementary essentials of an initiate.
   Another question that troubles and perplexes the ordinary human mind is as to the time when the thing will be done. Is it now or a millennium hence or at some astronomical distance in future, like the cooling of the sun, as someone has suggested for an analogy. In view of the magnitude of the work one might with reason say that the whole eternity is there before us, and a century or even a millennium should not be grudged to such a labour for it is nothing less than an undoing of untold millenniums in the past and the building of a far-flung futurity. However, as we have said, since it is the Divine's own work and since Yoga means a concentrated and involved process of action, effectuating in a minute what would perhaps take years to accomplish in the natural course, one can expect the work to be done sooner rather than later. Indeed, the ideal is one of here and nowhere upon this earth of material existence and now in this life, in this very bodynot hereafter or elsewhere. How long exactly that will mean, depends on many factors, but a few decades on this side or the other do not matter very much.

01.01 - The New Humanity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Although we may not know it, the New Man the divine race of humanity is already among us. It may be in our next neighbour, in our nearest brother, even in myself. Only a thin veil covers it. It marches just behind the line. It waits for an occasion to throw off the veil and place Itself in the forefront. We are living in strenuous times in which age-long institutions are going down and new-forces rearing their heads, old habits are being cast off and new impulsions acquired. In every sphere of life, we see the urgent demand for a recasting, a fresh valuation of things. From the base to the summit, from the economic and political life to the artistic and spiritual, humanity is being shaken to bring out a new expression and articulation. There is the hidden surge of a Power, the secret stress of a Spirit that can no longer suffer to remain in the shade and behind the mask, but wills to come out in the broad daylight and be recognised in its plenary virtues.
   That Power, that Spirit has been growing and gathering its strength during all the millenniums that humanity has lived through. On the momentous day when man appeared on earth, the Higher Man also took his birth. Since the hour the Spirit refused to be imprisoned in its animal sheath and came out as man, it approached by that very uplift a greater freedom and a vaster movement. It was the crest of that underground wave which peered over the surface from age to age, from clime to clime through the experiences of poets and prophets and sages the Head of the Sacrificial Horse galloping towards the Dawn.
  --
   Not that this sovereign power will have anything to do with aggression or over-bearingness. It will not be a power that feels Itself only by creating an eternal opponentErbfeindby coming in constant clash with a rival that seeks to gain victory by subjugating. It will not be Nietzschean "will to power," which is, at best, a supreme Asuric power. It will rather be a Divine Power, for the strength it will exert and the victory it will achieve will not come from the egoit is the ego which requires an object outside and against to feel and affirm Itself but it will come from a higher personal self which is one with the cosmic soul and therefore with other personal souls. The Asura, in spite of, or rather, because of his aggressive vehemence betrays a lack of the sovereign power that is calm and at ease and self-sufficient. The Devic power does not assert hut simply accomplishes; the forces of the world act not as its opponent but as its instrument. Thus the New Man shall affirm his individual sovereignty and do so to perfection by expressing through it his unity with the cosmic powers, with the infinite godhead. And by being Swarat, Self-Master, he will become Samrat, world-master.
   This mastery will be effected not merely in will, but in mind and heart also. For the New Man will know not by the intellect which is egocentric and therefore limited, not by ratiocination which is an indirect and doubtful process, but by direct vision, an inner communion, a soul revelation. The new knowledge will be vast and profound and creative, based as it will be upon the reality of things and not upon their shadows. Truth will shine through every experience and every utterance"a truth shall have its seat on our speech and mind and hearing", so have the Vedas said. The mind and intellect will not be active and constructive agents but the luminous channel of a self-luminous knowledge. And the heart too which is now the field of passion and egoism will be cleared of its noise and obscurity; a serener sky will shed its pure warmth and translucent glow. The knot will be rent asunderbhidyate hridaya granthih and the vast and mighty streams of another ocean will flow through. We will love not merely those to whom we are akin but God's creatures, one and all; we will love not with the yearning and hunger of a mortal but with the wide and intense Rasa that lies in the divine identity of souls.
  --
   The New Humanity will be something in the mould that we give to the gods. It will supply the link that we see missing between gods and men; it will be the race of embodied gods. Man will attain that thing which has been his first desire and earliest dream, for which he coveted the gods Immortality, amritatwam. The mortalities that cut and divide, limit and bind man make him the sorrowful being he is. These are due to his ignorance and weakness and egoism. These are due to his soul Itself. It is the soul that requires change, a new birth, as Christ demanded. Ours is a little soul that has severed Itself from the larger and mightier self that it is. And therefore does it die every moment and even while living is afraid to live and so lives poorly and miserably. But the age is now upon us when the god-like soul anointed with its immortal royalties is ready to emerge and claim our salutation.
   The breath and the surge of the new creation cannot be mistaken. The question that confronts us today is no longer whether the New Man, the Super-humanity, will come or if at all, when; but the question we have to answer is who among us are ready to be its receptacle, its instrument and embodiment.

01.02 - Natures Own Yoga, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   For, till now Mind has been the last term of the evolutionary consciousness Mind as developed in man is the highest instrument built up and organised by Nature through which the self-conscious being can express Itself. That is why the Buddha said: Mind is the first of all principles, Mind is the highest of all principles: indeed Mind is the constituent of all principlesmana puvvangam dhamm1. The consciousness beyond mind has not yet been made a patent and dynamic element in the life upon earth; it has been glimpsed or entered into in varying degrees and modes by saints and seers; it has cast its derivative illuminations in the creative activities of poets and artists, in the finer and nobler urges of heroes and great men of action. But the utmost that has been achieved, the summit reached in that direction, as exampled in spiritual disciplines, involves a withdrawal from the evolutionary cycle, a merging and an absorption into the static status that is altogether beyond it, that lies, as it were, at the other extreme the Spirit in Itself, Atman, Brahman, Sachchidananda, Nirvana, the One without a second, the Zero without a first.
   The first contact that one has with this static supra-reality is through the higher ranges of the mind: a direct and closer communion is established through a plane which is just above the mind the Overmind, as Sri Aurobindo calls it. The Overmind dissolves or transcends the ego-consciousness which limits the being to its individualised formation bounded by an outward and narrow frame or sheath of mind, life and body; it reveals the universal Self and Spirit, the cosmic godhead and its myriad forces throwing up myriad forms; the world-existence there appears as a play of ever-shifting veils upon the face of one ineffable reality, as a mysterious cycle of perpetual creation and destructionit is the overwhelming vision given by Sri Krishna to Arjuna in the Gita. At the same time, the initial and most intense experience which this cosmic consciousness brings is the extreme relativity, contingency and transitoriness of the whole flux, and a necessity seems logically and psychologically imperative to escape into the abiding substratum, the ineffable Absoluteness.
  --
   The Upanishads speak of a solar and a lunar Path in the spiritual consciousness. Perhaps they have some reference to these two linesone through the Mayic consciousness of the Overmind enters into the static Bliss, ecstatic Nihil, and the other mounts still farther to the solar status which is a mass, a sea, an infinity of that light and ecstasy but which can at the same time express and embody Itself as the creative Truth-consciousness (srya svitr ).
   In the Supermind things exist in their perfect spiritual reality; each is consciously the divine reality in its transcendent essence, its cosmic extension, its, spiritual individuality; the diversity of a manifested existence is there, but the mutually exclusive separativeness has not yet arisen. The ego, the knot of separativity, appears at a later and lower stage of involution; what is here is indivisible nexus of individualising centres of the one eternal truth of being. Where Supermind and Overmind meet, one can see the multiple godheads, each distinct in his own truth and beauty and power and yet all together forming the one supreme consciousness infinitely composite and inalienably integral. But stepping back into Supermind one sees something moreOneness gathering into Itself all diversity, not destroying it, but annulling and forbidding the separative consciousness that is the beginning of Ignorance. The first shadow of the Illusory Consciousness, the initial possibility of the movement of Ignorance comes in when the supramental light enters the penumbra of the mental sphere. The movement of Supermind is the movement of light without obscurity, straight, unwavering, unswerving, absolute. The Force here contains and holds in their oneness of Reality the manifold but not separated lines of essential and unalloyed truth: its march is the inevitable progression of each one assured truth entering into and upholding every other and therefore its creation, play or action admits of no trial or stumble or groping or deviation; for each truth rests on all others and on that which harmonises them all and does not act as a Power diverging from and even competing with other Powers of being. In the Overmind commences the play of divergent possibilities the simple, direct, united and absolute certainties of the supramental consciousness retire, as it were, a step behind and begin to work themselves out through the interaction first of separately individualised and then of contrary and contradictory forces. In the Overmind there is a conscious underlying Unity but yet each Power, Truth, Aspect of that Unity is encouraged to work out its possibilities as if it were sufficient to Itself and the others are used by it for its own enhancement until in the denser and darker reaches below Overmind this turns out a thing of blind conflict and battle and, as it would appear, of chance survival. Creation or manifestation originally means the concretisation or devolution of the powers of Conscious Being into a play of united diversity; but on the line which ends in Matter it enters into more and more obscure forms and forces and finally the virtual eclipse of the supreme light of the Divine Consciousness. Creation as it descends' towards the Ignorance becomes an involution of the Spirit through Mind and Life into Matter; evolution is a movement backward, a return journey from Matter towards the Spirit: it is the unravelling, the gradual disclosure and deliverance of the Spirit, the ascension and revelation of the involved consciousness through a series of awakeningsMatter awakening into Life, Life awakening into Mind and Mind now seeking to awaken into something beyond the Mind, into a power of conscious Spirit.
   The apparent or actual result of the movement of Nescienceof Involutionhas been an increasing negation of the Spirit, but its hidden purpose is ultimately to embody the Spirit in Matter, to express here below in cosmic Time-Space the splendours of the timeless Reality. The material body came into existence bringing with it inevitably, as it seemed, mortality; it appeared even to be fashioned out of mortality, in order that in this very frame and field of mortality, Immortality, the eternal Spirit Consciousness which is the secret truth and reality in Time Itself as well as behind it, might be established and that the Divine might be possessed, or rather, possess Itself not in one unvarying mode of the static consciousness, as it does even now behind the cosmic play, but in the play Itself and in the multiple mode of the terrestrial existence.
   II
  --
   An organ in the human being has been especially developed to become the effective instrument of this accelerated Yogic process the self-consciousness which I referred to as being the distinctive characteristic of man is a function of this organ. It is his soul, his psychic being; originally it is the spark of the Divine Consciousness which came down and became involved in Matter and has been endeavouring ever since to release Itself through the upward march of evolution. It is this which presses on continually as the stimulus to the evolutionary movement; and in man it has attained sufficient growth and power and has come so far to the front from behind the veil that it can now lead and mould his external consciousness. It is also the channel through which the Divine Consciousness can flow down into the inferior levels of human nature. It is the being no bigger than the thumb ever seated within the heart, spoken of in the Upanishads. It is likewise the basis of true individuality and personal identity. It is again the reflection or expression in evolutionary Nature of one's essential selfjivtman that is above, an eternal portion of the Divine, one with the Divine and yet not dissolved and lost in it. The psychic being is thus on the one hand in direct contact with the Divine and the higher consciousness, and on the other it is the secret upholder and controller' (bhart, antarymin) of the inferior consciousness, the hidden nucleus round which the body and the life and the mind of the individual are built up and organised.
   The first decisive step in Yoga is taken when one becomes conscious of the psychic being, or, looked at from the other side, when the psychic being comes forward and takes possession of the external being, begins to initiate and influence the movements of the mind and life and body and gradually free them from the ordinary round of ignorant nature. The awakening of the psychic being means, as I have said, not only a deepening and heightening of the consciousness and its release from the obscurity and limitation of the inferior Prakriti, confined to the lower threefold status, into what is behind and beyond; it means also a return of the deeper and higher consciousness upon the lower hemisphere and a consequent purification and illumination and regeneration of the latter. Finally, when the psychic being is in full self-possession and power, it can be the vehicle of the direct supramental consciousness which will then be able to act freely and absolutely for the entire transformation of the external nature, its transfiguration into a perfect body of the Truth-consciousness in a word, its divinisation.
  --
   The Supermind is not merely synthetic. The Supermind is synthetic only on the lowest spaces of Itself, where it has to prepare the principles of Overmind,synthesis is necessary only where analysis has taken place, one has dissected everything, put in pieces (analysis), so one has to piece together. But Supermind is unitarian, has never divided up, so it does not need to add and piece together the parts and fragments. It has always held the conscious Many together in the conscious One.
   ***

01.02 - Sri Aurobindo - Ahana and Other Poems, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   And yet what can be more poetic in essence than philosophy, if by philosophy we mean, as it should mean, spiritual truth and spiritual realisation? What else can give the full breath, the integral force to poetic inspiration if it is not the problem of existence Itself, of God, Soul and Immortality, things that touch, that are at the very root of life and reality? What can most concern man, what can strike the deepest fount in him, unless it is the mystery of his own being, the why and the whither of it all? But mankind has been taught and trained to live merely or mostly on earth, and poetry has been treated as the expression of human joys and sorrows the tears in mortal things of which Virgil spoke. The savour of earth, the thrill of the flesh has been too sweet for us and we have forgotten other sweetnesses. It is always the human element that we seek in poetry, but we fail to recognise that what we obtain in this way is humanity in its lower degrees, its surface formulations, at its minimum magnitude.
   We do not say that poets have never sung of God and Soul and things transcendent. Poets have always done that. But what I say is this that presentation of spiritual truths, as they are in their own home, in other words, treated philosophically and yet in a supreme poetic manner, has always been a rarity. We have, indeed, in India the Gita and the Upanishads, great philosophical poems, if there were any. But for one thing they are on dizzy heights out of the reach of common man and for another they are idolised more as philosophy than as poetry. Doubtless, our Vaishnava poets sang of God and Love Divine; and Rabindranath, in one sense, a typical modern Vaishnava, did the same. And their songs are masterpieces. But are they not all human, too human, as the mad prophet would say? In them it is the human significance, the human manner that touches and moves us the spiritual significance remains esoteric, is suggested, is a matter of deduction. Sri Aurobindo has dealt with spiritual experiences in a different way. He has not clothed them in human symbols and allegories, in images and figures of the mere earthly and secular life: he presents them in their nakedness, just as they are seen and realised. He has not sought to tone down the rigour of truth with contrivances that easily charm and captivate the common human mind and heart. Nor has he indulged like so many poet philosophers in vague generalisations and colourless or too colourful truisms that do not embody a clear thought or rounded idea, a radiant judgment. Sri Aurobindo has given us in his poetry thoughts that are clear-cut, ideas beautifully chiselledhe is always luminously forceful.
  --
   It is the bare truth, "truth in its own home", as I have said already using a phrase of the ancient sages, that is formulated here without the prop of any external symbolism. There is no veil, no mist, no uncertainty or ambiguity. It is clarity Itself, an almost scientific exactness and precision. In all this there is something of the straightness and fullness of vision that characterised the Vedic Rishis, something of their supernal genius which could mould speech into the very expression of what is beyond speech, which could sublimate the small and the finite into forms of the Vast and the Infinite. Mark how in these aphoristic lines embodying a deep spiritual experience, the inexpressible has been expressed with a luminous felicity:
   Delight that labours in its opposite,
  --
   To humanise the Divine, that is what we all wish to do; for the Divine is too lofty for us and we cannot look full into his face. We cry and supplicate to Rudra, "O dire Lord, show us that other form of thine that is benign and humane". All earthly imageries we lavish upon the Divine so that he may appear to us not as something far and distant and foreign, but, quite near, among us, as one of us. We take recourse to human symbolism often, because we wish to palliate or hide the rigours of a supreme experience, not because we have no adequate terms for it. The same human or earthly terms could be used differently if we had a different consciousness. Thus the Vedic Rishis sought not to humanise the Divine, their purpose was rather to divinise the human. And their allegorical language, although rich in terrestrial figures, does not carry the impress and atmosphere of mere humanity and earthliness. For in reality the symbol is not merely the symbol. It is mere symbol in regard to the truth so long as we take our stand on the lower plane when we have to look at the truth through the symbol; but if we view it from the higher plane, from truth Itself, it is no longer mere symbol but the very truth bodied forth. Whatever there is of symbolism on earth and its beauties, in sense and its enjoyments, is then transfigured into the expression of the truth, of the divinity Itself. We then no longer speak in human language but in the language of the gods.
   We have been speaking of philosophy and the philosophic manner. But what are the exact implications of the words, let us ask again. They mean nothing more and nothing lessthan the force of thought and the mass of thought content. After all, that seems to be almost the whole difference between the past and the present human consciousness in so far at least as it has found expression in poetry. That element, we wish to point out, is precisely what the old-world poets lacked or did not care to possess or express or stress. A poet meant above all, if not all in all, emotion, passion, sensuousness, sensibility, nervous enthusiasm and imagination and fancy: remember the classic definition given by Shakespeare of the poet

01.02 - The Creative Soul, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Now the centre of this energy, the matrix of creativity is the soul Itself, one's own soul. If you want to createlive, grow and be real-find yourself, be yourself. The simple old wisdom still remains the eternal wisdom. It is because we fall off from our soul that we wander into side-paths, paths that do not belong to our real nature and hence that lead to imitation and repetition, decay and death. This is what happens to what we call common souls. The force of circumstances, the pressure of environment or simply the momentum of custom or habit compel them to choose the easiest and the readiest way that may lie before them. They do not consult the demand of the inner being but the requirement of the moment. Our bodily needs, our vital hungers and our mental prejudices obsess and obscure the impulsions that thrill the hidden spirit. We hasten to gratify the immediate and forget the eternal, we clutch at the shadow and let go the substance. We are carried away in the flux and tumult of life. It is a mixed and collective whirla Weltgeist that moves and governs us. We are helpless straws drifting in the current. But manhood demands that we stop and pause, pull ourselves out of the Maelstrom and be what we are. We must shape things as we want and not allow things to shape us as they want.
   Let each take cognisance of the godhead that is within him for self is Godand in the strength of the soul-divinity create his universe. It does not matter what sort of universe he- creates, so long as he creates it. The world created by a Buddha is not the same as that created by a Napoleon, nor should they be the same. It does not prove anything that I cannot become a Kalidasa; for that matter Kalidasa cannot become what I am. If you have not the genius of a Shankara it does not mean that you have no genius at all. Be and become yourselfma gridhah kasyachit dhanam, says the Upanishad. The fountain-head of creative genius lies there, in the free choice and the particular delight the self-determination of the spirit within you and not in the desire for your neighbours riches. The world has become dull and uniform and mechanical, since everybody endeavours to become not himself, but always somebody else. Imitation is servitude and servitude brings in grief.
   In one's own soul lies the very height and profundity of a god-head. Each soul by bringing out the note that is his, makes for the most wondrous symphony. Once a man knows what he is and holds fast to it, refusing to be drawn away by any necessity or temptation, he begins to uncover himself, to do what his inmost nature demands and takes joy in, that is to say, begins to create. Indeed there may be much difference in the forms that different souls take. But because each is Itself, therefore each is grounded upon the fundamental equality of things. All our valuations are in reference to some standard or other set up with a particular end in view, but that is a question of the practical world which in no way takes away from the intrinsic value of the greatness of the soul. So long as the thing is there, the how of it does not matter. Infinite are the ways of manifestation and all of them the very highest and the most sublime, provided they are a manifestation of the soul Itself, provided they rise and flow from the same level. Whether it is Agni or Indra, Varuna, Mitra or the Aswins, it is the same supreme and divine inflatus.
   The cosmic soul is true. But that truth is borne out, effectuated only by the truth of the individual soul. When the individual soul becomes Itself fully and integrally, by that very fact it becomes also the cosmic soul. The individuals are the channels through which flows the Universal and the Infinite in its multiple emphasis. Each is a particular figure, aspectBhava, a particular angle of vision of All. The vision is entire and the figure perfect if it is not refracted by the lower and denser parts of our being. And for that the individual must first come to Itself and shine in its opal clarity and translucency.
   Not to do what others do, but what your soul impels you to do. Not to be others but your own self. Not to be anything but the very cosmic and infinite divinity of your soul. Therein lies your highest freedom and perfect delight. And there you are supremely creative. Each soul has a consortPrakriti, Naturewhich it creates out of its own rib. And in this field of infinite creativity the soul lives, moves and has its being.

01.03 - Mystic Poetry, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   one can explain that it is the Christ calling the Church or God appealing to the human soul or one can simply find in it nothing more than a man pining for his woman. Anyhow I would not call it spiritual poetry or even mystic poetry. For in Itself it does not carry any double or oblique meaning, there is no suggestion that it is applicable to other fields or domains of consciousness: it is, as it were, monovalent. An allegory is never mysticism. There is more mysticism in Wordsworth, even in Shelley and Keats, than in Spenser, for example, who stands in this respect on the same ground as Bunyan in his The Pilgrim's Progress. Take Wordsworth as a Nature-worshipper,
   Breaking the silence of the seas
  --
   it shapeth Itself to the form it meeteth, so there
   is one Spirit within all creatures but it shapeth
   Itself to form and form; it is likewise outside these.15
   This is spiritual matter and spiritual manner that can never be improved upon. This is spiritual poetry in its quintessence. I am referring naturally here to the original and not to the translation which can never do full justice, even at its very best, to the poetic value in question. For apart from the individual genius of the poet, the greatness of the language, the instrument used by the poet, is also involved. It may well be what is comparatively easy and natural in the language of the gods (devabhasha) would mean a tour de force, if not altogether an impossibility, in a human language. The Sanskrit language was moulded and fashioned in the hands of the Rishis, that is to say, those who lived and moved and had their being in the spiritual consciousness. The Hebrew or even the Zend does not seem to have reached that peak, that absoluteness of the spiritual tone which seems inherent in the Indian tongue, although those too breathed and grew in a spiritual atmosphere. The later languages, however, Greek or Latin or their modern descendants, have gone still farther from the source, they are much nearer to the earth and are suffused with the smell and effluvia of this vale of tears.
  --
   Man's consciousness is further to rise from the mental to over-mental regions. Accordingly, his life and activities and along with that his artistic creations too will take on a new tone and rhythm, a new mould and constitution even. For this transition, the higher mentalwhich is normally the field of philosophical and idealistic activitiesserves as the Paraclete, the Intercessor; it takes up the lower functionings of the consciousness, which are intense in their own way, but narrow and turbid, and gives, by purifying and enlarging, a wider frame, a more luminous pattern, a more subtly articulated , form for the higher, vaster and deeper realities, truths and harmonies to express and manifest. In the old-world spiritual and mystic poets, this intervening medium was overlooked for evident reasons, for human reason or even intelligence is a double-edged instrument, it can make as well as mar, it has a light that most often and naturally shuts off other higher lights beyond it. So it was bypassed, some kind of direct and immediate contact was sought to be established between the normal and the transcendental. The result was, as I have pointed out, a pure spiritual poetry, on the one hand, as in the Upanishads, or, on the other, religious poetry of various grades and denominations that spoke of the spiritual but in the terms and in the manner of the mundane, at least very much coloured and dominated by the latter. Vyasa was the great legendary figure in India who, as is shown in his Mahabharata, seems to have been one of the pioneers, if not the pioneer, to forge and build the missing link of Thought Power. The exemplar of the manner is the Gita. Valmiki's represented a more ancient and primary inspiration, of a vast vital sensibility, something of the kind that was at the basis of Homer's genius. In Greece it was Socrates who initiated the movement of speculative philosophy and the emphasis of intellectual power slowly began to find expression in the later poets, Sophocles and Euripides. But all these were very simple beginnings. The moderns go in for something more radical and totalitarian. The rationalising element instead of being an additional or subordinate or contri buting factor, must Itself give its norm and form, its own substance and manner to the creative activity. Such is the present-day demand.
   The earliest preoccupation of man was religious; even when he concerned himself with the world and worldly things, he referred all that to the other world, thought of gods and goddesses, of after-death and other where. That also will be his last and ultimate preoccupation though in a somewhat different way, when he has passed through a process of purification and growth, a "sea-change". For although religion is an aspiration towards the truth and reality beyond or behind the world, it is married too much to man's actual worldly nature and carries always with it the shadow of profanity.
  --
   This, I say, is something different from the religious and even from the mystic. It is away from the merely religious, because it is naked of the vesture of humanity (in spite of a human face that masks it at times) ; it is something more than the merely mystic, for it does not stop being a signpost or an indication to the Beyond, but is Itself the presence and embodiment of the Beyond. The mystic gives us, we can say, the magic of the Infinite; what I term the spiritual, the spiritual proper, gives in addition the logic of the Infinite. At least this is what distinguishes modern spiritual consciousness from the ancient, that is, Upanishadic spiritual consciousness. The Upanishad gives expression to the spiritual consciousness in its original and pristine purity and perfection, in its essential simplicity. It did not buttress Itself with any logic. It is the record of fundamental experiences and there was no question of any logical exposition. But, as I have said, the modern mind requires and demands a logical element in its perceptions and presentations. Also it must needs be a different kind of logic that can satisfy and satisfy wholly the deeper and subtler movements of a modern consciousness. For the philosophical poet of an earlier age, when he had recourse to logic, it was the logic of the finite that always gave him the frame, unless he threw the whole thing overboard and leaped straight into the occult, the illogical and the a logical, like Blake, for instance. Let me illustrate and compare a little. When the older poet explains indriyani hayan ahuh, it is an allegory he resorts to, it is the logic of the finite he marshals to point to the infinite and the beyond. The stress of reason is apparent and effective too, but the pattern is what we are normally familiar with the movement, we can say, is almost Aristotelian in its rigour. Now let us turn to the following:
   Our life is a holocaust of the Supreme. ||26.15||

01.03 - Rationalism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Now the question is, does Reason never fail? Is it such a perfect instrument as intellectualists think it to be? There is ground for serious misgivings. Reason says, for example, that the earth revolves round the sun: and reason, it is argued, is right, for we see that all the facts are conformableto it, even facts that were hitherto unknown and are now coming into our ken. But the difficulty is that Reason did not say that always in the past and may not say that always in the future. The old astronomers could explain the universe by holding quite a contrary theory and could fit into it all their astronomical data. A future scientist may come and explain the matter in quite a different way from either. It is only a choice of workable theories that Reason seems to offer; we do not know the fact Itself, apart perhaps from exactly the amount that immediate sense-perception gives to each of us. Or again, if we take an example of another category, we may ask, does God exist? A candid Rationalist would say that he does not know although he has his own opinion about the matter. Evidently, Reason cannot solve all the problems that it meets; it can judge only truths that are of a certain type.
   It may be answered that Reason is a faculty which gives us progressive knowledge of the reality, but as a knowing instrument it is perfect, at least it is the only instrument at our disposal; even if it gives a false, incomplete or blurred image of the reality, it has the means and capacity of correcting and completing Itself. It offers theories, no doubt; but what are theories? They are simply the gradually increasing adaptation of the knowing subject to the object to be known, the evolving revelation of reality to our perception of it. Reason is the power which carries on that process of adaptation and revelation; we can safely rely upon Reason and trust It to carry on its work with increasing success.
   But in knowledge it is precisely finality that we seek for and no mere progressive, asymptotic, rapprochement ad infinitum. No less than the Practical Reason, the Theoretical Reason also demands a categorical imperative, a clean affirmation or denial. If Reason cannot do that, it must be regarded as inefficient. It is poor consolation to man that Reason is gradually finding out the truth or that it is trying to grapple with the problems of God, Soul and Immortality and will one day pronounce its verdict. Whether we have or have not any other instrument of knowledge is a different question altogether. But in the meanwhile Reason stands condemned by the evidence of its own limitation.
   It may be retorted that if Reason is condemned, it is condemned by Itself and by no other authority. All argumentation against Reason is a function of Reason Itself. The deficiencies of Reason we find out by the rational faculty alone. If Reason was to die, it is because it consents to commit suicide; there is no other power that kills it. But to this our answer is that Reason has this miraculous power of self-destruction; or, to put it philosophically, Reason is, at best, an organ of self-criticism and perhaps the organ par excellence for that purpose. But criticism is one thing and creation another. And whether we know or act, it is fundamentally a process of creation; at least, without this element of creation there can be no knowledge, no act. In knowledge there is a luminous creativity, Revelation or Categorical Imperative which Reason does not and cannot supply but vaguely strains to seize. For that element we have to search elsewhere, not in Reason.
   Does this mean that real knowledge is irrational or against Reason? Not so necessarily. There is a super-rational power for knowledge and Reason may either be a channel or an obstacle. If we take our stand upon Reason and then proceed to know, if we take the forms and categories of Reason as the inviolable schemata of knowledge, then indeed Reason becomes an obstacle to that super-rational power. If, on the other hand, Reason does not offer any set-form from beforehand, does not insist upon its own conditions, is passive and simply receives and reflects what is given to it, then it becomes a luminous and sure channel for that higher and real knowledge.

01.03 - The Yoga of the King - The Yoga of the Souls Release, #Savitri, #Sri Aurobindo, #Integral Yoga
  Yet stood untouched, king of Itself, alone.
  A magical accord quickened and attuned
  --
  And saw all things and creatures as Itself
  And knew all thought and word as its own voice.

01.04 - Motives for Seeking the Divine, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  Divine will bring Ananda, therefore it must be for the Ananda that we seek the union, is not true and has no force. One who loves a queen may know that if she returns his love it will bring him power, position, riches and yet it need not be for the power, position, riches that he seeks her love. He may love her for herself and could love her equally if she were not a queen; he might have no hope of any return whatever and yet love her, adore her, live for her, die for her simply because she is she. That has happened and men have loved women without any hope of enjoyment or result, loved steadily, passionately after age has come and beauty has gone. Patriots do not love their country only when she is rich, powerful, great and has much to give them; their love for country has been most ardent, passionate, absolute when the country was poor, degraded, miserable, having nothing to give but loss, wounds, torture, imprisonment, death as the wages of her service; yet even knowing that they would never see her free, men have lived, served and died for her - for her own sake, not for what she could give. Men have loved Truth for her own sake and for what they could seek or find of her, accepted poverty, persecution, death Itself; they have been content even to seek for her always, not finding, and yet never given up the search.
  That means what? That men, country, Truth and other things besides can be loved for their own sake and not for anything else, not for any circumstance or attendant quality or resulting enjoyment, but for something absolute that is either in them or behind their appearance and circumstance. The Divine is more than a man or woman, a stretch of land or a creed, opinion, discovery or principle. He is the Person beyond all persons, the
  --
  - for these are the things that lead on towards the Divine so long as the absolute inner call that is there all the time does not push Itself to the surface. But it is really that that has drawn from the beginning and is there behind - it is the categorical spiritual imperative, the absolute need of the soul for the Divine.
  I am not saying that there is to be no Ananda. The selfgiving Itself is a profound Ananda and what it brings, carries in its wake an inexpressible Ananda - and it is brought by this method sooner than by any other, so that one can say almost,
  "A self-less self-giving is the best policy." Only one does not do it out of policy. Ananda is the result, but it is done not for the result, but for the self-giving Itself and for the Divine himself - a subtle distinction, it may seem to the mind, but very real.

01.04 - Sri Aurobindos Gita, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   The supreme secret of the Gita, rahasyam uttamam, has presented Itself to diverse minds in diverse forms. All these however fall, roughly speaking, into two broad groups of which one may be termed the orthodox school and the other the modem school. The orthodox school as represented, for example, by Shankara or Sridhara, viewed the Gita in the light of the spiritual discipline more or less current in those ages, when the purpose of life was held out to be emancipation from life, whether through desireless work or knowledge or devotion or even a combination of the three. The Modern School, on the other hand, represented by Bankim in Bengal and more thoroughly developed and systematised in recent times by Tilak, is inspired by its own Time-Spirit and finds in the Gita a gospel of life-fulfilment. The older interpretation laid stress upon a spiritual and religious, which meant therefore in the end an other-worldly discipline; the newer interpretation seeks to dynamise the more or less quietistic spirituality which held the ground in India of later ages, to set a premium upon action, upon duty that is to be done in our workaday life, though with a spiritual intent and motive.
   This neo-spirituality which might claim its sanction and authority from the real old-world Indian disciplinesay, of Janaka and Yajnavalkyalabours, however, in reality, under the influence of European activism and ethicism. It was this which served as the immediate incentive to our spiritual revival and revaluation and its impress has not been thoroughly obliterated even in the best of our modern exponents. The bias of the vital urge and of the moral imperative is apparent enough in the modernist conception of a dynamic spirituality. Fundamentally the dynamism is made to reside in the lan of the ethical man,the spiritual element, as a consciousness of supreme unity in the Absolute (Brahman) or of love and delight in God, serving only as an atmosphere for the mortal activity.

01.04 - The Intuition of the Age, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   A new impulse is there, no one can deny, and it has vast possibilities before it, that also one need not hesitate to accept. But in order that we may best fructuate what has been spontaneously sown, we must first recognise it, be luminously conscious of it and develop it along its proper line of growth. For, also certain it is that this new impulse or intuition, however true and strong in Itself, is still groping and erring and miscarrying; it is still wasting much of its energy in tentative things, in mere experiments, in even clear failures. The fact is that the intuition has not yet become an enlightened one, it is still moving, as we shall presently explain, in the dark vital regions of man. And vitalism is naturally and closely affianced to pragmatism, that is to say, the mere vital impulse seeks immediately to execute Itself, it looks for external effects, for changes in the form, in the machinery only. Thus it is that we see in art and literature discussions centred upon the scheme of composition, as whether the new poetry should be lyrical or dramatic, popular or aristocratic, metrical or free of metre, and in practical life we talk of remodelling the state by new methods of representation and governance, of purging society by bills and legislation, of reforming humanity by a business pact.
   All this may be good and necessary, but there is the danger of leaving altogether out of account the one thing needful. We must then pause and turn back, look behind the apparent impulsion that effectuates to the Will that drives, behind the ideas and ideals of the mind to the soul that informs and inspires; we must carry ourselves up the stream and concentrate upon the original source, the creative intuition that lies hidden somewhere. And then only all the new stirrings that we feel in our heartour urges and ideals and visions will attain an effective clarity, an unshaken purpose and an inevitable achievement.
  --
   Reason is insufficient and unsatisfactory because, as Bergson explains, it does not and cannot embrace life as a whole, seize man and the world in an integral realisation. The greater part of the vast mystery of existence escapes its envergure. Reason is that faculty which is for analysing, defining, classifying and fixing things. It is a power that has grown in man in order that he may best manipulate the things of the world. It is utilitarian, practical in its nature and outlook. And as practical dealing requires that things should be stable and separate entities, therefore Reason cannot but see things in solid and in the fragments of a solid. It cuts up existence into distinct parts and diverse elements; and these again it seeks to relate and aggregate, in accordance with what it calls "laws". Such a process has been necessary for man in conducting life and action successfully. Originally a bye-product of active life, Reason gradually separated Itself and came finally to have an independent status and function, became or sought to become the instrument of knowledge, of Truth.
   But although Reason has been and is useful for the practical, we may say almost, the manual aspect of life, life Itself it leaves unexplained and uncomprehended. For life is mobility, a continuous flow that has nowhere any gap or stop and things have in reality no isolated or separate existence, they merge and mingle into one another and form an indissoluble whole. Therefore the forms and categories that Reason imposes upon existence are more or less arbitrary; they are shackles that seek to bind up and limit life, but are often rent asunder in the very effort. So the civilisation that has its origin in Reason and progresses with discoveries and inventionsdevices for artfully manipulating naturehas been essentially and pre-eminently mechanical in its structure and outlook. It has become more and more efficient perhaps, but less and less soul-inspired, less and less-endowed with the free-flowing sap of organic growth and vitality.
   So instead of the rational principle, the new age wants the principle of Nature or Life. Even as regards knowledge Reason is not the only, nor the best instrument. For animals have properly no reason; the nature-principle of knowledge in the animal is Instinct the faculty that acts so faultlessly, so marvellously where Reason can only pause and be perplexed. This is not to say that man is to or can go back to this primitive and animal function; but certainly he can replace it by something akin which is as natural and yet purified and self-consciousillumined instinct, we may say or Intuition, as Bergson terms it. And Nietzsche's definition of the Superman has also a similar orientation and significance; for, according to him, the Superman is man who has outgrown his Reason, who is not bound by the standards and the conventions determined by Reason for a special purpose. The Superman is one who has gone beyond "good and evil," who has shaken off from his nature and character elements that are "human, all too human"who is the embodiment of life-force in its absolute purity and strength and freedom.
   This then is the mantra of the new ageLife with Intuition as its guide and not Reason and mechanical efficiency, not Man but Superman. The right mantra has been found, the principle Itself is irreproachable. But the interpretation, the application, does not seem to have been always happy. For, Nietzsche's conception of the Superman is full of obvious lacunae. If we have so long been adoring the intellectual man, Nietzsche asks us, on the other hand, to deify the vital man. According to him the superman is he who has (1) the supreme sense of the ego, (2) the sovereign will to power and (3) who lives dangerously. All this means an Asura, that is to say, one who has, it may be, dominion over his animal and vital impulsions in order, of course, that he may best gratify them but who has not purified them. Purification does not necessarily mean, annihilation but it does mean sublimation and transformation. So if you have to transcend man, you have to transcend egoism also. For a conscious egoism is the very characteristic of man and by increasing your sense of egoism you do not supersede man but simply aggrandise your humanity, fashion it on a larger, a titanic scale. And then the will to power is not the only will that requires fulfilment, there is also the will to knowledge and the will to love. In man these three fundamental constitutive elements coexist, although they do it, more often than not, at the expense of each other and in a state of continual disharmony. The superman, if he is to be the man "who has surmounted himself", must embody a poise of being in which all the three find a fusion and harmonya perfect synthesis. Again, to live dangerously may be heroic, but it is not divine. To live dangerously means to have eternal opponents, that is to say, to live ever on the same level with the forces you want to dominate. To have the sense that one has to fight and control means that one is not as yet the sovereign lord, for one has to strive and strain and attain. The supreme lord is he who is perfectly equanimous with himself and with the world. He has not to batter things into a shape in order to create. He creates means, he manifests. He wills and he achieves"God said 'let there be light' and there was light."
   As a matter of fact, the superman is not, as Nietzsche thinks him to be, the highest embodiment of the biological force of Nature, not even as modified and refined by the aesthetic and aristocratic virtues of which the higher reaches of humanity seem capable. For that is after all humanity only accentuated in certain other fundamentally human modes of existence. It does not carry far enough the process of surmounting. In reality it is not a surmounting but a new channelling. Instead of the ethical and intellectual man, we get the vital and aesthetic man. It may be a change but not a transfiguration.
  --
   Matter forms the lowest level of reality. Above it is the elan vital. Above the elan vital there is yet the domain of the Spirit. And the Spirit is a static substance and at the same a dynamic creative power. It is Being (Sat) that realises or expresses Itself through certain typal nuclei or nodi of consciousness (chit) in a continuous becoming, in a flow of creative activity (ananda). The dynamism of the vital energy is only a refraction or precipitation of the dynamism of the spirit; and so also static matter is only the substance of the spirit concretised and solidified. It is in an uplift both of matter and vital force to their prototypesswarupa and swabhavain the Spirit that lies the real transformation and transfiguration of the humanity of man.
   This is the truth that is trying to dawn upon the new age. Not matter but that which forms the substance of matter, not intellect but a vaster consciousness that informs the intellect, not man as he is, an aberration in the cosmic order, but as he may and shall be the embodiment and fulfilment of that orderthis is the secret Intuition which, as yet dimly envisaged, nevertheless secretly inspires all the human activities of today. Only, the truth is being interpreted, as we have said, in terms of vital life. The intellectual and physical man gave us one aspect of the reality, but neither is the vital and psychical man the complete reality. The one acquisition of this shifting of the viewpoint has been that we are now in touch with the natural and deeper movement of humanity and not as before merely with its artificial scaffolding. The Alexandrine civilisation of humanity, in Nietzsche's phrase, was a sort of divagation from nature, it was following a loop away from the direct path of natural evolution. And the new Renaissance of today has precisely corrected this aberration of humanity and brought it again in a line with the natural cosmic order.

01.04 - The Poetry in the Making, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The consciously purposive activity of the poetic consciousness in fact, of all artistic consciousness has shown Itself with a clear and unambiguous emphasis in two directions. First of all with regard to the subject-matter: the old-world poets took things as they were, as they were obvious to the eye, things of human nature and things of physical Nature, and without questioning dealt with them in the beauty of their normal form and function. The modern mentality has turned away from the normal and the obvious: it does not accept and admit the "given" as the final and definitive norm of things. It wishes to discover and establish other norms, it strives to bring about changes in the nature and condition of things, envisage the shape of things to come, work for a brave new world. The poet of today, in spite of all his effort to remain a pure poet, in spite of Housman's advocacy of nonsense and not-sense being the essence of true Art, is almost invariably at heart an incorrigible prophet. In revolt against the old and established order of truths and customs, against all that is normally considered as beautiful,ideals and emotions and activities of man or aspects and scenes and movements of Natureagainst God or spiritual life, the modern poet turns deliberately to the ugly and the macabre, the meaningless, the insignificant and the triflingtins and teas, bone and dust and dustbin, hammer and sicklehe is still a prophet, a violent one, an iconoclast, but one who has his own icon, a terribly jealous being, that seeks to pull down the past, erase it, to break and batter and knead the elements in order to fashion out of them something conforming to his heart's desire. There is also the class who have the vision and found the truth and its solace, who are prophets, angelic and divine, messengers and harbingers of a new beauty that is to dawn upon earth. And yet there are others in whom the two strains mingle or approach in a strange way. All this means that the artist is far from being a mere receiver, a mechanical executor, a passive unconscious instrument, but that he is supremely' conscious and master of his faculties and implements. This fact is doubly reinforced when we find how much he is preoccupied with the technical aspect of his craft. The richness and variety of patterns that can be given to the poetic form know no bounds today. A few major rhythms were sufficient for the ancients to give full expression to their poetic inflatus. For they cared more for some major virtues, the basic and fundamental qualitiessuch as truth, sublimity, nobility, forcefulness, purity, simplicity, clarity, straightforwardness; they were more preoccupied with what they had to say and they wanted, no doubt, to say it beautifully and powerfully; but the modus operandi was not such a passion or obsession with them, it had not attained that almost absolute value for Itself which modern craftsmanship gives it. As technology in practical life has become a thing of overwhelming importance to man today, become, in the Shakespearean phrase, his "be-all and end-all", even so the same spirit has invaded and pervaded his aesthetics too. The subtleties, variations and refinements, the revolutions, reversals and inventions which the modern poet has ushered and takes delight in, for their own sake, I repeat, for their intrinsic interest, not for the sake of the subject which they have to embody and clothe, have never been dream by Aristotle, the supreme legislator among the ancients, nor by Horace, the almost incomparable craftsman among the ancients in the domain of poetry. Man has become, to be sure, a self-conscious creator to the pith of his bone.
   Such a stage in human evolution, the advent of Homo Faber, has been a necessity; it has to serve a purpose and it has done admirably its work. Only we have to put it in its proper place. The salvation of an extremely self-conscious age lies in an exceeding and not in a further enhancement or an exclusive concentration of the self-consciousness, nor, of course, in a falling back into the original unconsciousness. It is this shift in the poise of consciousness that has been presaged and prepared by the conscious, the scientific artists of today. Their task is to forge an instrument for a type of poetic or artistic creation completely new, unfamiliar, almost revolutionary which the older mould would find it impossible to render adequately. The yearning of the human consciousness was not to rest satisfied with the familiar and the ordinary, the pressure was for the discovery of other strands, secret stores of truth and reality and beauty. The first discovery was that of the great Unconscious, the dark and mysterious and all-powerful subconscient. Many of our poets and artists have been influenced by this power, some even sought to enter into that region and become its denizens. But artistic inspiration is an emanation of Light; whatever may be the field of its play, it can have its origin only in the higher spheres, if it is to be truly beautiful and not merely curious and scientific.

01.04 - The Secret Knowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
  Wasting Itself that it may last awhile,
  A river that can never find its sea,
  --
  That knows him not and cannot know Itself:
  The surface symbol of his goalless quest

01.05 - Rabindranath Tagore: A Great Poet, a Great Man, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The world being nothing but Spirit made visible is, according to Tagore, fundamentally a thing of beauty. The scars and spots that are on the surface have to be removed and mankind has to repossess and clo the Itself with that mantle of beauty. The world is beautiful, because it is the image of the Beautiful, because it harbours, expresses and embodies the Divine who is Beauty supreme. Now by a strange alchemy, a wonderful effect of polarisation, the very spiritual element in Tagore has made him almost a pagan and even a profane. For what are these glories of Nature and the still more exquisite glories that the human body has captured? They are but vibrations and modulations of beauty the delightful names and forms of the supreme Lover and Beloved.
   Socrates is said to have brought down Philosophy from Heaven to live among men upon earth. A similar exploit can be ascribed to Tagore. The Spirit, the bare transcendental Reality contemplated by the orthodox Vedantins, has been brought nearer to our planet, close to human consciousness in Tagore's vision, being clothed in earth and flesh and blood, made vivid with the colours and contours of the physical existence. The Spirit, yes and by all means, but not necessarily asceticism and monasticism. So Tagore boldly declared in those famous lines of his:
   Mine is not the deliverance achieved through mere renunciation. Mine rather the freedom that tastes Itself in a thousand associations.1
   The spirit of the age demands this new gospel. Mankind needs and awaits a fresh revelation. The world and life are not an illusion or a lesser reality: they are, if taken rightly, as real as the pure Spirit Itself. Indeed, Spirit and Flesh, Consciousness and Matter are not antinomies; to consider them as such is Itself an illusion. In fact, they are only two poles or modes or aspects of the same reality. To separate or divide them is a one-sided concentration or abstraction on the part of the human mind. The fulfilment of the Spirit is in its expression through Matter; human life too reaches its highest term, its summum bonum, in embodying the spiritual consciousness here on earth and not dissolving Itself in the Transcendence. That is the new Dispensation which answers to the deepest aspiration in man and towards which he has been travelling through the ages in the course of the evolution of his consciousness. Many, however, are the prophets and sages who have set this ideal before humanity and more and more insistently and clearly as we come nearer to the age we live in. But none or very few have expressed it with such beauty and charm and compelling persuasion. It would be carping criticism to point out-as some, purists one may call them, have done-that in poetising and aesthetising the spiritual truth and reality, in trying to make it human and terrestrial, he has diminished and diluted the original substance, in endeavouring to render the diamond iridescent, he has turned it into a baser alloy. Tagore's is a poetic soul, it must be admitted; and it is not necessary that one should find in his ideas and experiences and utterances the cent per cent accuracy and inevitability of a Yogic consciousness. Still his major perceptions, those that count, stand and are borne out by the highest spiritual realisation.
   Tagore is no inventor or innovator when he posits Spirit as Beauty, the spiritual consciousness as the ardent rhythm of ecstasy. This experience is the very core of Vaishnavism and for which Tagore is sometimes called a Neo-Vaishnava. The Vaishnava sees the world pulsating in glamorous beauty as the Lila (Play) of the Lord, and the Lord, God himself, is nothing but Love and Beauty. Still Tagore is not all Vaishnava or merely a Vaishnava; he is in addition a modern (the carping voice will say, there comes the dilution and adulteration)in the sense that problems exist for himsocial, political, economic, national, humanitarianwhich have to be faced and solved: these are not merely mundane, but woven into the texture of the fundamental problem of human destiny, of Soul and Spirit and God. A Vaishnava was, in spite of his acceptance of the world, an introvert, to use a modern psychological phrase, not necessarily in the pejorative sense, but in the neutral scientific sense. He looks upon the universe' and human life as the play of the Lord, as an actuality and not mere illusion indeed; but he does not participate or even take interest in the dynamic working out of the world process, he does not care to know, has no need of knowing that there is a terrestrial purpose and a diviner fulfilment of the mortal life upon earth. The Vaishnava dwells more or less absorbed in the Vaikuntha of his inner consciousness; the outer world, although real, is only a symbolic shadowplay to which he can but be a witness-real, is only a nothing more.

01.05 - The Nietzschean Antichrist, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Nietzsche as the apostle of force is a name now familiar to all the world. The hero, the warrior who never tamely accepts suffering and submission and defeat under any condition but fights always and fights to conquersuch is the ideal man, according to Nietzsche,the champion of strength, of greatness, of mightiness. The dominating personality infused with the supreme "will to power"he is Ubermensch, the Superman. Sentiment does not move the mountains, emotion diffuses Itself only in vague aspiration. The motive power, the creative fiat does not dwell in the heart but somewhere higher. The way of the Cross, the path of love and charity and pity does not lead to the kingdom of Heaven. The world has tried it for the last twenty centuries of its Christian civilisation and the result is that we are still living in a luxuriant abundance of misery and sordidness and littleness. This is how Nietzsche thinks and feels. He finds no virtue in the old rgimes and he revolts from them. He wants a speedy and radical remedy and teaches that by violence only the Kingdom of Heaven can be seized. For, to Nietzsche the world is only a clash of forces and the Superman therefore is one who is the embodiment of the greatest force. Nietzsche does not care for the good, it is the great that moves him. The good, the moral is of man, conventional and has only a fictitious value. The great, the non-moral is, on the other hand, divine. That only has a value of its own. The good is nothing but a sort of makeshift arrangement which man makes for himself in order to live commodiously and which changes according to his temperament. But the great is one with the Supreme Wisdom and is absolute and imperative. The good cannot create the great; it is the great that makes for the good. This is what he really means when he says, "They say that a good cause sanctifies war but I tell thee it is a good war that sanctifies all cause." For the goodness of your cause you judge by your personal predilections, by your false conventionalities, by a standard that you set up in your ignoranceBut a good war, the output of strength in any cause is in Itself a cause of salvation. For thereby you are the champion of that ultimate verity which conduces to the ultimate good. Do not shrink, he would say, to be even like the cyclone and the avalanche, destructive, indeed, but grand and puissant and therefore truer emblems of the BeyondJenseitsthan the weak, the little, the pitiful that do not dare to destroy and by that very fact cannot hope to create.
   This is the Nietzsche we all know. But there is another aspect of his which the world has yet been slow to recognise. For, at bottom, Nietzsche is not all storm and fury. If his Superman is a Destroying Angel, he is none the less an angel. If he is endowed with a supreme sense of strength and power, there is also secreted in the core of his heart a sense of the beautiful that illumines his somewhat sombre aspect. For although Nietzsche is by birth a Slavo-Teuton, by culture and education he is pre-eminently Hellenic. His earliest works are on the subject of Greek tragedy and form what he describes as an "Apollonian dream." And to this dream, to this Greek aesthetic sense more than to any thing else he sacrifices justice and pity and charity. To him the weak and the miserable, the sick and the maimed are a sort of blot, a kind of ulcer on the beautiful face of humanity. The herd that wallow in suffering and relish suffering disfigure the aspect of the world and should therefore be relentlessly mowed out of existence. By being pitiful to them we give our tacit assent to their persistence. And it is precisely because of this that Nietzsche has a horror of Christianity. For compassion gives indulgence to all the ugliness of the world and thus renders that ugliness a necessary and indispensable element of existence. To protect the weak, to sympathise with the lowly brings about more of weakness and more of lowliness. Nietzsche has an aristocratic taste par excellencewhat he aims at is health and vigour and beauty. But above all it is an aristocracy of the spirit, an aristocracy endowed with all the richness and beauty of the soul that Nietzsche wants to establish. The beggar of the street is the symbol of ugliness, of the poverty of the spirit. And the so-called aristocrat, die millionaire of today is as poor and ugly as any helpless leper. The soul of either of them is made of the same dirty, sickly stuff. The tattered rags, the crouching heart, the effeminate nerve, the unenlightened soul are the standing ugliness of the world and they have no place in the ideal, the perfect humanity. Humanity, according to Nietzsche, is made in order to be beautiful, to conceive the beautiful, to create the beautiful. Nietzsche's Superman has its perfect image in a Grecian statue of Zeus cut out in white marble-Olympian grandeur shedding in every lineament Apollonian beauty and Dionysian vigour.
   The real secret of Nietzsche's philosophy is not an adoration of brute force, of blind irrational joy in fighting and killing. Far from it, Nietzsche has no kinship with Treitschke or Bernhard. What Nietzsche wanted was a world purged of littleness and ugliness, a humanity, not of saints, perhaps, but of heroes, lofty in their ideal, great in their achievement, majestic in their empirea race of titanic gods breathing the glory of heaven Itself.
   ***

01.05 - The Yoga of the King - The Yoga of the Spirits Freedom and Greatness, #Savitri, #Sri Aurobindo, #Integral Yoga
  Here chaos sorts Itself into a world,
  A brief formation drifting in the void:
  --
  They interpreted existence to Itself
  And, mediating twixt the heights and deeps,

01.06 - On Communism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Communism is the synthesis of collectivism and individualism. The past ages of society were characterised more or less by a severe collectivism. In ancient Greece, more so in Sparta and in Rome, the individual had, properly speaking, no separate existence of his own; he was merged in the State or Nation. The individual was considered only as a limb of the collective being, had to live and labour for the common weal. The value attached to each person was strictly in reference to the output that the group to which he belonged received from him. Apart from this service for the general unit the body politicany personal endeavour and achievement, if not absolutely discouraged and repressed, was given a very secondary place of merit. The summum bonum of the individual was to sacrifice at the altar of the res publica, the bonum publicum. In India, the position and function of the State or Nation was taken up by the society. Here too social institutions were so constituted and men were so bred and brought up that individuality had neither the occasion nor the incentive to express Itself, it was a thing that remained, in the Kalidasian phrase, an object for the ear onlysrutau sthita. Those who sought at all an individual aim and purpose, as perhaps the Sannyasins, were put outside the gate of law and society. Within the society, in actual life and action, it was a sin and a crime or at least a gross imperfection to have any self-regarding motive or impulse; personal preference was the last thing to be considered, virtue consisted precisely in sacrificing one's own taste and inclination for the sake of that which the society exacts and sanctions.
   Against this tyranny of the group, this absolute rule of the collective will, the human mind rose in revolt and the result was Individualism. For whatever may be the truth and necessity of the Collective, the Individual is no less true and necessary. The individual has his own law and urge of being and his own secret godhead. The collective godhead derides the individual godhead at its peril. The first movement of the reaction, however, was a run to the other extremity; a stern collectivism gave birth to an intransigent individualism. The individual is sacred and inviolable, cost what it may. It does not matter what sort of individuality one seeks, it is enough if the thing is there. So the doctrine of individualism has come to set a premium on egoism and on forces that are disruptive of all social bonds. Each and every individual has the inherent right, which is also a duty, to follow his own impetus and impulse. Society is nothing but the battle ground for competing individualities the strongest survive and the weakest go to the wall. Association and co-operation are instruments that the individual may use and utilise for his own growth and development but in the main they act as deterrents rather than as aids to the expression and expansion of his characteristic being. In reality, however, if we probe sufficiently deep into the matter we find that there is no such thing as corporate life and activity; what appears as such is only a camouflage for rigorous competition; at the best, there maybe only an offensive and defensive alliancehumanity fights against nature, and within humanity Itself group fights against group and in the last analysis, within the group, the individual fights against the individual. This is the ultimate Law-the Dharma of creation.
   Now, what such an uncompromising individualism fails to recognise is that individuality and ego are not the same thing, that the individual may have his individuality intact and entire and yet sacrifice his ego, that the soul of man is a much greater thing than his vital being. It is simply ignoring the fact and denying the truth to say that man is only a fighting animal and not a loving god, that the self within the individual realises Itself only through competition and not co-operation. It is an error to conceive of society as a mere parallelogram of forces, to suppose that it has risen simply out of the struggle of individual interests and continues to remain by that struggle. Struggle is only one aspect of the thing, a particular form at a particular stage, a temporary manifestation due to a particular system and a particular habit and training. It would be nearer the truth to say that society came into being with the demand of the individual soul to unite with the individual soul, with the stress of an Over-soul to express Itself in a multitude of forms, diverse yet linked together and organised in perfect harmony. Only, the stress for union manifested Itself first on the material plane as struggle: but this is meant to be corrected and transcended and is being continually corrected and transcended by a secret harmony, a real commonality and brotherhood and unity. The individual is not so self-centred as the individualists make him to be, his individuality has a much vaster orbit and fulfils Itself only by fulfilling others. The scientists have begun to discover other instincts in man than those of struggle and competition; they now place at the origin of social grouping an instinct which they name the herd-instinct: but this is only a formulation in lower terms, a translation on the vital plane of a higher truth and reality the fundamental oneness and accord of individuals and their spiritual impulsion to unite.
   However, individualism has given us a truth and a formula which collectivism ignored. Self-determination is a thing which has come to stay. Each and every individual is free, absolutely free and shall freely follow his own line of growth and development and fulfilment. No extraneous power shall choose and fix what is good or evil for him, nor coerce and exploit him for its own benefit. But that does not necessarily mean that collectivism has no truth in it; collectivism also, as much as individualism, has a lesson for us and we should see whether we can harmonise the two. Collectivism signifies that the individual should not look to himself alone, should not be shut up in his freedom but expand himself and envelop others in a wider freedom, see other creatures in himself and himself in other creatures, as the Gita says. Collectivism demands that the individual need not and should not exhaust himself entirely in securing and enjoying his personal freedom, but that he can and should work for the salvation of others; the truth it upholds is this that the individual is from a certain point of view only a part of the group and by ignoring the latter it ignores Itself in the end.
   Now, a spiritual communism embraces individualism and collectivism, fuses them in a higher truth, establishes them in an intimate and absolute harmony. The individual is the centre, the group is the circumference and the two form one whore circle. The individual by fulfilling the truth of his real individuality fulfils also the truth of a commonality. There are no different laws for the two. The individuals do not stand apart from and against one another, the dharma of one does not clash with the dharma of the other. The ripples in the bosom of the sea, however distinct and discrete in appearance, form but a single mass, all follow the same law of hydrodynamics that the mother sea incarnates. Stars and planets and nebulae, each separate heavenly body has its characteristic form and nature and function and yet all fulfil the same law of gravitation and beat the measure of the silent symphony of spaces. Individualities are the freedoms of the collective being and collectivity the concentration of individual beings. The same soul looking inward appears as the individual being and looking outward appears as the collective being.
   Communism takes man not as ego or the vital creature; it turns him upside downurdhomulo' vaksakhah and establishes him upon his soul, his inner godhead. Thus established the individual soul finds and fulfils the divine law that by increasing Itself it increases others and by increasing others it increases Itself and thus by increasing one another they attain the supreme good. Unless man goes beyond himself and reaches this self, this godhead above, he will not find any real poise, will always swing between individualism and collectivism, he will remain always boundbound either in his freedom or in his bondage.
   A commune is a group of individuals having a common self and a common life-intuition. A common self presupposes the realisation by each individual of his deepest being the self which is at once distinct from and instinct with other selves; a common life-intuition presupposes the awakening of each individual to his inmost creative urge, which, pure and true and vast as it is, fulfils Itself in and through other creative urges.
   A commune, further, is not only a product or final achievement; it is also a process, an instrument to bring about the desired end. A group of individuals come to have a common self and a common life-intuition in and through the commune; and in and through the commune does each individual progress to the realisation of his deepest self and the awakening of his inmost life-intuition.
  --
   If society, that is to say, community, be the fieldkshetra for the individual to live, move and have its being, then we must begin at the very outset with the community Itself, at least, with a nucleus that will go to form such a thing. The fear that the untimely grouping together of immature souls may crush out individuality and dig its own grave has, no doubt, sufficient justification behind it to deter one from the attempt; but neither can we be certain that souls nursed and nourished in solitary cells, absolutely apart from any mellowing and broadening influence of the outside world will ever reach to that stage of perfect maturity when they will suddenly and spontaneously break open their cells and recognise in one another the communal brother-self.
   As a matter of fact, the individual is not and cannot be such an isolated thing as our egoistic sense would like to have it. The sharp angularities of the individual are being, at every moment, chastened by the very primary conditions of life; and to fail to recognise this is the blindest form of ignorance. It is no easy task to draw exactly the line of distinction between our individual being and our social or communal being. In actual life they are so blended together that in trying to extricate them from each other, we but tear and lacerate them both. The highest wisdom is to take the two together as they are, and by a gradual purifying processboth internal and external, internal in thought and knowledge and will, external in life and actionrestore them to their respective truth and lawSatyam and Ritam.

01.06 - Vivekananda, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The consciousness that breathed out these mighty words, these heavenly sounds was in Itself mighty and heavenly and it is that that touches you, penetrates you, vibrates in you a kindred chord, "awakening in you someone dead" till thenmrtam kcana bodhayant. More than the matter, the thing that was said, was the personality, the being who embodied the truth expressed, the living consciousness behind the words and the speech that set fire to your soul. Indeed it was the soul that Vivekananda could awaken and stir in you. Any orator, any speaker with some kind of belief, even if it is for the moment, in what he says, by the sheer force of assertion, can convince your mind and draw your acquiescence and adhesion. A leader of men, self-confident and bold and fiery, can carry you off your feet and make you do brave things. But that is a lower degree of character and nature, ephemeral and superficial, that is touched in you thereby. The spiritual leader, the Guide, goes straight to the spirit in youit is the call of the deep unto the deep. That was what Vivekananda meant when he said that Brahman is asleep in you, awaken it, you are the Brahman, awaken it, you are free and almighty. It is the spirit consciousness Sachchidananda that is the real man in you and that is supremely mighty and invincible and free absolutely. The courage and fearlessness that Vivekananda gave you was the natural attribute of the lordship of your spiritual reality. Vivekananda spoke and roused the Atman in man.
   Vivekananda spoke to the Atman in man, he spoke to the Atman of the world, and he spoke specially to the Atman of India. India had a large place in Vivekananda's consciousness: for the future of humanity and the world is wedded to India's future. India has a great mission, it has a spiritual, rather the spiritual work to do. Here is India's work as Vivekananda conceived it in a nutshell:

01.07 - Blaise Pascal (1623-1662), #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   "The heart has its reasons which Reason knows not... I say, the heart loves the universal being naturally, and Itself also naturally, according to which so ever it gives Itself. And it hardens Itself against the one or the other according to its choice. You have rejected one and preserved the other. Is it by the reason that you love ?"10
   "Know then, a you proud one, what a paradox you are to yourself. Humble yourself, impotent Reason. Learn, man surpasses man infinitely. Hear from your Master your true state which you do not know. Listen to God."11

01.07 - The Bases of Social Reconstruction, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Any real reconstruction of society, any permanent reformation of the world presupposes a real reconstruction, a permanent reformation of human nature. Otherwise any amount of casting and recasting the mere machineries would not bring about any appreciable result, but leave the thing as it is. Change the laws as much as you like, but if you do not change the nature of man, the world will not change. For it is man that makes laws and not laws that make man. Laws express at best the demand which man feels within himself. A truth must realise Itself in human nature before it can be codified. You may certainly legalise an ideal, but that does not necessarily mean realising it. The realisation must come first in nature and character, then it is naturally translated into laws and institutions. A man lives the laws of his soul and being and not the law given him by the shastras. He violates the shastras, modifies them, utilises them according to the greater imperative of his Swabhava.
   The French Revolution wanted to remould human society and its ideal was liberty, equality and fraternity. It pulled down the old machinery and set up a new one in its stead. And the result? "Liberty, Equality, Fraternity" remained always in effect a cry in the wilderness. Another wave of idealism is now running over the earth and the Bolshevists are its most fiercely practical exponents. Instead of dealing merely with the political machinery, the Socialistic Revolution tries to break and remake, above all, the social machinery. But judged from the results as yet attained and the tendencies at work, few are the reasons to hope but many to fear the worst. Even education does not seem to promise us anything better. Which nation was better educatedin the sense we understood and still commonly understand the wordthan Germany?
  --
   No doubt this is a most dismal kind of pessimism. But it is the logical conclusion of all optimism that bases Itself upon a particular view of human nature. If we question that pessimism, we have to question the very grounds of our optimism also. As a matter of fact, all our idealism has been so long infructuous and will be so in the future, if we do not shift our foundation and start from a different IntuitionWeltanschauung.
   Our ideals have been mental constructions, rather than spiritual realitiesrealities of the deepest and highest being. And the power by which we sought to realise those ideals was mainly the insistence of our emotional urges, rather than Nature's Truth-Power. For this must be understood that the mental, the vital and the physical form a nexus of reality which works in its own inexorable law and so long as we are within them we cannot but obey the laws that guide them. Of these three strata which form the human adhara, it is the vital which holds the key to man's nature. It is the executive power, the force that fashions the realities on the physical plane; it is what creates the character. The power of thought and sentiment is often much too exaggerated, even so the power of the body, that of physical and external rules and regulations. The mental or the physical or both together can mould the vital only to a limited extent, to the extent which is allowed by the inherent law of the vital. If the demands of the mental and the physical are stretched too far and are not suffered by the vital, a crash and catastrophe is bound to come in the end.

01.08 - A Theory of Yoga, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The recent science of Psycho-analysis has brought to light certain hidden springs and undercurrents of the mind; it has familiarised us with a mode of viewing the entire psychical life of man which will be fruitful for our present enquiry. Mind, it has been found, is a house divided, against Itself, that is to say it is an arena where different and divergent forces continually battle against one another. There must be, however, at the same time, some sort of a resolution of these forces, some equation that holds them in balance, otherwise the mind the human being Itselfwould cease to exist as an entity. What is the mechanism of this balance of power in the human mind? In order to ascertain that we must first of all know the fundamental nature of the struggle and also the character of the more elemental forces that are engaged in it.
   There are some primary desires that seek satisfaction in man. They are the vital urges of life, the most prominent among them being the instinct of self-preservation and that of self-reproduction or the desire to preserve one's body by defensive as well as by offensive means and the desire to multiply oneself by mating. These are the two biological necessities that are inevitable to man's existence as a physical being. They give the minimum conditions required to be fulfilled by man in order that he may live and hence they are the strongest and the most fundamental elements that enter into his structure and composition.
  --
   There are three lines, as the Psycho-analysts point out along which this control or censuring of the primary instincts acts. First, there is the line of Defence Reaction. That is to say, the mind automatically takes up an attitude directly contrary to the impulse, tries to shut it out and deny altogether its existence and the measure of the insistence of the impulse is also the measure of the vehemence of the denial. It is the case of the lady protesting too much. So it happens that where subconsciously there is a strong current of a particular impulse, consciously the mind is obliged to take up a counteracting opposite impulse. Thus in presence of a strong sexual craving the mind as if to guard and save Itself engenders by a reflex movement an ascetic and puritanic mood. Similarly a strong unthinking physical attraction translates Itself on the conscious plane as an equally strong repulsion.
   Secondly, there is the line of Substitution. Here the mind does not stand in an antagonistic and protestant mood to combat and repress the impulse, but seeks to divert it into other channels, use it to other purposes which do not demand equal sacrifice, may even, on the other hand, be considered by the conscious mind as worthy of human pursuit. Thus the energy that normally would seek sexual gratification might find its outlet in the cultivation of art and literature. It is a common thing in novels to find the heroine disappointed in love taking finally to works of charity and beneficence and thus forgetting her disappointment. Another variety of this is what is known as "drowning one's sorrow in drinking."
  --
   The method of unconscious or subconscious nature is fundamentally that of repression. Apart from Defence Reaction which is a thing of pure coercion, even in Substitution and Sublimation there always remains in the background a large amount of repressed complexes in all their primitive strength. The system is never entirely purified but remains secretly pregnant with those urges; a part only is deflected and camouflaged, the surface only assumes a transformed appearance. And there is always the danger of the superstructure coming down helplessly by a sudden upheaval of the nether forces. The whole system feels, although not in a conscious manner, the tension of the repression and suffers from something that is unhealthy and ill-balanced. Dante's spiritualised passion is a supreme instance of control by Sublimation, but the Divina Comedia hardly bears the impress of a serene and tranquil soul, sovereignly above the turmoils of the tragedy of life and absolutely at peace with Itself.
   In conscious control, the mind is for the first time aware of the presence of the repressed impulses, it seeks to release them from the pressure to which they are habitually and normally subjected. It knows and recognises them, however ugly and revolting they might appear to be when they present themselves in their natural nakedness. Then it becomes easy for the conscious determination to eliminate or regulate or transform them and thus to establish a healthy harmony in the human vehicle. The very recognition Itself, as implied in conscious control, means purification.
   Yet even here the process of control and transformation does not end. And we now come to the Fifth Line, the real and intimate path of yoga. Conscious control gives us a natural mastery over the instinctive impulses which are relieved of their dark tamas and attain a purified rhythm. We do not seek to hide or repress or combat them, but surpass them and play with them as the artist does with his material. Something of this katharsis, this aestheticism of the primitive impulses was achieved by the ancient Greeks. Even then the primitive impulses remain primitive all the same; they fulfil, no doubt, a real and healthy function in the scheme of life, but still in their fundamental nature they continue the animal in man. And even when Conscious Control means the utter elimination and annihilation of the primal instinctswhich, however, does not seem to be a probable eventualityeven then, we say, the basic problem remains unsolved; for the urge of nature towards the release and a transformation of the instincts does not find satisfaction, the question is merely put aside.

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."
   It is never possible for man, weak and bound as he is, to reject the thraldom of his flesh, he can never purify himself wholly by his own unaided strength. God in his infinite mercy sent his own son, an emanation created out of his substancehis embodied loveas a human being to suffer along with men and take upon himself the burden of their sins. God the Son lived upon earth as man and died as man. Sin therefore has no longer its final or definitive hold upon mankind. Man has been made potentially free, pure and worthy of salvation. This is the mystery of Christ, of God the Son. But there is a further mystery. Christ not only lived for all men for all time, whether they know him, recognise him or not; but he still lives, he still chooses his beloved and his beloved chooses him, there is a conscious acceptance on either side. This is the function of the Holy Ghost, the redeeming power of Love active in him who accepts it and who is accepted by it, the dynamic Christ-Consciousness in the true Christian.
  --
   Indeed, it would be interesting to compare and contrast the Eastern and Western approach to Divine Love, the Christian and the Vaishnava, for example. Indian spirituality, whatever its outer form or credal formulation, has always a background of utter unity. This unity, again, is threefold or triune and is expressed in those great Upanishadic phrases,mahvkyas,(1) the transcendental unity: the One alone exists, there is nothing else than theOneekamevdvityam; (2) the cosmic unity: all existence is one, whatever exists is that One, thereare no separate existences:sarvam khalvidam brahma neha nnsti kincaa; (3) That One is I, you too are that One:so' ham, tattvamasi; this may be called the individual unity. As I have said, all spiritual experiences in India, of whatever school or line, take for granted or are fundamentally based upon this sense of absolute unity or identity. Schools of dualism or pluralism, who do not apparently admit in their tenets this extreme monism, are still permeated in many ways with that sense and in some form or other take cognizance of the truth of it. The Christian doctrine too says indeed, 'I and my Father in Heaven are one', but this is not identity, but union; besides, the human soul is not admitted into this identity, nor the world soul. The world, we have seen, according to the Christian discipline has to be altogether abandoned, negatived, as we go inward and upward towards our spiritual status reflecting the divine image in the divine company. It is a complete rejection, a cutting off and casting away of world and life. One extreme Vedantic path seems to follow a similar line, but there it is not really rejection, but a resolution, not the rejection of what is totally foreign and extraneous, but a resolution of the external into its inner and inmost substance, of the effect into its original cause. Brahman is in the world, Brahman is the world: the world has unrolled Itself out of the Brahmansi, pravttiit has to be rolled back into its, cause and substance if it is to regain its pure nature (that is the process of nivitti). Likewise, the individual being in the world, "I", is the transcendent being Itself and when it withdraws, it withdraws Itself and the whole world with it and merges into the Absolute. Even the Maya of the Mayavadin, although it is viewed as something not inherent in Brahman but superimposed upon Brahman, still, has been accepted as a peculiar power of Brahman Itself. The Christian doctrine keeps the individual being separate practically, as an associate or at the most as an image of God. The love for one's neighbour, charity, which the Christian discipline enjoins is one's love for one's kind, because of affinity of nature and quality: it does not dissolve the two into an integral unity and absolute identity, where we love because we are one, because we are the One. The highest culmination of love, the very basis of love, according to the Indian conception, is a transcendence of love, love trans-muted into Bliss. The Upanishad says, where one has become the utter unity, who loves whom? To explain further our point, we take two examples referred to in the book we are considering. The true Christian, it is said, loves the sinner too, he is permitted to dislike sin, for he has to reject it, but he must separate from sin the sinner and love him. Why? Because the sinner too can change and become his brother in spirit, one loves the sinner because there is the possibility of his changing and becoming a true Christian. It is why the orthodox Christian, even such an enlightened and holy person as this mediaeval Canon, considers the non-Christian, the non-baptised as impure and potentially and fundamentally sinners. That is also why the Church, the physical organisation, is worshipped as Christ's very body and outside the Church lies the pagan world which has neither religion nor true spirituality nor salvation. Of course, all this may be symbolic and it is symbolic in a sense. If Christianity is taken to mean true spirituality, and the Church is equated with the collective embodiment of that spirituality, all that is claimed on their behalf stands justified. But that is an ideal, a hypothetical standpoint and can hardly be borne out by facts. However, to come back to our subject, let us ow take the second example. Of Christ himself, it is said, he not only did not dislike or had any aversion for Judas, but that he positively loved the traitor with a true and sincere love. He knew that the man would betray him and even when he was betraying and had betrayed, the Son of Man continued to love him. It was no make-believe or sham or pretence. It was genuine, as genuine as anything can be. Now, why did he love his enemy? Because, it is said, the enemy is suffered by God to do the misdeed: he has been allowed to test the faith of the faithful, he too has his utility, he too is God's servant. And who knows even a Judas would not change in the end? Many who come to scoff do remain to pray. But it can be asked, 'Does God love Satan too in the same way?' The Indian conception which is basically Vedantic is different. There is only one reality, one truth which is viewed differently. Whether a thing is considered good or evil or neutral, essentially and truly, it is that One and nothing else. God's own self is everywhere and the sage makes no difference between the Brahmin and the cow and the elephant. It is his own self he finds in every person and every objectsarvabhtsthitam yo mm bhajati ekatvamsthitah"he has taken his stand upon oneness and loves Me in all beings."2
   This will elucidate another point of difference between the Christian's and the Vaishnava's love of God, for both are characterised by an extreme intensity and sweetness and exquisiteness of that divine feeling. This Christian's, however, is the union of the soul in its absolute purity and simplicity and "privacy" with her lord and master; the soul is shred here of all earthly vesture and goes innocent and naked into the embrace of her Beloved. The Vaishnava feeling is richer and seems to possess more amplitude; it is more concrete and less ethereal. The Vaishnava in his passionate yearning seeks to carry as it were the whole world with him to his Lord: for he sees and feels Him not only in the inmost chamber of his soul, but meets Him also in and I through his senses and in and through the world and its objects around. In psychological terms one can say that the Christian realisation, at its very source, is that of the inmost soul, what we call the "psychic being" pure and simple, referred to in the book we are considering; as: "His sweet privy voice... stirreth thine heart full stilly." Whereas the Vaishnava reaches out to his Lord with his outer heart too aflame with passion; not only his inmost being but his vital being also seeks the Divine. This bears upon the occult story of man's spiritual evolution upon earth. The Divine Grace descends from the highest into the deepest and from the deepest to the outer ranges of human nature, so that the whole of it may be illumined and transformed and one day man can embody in his earthly life the integral manifestation of God, the perfect Epiphany. Each religion, each line of spiritual discipline takes up one limb of manone level or mode of his being and consciousness purifies it and suffuses it with the spiritual and divine consciousness, so that in the end the whole of man, in his integral living, is recast and remoulded: each discipline is in charge of one thread as it were, all together weave the warp and woof in the evolution of the perfect pattern of a spiritualised and divinised humanity.

01.09 - The Parting of the Way, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   So the humanity of man consists in his consciousness of the self or ego. Is there no other higher mode of consciousness? Or is self-consciousness the acme, the utmost limit to which consciousness can raise Itself? If it is so, then we are bound to conclude that humanity will remain eternally human in its fundamental nature; the only progress, if progress at all we choose to call it, will consist perhaps in accentuating this consciousness of the self and in expressing it through a greater variety of stresses, through a richer combination of its colour and light and shade and rhythm. But also, this may not be sothere may be the possibility of a further step, a transcending of the consciousness of the self. It seems unnatural and improbable that having risen from un-consciousness to self-consciousness through a series of continuous marches, Nature should suddenly stop and consider what she had achieved to be her final end. Has Nature become bankrupt of her creative genius, exhausted of her upward drive? Has she to remain content with only a clever manipulation, a mere shuffling and re-arranging of the materials already produced?
   As a matter of fact it is not so. The glimpses of a higher form of consciousness we can see even now present in self-consciousness. We have spoken of the different stages of evolution as if they were separate and distinct and incommensurate entities. They may be described as such for the purpose of a logical understanding, but in reality they form a single progressive continuum in which one level gradually fuses into another. And as the higher level takes up the law of the lower and evolves out of it a characteristic function, even so the law of the higher level with its characteristic function is already involved and envisaged in the law of the lower level and its characteristic function. It cannot be asserted positively that because man's special virtue is self-consciousness, animals cannot have that quality on any account. We do see, if we care to observe closely and dispassionately, that animals of the higher order, as they approach the level of humanity, show more and more evident signs of something which is very much akin to, if not identical with the human characteristic of self-consciousness.
   So, in man also, especially of that order which forms the crown of humanityin poets and artists and seers and great men of actioncan be observed a certain characteristic form of consciousness, which is something other than, greater than the consciousness of the mere self. It is difficult as yet to characterise definitely what that thing is. It is the awakening of the self to something which is beyond Itselfit is the cosmic self, the oversoul, the universal being; it is God, it is Turiya, it is sachchidanandain so many ways the thing has been sought to be envisaged and expressed. The consciousness of that level has also a great variety of names given to it Intuition, Revelation, cosmic consciousness, God-consciousness. It is to be noted here, however, that the thing we are referring to, is not the Absolute, the Infinite, the One without a second. It is not, that is to say, the supreme Reality the Brahmanin its static being, in its undivided and indivisible unity; it is the dynamic Brahman, that status of the supreme Reality where creation, the diversity of Becoming takes rise, it is the Truth-worldRitam the domain of typal realities. The distinction is necessary, as there does seem to be such a level of consciousness intermediary, again, between man and the Absolute, between self-consciousness and the supreme consciousness. The simplest thing would be to give that intermediate level of consciousness a negative namesince being as yet human we cannot foresee exactly its composition and function the super-consciousness.
   The inflatus of something vast and transcendent, something which escapes all our familiar schemes of cognisance and yet is insistent with a translucent reality of its own, we do feel sometimes within us invading and enveloping our individuality, lifting up our sense of self and transmuting our personality into a reality which can hardly be called merely human. All this life of ego-bound rationality then melts away and opens out the passage for a life of vision and power. Thus it is the poet has felt when he says, "there is this incalculable element in human life influencing us from the mystery which envelops our being, and when reason is satisfied, there is something deeper than Reason which makes us still uncertain of truth. Above the human reason there is a transcendental sphere to which the spirit of men sometimes rises, and the will may be forged there at a lordly smithy and made the unbreakable pivot."(A.E.)

01.09 - William Blake: The Marriage of Heaven and Hell, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   So far so good. For it is not far enough. The being or becoming that is demanded in fulfilment of the divine advent in humanity must go to the very roots of life and nature, must seize God in his highest and sovereign status. No prejudice of the past, no notion of our mental habits must seek to impose its law. Thus, for example, in the matter of redeeming the senses by the influx of the higher light, our author seems to consider that the senses will remain more or less as they are, only they will be controlled, guided, used by the higher light. And he seems to think that even the sex relation (even the institution of marriage) may continue to remain, but sublimated, submitted to the laws of the Higher Order. This, according to us, is a dangerous compromise and is simply the imposition of the lower law upon the higher. Our view of the total transformation and divinisation of the Lower is altogether different. The Highest must come down wholly and inhabit in the Lowest, the Lowest must give up altogether its own norms and lift Itself into the substance and form too of the Highest.
   Viewed in this light, Blake's memorable mantra attains a deeper and more momentous significance. For it is not merely Earth the senses and life and Matter that are to be uplifted and affianced to Heaven, but all that remains hidden within the bowels of the Earth, the subterranean regions of man's consciousness, the slimy viscous undergrowths, the darkest horrors and monstrosities that man and nature hide in their subconscient and inconscient dungeons of material existence, all these have to be laid bare to the solar gaze of Heaven, burnt or transmuted as demanded by the law of that Supreme Will. That is the Hell that has to be recognised, not rejected and thrown away, but taken up purified and transubstantiated into the body of Heaven Itself. The hand of the Highest Heaven must extend and touch the Lowest of the lowest elements, transmute it and set it in its rightful place of honour. A mortal body reconstituted into an immemorial fossil, a lump of coal revivified into a flashing carat of diamond-that shows something of the process underlying the nuptials of which we are speaking.
   The Life Divine

0.10 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  rest is simply an excuse that our laziness gives to Itself.
  15 July 1961
  --
  The ceremony in Itself is only of secondary importance. It is
  merely a form and more a matter of custom than anything else.
  --
  will be free to mould Itself according to circumstances?
  I regret to have to tell you that you have understood absolutely
  --
  and organisation. But law Itself is something fixed and therefore
  contrary to the highest truth. If the same spirit of order and
  --
  ways of disguising Itself in us. How can one discover it
  and get rid of it?
  --
  strongest - on the contrary. As the individuality perfects Itself,
  the power of the ego diminishes, and indeed it is by perfecting
  --
  before. That is all - but that in Itself requires a fairly high degree
  of development of the consciousness.
  --
   Itself and far prefers to blame and criticise Itself than to think of
  something else... (the Divine for example) and forget Itself.
  18 November 1964
  --
  passivity calling Itself surrender. If a complete surrender is not
  possible in the beginning, it follows that personal effort is necessary."17
  --
  Not necessarily. What expresses Itself as a war or a revolution
  is the resistance in the human consciousness to the New Force.
  --
  cause to manifest Itself.
  17 November 1965
  --
  the Truth Itself.
  15 February 1967
  --
  Why is it that in the Ashram Itself people feel the
  need to form little groups and societies: for example,

01.10 - Principle and Personality, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The thing, however, is that what you call principles do not drop from heaven in their virgin purity and all at once lay hold of mankind en masse. It is always through a particular individual that a great principle manifests Itself. Principles do not live in the general mind of man and even if they live, they live secreted and unconscious; it is only a puissant personality, who has lived the principle, that can bring it forward into life and action, can awaken, like the Vedic Dawn, what was dead in allmritam kanchana bodhayanti. Men in general are by themselves 'inert and indifferent; they have little leisure or inclination to seek, from any inner urge of their own, for principles and primal truths; they become conscious of these only when expressed and embodied in some great and rare soul. An Avatar, a Messiah or a Prophet is the centre, the focus through which a Truth and Law first dawns and then radiates and spreads abroad. The little lamps are all lighted by the sparks that the great torch scatters.
   And yet we yield to none in our demand for holding forth the principles always and ever before the wide open gaze of all. The principle is there to make people self-knowing and self-guiding; and the man is also there to illustrate that principle, to serve as the hope and prophecy of achievement. The living soul is there to touch your soul, if you require the touch; and the principle is there by which to test and testify. For, we do not ask anybody to be a mere automaton, a blind devotee, a soul without individual choice and initiative. On the contrary, we insist on each and every individual to find his own soul and stand on his own Truththis is the fundamental principle we declare, the only creedif creed it be that we ask people to note and freely follow. We ask all people to be fully self-dependent and self-illumined, for only thus can a real and solid reconstruction of human nature and society be possible; we do not wish that they should bow down ungrudgingly to anything, be it a principle or a personality. In this respect we claim the very first rank of iconoclasts and anarchists. And along with that, if we still choose to remain an idol-lover and a hero-worshipper, it is because we recognise that our mind, human as it is, being not a simple equation but a complex paradox, the idol or the hero symbolises for us and for those who so will, the very iconoclasm and anarchism and perhaps other more positive things as wellwhich we behold within and seek to manifest.
   The world is full of ikons and archons; we cannot escape them, even if we try the world Itself being a great ikon and as great an archon. Those who swear by principles, swear always by some personality or other, if not by a living creature then by a lifeless book, if not by Religion then by Science, if not by the East then by the West, if not by Buddha or Christ then by Bentham or Voltaire. Only they do it unwittingly they change one set of personalities for another and believe they have rejected them all. The veils of Maya are a thousand-fold tangle and you think you have entirely escaped her when you have only run away from one fold to fall into another. The wise do not attempt to reject and negate Maya, but consciously accept herfreedom lies in a knowing affirmation. So we too have accepted and affirmed an icon, but we have done it consciously and knowingly; we are not bound by our idol, we see the truth of it, and we serve and utilise it as best as we may.
   ***

01.11 - Aldous Huxley: The Perennial Philosophy, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   A sage can smile and smile delightfully! The parable illustrates the well-known Biblical phrase, 'the letter killeth, but the spirit giveth life'. The monkey is symbolical of the ignorant, arrogant, fussy human mind. There is another Buddhistic story about the monkey quoted in the book and it is as delightful; but being somewhat long, we cannot reproduce it here. It tells how the mind-monkey is terribly agile, quick, clever, competent, moving lightning-fast, imagining that it can easily go to the end of the world, to Paradise Itself, to Brahmic status. But alas! when he thought he was speeding straight like a rocket or an arrow and arrive right at the target, he found that he was spinning like a top at the same spot, and what he very likely took to be the very fragrance of the topmost supreme heaven was nothing but the aroma of his own urine.
   ***

01.11 - The Basis of Unity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   In India, it is well known, the diversity of affiliations is colossal, sui generis. Two major affiliations have today almost cut the country into two; and desperate remedies are suggested which are worse than the malady Itself, as they may kill the patient outright. If it is so, it is, I repeat, the mediaeval spirit that is at:, the bottom of the trouble.
   The rise of this spirit in modern times and conditions is a phenomenon that has to be explained and faced: it is a ghost that has come out of the past and has got to be laid and laid for good. First of all, it is a reaction from modernism; it is a reaction from the modernist denial of certain fundamental and eternal truths, of God, soul, and immortality: it is a reaction from the modernist affirmation of the mere economic man. And it is also a defensive gesture of a particular complex of consciousness that has grown and lives powerfully and now apprehends expurgation and elimination.
  --
   The first extremes that met in India and fought and gradually coalesced to form a single cultural and social whole were, as is well known, the Aryan and the non-Aryan. Indeed, the geologists tell us, the land Itself is divided into two parts structurally quite different and distinct, the Deccan plateau and the Himalayan ranges with the Indo-Gangetic plain: the former is formed out of the most ancient and stable and, on the whole, horizontally bedded rocks of the earth, while the latter is of comparatively recent origin, formed out of a more flexible and weaker belt (the Himalayan region consisting of a colossal flexing and crumpling of strata). The disparity is so much that a certain group of geologists hold that the Deccan plateau did not at all form part of the Asiatic continent, but had drifted and dashed into it:in fact the Himalayas are the result of this mighty impact. The usual division of an Aryan and a Dravidian race may be due to a memory of the clash of the two continents and their races.
   However, coming to historical times, we see wave after wave of the most heterogeneous and disparate elementsSakas and Huns and Greeks, each bringing its quota of exotic materialenter into the oceanic Indian life and culture, lose their separate foreign identity and become part and parcel of the common whole. Even so,a single unitary body was formed out of such varied and shifting materialsnot in the political, but in a socio-religious sense. For a catholic religious spirit, not being solely doctrinal and personal, admitted and embraced in its supple and wide texture almost an infinite variety of approaches to the Divine, of forms and norms of apprehending the Beyond. It has been called Hinduism: it is a vast synthesis of multiple affiliations. It expresses the characteristic genius of India and hence Hinduism and Indianism came to be looked upon as synonymous terms. And the same could be defined also as Vedic religion and culture, for its invariable basis the bed-rock on which it stood firm and erectwas the Vedas, the Knowledge seen by the sages. But there had already risen a voice of dissidence and discord that of Buddha, not so much, perhaps, of Buddha as of Buddhism. The Buddhistic enlightenment and discipline did not admit the supreme authority of the Vedas; it sought other bases of truth and reality. It was a great denial; and it meant and worked for a vital schism. The denial of the Vedas by Itself, perhaps, would not be serious, but it became so, as it was symptomatic of a deeper divergence. Denying the Vedas, the Buddhistic spirit denied life. It was quite a new thing in the Indian consciousness and spiritual discipline. And it left such a stamp there that even today it stands as the dominant character of the Indian outlook. However, India's synthetic genius rose to the occasion and knew how to bridge the chasm, close up the fissure, and present again a body whole and entire. Buddha became one of the Avataras: the discipline of Nirvana and Maya was reserved as the last duty to be performed at the end of life, as the culmination of a full-length span of action and achievement; the way to Moksha lay through Dharma and Artha and Kama, Sannyasa had to be built upon Brahmacharya and Garhasthya. The integral ideal was epitomized by Kalidasa in his famous lines about the character of the Raghus:
   They devoted themselves to study in their boyhood, in youth they pursued the objects of life; when old they took to spiritual austerities, and in the end they died united with the higher consciousness.

01.12 - Goethe, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   One view considers Evil as coeval with Good: the Prince of Evil is God's peer, equal to him in all ways, absolutely separate, independent and self-existent. Light and Darkness are eternal principles living side by side, possessing equal reality. For, although it is permissible to the individual to pass out of the Darkness and enter into Light, the Darkness Itself does not disappear: it remains and maintains its domain, and even it is said that some human beings are meant eternally for this domain. That is the Manichean principle and that also is fundamentally the dualistic conception of chit-achit in some Indian systems (although the principle of chit or light is usually given a higher position and priority of excellence).
   The Christian too accepts the dual principle, but does not give equal status to the two. Satan is there, an eternal reality: it is anti-God, it seeks to oppose God, frustrate his work. It is the great tempter whose task it is to persuade, to inspire man to remain always an earthly creature and never turn to know or live in God. Now the crucial question that arises is, what is the necessity of this Antagonist in God's scheme of creation? What is the meaning of this struggle and battle? God could have created, if he had chosen, a world without Evil. The orthodox Christi an answer is that in that case one could not have fully appreciated the true value and glory of God's presence. It is to manifest and proclaim the great victory that the strife and combat has been arranged in which Man triumphs in the end and God's work stands vindicated. The place of Satan is always Hell, but he cannot drag down a soul into his pit to hold it there eternally (although according to one doctrine there are or may be certain eternally damned souls).
  --
   Satan proposes to lead man down into hell through a sure means, nothing more sure, according to him, viz., love for a woman and a woman's love in return. Nothing like that to make man earth-bound or hell-bound and force out of him the nostalgic cry, "Time must have a stop." A most simple, primal and primeval lyric love will most suit Satan's purpose. Hence the Margaret episode. Love=Passion=Lust=Hell; that is the inevitable equation sequence, and through which runs the magic thread of infatuation. And that charm is invincible. Satan did succeed and was within an ace, as they say, of the final and definitive triumph: but that was not to be, for he left out of account an incalculable element. Love, even human love has, at least can have, a wonderful power, the potency of reversing the natural decree and bring about a supernatural intervention. Human love can at a crucial momentin extremiscall down the Divine Grace, which means God's love for man. And the soul meant for perdition and about to be seized and carried away by Satan finds Itself suddenly free and lifted up and borne by Heaven's messengers. Human Jove is divine love Itself in earthly form and figure and whatever its apparent aberrations it is in soul and substance that thing. Satan is hoisted with his own petard. That is God's irony.
   But Goethe's Satan seems to know or feel something of his fate. He knows his function and the limit too of his function. He speaks of the doomsday for people, but it is his doomsday also, he says in mystic terms. Yes, it is his doomsday, for it is the day of man's liberation. Satan has to release man from the pact that stands cancelled. The soul of man cannot be sold, even if he wanted it.

01.12 - Three Degrees of Social Organisation, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   It might be objected here however that actually in the history of humanity the conception of Duty has been no less pugnacious than that of Right. In certain ages and among certain peoples, for example, it was considered the imperative duty of the faithful to kill or convert by force or otherwise as many as possible belonging to other faiths: it was the mission of the good shepherd to burn the impious and the heretic. In recent times, it was a sense of high and solemn duty that perpetrated what has been termed "purges"brutalities undertaken, it appears, to purify and preserve the integrity of a particular ideological, social or racial aggregate. But the real name of such a spirit is not duty but fanaticism. And there is a considerable difference between the two. Fanaticism may be defined as duty running away with Itself; but what we are concerned with here is not the aberration of duty, but duty proper self-poised.
   One might claim also on behalf of the doctrine of Right that the right kind of Right brings no harm, it is as already stated another name for liberty, for the privilege of living and it includes the obligation to let live. One can do what one likes provided one does not infringe on an equal right of others to do the same. The measure of one's liberty is equal to the measure of others' liberty.
  --
   We may perhaps view the three terms Right, Duty and Dharma as degrees of an ascending consciousness. Consciousness at Its origin and in its primitive formulation is dominated by the principle of inertia (tamas); in that state things have mostly an undifferentiated collective existence, they helplessly move about acted upon by forces outside them. A rise in growth and evolution brings about differentiation, specialisation, organisation. And this means consciousness of oneself of the distinct and separate existence of each and everyone, in other words, self-assertion, the claim, the right of each individual unit to be Itself, to become Itself first and foremost. It is a necessary development; for it signifies the growth of self consciousness in the units out of a mass unconsciousness or semi-consciousness. It is the expression of rajas, the mode of dynamism, of strife and struggle, it is the corrective of tamas.
   In the earliest and primitive society men lived totally in a mass consciousness. Their life was a blind obedienceobedience to the chief the patriarch or pater familiasobedience to the laws and customs of the collectivity to which one belonged. It was called duty; it was called even dharma, but evidently on a lower level, in an inferior formulation. In reality it was more of the nature of the mechanical functioning of an automaton than the exercise of conscious will and deliberate choice, which is the very soul of the conception of duty.

01.14 - Nicholas Roerich, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Indeed, Roerich considers the Himalayas as the very abode, the tabernacle Itself thesanctum sanctorumof the Spirit, the Light Divine. Many of Roerich's paintings have mountain ranges, especially snow-bound mountain ranges, as their theme. There is a strange kinship between this yearning artistic soul, which seems solitary in spite of its ardent humanism, and the silent heights, rising white tier upon tier reflecting prism like the fiery glowing colours, the vast horizons, the wide vistas vanishing beyond.
   Roerich is one of the prophets and seers who have ever been acclaiming and preparing the Golden Age, the dream that humanity has been dreaming continuously since its very childhood, that is to say, when there will be peace and harmony on earth, when racial, cultural or ideological egoism will no longer divide man and mana thing that seems today a chimera and a hallucinationwhen there will be one culture, one civilisation, one spiritual life welding all humanity into a single unit of life luminous and beautiful. Roerich believes that such a consummation can arrive only or chiefly through the growth of the sense of beauty, of the aesthetic temperament, of creative labour leading to a wider and higher consciousness. Beauty, Harmony, Light, Knowledge, Culture, Love, Delight are cardinal terms in his vision of the deeper and higher life of the future.

0.11 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  offers Itself to You the joy I feel is greater still. But in
  spite of this experience my whole being is not offered to
  --
  away by Itself and no longer encumber you.
  14 June 1967
  --
  and feels quite concretely that it does not Itself live and act, but
  that only the Supreme Lord exists and that He alone lives and
  --
  that imposes Itself on the remembrance.
  29 January 1968
  --
  Yes, the land Itself has a consciousness, even though this consciousness is not intellectualised and cannot express Itself.
  21 March 1968
  --
  but whom it could never reach if it did not carry him in Itself.
  One must go beyond notions of space and Matter to be able
  --
  means, or is it a realisation in Itself?
  Without sincerity nothing can be done. With total sincerity
  --
  into the manifestation the spark that extinguishes Itself
  in Him?

0.13 - Letters to a Student, #Some Answers From The Mother, #The Mother, #Integral Yoga
  what happens? Does the consciousness divide Itself or
  are other people's dreams only their own imagination?

0.14 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  that comprehends Itself and acts.
  By its very nature, the psychic is calm, quiet and luminous,
  --
  empties Itself by giving.
  It is through steadfast aspiration that one learns.
  --
  first identify Itself with the Eternal Consciousness.
  17 March 1972

0 1954-08-25 - what is this personality? and when will she come?, #Agenda Vol 01, #unset, #Zen
   It is very clear. So it is not I who can make Her stay. And I certainly cannot ask Her to stay for egotistical reasons. Moreover, all these Aspects, all these Personalities manifest constantly but they never manifest for personal reason. Not one of them has ever thought of helping my bodybesides, I dont ask them to because that is not their purpose. But it is more than obvious that if the people around me were receptive, She could permanently manifest since they could receive Herand this would help my body enormously because all these vibrations would run through it. But She never gets even a chance to manifestnot a single one. She only meets people who dont even feel Her when Shes there! They dont even notice Her, theyre not even aware of her presence. So how can She manifest in these conditions? Im not going to ask Her, Please come and change my body. We dont have that kind of relationship! Furthermore, the body Itself wouldnt agree. It never thinks of Itself, it never pays attention to Itself, and besides, it is only through the work that it can be transformed.
   Yes, certainly had there been any receptivity when She came down and had She been able to manifest with the power with which She came But I can tell you one thing: even before Her coming, when, with Sri Aurobindo, I had begun going down (for the Yoga) from the mental plane to the vital plane, when we brought our yoga down from the mental plane into the vital plane, in less than a month (I was forty years old at the time I didnt seem very old, I looked less than forty, but I was forty anyway), after no more than a month of this yoga, I looked exactly like an 18 year old! And someone who knew me and had stayed with me in Japan5 came here, and when he saw me, he could scarcely believe his eyes! He said, But my god, is it you? I said, Of course!
  --
   Well, I am only telling you all this because I thought someone might ask me about it, but otherwise I dont have that kind of relationship with Her. You see, if you consider this body, this poor body, it is very innocent: it in no way tries to draw attention to Itself nor to attract forces nor to do anything at all except its workas best it can. And thats how it stands: its importance is proportionate to its usefulness and to the significance the world attri butes to itsince its action is for the world.
   But in and of Itself, it is only one body among countless others. Thats all.
   (To the disciple handling the microphone:) Its over now.

0 1955-09-15, #Agenda Vol 01, #unset, #Zen
   Mother, I am sufficiently awakened not to rebel against your Light and to understand that the vital is but one part of my being, but I have come to the conclusion that the only way of convincing this vital is not to force or stifle it, but to let it go through its own experience so it may understand by Itself that it cannot be satisfied in this way. I feel the need to leave the Ashram for a while to see how I can get along away from here and to realize, no doubt, that one can really brea the only here.
   I have friends in Bangalore whom I would like to join for two or three weeks, perhaps more, perhaps less, however long it may take to confront this vital with its own freedom. I need a vital activity, to move, to sail, for example, to have friends etc. The need I am feeling is exactly that which I sought to satisfy in the past through my long boat journeys along the coast of Brittany. It is a kind of thirst for space and movement.

0 1956-03-19, #Agenda Vol 01, #unset, #Zen
   and the body sat up and held Itself absolutely straight during the entire class.
   ***

0 1956-03-20, #Agenda Vol 01, #unset, #Zen
   The control over the movements of the vertebrae, lost a long time ago (which resulted in a kind of insensitivity and incapacity to move them at will) has returned to a great extent: the consciousness is once again able to express Itself and the back can straighten up very visibly.
   ***

0 1956-09-14, #Agenda Vol 01, #unset, #Zen
   This possibility appeared to me while reading what you wrote about your sojourn in Brazil with W, the only good rich man you have known. Here is my proposal, which I express to you quite plainly, spontaneously, as it presented Itself to me.
   Just now, the work is being delayed, curtailed, limited, almost endangered for want of money.

0 1957-07-03, #Agenda Vol 01, #unset, #Zen
   Its symbolism was very clear, though of quite a familiar nature, as it were, and because of its very familiarity, unmistakable in its realism Were I to tell you all the details, you would probably not even be able to follow: it was rather intricate. It was a kind of (how can I express it?)an immense hotel where all the terrestrial possibilities were lodged in different apartments. And it was all in a constant state of transformation: parts or entire wings of the building were suddenly torn down and rebuilt while people were still living in them, such that if you went off somewhere within the immense hotel Itself, you ran the risk of no longer finding your room when you wanted to return to it, for it might have been torn down and was being rebuilt according to another plan! It was orderly, it was organized yet there was this fantastic chaos which I mentioned. And all this was a symbola symbol that certainly applies to what Sri Aurobindo has written here1 regarding the necessity for the transformation of the body, the type of transformation that has to take place for life to become a divine life.
   It went something like this: somewhere, in the center of this enormous edifice, there was a room reservedas it seemed in the story for a mother and her daughter. The mother was a lady, an elderly lady, a very influential matron who had a great deal of authority and her own views concerning the entire organization. Her daughter seemed to have a power of movement and activity enabling her to be everywhere at once while at the same time remaining in her room, which was well, a bit more than a roomit was a kind of apartment which, above all, had the characteristic of being very central. But she was constantly arguing with her mother. The mother wanted to keep things just as they were, with their usual rhythm, which precisely meant the habit of tearing down one thing to rebuild another, then again tearing down that to build still another, thus giving the building an appearance of frightful confusion. But the daughter did not like this, and she had another plan. Most of all, she wanted to bring something completely new into the organization: a kind of super-organization that would render all this confusion unnecessary. Finally, as it was impossible for them to reach an understanding, the daughter left the room to go on a kind of general inspection She went out, looked everything over, and then wanted to return to her room to decide upon some final measures. But this is where something rather peculiar began happening.

0 1957-10-17, #Agenda Vol 01, #unset, #Zen
   In its normal state, the body always feels that it is not its own master: illnesses invade it without its really being able to resist thema thousand factors impose themselves or exert pressure upon it. Its sole power is the power to defend Itself, to react. Once the illness has got in, it can fight and overcome iteven modern medicine has acknowledged that the body is cured only when it decides to get cured; it is not the drugs per se that heal, for if the ailment is temporarily suppressed by a drug without the bodys will, it grows up again elsewhere in some other form until the body Itself has decided to be cured. But this implies only a defensive power, the power to react against an invading enemyit is not true freedom.
   But with the supramental manifestation, something new has taken place in the body: it feels it is its own master, autonomous, with its two feet solidly on the ground, as it were. This gives a physical impression of the whole being suddenly drawing Itself up, with its head lifted high I am my own master.
   We live perennially with a burden on our shoulders, something that bows our heads down, and we feel pulled, led by all kinds of external forces, we dont know by whom or what, nor where tothis is what men call Fate, Destiny. When you do yoga, one of the first experiences the experience of the kundalini, as it is called here in Indiais precisely one in which the consciousness rises, breaks through this hard lid, here, at the crown of the head, and at last you emerge into the Light. Then you see, you know, you decide and you realizedifficulties may still remain, but truly speaking one is above them. Well, as a result of the supramental manifestation, it is THIS experience that came into the body. The body straightened its head up and felt its freedom, its independence.
   During the flu epidemic, for example, I spent every day in the midst of people who were germ carriers. And one day, I clearly felt that the body had decided not to catch this flu. It asserted its autonomy. You see, it was not a question of the higher Will deciding, no. It didnt take place in the highest consciousness: the body Itself decided. When you are way above in your consciousness, you see things, you know things; but in actual fact, once you descend again into matter, it is like water running through sand. In this respect, things have changed, the body has a DIRECT power, independent of any outer intervention. Even though it is barely visible, I consider this to be a very important result.
   And this new vibration in the body has allowed me to understand the mechanism of the transformation. It is not something that comes from a higher Will, not a higher consciousness that imposes Itself upon the body: it is the body Itself awakening in its cells, a freedom of the cells themselves, an absolutely new vibration that sets disorders righteven disorders that existed prior to the supramental manifestation.
   Naturally, all this is a gradual process, but I am hopeful that little by little this new consciousness will grow, gain ground and victoriously resist the old forces of destruction and annihilation, and this Fatality we believed to be so inexorable.

0 1957-12-13, #Agenda Vol 01, #unset, #Zen
   Sweet Mother, this is what is rising from my soul: I feel in me something unemployed, something seeking to express Itself in life. I want to be like a knight, your knight, and go off in search of a treasure that I could bring back to you. The world has lost all sense of the wonderful, all beauty of Adventure, this quest known to the knights of the Middle Ages. It is this that calls so relentlessly within me, this need for a quest in the world and for a beautiful Adventure which at the same time would be an adventure of the soul. How I wish that the two things, inner and outer, be JOINED, that the joy of action, of the open road and the quest help the souls blossoming, that they be like a prayer of the soul expressed in life. The knights of the Middle Ages knew this. Perhaps it is all childish and absurd in the midst of this 20th century, but this is what I feel, this that is summoning me to leavenot anything base, not anything mediocre, only a need for something in me to be fulfilled. If only I could bring you back a beautiful treasure!
   After that, perhaps I would be riper to accept the everyday life of the Ashram, and know how to give myself better.

0 1958-02-03b - The Supramental Ship, #Agenda Vol 01, #unset, #Zen
   The experience I had on February 3 proves this. Before, I had had an individual, subjective contact with the supramental world, whereas on February 3, I went strolling there in a concrete wayas concretely as I used to go strolling in Paris in times pastin a world that EXISTS IN Itself, beyond all subjectivity.
   It is like a bridge being built between the two worlds.
  --
   I found myself upon an immense ship, which is the symbolic representation of the place where this work is being carried out. This ship, as big as a city, is thoroughly organized, and it had certainly already been functioning for quite some time, for its organization was fully developed. It is the place where people destined for the supramental life are being trained. These people (or at least a part of their being) had already undergone a supramental transformation because the ship Itself and all that was aboard was neither material nor subtle-physical, neither vital nor mental: it was a supramental substance. This substance Itself was of the most material supramental, the supramental substance nearest the physical world, the first to manifest. The light was a blend of red and gold, forming a uniform substance of luminous orange. Everything was like that the light was like that, the people were like thateverything had this color, in varying shades, however, which enabled things to be distinguished from one another. The overall impression was of a shadowless world: there were shades, but no shadows. The atmosphere was full of joy, calm, order; everything worked smoothly and silently. At the same time, I could see all the details of the education, the training in all domains by which the people on board were being prepared.
   This immense ship had just arrived at the shore of the supramental world, and a first batch of people destined to become the future inhabitants of the supramental world were about to disembark. Everything was arranged for this first landing. A certain number of very tall beings were posted on the wharf. They were not human beings and never before had they been men. Nor were they permanent inhabitants of the supramental world. They had been delegated from above and posted there to control and supervise the landing. I was in charge of all this since the beginning and throughout. I myself had prepared all the groups. I was standing on the bridge of the ship, calling the groups forward one by one and having them disembark on the shore. The tall beings posted there seemed to be reviewing those who were disembarking, allowing those who were ready to go ashore and sending back those who were not and who had to continue their training aboard the ship. While standing there watching everyone, that part of my consciousness coming from here became extremely interested: it wanted to see, to identify all the people, to see how they had changed and to find out who had been taken immediately as well as those who had to remain and continue their training. After awhile, as I was observing, I began to feel pulled backwards and that my body was being awakened by a consciousness or a person from here1and in my consciousness, I protested: No, no, not yet! Not yet! I want to see whos there! I was watching all this and noting it with intense interest It went on like that until, suddenly, the clock here began striking three, which violently jerked me back. There was the sensation of a sudden fall into my body. I came back with a shock, but since I had been called back very suddenly, all my memory was still intact. I remained quiet and still until I could bring back the whole experience and preserve it.

0 1958-02-25, #Agenda Vol 01, #unset, #Zen
   I too have known suffering, but there was always a part of me that knew how to hold Itself back and remain aloof.
   The only thing in the world that still appears intolerable to me now is all physical deterioration, physical suffering, the ugliness the powerlessness to express this capacity of beauty inherent in every being. But this, too, will be conquered one day. Here, too the power will come one day to shift the needle a little. Only, one has to climb higher in consciousness: the deeper into matter you want to descend, the higher must you ascend in consciousness.

0 1958-04-03, #Agenda Vol 01, #unset, #Zen
   We are still in Kataragama, and we shall only go up to northern Ceylon, to Jaffna, around the 15th, then return to India towards the beginning of May if the visa problems are settled. Only in India, at the temple of Rameswaram, can I receive the orange robe. I am living here as a sannyasi, but dressed in white, like a Hindu. It is a stark life, nothing more. I have seen however, that truth does not lie in starkness but in a change of consciousness. (Desire always finds a means to entrench Itself in very small details and in very petty and stupid, though well-rooted, avidities.)
   Mother, I am seeing all the mean pettiness that obstructs your divine work. Destroy my smallness and take me unto you. May I be sincere, integrally sincere.

0 1958-05-10, #Agenda Vol 01, #unset, #Zen
   When I had this experience, I understood that only a month ago I was still uttering mountain-sized imbecilities. And I laughed to the point of almost approving those who say, But all the same, the Supreme does not decide the number of sugar cubes you put in your coffee! That would be to project your own way of being onto the Supreme. But this is an Himalayan imbecility! It is a stupidity, the minds pretentious stupidity projecting Itself onto the divine life and imagining that the divine life conforms to its own projection.
   The Supreme does not decide: He knows. The Supreme does not want: He sees. And it is so for each thousandth of a second, eternally. Thats all. And it is the only true condition.
  --
   As for me, I saw the thing only at the time of this experience,4 and as a result of this experience. But it is impossible to formulate even the experience Itself, and as soon as I endeavored to formulate it and the more I was able to formulate it, the more the thing faded, escaped.
   Consequently, if you do not remember having had the experience, you are left in the same condition as before, but with the difference that now you know, you can know, that these material laws do not correspond to the truth thats all. They do not at all correspond to the truth, so consequently, if you want to be faithful to your aspiration, you must in no way legitimize all that. Rather, you must say that it is an infirmity from which we are suffering for the moment, for an intermediate periodit is an infirmity and an ignorance for it really is an ignorance (this is not just a word): it is ignorance, it is not the thing as it is, even in regard to our present material bodies. Therefore, we will not legitimize anything. What we say is thisit is an infirmity which has to be endured for the time being, until we get out of it, but we do NOT ACKNOWLEDGE all this as a concrete reality. It does NOT have a concrete reality, it has a false realitywhat we call concrete reality is a false reality.

0 1958-06-06 - Supramental Ship, #Agenda Vol 01, #unset, #Zen
   It is likely that the greatest resistance will be in the most conscious beings due to a lack of mental receptivity, due to the mind Itself which wants things to continue (as Sri Aurobindo has written) according to its own mode of ignorance. So-called inert matter is much more easily responsive, much moreit does not resist. And I am convinced that among plants, for example, or among animals, the response will be much quicker than among men. It will be more difficult to act upon a very organized mind; beings who live in an entirely crystallized, organized mental consciousness are as hard as stone! It resists. According to my experience, what is unconscious will certainly follow more easily. It was a delight to see the water from the tap, the mouthwash in the bottle, the glass, the spongeit all had such an air of joy and consent! There is much less ego, you see, it is not a conscious ego.
   The ego becomes more and more conscious and resistant as the being develops. Very primitive, very simple beings, little children will respond first, because they dont have an organized ego. But these big people! People who have worked on themselves, who have mastered themselves, who are organized, who have an ego made of steel, it will be difficult for them.

0 1958-07-06, #Agenda Vol 01, #unset, #Zen
   Therefore, its an affair between the asuras and the human species. To transform Itself is the only solution left to the human speciesin other words, to tear from the asuric forces the power of ruling over the human species.
   You see, the human species is a part of Nature, but as Sri Aurobindo has explained, from the moment mind expressed Itself in man, it put him into a relationship with Nature very different from the relationship all the lower species have with her. All the lower species right up to man are completely under the rule of Nature; she makes them do whatever she wants, and they can do nothing without her consent. Whereas man begins to act and to live as an equal; not as an equal in terms of power, but from the standpoint of consciousness (he is beginning to do so since he has the capacity to study and to find out Natures secrets). He is not superior to her, far from it, but he is on an equal footing. And so he has acquiredthis is a fac the has acquired a certain power of independence that he immediately used to put himself under the influence of the hostile forces, which are not terrestrial but extra-terrestrial.
   I am speaking of terrestrial Nature. Through their mental power, men had the choice and the freedom to make pacts with these extraterrestrial vital forces. There is a whole vital world that has nothing to do with the earth, it is entirely independent or prior to earths existence, it is self-existentwell, they have brought that down here! They have made what we see! And such being the case This is what terrestrial Nature told me: It is beyond my control.

0 1958-09-16 - OM NAMO BHAGAVATEH, #Agenda Vol 01, #unset, #Zen
   The other day (I was in my bathroom upstairs), it came; it took hold of the entire body. It rose up in the same way, and all the cells were trembling. And with such a power! So I stopped everything, all movement, and I let the thing grow. The vibration went on expanding, ever widening, as the sound Itself was expanding, expanding, and all the cells of the body were seized with an intensity of aspiration as if the entire body were swellingit became overwhelming. I felt that it would all burst.
   I understood those who withdraw from everything to live that totally.
  --
   This one, this mantra, OM NAMO BHAGAVATEH, came to me after some time, for I felt well, I saw that I needed to have a mantra of my own, that is, a mantra consonant with what this body has to do in the world. And it was just then that it came.3 It was truly an answer to a need that had made Itself felt. So if you feel the neednot there, not in your head, but here (Mother points to the center of her heart), it will come. One day, either you will hear the words, or they will spring forth from your heart And when that happens, you must hold onto it.
   The first syllable of NAMO is pronounced with a short 'a,' as in nahmo. The final word is pronounced BHA-GAH-VA-TEH.

0 1958-10-04, #Agenda Vol 01, #unset, #Zen
   When you left on your journey,2 for example, I made a specie! concentration for all to go well so that nothing untoward happen to you. I even made a formation and asked for a constant, special help over you. Then I renewed my concentration every day, which is how I came to notice that you were invoking me very regulary. I Saw you everyday, everyday, with a very regular precision. It was something that imposed Itself on me, but it imposed Itself only because l had initially made a formation to follow you.
   For people here in the Ashram, my work is not the same. It is more like a kind of atmosphere that extends everywherea very conscious atmospherewhich I let work for each one according to his need. I dont have a special action for each person, unless something requires my special attention. When I would tune into you while you were travelling, I clearly saw your image appear before me, as though you were looking at me, but now that you have returned here, I no longer see it. Rather, I receive a sensation or an impression; and as these sensations and impressions are innumerable, its rather like one element among many. It no longer imposes Itself in such an entirely distinct way nor does it appear before me in the same manner, as a clear image of yourself, as though you wanted to know something.
   As soon as I am alone, I enter into a very deep concentration,a state of consciousness, a kind of universal activity. Is it deep? What is it? It is far beyond all the mental regions, far, far beyond, and it is constant. As soon as I am alone or resting somewhere, thats how it is.
  --
   When you asked me if X4 were thinking of me, I consulted my atmosphere and saw that it was true, that even many times a day Xs thoughts were coming. So I know that he is concentrating on me, or something: it simply passes through me, and I answer automatically. But I dont particularly pay attention to X, unless you ask me a question about him, in which case I deliberately tune into him, then observe and determine whether its like this or like that. Whereas this vision the other day was something that thrust Itself on me; I was in another region altogether, in my inner contemplation, my concentrationa very strong concentrationwhen I was forced to enter into contact with this being whose vision I had and who was obviously a very powerful being. After telling me what he had to tell me, he went away in a very peculiar way, not at all suddenly as most people appear and disappear, not at all like that. When I first saw him, there was a living form the being himself was there but upon leaving (probably to see the effect, to find out whether he had truly succeeded in making himself understood), he left behind a kind of image of himself. Afterwards, this image blurred and it left only a silhouette, an outline, then it disappeared altogether leaving only an impression. That was the last thing I saw. So I kept the impression and analyzed it to find out exactly what was involved; all this was filed away, and then it was over. I began my concentration once again.
   I intentionally carry everybody in my active consciousness for the work, and I do the work consciously; but the extent to which people in the world, or those who are here in the Ashram, are conscious of this or receive the results depends upon them, though not exclusively.
  --
   It depends upon the progress in the consciousness. The more the action is supramentalized, the more its reception is IMPOSED upon the consciousness of each one. The actions progress makes it more and more perceptible IN SPITE OF each ones condition. The milieu obviously limits and altersdistortswhat it receives, but the quality of the Work acts upon this receptivity and imposes Itself on it in a more and more efficient and imperious way.
   There is an interdependence between the individual progress and the collective progress, between that which works and that which is worked upon. It proceeds like this (gesture of intermeshing), and as one progresses, the other progresses. The progress above not only hastens the progress below but brings the two nearer together, thus changing the distance in the relationship; that is, the distance will not remain the same, the ratio between the progress here and the progress above wont always be identical.
   The progress above follows a certain trajectory, and in some cases the distance increases, in others it decreases (although on the whole, the distance remains relatively unchanged), but my feeling is that the collective receptivity will increase as the action becomes increasingly supramentalized. And the need for an individual receptivitywith all its distortions and alterations and limitationswill decrease in importance as the supramental influence increasingly imposes its power. This influence will impose Itself in such a way that it will no longer be subject to the defects in receptivity.
   ***
  --
   But how many people know how to use it in this way? Very few, which is why they have to be taught. What I call teach is to show, to give the example. We want to be the example of true living in the world. Its a challenge I am placing before the whole financial world: I am telling them that they are in the process of withering and ruining the earth with their idiotic system; and with even less than they are now spending for useless thingsmerely for inflating something that has no inherent life, that should be only an instrument at the service of life, that has no reality in Itself, that is only a means and not an end (they make an end of something that is only a means)well then, instead of making of it an end, they should make it the means. With what they have at their disposal they could oh, transform the earth so quickly! Transform it, put it into contact, truly into contact, with the supramental forces that would make life bountiful and, indeed, constantly renewedinstead of becoming withered, stagnant, shrivelled up: a future moon. A dead moon.
   We are told that in a few millions or billions of years, the earth will become some kind of moon. The movement should be the opposite: the earth should become more and more a resplendent sun, but a sun of life. Not a sun that burns, but a sun that illuminesa radiant glory.

0 1958-11-04 - Myths are True and Gods exist - mental formation and occult faculties - exteriorization - work in dreams, #Agenda Vol 01, #unset, #Zen
   But then, you must LIVE these experiences yourself; you yourself must see, you must live them with enough sincerity to see (by being sincere and spontaneous) that they are independent of any mental formations. Because one can take the opposite line and make an intensive study of the way mental formations act upon eventswhich is very interesting. But thats another field. And this study makes you very careful, very prudent, because you start noticing to what extent you can delude yourself. Therefore, both one and the other, the mental formation and the occult reality, must be studied to see what the ESSENTIAL difference is between them. The one exists in Itself, entirely independent of what we think about it, and the other
   That was a grace. I was given every experience without knowing ANYTHING of what it was all aboutmy mind was absolutely blank. There was no active correspondence in the formative mind. I only knew about what had happened or the laws governing these happenings AFTERWARDS, when I was curious and inquired to find out what it related to. Then I found out. But otherwise, I didnt know. So that was the clear proof that these things existed entirely outside of my imagination or thought.

0 1958-11-15, #Agenda Vol 01, #unset, #Zen
   The quality of the consciousness Itself seems to change. It is not something higher than the summit we can attain here, it is not one MORE rung, not that. Here, we have reached the end, the summit, but its the quality that is different. The quality, in the sense that a fullness, a richness, a power is there (this is a translation, you see, in our way), but there is a something that that eludes us. It is truly a new reversal of consciousness.
   When we begin living the spiritual life, a reversal of consciousness takes place which for us is the proof that we have entered the spiritual life; well, yet another occurs when we enter the supramental world.
  --
   And each time, you have the feeling of having lived on the surface of things. Its a feeling that is repeated over and over again. With each new conquest, you feel that until then you had lived only on the surface of thingson the surface of the realization, on the surface of surrender, on the surface of power. It was only the surface of things, the surface of the experience. Behind the surface, there is a depth, and only when one enters into this depth does one touch the True Thing. And it is the same experience each time: what seemed a depth becomes the surface. A surface, with all that it entails of inaccuracy, yes, of artificialityartificialan artificial transcription. It feels like something not really alive, a copy, an imitation: its an image, a reflection, but not THE Thing Itself. You step into another zone and you feel you have uncovered the Source and the Power and the Truth of things; then this source and power and truth in turn become an appearance, an imitation, a mere transcription in comparison to something concrete: the new realization.
   (silence)

0 1958-11-22, #Agenda Vol 01, #unset, #Zen
   This is how it works: the psychic being passes from one life to another, but there are cases in which the psychic incarnates in order to to work out2 to pass through a certain experience, to learn a certain thing, to develop a certain thing through a certain experience. And so in this life, in the life where the experience is to be made, it can happen (there may be more than one reason) that the soul does not come down accurately in the place it should have, some shift or other may occur, a set of contrary circumstancesthis happens sometimesand then the incarnation miscarries entirely and the soul leaves. But in other cases, the soul is simply placed in the impossibility of doing exactly what it wants and it finds Itself swept away by unfortunate circumstances. Not only unfortunate from an objective standpoint, but unfortunate for its own development, and then that creates in it the necessity to begin the experience all over again, and in much more difficult conditions.
   And ifit can happenif the second attempt also miscarries, if the conditions make the experience the soul is seeking still more difficult for example, if one is in a body with an inadequate will or some distortion in the thought, or an egoism too too hardened, and it ends in suicide, it is dreadful. I have seen this many times, it creates a dreadful karma that can be repeated for lifetimes on end before the soul can conquer it and manage to do what it wants. And each time, the conditions become more difficult, each time it requires a still greater effort. And people who know this say, You cannot get out! In fact, it is this kind of desire to escape which pushes you into more foolish things3 that result in a still greater accumulation of difficulty. There are momentsmoments and circumstanceswhen no one is there to help you, and then things become so horrible, the circumstances become so abominable.

0 1958-12-28, #Agenda Vol 01, #unset, #Zen
   Sweet Mother, I indeed suspect that you want to endure, to bear this struggle all alone. Oh, I think I understand a number of things about the mechanism of these attacks and their connection with me, about the Divine Love that embraces all and takes into Itself the suffering and the evil of menall this overwhelms me with a sudden understanding. It seems to me that I am seeing and feeling all that you are facing, all that you are taking upon yourself for us. The suffering of the Divine in Matter has been an overwhelming revelation to meAh! I see, I want to fight, I want to be totally on your side; I am now and forever determined.
   But you have enough to do with the higher beasts of prey without still having to fight the little scorpions. I beg of you, Sweet Mother, accept the help that is being offered to you, preserve your strength for the higher struggle. I quite understand that your Love can even go to the scorpions that are attacking you, but it is not forbidden to protect yourself from their venom. You have enough to do on other planes.
  --
   I have just now received your letter of the 28th. On that day I definitely felt that there was a decisive change in the situation and I understood right away that you had spoken to Swami and also that what I had written to you gave you the opportunity to take a great step. I am very happy and can say with certitude that the worst is over. However, from several points of view, I infinitely appreciate Xs offer. And although I do not think it necessary, or even desirable, that they both come here (it would create a veritable revolution and perhaps even a panic among the ashramites), I am sure that their intervention in Rameswaram Itself would not only be useful but most effective
   Yes, everything has changed since you now understand that your battle is not only a personal battle and that by winning it, it is a real service you are rendering to the Divine Work.

0 1959-03-10 - vital dagger, vital mass, #Agenda Vol 01, #unset, #Zen
   And I express this in my own way when I say1 that thoughts come and go, flow in and out. But thoughts concerning material things are formations originating in that world, they are kinds of wills coming from the vital plane which try to express themselves, and most often they are truly deadly. If you are annoyed, for example, if someone says something unpleasant to you and you react It always happens in the same way; these little entities are there waiting, and when they feel its the right moment, they introduce their influence and their suggestions. This is what is vitally symbolized by the being with his dagger rushing forward to stab youand in the back, at that! Not even face to face! This then expresses Itself in the human consciousness by a movement of anger or rage or indignation: How intolerable! How ! And the other fellow says, Yes! We shall put an end to it!
   It is quite interesting to watch it once, but it isnt very pleasant.

0 1959-06-17, #Agenda Vol 01, #unset, #Zen
   The only thing that affirms Itself with a certitude and a greater and greater force is my soul. I cling to It with all my strength. It is my only refuge. If I did not have that, I would throw my life overboard, for the outer circumstances and the immediate future seem to me impossible, unlivable.
   I was touched by your blessings for Sujata and myself. But there lies another impossibility.

0 1959-07-10, #Agenda Vol 01, #unset, #Zen
   A moment ago I barely found the strength not to kill myself. Destiny has repeated Itself once again, but this time it was not I who rejected her, as in past existences, it is she who rejected me: Too late. For a moment, I thought I was going to go crazy too, so much pain did I have then finally I said, May Thy Will be done, (that of the Supreme Lord) and I kept repeating, Thy Grace is there, even in the greatest suffering. But I am broken, rather like a living dead man. So be happy, for I will never wear the white robe that Guruji gave me.
   You will understand that I do not have the strength to come to see you. My only strength is not to rebel, my only strength is to believe in the Grace in the face of everything. I believe I have too much grief in my heart to rebel against anything at all. I seem to have a kind of great pity for this world.

0 1959-11-25, #Agenda Vol 01, #unset, #Zen
   But for that, the body the body-consciousness must first learn to widen Itself. It is indispensable, for otherwise all the cells become a kind of boiling porridge under the pressure of the supramental light.
   What usually happens is that when the body reaches its maximum intensity of aspiration or of ecstasy of Love, it is unable to contain it. It becomes flat, motionless. It falls back. Things settle downyou are enriched with a new vibration, but then everything resumes its course. So you must widen yourself in order to learn to bear unflinchingly the intensities of the supramental force, to go forward always, always with the ascending movement of the divine Truth, without falling backwards into the decrepitude of the body.

0 1960-01-28, #Agenda Vol 01, #unset, #Zen
   Of all forms of ego, you might think that the physical ego is the most difficult to conquer (or rather, the body ego, because the work was already done long ago on the physical ego). It might be thought that the form of the body is a point of concentration, and that without this concentration or hardness, physical life would not be possible. But thats not true. The body is really a wonderful instrument; its capable of widening and of becoming vast in such a way that everything, everything the slightest gesture, the least little taskis done in a wonderful harmony and with a remarkable plasticity. Then all of a sudden, for something quite stupid, a draft, a mere nothing, it forgetsit shrinks back into Itself, it gets afraid of disappearing, afraid of not being. And everything has to be started again from scratch. So in the yoga of matter you start realizing how much endurance is needed. I calculated it would take 200 years to say ten crore of my japa. Well, Im ready to struggle 200 years if necessary, but the work will be done.
   Sri Aurobindo had made it clear to me when I was still in France that this yoga in matter is the most difficult of all. For the other yogas, the paths have been well laid, you know where to tread, how to proceed, what to do in such-and-such a case. But for the yoga of matter, nothing has ever been done, never, so at each moment everything has to be invented.
  --
   Yet its HAPPY. It loves doing the work, it lives only for thatto change, to transform Itself is its reason for being. And its such a docile instrument, so full of good will! Once it even started wailing like a baby: O Lord, give me the time, the time to be transformed It has such a simple fervor for the work, but it needs timetime, thats it. It wants to live only to conquer, to win the Lords Victory.3
   One crore = 10 million.

0 1960-05-06, #Agenda Vol 01, #unset, #Zen
   Sri Aurobindo speaks of this Secret almost everywhere, especially in his Essays on the Gita. He tells us that in the Gita Itself one gets glimpses of this thing which is beyond the Impersonal, beyond even the Personal behind the Impersonal, beyond the Transcendent.
   Well, I saw this Secret I saw that the Supreme only becomes perfect in terrestrial matter, on earth.

0 1960-05-16, #Agenda Vol 01, #unset, #Zen
   If there is one fundamental necessity, it is humility. To be humble. Not humble as it is normally understood, such as merely saying, I am so small, Im nothing at allno, something else Because the pitfalls are innumerable, and the further you progress in yoga, the more subtle they become, and the more the ego masks Itself behind marvelous and saintly appearances. So when somebody says, I no longer want to rely on anything but Him. I want to close my eyes and rest in Him alone, this comfortable Him, which is exactly what you want him to be, is the egoor a formidable Asura, or a Titan (depending on each ones capacity). Theyre all over the earth, the earth is their domain. So the first thing to do is to pocket your egonot preserve it, but get rid of it as soon as possible!
   You can be sure that the God youve created is a God of the ego whenever something within you insists, This is what I feel, this is what I think, this is what I see; its my way, my very ownits my way of being, my way of understanding, my relationship with the Divine, etc.
  --
   I was sick two days ago with a cold and fever. I know whya point to be transformed. The body may have put too much zeal into it, so it teetered a little. But thanks to that, I had an interesting experience. X 1 had put his force on me to speed up the healing. And of course, according to each ones nature, the force gets colored, so to speakit clothes Itself in a different color. In me, this was translated by a new physical experience which lasted from 4 in the morning till 6:30, when I had to start speaking with people and deal with outer things. It was a kind of eternity, a kind of absolute PHYSICAL immobility which contained no possibility of illness within itas a matter of fact, nothing remained in this immobility, it was a sort of nirvana. But it did not keep me from going through all my usual motions of getting dressed.
   I spent the whole day yesterday trying to understand this experience.

0 1960-05-21 - true purity - you have to be the Divine to overcome hostile forces, #Agenda Vol 01, #unset, #Zen
   Formations, in occult language, refer to all the psychological movements and impulses, conscious or unconscious, constantly emanating from the disciples and others, and which leave an imprint in the subtle atmosphere or a wandering entity seeking to fulfill Itself.
   ***

0 1960-05-24 - supramental flood, #Agenda Vol 01, #unset, #Zen
   It moves and it doesnt move. How can you explain that? It was in motion, a constant, unceasing motion, and yet there was no shifting of place. I had the perception, or rather there was the perception, of something which WAS forever, which never repeated Itself, neither began nor ended, which didnt shift places yet was always in motion.
   Words cannot express it. No translation, none, not even the most subtle mental translation can express this. It was Even now the memory I have of it is inexpressible. You have to be in it to feel it, otherwise
  --
   And what was really very lovely was the ACCURACY and the power which directed the forces. I watched this for three quarters of an hour: for each thing that presented Itself (it could have been someone thinking, something taking place, anything at all), a special little concentration of this flood went exactly onto that point, like a special insistence.
   And all this was absolutely egoless, without any personal reaction, nothing; there was nothing but the consciousness of the Supreme Action. It was the only thing existing.
  --
   And you see, this experience he had, this contact between him and me, is just a point, a drop, its nothing; its merely something the consciousness puts into words, but the THING Itself is universal. Last night it was universal; there was no room, no bed, no door and it was concrete, concrete, so concrete, with such a splendor! There was all the Joythis perpetual downpour in a limitless splendor.
   I was reluctant to speak (because of this problem that remains hanging: to make it permanent, even in the active consciousness), and I said to myself that if I speak, it will create difficulties for me in finding the solution But its all right. I shall simply have to make a still greater effort, because something always evaporates when you speak.

0 1960-06-04, #Agenda Vol 01, #unset, #Zen
   This is the main reason for my japa. Theres a power in the sound Itself, and by forcing the body to repeat the sound, you force it to receive the vibration at the same time. But Ive noticed that if something in the bodys working gets disturbed (a pain or disorder, the onset of some illness) and I repeat my mantra in a certain waystill the same words, the same mantra, but said with a certain purpose and above all in a movement of surrender, surrender of the pain, the disorder, and a call, like an openingit has a marvelous effect. The mantra acts in just the right way, in this way and in no other. And after a while everything is put back in order. And simultaneously, of course, the precise knowledge of what lies behind the disorder and what I must do to set it right comes to me. But quite apart from this, the mantra acts directly upon the pain Itself.
   I also use my mantra to go into trance. After relaxing on the bed and making as total a self-offering as possible of everything, from top to bottom, and after removing as fully as possible all resistance of the ego, I start repeating the mantra.1 After repeating it two or three times, I am in trance (at the beginning it took longer). And from this trance I pass into sleep; the trance lasts as long as necessary and, quite naturally, spontaneously, I pass into sleep. And when I come back, I remember everything. The sleep was like a continuation of the trance. And essentially, the only reason for sleep is to allow the body to assimilate the results of the trance, then to allow these results to be accepted throughout and to let the body do its natural nights work of eliminating toxins. My periods of sleep practically dont exist sometimes they are as short as half an hour or 15 minutes. But in the beginning, I had long periods of sleep, one or even two hours in succession. And when I woke up, I did not feel this residue of heaviness which comes from sleep the effects of the trance continued.

0 1960-06-11, #Agenda Vol 01, #unset, #Zen
   When a question is put to me, the answer does not come from a will; what happens is that materials come which I then use to give shape to the answer, but its only a shape. The thing Itself is there, but it needs to be shaped. The difference between one and the other is rather like the difference between a picture and an apparition.
   Sometimes the Force comes direct. And it picks up words, any words at all, that makes no difference; the nature of the words changes, and they become expressive BECAUSE of the power entering into them. This happens when I look directly at the thing.
  --
   For instance, if I have a vision (not a vision with pictures, not that, but something without any form or sound or words or the THING Itself, when I live the thing), and then later I speak of it to someone I have a very tangible feeling of having to pull something to make it visible, perceptible and communicable the splendor goes.
   We need new organs of expression It will come.

0 1960-09-20, #Agenda Vol 01, #unset, #Zen
   And life Itself has responded by bringing people forward to form a nucleus. Of course, we clearly saw that this would make the work a bit more complex and difficult (it gives me a heavy responsibility, an enormous material work), but from the overall point of view for the Workits indispensable and even inevitable. And in any case, as we were later able to verify, each one represents simultaneously a possibility and a special difficulty to resolve. I have even said, I believe, that each one here is an impossibility.3
   But this way of seeing is too far removed from the state of mind and spiritual education in which X has lived,4 of course, for him to understand. Nor am I in favor of proselytizing (to convince X); it would disturb him quite needlessly. He has not come here for that. He came here for something special, something I wanted which he brought, and I have learnt it. Now its excellent, he is a part of the group in his own fashion, thats all. And in a certain way, his presence here is having a very good effect on a whole category of people who had not been touched but who are now becoming more and more favorably inclined. It was difficult to reach all the traditionalists, for example, the people attached to the old spiritual forms; well, they seem now to have been touched by something.

0 1960-10-02a, #Agenda Vol 01, #unset, #Zen
   Of course, I much prefer being in my great currents of forcefrom a personal standpoint, such immensity of action is much more interesting. But these documentary things are also valuable. It is so tremendously different from the dreams and even the vi. signs you have when you enter certain representative realms of the mind (which is what I used to do). It is so different, it has another content, another life altogether: it carries its light, its understanding, its explanation within Itselfyou look, and everything is explained.
   It always gives me the feeling that I am shrinking a little, but its interesting. And its useful, for I am constantly moving about and doing things with people; it indicates to me what I have to say and do with each one. Its useful. But all the same, I miss the fullness and joy of the more impersonal Movement of forces.

0 1960-10-02b, #Agenda Vol 01, #unset, #Zen
   As I did not find the translation of the Message fully satisfying, I have continued pondering over it. Then another possibility, which MAY be better, presented Itself. Here it is:
   Ce monde merveilleux de flicit,

0 1960-10-08, #Agenda Vol 01, #unset, #Zen
   I also read On the Veda where Sri Aurobindo speaks of the difference between the modern mind and the ancient mind; and its quite obvious, especially from the linguistic point of view. Sanskrit was certainly much more fluid, a better instrument for a more global, more comprehensive light, a light containing more things within Itself.
   In these modern languages, its as if things are passed through a sieve and broken up into separate little bits, so then you have all the work of putting them back together. And something is always lost.

0 1960-10-11, #Agenda Vol 01, #unset, #Zen
   Im just now finishing the Yoga of Self-Perfection When we see what human life is and, even in the best of cases, what it represents in the way of imbecility, stupidity, narrowness, meanness (not to mention ignorance because that is too flagrant) and even those who believe themselves to have generous heart, for example, or liberal ideas, a desire to do good! Each time the consciousness orients Itself in one direction to attain some result, everything that was in existence (not just ones personal existence, but this sort of collectivity of existences that each being represents), everything that is contrary to this effort immediately presents Itself in its crudest light.
   It happened this morning while I was walking back and forth in my room. I had finished my japa I had to stop and hold my head in my hands to keep from bursting into tears. No, it is too dreadful, I said to myself; and to think that we want Perfection!

0 1960-10-15, #Agenda Vol 01, #unset, #Zen
   Its so funny the thing in Itself doesnt exist for people. Whats important to them is their attitude towards the thing, what they think of it. How odd!
   Each thing carries within Itself its own truthits absolute truth, so luminous and so clear. And if you are in contact with THAT, then everything falls into place so wonderfully; but men are NOT in contact with that, they are always in contact through their thought: what they think of something, what they feel about something, the meaning they attach to it (or sometimes its worse)but the highest they go is always the thought they have of it. Thats what creates all this mixture and all this disorderthings in themselves are very good, and then they get confused.
   Z's work involved seeing Mother everyday to watch over her health and her food.

0 1960-11-08, #Agenda Vol 01, #unset, #Zen
   He lives in a region which is largely a kind of vital vibration which penetrates the mind and makes use of the imagination (essentially its the same region most so-called cultured men live in). I dont mean to be severe or critical, but its a world that likes to play to Itself. Its not really what we could call histrionics, not thatits rather a need to dramatize to oneself. So it can be an heroic drama, it can be a musical drama, it can be a tragic drama, or quite simply a poetic drama and ninety-nine times out of a hundred, its a romantic drama. And then, these soul states (!) come replete with certain spoken expressions (laughing) Im holding myself back from saying certain things!You know, its like a theatricals store where you rent scenery and costumes. Its all ready and waitinga little call, and there it comes, ready-made. For a particular occasion, they say, Youre the woman of my life (to be repeated as often as necessary), and for another they say Its a whole world, a whole mode of human life which I suddenly felt I was holding in my arms. Yes, like a decoration, an ornament, a nicetyan ornament of existence, to keep it from being flat and dull and the best means the human mind has found to get out of its tamas. Its a kind of artifice.
   So for persons who are severe and grave (there are two such examples here, but its not necessary to name them) There are beings who are grave, so serious, so sincere, who find it hypocritical; and when it borders on certain (how shall I put it?) vital excesses, they call it vice. There are others who have lived their entire lives in a yogic or religious discipline, and they see this as an obstacle, illusion, dirtyness (Mother makes a gesture of rejecting with disgust), but above all, its this terrible illusion that prevents you from nearing the Divine. And when I saw the way these two people here reacted, in fact, I said to myself, but you see, I FELT So strongly that this too is the Divine, it too is a way of getting out of something that has had its place in evolution, and still has a place, individually, for certain individuals. Naturally, if you remain there, you keep turning in circles; it will always be (not eternally, but indefinitely) the woman of my life, to take that as a symbol. But once youre out of it, you see that this had its place, its utilityit made you emerge from a kind of very animal-like wisdom and quietude that of the herd or of the being who sees no further than his daily round. It was necessary. We mustnt condemn it, we mustnt use harsh words.
  --
   Thats it, exactly. Its what I was telling you, that its not the result of any effort In fact, sometimes it comes all by Itself when youre no longer thinking about it. Maybe Ill be able to help you one day.
   Mother is referring to traditional tantrism.

0 1960-11-12, #Agenda Vol 01, #unset, #Zen
   Its a lack of plasticity in the mind, and they are bound by the expression of things; for them, words are rigid. Sri Aurobindo explained it so well in The Secret of the Veda; he shows how language evolves and how, before, it was very supple and evocative. For example, one could at once think of a river and of inspiration. Sri Aurobindo also gives the example of a sailboat and the forward march of life. And he says that for those of the Vedic age it was quite natural, the two could go together, superimposed; it was merely a way of looking at the same thing from two sides, whereas now, when a word is said, we think only of this word all by Itself, and to get a clear picture we need a whole literary or poetic imagery (with explanations to boot!). Thats exactly the case with these children; theyre at a stage where everything is rigid. Such is the product of modern education. It even extracts the subtlest nuance between two words and FIXES it: And above all, dont make any mistake, dont use this word for that word, for otherwise your writings no good. But its just the opposite.
   (silence)

0 1960-11-15, #Agenda Vol 01, #unset, #Zen
   It was no longer this (that is, life as it is on earth) becoming conscious of That (the eternal soul, this portion of the Supreme as Sri Aurobindo said); it was the eternal soul seeing life in its own way but without separation, without any separation, not like something looking from above that feels Itself to be different How strange it is! Its not something else, its NOT something else, its not even a distortion, not even Its losing its illusory quality as described in the old spiritualities thats not what it is! In my experience, there was there was clearly an emotion I cant describe it, there are no words. It wasnt a feeling, it was something like an emotion, a vibration of such TOTAL closeness and at the same time of compassion, a compassion of love. (Oh, words are so pitiful! ) One was this outer thing, which was the total negation of the other and AT THE SAME TIME the other, without the least separation between them. It WAS the other. So what was born in one was born in the other as well, in this eternal light. A sweetness of identity, precisely, an identity that was necessarily such total understanding with such perfect love but love says it poorly, all words are poor! Its not that; its something else! Its something that cannot be expressed.
   I lived that this morning, upstairs.
   And this body is oh, how feeble and how poor it is. All it finds to express Itself are the tears that come to its eyes! Why?I dont know.
   It has a lot to do before it is strong enough to LIVE that.

0 1960-12-13, #Agenda Vol 01, #unset, #Zen
   Mother may be alluding to the following passage from The Synthesis of Yoga: 'There is nothing to be done with this fickle, restless, violent and disturbing factor but to get rid of it whether by detaching it and then reducing it to stillness or by giving a concentration and singleness to the thought by which it will of Itself reject this alien and confusing clement.'
   Cent. Ed., Vol. XX, p. 300.

0 1960-12-17, #Agenda Vol 01, #unset, #Zen
   But you cannot get out as long as it all seems quite natural to you. Whats most unfortunate is when you resign yourself to it. You realize this when you go back to earlier states of consciousness; you see that it all seemed, if not quite natural, at least almost inevitable thats how things are, you must take them as they are. And you dont even think about it; you take things as they are, you EXPECT them to be what they are; its the stuff of our daily lives, and it keeps repeating Itself endlessly. And the only thing you learn is to hold on, hold on, not let yourself be shaken, to go right through it alland it feels endless, interminable, almost eternal. (However, once you understand what eternal is, you see that this CANNOT be eternal, for otherwise )
   But this particular state of endurancethis endurance that nothing can upsetis very dangerous. And yet its indispensable; for you must first accept everything before having the power to transform anything.

0 1960-12-23, #Agenda Vol 01, #unset, #Zen
   For when something isnt right, a pressure always comes down on the body from above, the pressure of the descending Force. But in this case it wasnt that at all; rather, it was like this (Mother holds her palms upwards in an attitude of total surrender), but beatific in that it lives in Itself, it is existence in Itself and thats all.
   I came here in that state directly after the meditation, and when I sat down You see, I didnt even have the (naturally there is no question of idea) I dont know, not even the instinct to pick up a flower for you, you understand? And when I sat down here, the consciousness of the column of Light started coming. There was no more personality, no more individuality: there was only a column of Light descending right into the very cells of the body and thats all.
   Then it gradually became conscious of Itself, conscious of BEING this column of Light. And then the ordinary consciousness slowly returned.
   (silence)

0 1960-12-31, #Agenda Vol 01, #unset, #Zen
   This throng looks more like a chaos. A dreadful confusion. But from next week people will start leaving. The crowning day will be January 6, which is Epiphany (but we have made it into a day for the offering of the material world to the Divine: the material world giving Itself to the Divine)it will be the climax,2 and I shall then see you on the 7th. After that, well work hard! But until then, no workmy heads in a kind of soup Oh, if you only knew! Its dreadful what people bring me, what they ask
   (Mother sits at the harmonium)

0 1961-01-10, #Agenda Vol 02, #The Mother, #Integral Yoga
   Its easy to understand how someone who has this experience can spread it and act upon others, since to have it you must touch the unique, supreme Essence of the whole manifestation the Origin and the Essence, the Source and the Reality of all that is; then you immediately enter the realm of Unity where there is no more separation among individuals: its a single vibration that can repeat Itself endlessly in outer forms.2
   If you go high enough, you come to the Heart of everything. Whatever manifests in this Heart can manifest in all things. This is the great secret, the secret of divine incarnation in an individual form. For in the normal course of things, what manifests at the center is only realized in the outer form with the awakening and RESPONSE Of the will within the individual form. But if the central Will is constantly, permanently represented in one individual, he can then serve as an intermediary between that Will and all beings, and will FOR THEM. Whatever this being perceives and consciously offers to the supreme Will is replied to as if it came from each individual being. And if individuals happen to be in a more or less conscious and voluntary relationship with this representative being, their relationship increases his efficacy and the supreme Action can work in Matter in a much more concrete and permanent way. This is the reason for these descents of what could be called polarized consciousnesses that always come to earth for a particular realization, with a definite purpose and missiona mission decided upon before the actual embodiment. These mark the great stages of the supreme incarnations upon earth.
  --
   But as its all-powerful, a certain receptivity must be prepared on earth so its effects are not devastating. Sri Aurobindo has explained it in one of his letters. Someone asked him, Why doesnt this Love come now?, and he replied something like this: If divine Love in its essence were to manifest on earth, it would be like an explosion; for the earth is not supple enough or receptive enough to widen to the measure of this Love. The earth must not only open Itself but become wide and supple. Matternot just physical Matter, but the substance of the physical consciousness as wellis still much too rigid.
   ***
  --
   Later, Satprem asked Mother, 'Is it a single vibration that CAN REPEAT Itself endlessly or that REPEATS Itself endlessly?' Mother replied: 'I meant several things at once. This single vibration is in static latency everywhere but when you realize it consciously you have the power to make it active wherever you direct it; that is, one doesn't "move" something, but makes it active by the insistence of the consciousness wherever you focus it.'
   Twice a week, during the period of the Playground Talks, Mother would publicly reply to questions put to her by the disciples assembled at the Ashram Playground.

0 1961-01-22, #Agenda Vol 02, #The Mother, #Integral Yoga
   I simply consented to stay there. You will have all you need, stay here quietly. And what beautiful things she had, lovely things! They were unused and dusty. (It was surely the symbol of ancient realizationsrealizations of the ancient Rishis, things like that. Who knows?) They were first class, but completely neglected and thick with dust, like material objects left unusedwhich no one knew HOW to use. She put them at my disposal: Look, look, let me show you! There was a tremendous accumulation of things, piled in such great confusion that one couldnt see. Yet the marvel of it was that when she led me to a corner to show me something, everything immediately moved aside and order was restored, so that the object she wanted to show me stood out all by Itself. And oh, a thing of beauty! Made of pink marble! A pink marble bathtub of a shape I didnt recognizenot Roman, not antique (not modern, far from it!)how beautiful it was! And whenever she wanted to show me something in this untidy and cluttered room full of objects piled one on top of another, they would organize themselves, take their proper place, and all became neat. You will just have to dust them off a bit, she said. (Mother laughs)
   But Im not surprised it came down on you.

0 1961-01-24, #Agenda Vol 02, #The Mother, #Integral Yoga
   Then yesterday afternoon, when I went upstairs to walk,1 a couple of things occurrednot personal, but of a general natureconcerning, for instance, certain old-fashioned conventions having to do with women and their particular nature (not psychological, physical)old ideas like that which had always seemed utterly stupid to me suddenly provoked a kind of reprobation completely out of proportion to the fact Itself. Then one or two other things2 happened in regard to certain people, certain circumstances (nothing to do with me personally: it came from here and there). Then suddenly, I saw a Force coming (coming, well, manifesting) which was the same as that thing I had felt within me but even bigger; it began whirling upon the earth and within circumstances oh, like a cyclone of compact power moving forward with the intention of changing all this! It had to change. At all costs, it must change!
   I was above, as usual (Mother points above her head, indicating the higher consciousness), and I looked at that (Mother bends over, as if looking down at the earth), and said to myself, Hmm, this is getting dangerous. If it continues like this, it will result in in a war or a revolution or some catastrophea tidal wave or an earthquake. So I tried to counteract it by applying the highest consciousness to it, that of a perfect serenity. And I saw especially that this consciousness has been missioned to transform the earth through the Supermind and by the supramental Force, avoiding all catastrophes as far as possible: the Work is to be done as luminously and harmoniously as the earth would allow, even by going at a slower pace if need be. That was the idea. And I tried to counteract that whirlwind power with this consciousness.
  --
   The remainder of the evening passed as usual. I went to bed, and at exactly a quarter to twelve I got up with the feeling that this presence in me had increased even further and really become rather formidable. I had to instill a great deal of peace and confidence into my body, which felt as though it wasnt so easy to bear. So I concentrated, I told my body to be calm and to let Itself go completely.
   At midnight I was lying in bed. (And I remained there from midnight until I oclock fully awake. I dont know if my eyes were open or closed, but I was wide awake, NOT IN TRANCEI could hear all the noises, the clocks, and so forth.) Then, lying flat, my entire body (but a slightly enlarged body, exceeding the purely physical form) became ONE vibration, extremely rapid and intense but immobile. I dont know how to explain this, because it did not move in space but was a vibration (that is, it wasnt motionless); yet it was motionless in space. And the exact form of my body was absolutely the most brilliant white Light of the supreme Consciousness, the consciousness OF the Supreme. It was IN the body and it was as though in EACH cell there was a vibration, and it was all part of a single BLOCK of vibration. It extended this much beyond the body (gesture indicating about six centimeters). I was absolutely immobile in my bed. Then, WITHOUT MOVING, without shifting, it began consciously to rise upwithout moving, you understand: I remained like this (Mother holds her two joined and motionless hands at the level of her forehead, as if her entire body were mounting in prayer)consciously like an ascension of this consciousness6 towards the supreme Consciousness.
  --
   I came out of this trance two hours later, at 3 a.m. And during these two hours I saw with a new consciousness, a new vision, and above all a NEW POWERI had a vision of the entire Work: all the people, all the things, all the systems, all of it. And it was it was different in appearance (this is only because appearances depend upon the needs of the moment), but mainly it differed IN POWERA considerable difference. Considerable. The power Itself was no longer the same.9
   A truly ESSENTIAL change in the body has occurred.
   I see that the body will have tohow can I express it? It will have to accustom Itself to this new Power. But essentially the change has been accomplished.
   Its not it is far, very far from being the final change, theres a lot more to be done. But we may say that its the conscious and total presence of the supramental Force in the body.

0 1961-01-27, #Agenda Vol 02, #The Mother, #Integral Yoga
   It was about the Word, the primal sound. Sri Aurobindo speaks of it in Savitri: the essence of the Word and how it will express Itself, how it will bring in the possibility of a supramental expression that will take the place of languages. I began by speaking to him about the different languages, their limitations and possibilities; and I warned him against the deformations imposed on languages with the idea of making them a more flexible means of expressing something else. I told him how completely ridiculous it all was, and that it didnt correspond at all to the truth. Then little by little I began ascending to the Origin. So yesterday again, I had this same experience: a whole world of knowledge, of consciousness and of CERTAINTYprecluding the least possibility of contradiction, discussion, or opposition; the possibility DOES NOT EXIST, it doesnt exist. And the mind was absolutely silent and immobile, listening with obvious pleasure because these things had never before come into my consciousness; I had never been concerned with them in that way. It was completely newnot new in principle but completely new in action.
   The experiences are multiplying.
  --
   Yes. While speaking, you see, I went back to the origin of sound (Sri Aurobindo describes it very clearly in Savitri: the origin of sound, the moment when what we called the Word becomes a sound). So I had a kind of perception of the essential sound before it becomes a material sound. And I said, When this essential sound becomes a material sound, it will give birth to the new expression which will express the supramental world. I had the experience Itself at that moment, it came directly. I spoke in English and Sri Aurobindo was concretely, almost palpably, present.
   Now it has gone away.

0 1961-01-29, #Agenda Vol 02, #The Mother, #Integral Yoga
   For a long time. It began in the middle of November. I saw the symbol of it only recently,1 but the battle Itself has been going on since mid-November.
   (silence)

0 1961-02-04, #Agenda Vol 02, #The Mother, #Integral Yoga
   I dont mean symbolically, but physically, materially: the animal Itself.
   A formidable concentration of vitalityof all animals, the serpent has the most vitality. Its tremendous! And energy progressive energy, energy of movement (progressive in the mechanical sense). Its meaning has been changed to a psychological one, but its a force of movement.

0 1961-02-07, #Agenda Vol 02, #The Mother, #Integral Yoga
   And its absolutely truetrue at each stage, on all levels. Whatever level you have attained, even the very highest, if you concentrate on that [the body], it is finished! And all the difficulties begin, you know, with that very concentration that tries to draw down Light and Poweryogic concentration Itself.
   So it would seem that if one wants to use his individuality, his body, to transform the whole that is, if one wants to use his bodily presence to act upon the universal corporeal substance theres no end to it. No end to the difficulties, no end to the battle BATTLE!

0 1961-02-11, #Agenda Vol 02, #The Mother, #Integral Yoga
   The body doesnt ask (its so docile), it doesnt even ask for its sufferings to stopit adapts to them. Its mainly my contact with people that makes the thing difficult: when I am all alone upstairs, everything goes well, quite well. But when I spend one or one and a half hours in the afternoon seeing people, afterwards I feel exhausted. That, obviously, is whats making the thing difficult. But the body doesnt complain. It doesnt complain, its ready. The other day when it went back upstairs, it felt a bitwell, at the end of its resources, as though it had pushed Itself to the limit. It said to the Lord (and it said this so clearly, as though the consciousness of the cells were speaking; I noted it down): If this (I cant call it an illness there is no illness! Its a condition of general disequilibrium), if this condition is necessary for Your Work, then so be it, let it go on. But if its an effect of my stupidity (you see, its the BODY saying, If its because I dont understand or I am not adapting or not doing what I should or not taking the proper attitude), if it is an effect of my stupidity, then truly I pray that. It asks only to changeto know and to change!
   It is attached to nothing: none of its habits, none of its ways of being-nothing. It says in all sincerity, I ask only for the Light, only to change. That is its state. it has never, never said, Oh, Im tired, Ive had enough! Bah! Its not like that. It is attached to nothing for a long, long time it has ceased to have desiresit is attached to nothing at all, to nothing. There isnt a single thing for which it says, Oh, I cant do without that! Not one. It doesnt care-if something comes, it takes it; if it doesnt come, the body doesnt think about it. In other words, its truly good-natured. But if this isnt sufficient, then it doesnt know and it says, If there is something I cant do or I dont know or I am not doing It asks for nothing more than to make the necessary effort!
  --
   In the present case, of course, the body is always saying, I am ready for everything I will do anything at all; yet I still cant say that it has this. Its trying to be completely pure according to the spiritual conceptit doesnt sense its separate personality. More and more, year after year, it has been striving to feel only the divine Presence, the divine Life, the divine Force and the divine Will, all within Itself; and to feel that without them it is nothing, it doesnt exist. This is fully realized in its consciousness (the conscious part). In the subconscient and inconscient,5 obviously it is not realized otherwise, logically, it shouldnt be ill.
   The whole disorder evidently originates from the subconscient and inconscient; all the more so as it came with various indications (sent by the hostile forces but this can always be useful, provided you are careful) saying, Yes, everything is going well in your higher centers, but(because the different points of attack have clearly followed the order of the centers). Four or five days ago, or maybe a week, before this latest difficulty occurred, I saw little beings coming out of the subconscient and saying, Ah! Your legs havent had any trouble for a long time! Its the turn of the lower centers! I swept it all away, of course, but.
  --
   Otherwise, concentration is very good, it doesnt tire mewhen my body is not drained, when it isnt constantly aware that it exists because it hurts here, hurts there, aches here, aches there (pain is what gives it a sense of existing), when the body is able to forget Itself, things go well, its nothing. Now the Force passes through me without causing fatigue, while many years ago, too much Force created tension; but its not like that now, not at allon the contrary, the body feels better when a lot of force has passed through it.
   I dont know. We shall see.
  --
   Nevertheless, a mathematical model resulting from a recent theory that attempts to represent our material universe strangely resembles Mother's perception, for it postulates a milieu consisting entirely of electromagnetic waves of very high frequency. According to this theory, Matter Itself is the 'coagulation' of these waves at the moment they exceed a certain frequency threshold; our perception of emptiness, of fullness, of the hard or the transparent, being finally due only to the differences in vibratory frequencies'vibratory modes within the same thing.'
   But what is this 'same thing'?

0 1961-02-18, #Agenda Vol 02, #The Mother, #Integral Yoga
   A great deal has been brought to light since that experience. It has been the starting point for such turmoil, even physically, such strong jolts that I might have wondered, Was I dreaming or was it real?. And more and more I am coming to understand that this is the INDISPENSABLE preparation in the most material world for that experience to become definitively established, to express Itself outwardly, constantlythis is obvious.
   If the experience remained permanently, it would be something very close to omnipotence. I felt at the time that there was no such thing as an impossibility: it was truly the sensation of omnipotence. It is not omnipotence, because there is always a greater Omnipotence (one knows this only in the higher realms). But in terms of the material world, it was clearly something very, very different from all that has ever been seen or heard or told by all extant traditionsit all seems like the babbling of a child in comparison. At that moment Itself there was only the Something which sees, decidesand it is done.
   (silence)

0 1961-02-25, #Agenda Vol 02, #The Mother, #Integral Yoga
   But the body Itself doesnt know why this is happening. And in fact, it finds it unnecessary to try: its like that because its like that. And were it called upon, it would say, Very well, when conditions ought to be otherwise, they will be otherwise. Thats exactly its position.
   (silence)
  --
   Its a rather amusing sensation, a combination of sensation and feeling, that the ordinary human attitude towards things multiplies and magnifies the difficulties to FANTASTIC proportions; while if they simply had the true attitudea NORMAL attitude, quite simple, uncomplicatedahh, all life would be much easier. For the body feels the vibrations (those very vibrations which concentrate to form a body), it feels their nature and sees that its normal reaction, a peaceful and confident reaction, makes things so much easier! But as soon as this agitation of anxiety, fear, discontent comes in, the reaction of a will that doesnt want any of it oh, right away it becomes like water boiling: pff! pff! pff! like a machine. While if the difficulty is accepted with confidence and simplicity, its reduced to its minimum, and I mean purely materially, in the material vibration Itself.
   Almost (I say almost because the body hasnt had every experience), but almost all pains can be reduced to something absolutely negligible. (Of course, some pains it hasnt had, but it has had a sufficient number!) Its this anxiety resulting from a semi-mental vibration (the first stirrings of Mind) that complicates everything, everything! For example, take this difficulty I mentioned of climbing the stairs: in the doctors consciousness or anyone elses, pain causes it. According to their ordinary reasoning, pain is what tenses the nerves and muscles so one can no longer walk but this is absolutely FALSE. Pain does not prevent my body from doing anything at all. Pain isnt a factor, or rather its a factor that can be easily dealt with. Its not that: it is Matter; Matter (probably cellular matter, or) losing its capacity to respond to the will, to will-power. But why? I dont know! It depends upon the particular disorganization; but why is it like that? I dont know. Now each time I climb the stairs, I am trying to find the means of infusing Will in such a way that this lack of response doesnt last but I still havent found it. Although theres all this accumulated force and power and will (a tremendous accumulation, I am BATHED in it, the whole body is bathed in it!), yet for some reason it doesnt respond. Here and there, groups of cells fail to respond, and the Force cannot act. So what must be found is.
  --
   Are these disorders necessary for it to become like that? I have my doubts. I have my doubts. But the question cant even be asked, because what it implies seems to verge on a fatalism having no truth in Itselfit is not a fatalism, not at all. What is it? Something that defies expression.
   (silence)
   Even the body, the body Itself, has the constant perception of bathing in the vibration of the CONCRETE divine Presence; so certainly from a psychological standpoint there is not the slightest shadow in the picture. Even from the material standpoint, this Presence is here. Yet although it is here, felt, perceived and experienced, there is still this disorder! (I call it disorder.)
   (long silence)

0 1961-03-04, #Agenda Vol 02, #The Mother, #Integral Yoga
   Listen, mon petit, you dont need to ask, I will tell you right away. Sri Aurobindo has written somewhere that the movement of world transformation is double: first, the individual who does sadhana6 and establishes contact with higher things; but at the same time, the world is a base and it must rise up a little and prepare Itself for the realization to be achieved (this is putting it simply). Some people live merely on the surface they come alive only when they stir about restlessly. Whatever happens inside them (if anything does!) is immediately thrown out into movement. Such people always need an outer activity; take J. for example: he fastened onto Sri Aurobindos phrase, World Union, and came to tell me he wanted.
   He has been like that since the beginning (gesture expressing agitation), and he had a go at a considerable number of things but none ever succeeded! He has no method, no sense of order and he doesnt know how to organize work. So World Union is simply to let him have his way, like letting a horse gallop.
  --
   Although it began as a fund-raising organization for the needs of the Ashram and Auroville, this 'strictly external thing,' which had 'nothing to do with working for an ideal,' would, after Mother's departure, coolly declare Itself the 'owner' and guide of Auroville.
   Sri Aurobindo's old cook.

0 1961-03-11, #Agenda Vol 02, #The Mother, #Integral Yoga
   It was certainly with the progress of evolution, the march of evolution, when the mind began to develop for and in Itself, that ALL the complications, all the deformations began. Indeed, this story of Genesis that seems so childish does contain a truth. The old traditions like Genesis resembled the Vedas in that each letter6 was the symbol of a knowledge; it was the pictorial rsum of a traditional knowledge, just as the Veda contains a pictoral rsum of the knowledge of its time. But whats more, even the symbol had a reality in the sense that there was truly a period when life upon earth (the first manifestation of mentalized Matter in human forms) was still in complete harmony with all that preceded it. It was only later that.
   The tree of knowledge symbolizes this kind of knowledge a material knowledge, no longer divine because its origin was the sense of division and this is what began to spoil everything. How long did this period last? I am unable to say. (Because my recollection is of an almost immortal life; it seems that it was through some sort of evolutionary accident that the destruction of forms became necessary for progress.) And where did it take place? From certain impressions (but these are only impressions), it would seem that it was in the vicinity of either this side of Ceylon and India or the other, I dont know exactly (Mother indicates the Indian Ocean either west of Ceylon and India or to the east between Ceylon and Java), although certainly the place no longer exists; it must have been swallowed up by the sea. I have a very clear vision of the place and a consciousness of that life and its forms, but I cant give precise material details. Did it last for centuries, was it ? I dont know. To tell the truth, when I was reliving those moments I wasnt curious about such details (for one is in another mental state where there is no curiosity about material details: all things turn into psychological facts). It was something so simple, luminous, harmonious, far removed from all our usual preoccupationsthose very preoccupations with time and space. It was a spontaneous life, extremely beautiful, and so close to Naturea natural flowering of animal life. There were no oppositions or contradictions, nothing of the kindeverything happened in the best way possible.
  --
   Things began to go wrong only a LONG time afterwards, long after (but this is a personal impression), probably because certain mental crystallizations were necessary, inevitable, for the general evolution, so that the mind might prepare Itself to move on to something else. That was when oh, it seems like a fall into a pitinto ugliness, darkness! Everything became so dark, so ugly, so difficult, so painful. Really really the sense of a fall.
   (silence)

0 1961-04-07, #Agenda Vol 02, #The Mother, #Integral Yoga
   Its not something miraculous, you know. To be really satisfied, the human mind always needs some kind of miracle. In its thought, the miraculous is associated with the Divine. I know, because I was born like that. I felt like that when I was very young. And only because life has dealt me some extremely brutal denials have I come to this kind of sober and reasonable attitude. You know (I told you this the other day), its disgusting! (Mother laughs) All the bloom has gone banished by the hard knocks of life. For I was born with this feeling that yes, that Truth is something miraculous, which has only to show Itself to prevail.
   It would be like thatwithout the adverse forces.

0 1961-04-08, #Agenda Vol 02, #The Mother, #Integral Yoga
   All these things are interwoven, you seeeach time, you seem to be adding a touch. Even a detail that doesnt seem relevant by Itself becomes part of a gradually emerging picture when seen with the whole.
   Yes, of course. But its basically a description of my sadhana, thats all, and I always say that it will be interesting only if I go through to the end.

0 1961-04-18, #Agenda Vol 02, #The Mother, #Integral Yoga
   But things as they are wouldnt be changed at all. I have had a very clear experience of this: the absoluteness of all that is materially; everything we think we are doing, or are planning, or intending, doesnt change anything about anything. But then, I was intent upon understanding what difference there can be between the true and the false state, SINCE MATERIALLY EVERYTHING IS EXACTLY AS IT SHOULD BE. (We think that things are like this or like that because of certain reactions we have, but our very reactions are as absolute and decreed as the thing Itself.) And yet.
   I have had this experience, and I remember it even went on for several days; I saw all material circumstances as an absolutean absolute that we perceive as an unfolding, but which is an eternally existing absolute. I had this experience, and at the same time I had a very clear perception of what falsehood is the lie; what, from the psychological, the mental point of view, Sri Aurobindo, translating from the Sanskrit, called crookedness.3 We attribute the course of circumstances to our psychological reactionsand indeed, they are used momentarily because everything collaborates either consciously or unconsciously to make things be what they have to be but things could be what they have to be without the intervention of this falsehood. I lived in that consciousness for several days, and it became apparent that this was what separated falsehood from truth. In this state of knowledge-consciousness, the distinction can be made between falsehood and truth; and when seen in that truth-consciousness, material circumstances change character.
  --
   No! Thats exactly our falsehood! What we see is not THE THING; its a reflection, a distorted image in our consciousness. The thing Itself exists outside this reflection, and in that existence it doesnt have the character we attri bute to it. Once we have grasped this, we understand that we can get out of itotherwise, we could never get out!
   There is a universal unfolding, the true unfolding, that of the Supreme Lord who watches (this is the best way to put it) his own unfoldment. But for some reason or other, there has been a deformation of consciousness which makes us see this unfolding as something separate, a more or less adequate expression of the Divine Will. But it isnt so! It is the very unfolding of the Divine within Himselfwithin Himself, from Himself, for Himself. And its simply our falsehood that makes a separate thing of it The very fact of objectifying (what WE call objectification) is already a falsehood.5
  --
   Once again, Mother's experience coincides with modern science, which is beginning to discover that time and space are not fixed and INDEPENDENT quantitiesas, from the Greeks right up to Newton, we had been accustomed to believe but a four-dimensional system, with three coordinates of space and one of time, DEPENDENT UPON THE PHYSICAL PHENOMENA DEVELOPING THEREIN. Such is 'Riemann's Space,' used by Einstein in his General Theory of Relativity. Thus, a trajectoryi.e., in principle, a fixed distance, a quantity of space to be traversed-is a function of the time taken to traverse it: there is no straight line between two points, or rather the I straight' line is a function of the rate of speed. There is no 'fixed' quantity of space, but rather rates of speed which determine their own space (or their own measure of space). Space-time is thus no longer a fixed quantity, but, according to science, the PRODUCT ... of what? Of a certain rate of unfolding? But what is unfolding? A rocket, a train, muscles?... Or a certain brain which has generated increasingly perfected instruments adapted to its own mode of being, like a flying fish flying farther and farther (and faster and faster) but finally failing back into its own oceanic fishbowl. Yet what would this space-time be for another kind of fishbowl, another kind of consciousness: a supramental consciousness, for example, which can be instantaneously at any point in 'space'there is no more space! And no more time. There is no more 'trajectory': the trajectory is within Itself. The fishbowl is shattered, and the whole evolutionary succession of little fishbowls as well. Thus, as Mother tells it, space and time are a 'PRODUCT Of the movement of consciousness.' A variable space-time, which not only changes according to our mechanical equipment, but according to the consciousness utilizing the equipment, and which ultimately utilizes only Itself; consciousness, at the end of the evolutionary curve, has become its own equipment and the sole mechanism of the universe.
   ***

0 1961-04-25, #Agenda Vol 02, #The Mother, #Integral Yoga
   Each each what? What is that that? You cant say a movement, you cant say a state of consciousness, you cant say a vibration (all this still belongs to our ordinary mode of perception), so you say thingthing means nothing. Each thing carries in Itself its own absolute law.
   Oh, how clumsy all this is! But what is clear, completely clear, is the total absence of cause and effect and of goal, of intentionpurpose. There is no (Mother makes a horizontal motion) this kind of connection doesnt exist; its like this (Mother makes a vertical motion which towers over and embraces everything at once).

0 1961-05-02, #Agenda Vol 02, #The Mother, #Integral Yoga
   And I dont see, I really do not see why all that needs to manifest in order to disappear. Because before, when it didnt manifest, it faded away by Itself; but now it creates problems and problems and problems. (For me they are not problems but stupidities; they are problems and complications for others.) And its so useless! So much time is lost, so much time coping with stupid reactions. I dont know why.
   And nothing can be done until its over.

0 1961-05-19, #Agenda Vol 02, #The Mother, #Integral Yoga
   And then truly, truly it forgets Itself; truly it passes on to something else.
   But all the rest of the time. From morning to evening, letters to read, things to organize, people to see. And at night, every time I come out of my trance there is a swarm of things here (gesture around the head) waiting to be heard, demanding attention.

0 1961-06-02, #Agenda Vol 02, #The Mother, #Integral Yoga
   But it doesnt lastit ought to last. Usually it ends in a trance: I go off into the experience, I am in a beatific state and ten minutes later I notice that Ive been in that state with my pen poised in my hand. Its not favorable to the work! But otherwise its I cant even say its like someone dictating (its not that, I dont hear); it comes by Itself. Oh, the other day there were one or two sentences! I wrote something and suddenly saw what I was writing and doing so pulled me out of that state. Well, I said to myself, how nicely put! And plop! (Mother laughs) Everything was gone.
   Be in that domain, and you will never grow tired.

0 1961-06-06, #Agenda Vol 02, #The Mother, #Integral Yoga
   Take absolutely identical circumstances: the same outer circumstances, the same inner circumstances the psychological condition is the same; circumstances of life, the same; events, the same; people, no appreciable difference. Identical circumstances, a few hoursnot even a dayapart. And in one case, the body that is, the cellular consciousness feels a sort of eurhythmy and general harmony, everything dovetails in such a marvelous way, without rubbing, without frictioneverything functions and organizes Itself in a total harmony. Its a peace and a joy (without the vital intensity, of courseits something physical). All, all is so harmonious and truly you feel a sense of the divine organization of everything, of all the cellsall is marvelous and the body feels well. Then in the other case everything is the same, the consciousness is the same and something escapes the perception of harmony is no longer there. For what reason? One doesnt understand anymore. And then the body begins to function wrongly. Yet everything is absolutely identicalmental conditions, vital conditions, physical conditions, all identical and suddenly it all seems meaningless. One still has the consciousness, the full consciousness of the divine Presence, and one senses somewhere something escaping, and all becomes its like running after something that escapes. Things become meaningless. In absolutely identical conditionseven the movements of the body (functional movements, I mean) may be identical, but they are felt to be disharmonious (these words are much too crude, its more subtle than that), meaningless, disharmonious. And what escapes? You cant make it out.
   What is it?
  --
   Thats why I had difficulty listening to you just now [during the work], because since last night I have been constantly facing this problem, and all morning long Ive had to you know, do like this (Mother clenches her fist, as though getting a grip on herself) in order to come here and listen. I didnt feel like seeing anyone, doing anything only staying like this (Mother keeps still, her arms at her sides) until that problem is willing to explain Itself.
   But if you had seen me yesterday. I would probably have said nothing, but it was so lovely! Exactly the same thing, the same people, the same circumstances, the same conditions in the body. Everything, everything was the same.

0 1961-06-20, #Agenda Vol 02, #The Mother, #Integral Yoga
   Something happening? I dont know. But that state IN Itself is something. When the body is conscious of that it means precisely that it has come out of its narrownessit is the same Infinite as the one you get when out of the body.
   What I do now when X comes is take it all (gesture from below to above) and do like this (gesture of offering up), in an aspiration and then I let it go. Then all the Immobility, the Silence, the Light, the Peace comes down from above into everything and doesnt move. But that in Itself is very difficult for the body to have, very difficult: something is always vibrating and moving.
   Its as if it put everything back in order, but nothing is moved.
  --
   Oh, he is splendid! There is such a sweet warmth in him, so good, and a mastery (mastery of inner movements, of the vital movement) and the ability to bring into the physical this peace, this absolute immobility. Its splendid! I have been doing this for something like forty years and you cant imagine how difficult it is, how much effort it takes to achieve it! With him it comes all by Itself. Thats the tantric mastery.
   And to a certain extent it has a healing power (to a certain extent). But its not that supramental thing Sri Aurobindo had: he would pass his hand like this (gesture), and the disorder would be gone completely!

0 1961-06-24, #Agenda Vol 02, #The Mother, #Integral Yoga
   I will give you a concrete example, then youll understand. When I.B. was killed, I had to gather up all his states of being and activities, which had been dispersed by the violence of the accident2it was terrible, he was in a dreadful state of dispersion. For two or two and a half days the doctors fought in the hope of reviving him, but it was impossible. During those two days I gathered up all his consciousness, all of it; I collected it over his body, to the point where, when it had come and formed Itself there, such vitality, such life was coming back into his body that after some hours the doctors believed he would be saved. But it couldnt last (it wasnt possiblea part of the brain had come out). Well, when not only his soul but his mental being, his vital being, and all the rest had been properly collected and organized over his body and had realized that the body had become quite unusable, it was overthey gave up the body and it was over.
   I was keeping I.B. near me because I already had the idea of putting him immediately back into another bodyhis soul was not satisfied, it had not finished its experience (there was a whole combination of circumstances) and it wanted to continue to live on earth. Then, that night, his inner being went to find V., lamenting, saying he was dead and hadnt wanted to die, that he had lost his body and wanted to continue to live. V. was very perplexed. He let me know about it in the morning: Heres what has happened. I sent word to him of what I was doing, that I was keeping I.B. in my atmosphere and that he should stay very calm and not get excited, for I was going to put him back into a body as soon as possible I already had something in view. The same evening I.B. again went to find V., with the same complaint. V. told him very clearly, Here is what Mother says, here is what she is going to do; come now, be calm and dont torment yourself. And he saw in I.B.s face that he had understood (the inner being was taking on I.B.s physical appearance, naturally); his face relaxed, he became content.
  --
   And now I know why this sort of impersonalization of the material individuality is so important. It is very important for the exactness of this action, so that it is onlyONLY the purest divine Will (if it can be put that way), expressing Itself with a minimum of admixture. Any individualization or personalization results in admixture. But the divine Will acts like this (direct gesture).
   Oh, it was magnificent at the balcony this morning!

0 1961-06-27, #Agenda Vol 02, #The Mother, #Integral Yoga
   No, no, no! The past IN Itself. In Itself. Not through its consequences, thats something elsein Itself. And within the TERRESTRIAL atmosphere (not on the most material plane, but very near; very, very near).
   I have what could be called a tactile sensation that the contents of the subtle atmosphere are increasing. This atmosphere is not part of material space as we conceive of or see it physically, where one thing has to give place to another (Mother changes the position of an eraser on the table)and even that (laughing) I believe is an illusion! It only SEEMS like that to us! Its not on the wholly material plane, but just behind or within (how to put it?), and its contents are increasing. And as its happening within inner dimensions, it can augment, so to speak, indefinitely; things become more and more interwoven, if you see what I meanwhere there was one phenomenon of consciousness there may now be hundreds, interwoven with each other in the inner dimensions; which means, for example, considering only our tiny planet, that the earth is becoming more and more compact and rich with all that has been since the beginning of its formationbecause its all there, it is all still there.

0 1961-07-12, #Agenda Vol 02, #The Mother, #Integral Yoga
   But Perfection is only one side, one special way of approaching the Divine. There are innumerable sides, angles, aspectsinnumerable ways to approach the Divine. When I am walking, for example, doing japa, I have the sense of Unity (I have spoken to you of all the things I mention when I am upstairs walking: will, truth, purity, perfection, unity, immortality, eternity, infinity, silence, peace, existence, consciousness the list goes on). And when one follows a particular tack and does succeed in reaching or approaching or contacting the Divine, one realizes through experience that these many approaches differ only in their most external forms the contact Itself is identical. Its like looking through a kaleidoscopeyou revolve around a center, a globe, and see it under various aspects; but as soon as the contact is established, its identical.
   The number of approaches is practically infinite. Each one senses the path which accords with his temperament.

0 1961-07-15, #Agenda Vol 02, #The Mother, #Integral Yoga
   Actually, it springs from everything in material consciousness that can still be touched by the adverse forces; that is, not exactly the body-consciousness Itself but, one could say, material substance as it has been organized by the mind the initial mentalization of matter, the first stirrings of mind in life making the passage from animal to human. (The same complications would probably exist in animals, but as there is no question of trying to supramentalize animals, all goes well for them.) Well, something in there protests, and naturally this protest creates disorder. These past few days I have been seeing. No one has ever followed this path! Sri Aurobindo was the first, and he left without telling us what he was doing. I am literally hewing a path through a virgin forestits worse than a virgin forest.
   For the past two days there has been the feeling of not knowing anythingNOTHING at all. I have had this feeling for a very long time, but now it has become extremely acute, as it always does at times of crisis, at times when things are on the verge of changingor of getting clarified, or of exploding, or. From the purely material standpointchemically, biologically, medically, therapeutically speaking I dont believe many people do know (there may be some). But it doesnt seem very clear to mein any case, I dont know. Yogically (I dont mean spiritually: that was the first stage of my sadhana), its very easy to be a saint! Oh, even to be a sage is very easy. I feel I was born with itits spontaneous and natural for me, and so simple! You know all that has to be done, and doing it is as easy as knowing it. Its nothing. But this transformation of Matter! What has to be done? How is it to be done? What is the path?
  --
   In the final analysis, everything obviously depends upon the Supremes Will because, if one looks deeply enough into the question, even physical laws and resistances are nothing for Him. But this kind of direct intervention takes place only at the extreme limit; if His Will is to be expressed in opposition, as it were, to the whole set of laws governing the Manifestationwell, that only comes at the very last second. Sri Aurobindo has expressed this so well in Savitri, so well! At least three times in the book he has expressed this Will that abolishes all established laws, all of them, and all the consequences of these laws, the whole formidable colossus of the Manifestation, so that in the face of it all, That can express Itself and this takes place at the very last second, so to speak, at the extreme limit of possibility.
   I must say that there was a time when, as Sri Aurobindo had entrusted his work to me, there was a kind of tension to do it (it cant be called an anxiety); a tension in the will. This too has now ended (Mother stretches her arms into the Infinite). Its finished. But there MAY still be something tense lurking somewhere in the subconscient or the inconscient I dont know, its possible. Why? I dont know. I mean I have never been told, at any time, neither through Sri Aurobindo nor directly, whether or not I would go right to the end. I have never been told the contrary, either. I have been told nothing at all. And if at times I turn towards Thatnot to question, but simply to know the answer is always the same: Carry on, its not your problem; dont worry about it. So now I have learned not to worry about it; I am consciously not worried about it.
  --
   Some months ago, when this body had once again become a battlefield and was confronting all the obstacles, when it was suspended, asking Itself whether it wasnt wondering intellectually, but asking for a kind of perception, wanting to touch something: it wondered which direction it was taking, which way things were going to tilt. And suddenly, in all the cells, there was this feeling (and I know where it came from): If we are dissolved out of this amalgam, if this assemblage is dissolved and can no longer go on, then we shall all go straight, straight as an arrow and it was like a marvelous flamestraight to rejoin Sri Aurobindo in his supramental world, which is right here at our door. And there was such joy! Such enthusiasm, such joy flooded all the cells! They didnt care at all whether or not they would be dissociated. Oh, they felt, so what!
   This was truly a decisive stage in the work of illuminating the body.
  --
   He has written: I am not doing it individually, for myself, but for the whole earth. And it was exactly the same thing for me but oh, that experience! Nothing counted for me anymore: people, the eartheven the earth Itself had absolutely no importance.
   (The clock strikes.)

0 1961-07-18, #Agenda Vol 02, #The Mother, #Integral Yoga
   In his cosmogony, Theon accounted for the successive pralayas2 of the different universes by saying that each universe was an aspect of the Supreme manifesting Itself: each universe was built upon one aspect of the Supreme, and all, one after the other, were withdrawn into the Supreme. He enumerated all the successively manifested aspects, and what an extraordinarily logical sequence it was! I have kept it some place, but I no longer know where. Nor do I remember exactly what number this universe has in the sequence, but this time it was supposed to be the universe which would not be withdrawn, which would, so to speak, follow an indefinite progression of Becoming. And this universe is to manifest Equilibrium, not a static but a progressive equilibrium.3 Equilibrium, as he explains it, is each thing exactly in its place: each vibration, each movement, each and so on down the lineeach form, each activity, each element exactly in its place in relation to the whole.
   This is quite interesting to me because Sri Aurobindo says the same thing: that nothing is bad, simply things are not in their placetheir place not only in space but in time, their place in the universe, beginning with the planets and stars, each thing exactly in its place. Then when each thing, from the most colossal to the most microscopic, is exactly in place, the whole Will PROGRESSIVELY express the Supreme, without having to be withdrawn and emanated anew. On this also, Sri Aurobindo based the fact that this present creation, this present universe, will be able to manifest the perfection of a divine worldwhat Sri Aurobindo calls the Supermind.

0 1961-07-28, #Agenda Vol 02, #The Mother, #Integral Yoga
   Lets take Savitri, which is very explicit on this: the universal Mother is universally present and at work in the universe, but the earth is where concrete form is given to all the work to be done to bring evolution to its perfection, its goal. Well, at first theres a sort of emanation representative of the universal Mother, which is always on earth to help it prepare Itself; then, when the preparation is complete, the universal Mother herself will descend upon earth to finish her work. And this She does with SatyavanSatyavan is the soul of the earth. She lives in close union with the soul of the earth and together they do the work; She has chosen the soul of the earth for her work, saying, HERE is where I will do my work. Elsewhere (Mother indicates regions of higher Consciousness), its enough just to BE and things Simply ARE. Here on earth you have to work.
   There are clearly universal repercussions and effects, of course, but the thing is WORKED OUT here, the place of work is HERE. So instead of living beatifically in Her universal state and beyond, in the extra-universal eternity outside of time, She says, No, I am going to do my work HERE, I choose to work HERE. The Supreme then tells her, What you have expressed is My Will.. I want to work HERE, and when all is ready, when the earth is ready, when humanity is ready (even if no one is aware of it), when the Great Moment comes, well I will descend to finish my work.
  --
   In Sri Aurobindo's terminology, the 'Overmind' represents the highest level of the mind, the world of the gods and origin of all the revelations and highest artistic creations the world that has ruled mental man till now. in his gradations of the worlds, Sri Aurobindo speaks of two hemispheres, the upper hemisphere and the lower. The Overmind is the line between these two hemispheres, 'This line is the intermediary overmind which, though luminous Itself, keeps from us the full indivisible supramental Light, but in receiving it divides, distributes, breaks up into separated aspects, powers, multiplicities of all kinds.' In the words of the Upanishad, 'The face of the Truth is covered by a golden lid.'
   Mother is referring to the book Satprem will write on Sri Aurobindo, which prompted the questions posed in this conversation.

0 1961-08-02, #Agenda Vol 02, #The Mother, #Integral Yoga
   See Thoughts and Glimpses: 'What then was the commencement of the whole matter? Existence that multiplied Itself for sheer delight of being and plunged into numberless trillions of forms so that it might find Itself innumerably.... And what is the end of the whole matter? As if honey could taste Itself and all its drops together and all its drops could taste each other and each the whole honeycomb as Itself, so should the end be with God and the soul of man and the universe.'
   Cent. Ed. Vol. XVI, p. 384

0 1961-08-05, #Agenda Vol 02, #The Mother, #Integral Yoga
   Yet no two sleeps are the same, mon petit! And its the same with deaths, no two are the same. But sleep and death are different because they are different STATES. As long as you have a body, you are not in the same state as when you are dead. There is a period of seven days after the doctors declare you dead when you are still in an intermediary state; but the actual state of death Itself is completely different BECAUSE there is no longer this physical base.
   Once when I was at Tlemcen with Theon (this happened twice, but Im not sure about the second time because I was alone), my body was in a cataleptic state and I was in conscious trance. It was a peculiar kind of catalepsy in the sense that my body could speak, though very slowly Theon had taught me how to do it. But this is because the life of the form always remains (this is what takes seven days to leave the body) and it can even be trained to make the body move the being is no longer there, but the life of the form can make the body move (in any case, utter words). However, this state is not without danger, the proof being that while I was working in trance, for some reason or other (which I no longer remember, but obviously due to some negligence on the part of Theon who was there to watch over me), the cord I dont know what to call itwent snap! The link was cut, malevolently,5 and when it was time and I wanted to return, I could no longer re-enter my body. But I was still able to warn him: The cord is cut. Then he used his power and knowledge to help me come back but it was no joke! It was very difficult.6 And this is when I had the experience of the two different states, because the part that had gone out was now without the bodys support the link was cut. Then I knew. Of course, I was in a special state; I was doing a fully conscious work with all the vital power, and I was in control not only of my surroundings but. You see, what happens is a kind of reversal of consciousness: you begin to belong to another world; you feel this quite distinctly. Theon instantly told me to concentrate (I was finding it all interestingMo ther laughs I was making experiments and getting ready to go wandering off, but he was terribly scared that I would die on him!). He begged me to concentrate, so I concentrated on my body.
  --
   Did I tell you what happened to my brother? No? My brother was a terribly serious boy, and frightfully studiousoh, it was awful! But he also had a very strong character, a strong will, and there was something interesting about him. When he was studying to enter the Polytechnique, I studied with himit interested me. We were very intimate (there were only eighteen months between us). He was quite violent, but with an extraordinary strength of character. He almost killed me three times,9 but when my mother told him, Next time, you will kill her, he resolved that it wouldnt happen again and it never did. But what I wanted to tell you is that one day when he was eighteen, just before the Polytechnique exams, as he was crossing the Seine (I think it was the Pont des Arts), suddenly in the middle of the bridge he felt something descend into him with such force that he became immobilized, petrified; then, although he didnt exactly hear a voice, a very clear message came to him: If you want, you can become a godit was translated like that in his consciousness. He told me that it took hold of him entirely, immobilized hima formidable and extremely luminous power: If you want, you can become a god. Then, in the thick of the experience Itself, he replied, No, I want to serve humanity. And it was gone. Of course, he took great care to say nothing to my mother, but we were intimate enough for him to tell me about it. I told him, Well (laughing), what an idiot you are!
   Thats the story.

0 1961-08-11, #Agenda Vol 02, #The Mother, #Integral Yoga
   Oh no, nothing doing! Whats marvelous is that I havent a single idea in my headnothing. Not idea; I never have many of them! (laughing) No words, mon petit, nothing. I have two of T.s notebooks here I read them, said Ah!, and put them away. Theyve already stayed there for two weeks or I dont know how long. NOTHING, completely blank. But on the lowest plane, some interesting things: suddenly (not from time to time, but all the time, or almost all the time), all the bodys cells suddenly seem to participate in a movement of force, a sort of circular movement containing all the vibrationsphysical vibrationsright from the most material sensation (Mother touches the skin of her hands) to all the feelings of strength, power and comprehension (especially from an active standpoint, the standpoint of actions, movements, influences). Its not at all limited to the body; its like that, like that, like that (Mother makes a gesture stretching to infinity). It has neither beginning nor end. The body Itself is starting to feel how Energy behaves.
   Its very interesting.

0 1961-09-03, #Agenda Vol 02, #The Mother, #Integral Yoga
   (The beginning of this conversation has unfortunately disappeared. It dealt with the book that Satprem was writing on Sri Aurobindo, and he spoke to Mother of his dream of writing automatically, without even needing to think, letting the writing flow along by Itself.)
   You would like to carry thought into higher domains, beyond the province of thought Itself! This is something practically impossible.
   You understand, if I were British and writing in English, I could try to do a book on Sri Aurobindo using Savitri alone. With quotations from Savitri one can maintain a certain poetical rhythm, and this rhythm can generate an opening. But in French it isnt possiblehow could it be translated?

0 1961-10-02, #Agenda Vol 02, #The Mother, #Integral Yoga
   I was holding one of these flowers [Integral Generosity1] in my hand when I saw Z, and I explained to him what I meant by integral generosity. The effect of the ego, I told him, is to shrivel the being. Its the cause of aging, it dries you up the being shrivels under it like a withering flower. And as I was speaking to him, the experience came; all I remember now is the idea, but the idea is nothing the experience Itself was there.
   I know that at a certain moment I was making the distinction between the two states, between the person the individual, personal beingturning towards the Lord, imploring Him to reveal His Will, and then this experience of becomingby extending oneself, by opening, by enlarging, by merging into the creationof BECOMING the Will of the Lord, the Supremes Will. No longer any need to implore Him, to know His Will and receive it like something foreign to youyou become that Will.

0 1961-10-15, #Agenda Vol 02, #The Mother, #Integral Yoga
   And yesterday again I clearly saw (Mother touches this mass in her head). My eyes are full of it my eyes are full, you know, and I see that as it works to settle Itself in here, it produces this little vibrationa twinkling of vibrationswhich seems to be indispensable for it to enter into this Matter.
   But whats interesting is that it produced neither headache, nor malaise, nor anything of the kind; yet neither was there any great joy or satisfaction. It is the words we use always take on a pejorative tone and spoil it, but the difference between our habitual way of functioning and this new way is something so tremendous and overwhelming that an adaptation is evidently required. And he always said that the adaptation would at first be a diminution, and that only gradually could one regain the original purity. Thats just how it is.

0 1961-11-05, #Agenda Vol 02, #The Mother, #Integral Yoga
   According to what Sri Aurobindo saw and what I saw as well, the Rishis had the contact, the experiencehow to put it? A kind of lived knowledge of the thing, coming like a promise, saying, THAT is what will be. But its not permanent. Theres a big difference between their experience and the DESCENTwhat Sri Aurobindo calls the descent of the Supermind: something that comes and establishes Itself.
   Even when I had that experience [the first supramental manifestation of February 29, 1956], when the Lord said, The time has come, well, it was not a complete descent; it was the descent of the Consciousness, the Light, and a part, an aspect of the Power. It was immediately absorbed and swallowed up by the world of Inconscience, and from that moment on it began to work in the atmosphere. But it was not THE thing that comes and gets permanently established; when that happens, we wont need to speak of itit will be obvious!

0 1961-12-16, #Agenda Vol 02, #The Mother, #Integral Yoga
   So to calm the body I took a pencil and wrote: My being thirsts. (to tell the truth, I wanted to write this body thirsts) for perfection, not this human perfection(I should tell you that all the things I am translating are simultaneously accompanied by a set of external circumstances OBVIOUSLY arranged in detail to illustrate the translation: a whole set of quite unpleasant circumstances, besides, serving simultaneously as backdrop and illustration. Thats what brought on the anguish). This body thirsts for perfection, not this human perfection which is the perfection of the ego (it was so clear to me that everything human beings conceive of as perfection is simply the ego wanting to magnify Itself for its own greater glory) not this human perfection which is the perfection of the ego and bars the way to the divine Perfection, but that one perfection (these repeated perfections are deliberate: its like a litany) but that one perfection which has the POWER to manifest upon earth the eternal Truth.
   It was this need, this need. All the bodys cells began to vibrate with a more and more intense vibrationit was much more than a need; it was a necessity, a necessity to vibrate in unison with Truth. The cells seemed to be sensing the vibration of Truth, and so the entire body was in a state of total tensionnot tension in the ordinary sense, but it was like trying to find a note that rings true. Thats what it was: to make the cells vibration ring true to the Vibration of Truth.

0 1961-12-20, #Agenda Vol 02, #The Mother, #Integral Yoga
   There would inevitably be far too much of the physical person in it, and that isnt interesting. It would only be interesting if the Person, with a capital P, came to express Itself. That would be tremendous.
   I feel that it will be done one daywhen that Person does the writing. But now there is still too much mixture, too much of this (Mother touches her body), this collection of little theres still too much reaction from the small physical personnot in what I might say but in the BRAIN that would have to transcribe it.
  --
   I dont know, Im putting it poorly, but this experience was concrete to the point of being physical. It happened in a Japanese country-house where we were living, near a lake. There was a whole series of circumstances, events, all kinds of thingsa long, long story, like a novel. But one day I was alone in meditation (I have never had very profound meditations, only concentrations of consciousness Mother makes an abrupt gesture showing a sudden ingathering of the entire being); and I was seeing. You know that I had taken on the conversion of the Lord of Falsehood: I tried to do it through an emanation incarnated in a physical being [Richard]7, and the greatest effort was made during those four years in Japan. The four years were coming to an end with an absolute inner certainty that there was nothing to be done that it was impossible, impossible to do it this way. There was nothing to be done. And I was intensely concentrated, asking the Lord, Well, I made You a vow to do this, I had said, Even if its necessary to descend into hell, I will descend into hell to do it. Now tell me, what must I do?The Power was plainly there: suddenly everything in me became still; the whole external being was completely immobilized and I had a vision of the Supreme more beautiful than that of the Gita. A vision of the Supreme.8 And this vision literally gathered me into its arms; it turned towards the West, towards India, and offered meand there at the other end I saw Sri Aurobindo. It was I felt it physically. I saw, sawmy eyes were closed but I saw (twice I have had this vision of the Supremeonce here, much later but this was the first time) ineffable. It was as if this Immensity had reduced Itself to a rather gigantic Being who lifted me up like a wisp of straw and offered me. Not a word, nothing else, only that.
   Then everything vanished.

0 1961-12-23, #Agenda Vol 02, #The Mother, #Integral Yoga
   It translates Itself into Love. And of course I am not at all speaking of the human, physical quagmire; I am speaking of the most wonderfully beautiful and pure Love imaginable. This Power is the origin of that Love, and it is in the Supreme.
   (Mother sits at the organ)

0 1962-01-09, #Agenda Vol 03, #The Mother, #Integral Yoga
   My elbow had ended up leaning on a little plastic tray I have there, where I keep pencils, ball-point pens, note pads and so forth. The body was leaning on this tray, evidently trying to get up, and the whole thing started cracking noisily under the weight. And in a diffuse but very clear consciousness I was saying to myself, But why? Whats all this ridiculous noise? And whats this heavy thing doing? What disorder. There shouldnt be such disorder. And it went on crack-crack-cracking. Then suddenly normal consciousness returnedto be exact, what returned was the normal RELATIONSHIP consciousness has with thingsand I said, Well, really! What a ridiculous situation! What is this elbow doing on that tray? It should realize its breaking it! And when things were all completely back to normal I told my body, What are you doing, you idiot! Come on, pick yourself up, get moving! Immediately, docile as a little child, it extricated Itself, turned around, and stood up straightquite straight. I had scratched my knee, scratched my elbow, and taken three knocks on the head. Luckily there were no sharp edgesit was all hard enough, but no sharp edges. Anyway, in the end I was all right, no damage done.
   No damage at all, but it was a bizarre sensation. So I tried to understand how it could have happened, how I could have so lost my sense of relation to things. For a long time my body had been telling me, Ive got to lie down, Ive got to lie down. And I would very sternly reply, You dont have time! (Laughing) So then this happened. Had I obeyed it and laid down, there would obviously have been no problem. But I was in my experience, going on with my experience, and at the same time I was getting ready to come downstairs. So I told my body, Its all right, its all right, youll lie down later. But it had its own way of lying down! (Laughing) It just stretched out right where it was. Actually it wasnt even stretched outit was all askew.
  --
   But following that, and because of the overwork, an old thing I thought I had cured has come back. It was originally brought on by overwork when I was going to the Playground and resting only two hours out of twenty-four, which wasnt enougha sort of ulcer formed between my nose and throat. Its an old complaint, dating from the removal of adenoids in my childhood; the operation left a kind of small cavity, which was nothing in Itself, except that occasionally it would give me a cold. But as a result of overwork it came back in the form of an ulcer, and gave me artificial colds; it was so sour and corrosive, a terrible irritation in the throat and nose. It got much worse when I was giving classes at the Playground, and once I showed it to the doctor. Why, you have an ulcer! he said. A big fuss. He offered to treat me. No thanks! I said. Dont worry, it will pass. And I began my own yogic treatment. It was over in a week and for three years there was no further sign of it. Recently (the last two or three months) I had felt it trying to come back, for exactly the same reason of overwork. And with that little adventure the other day, it did come backit gave me one of those stupid colds: sneezing, coughing. Its not quite over yet. But its nothing, it just gives me an excuse (laughing) to tell people I am still not quite well!
   I am resting.
  --
   So thats why I am resting. Am I better or not? Things are always the same. Were I to start doing what I was doing before, which I KNEW all along was absolutely unreasonable. Its not that I didnt know it; I did know and I wasnt happy about it, because I knew I was doing something I shouldnt. I have no intention of starting again, but if I had said, I am withdrawing for good, it would have been. If you knew how MANY things have gone slack [in the Ashram]! And how many people I am telling off: Well, you wouldnt have done that a week ago! Oh, thats an experience in Itselfto see what peoples so-called faithfulness depends on.
   You have to constantly keep a firm grip on themconstantly, constantly.
  --
   That must be it, because Ive fainted fairly often in my life. Even when I was young, I would remain conscious, and there was a whole period when I used to go out of my body, which I would always immediately see in some ridiculous position (just where it had no business being, of course!). So I would rush back into it and say, Come on! Whats wrong with you! Then it would shake Itself and get moving again, like a donkeyyou give it a good whack, and it gets back to work.
   This need for relaxation was never psychological with me. And I have seen that the habit people have of slackening has the same origin: its not necessarily negligence or vital weakness, the body simply gets winded. It bears up under the tension of vital energy, but eventually it gets winded, tired out, and needs rest.
  --
   That in Itself was a miracle. If I hadnt done it I would have followed himand there would have been no one to do the Work. I would have followed him automatically, without even thinking about it. But when he entered into me, he said, You will do the work; one of us had to go, and I am going, but you will do the work.
   And that door was opened again only ten years later, in 1960. Even then, it was done with great careit was one of last years major difficulties.

0 1962-01-12 - supramental ship, #Agenda Vol 03, #The Mother, #Integral Yoga
   So long as theres no question of physical transformation, the psychological and in large part, the subjective point of view is sufficientand thats relatively easy. But when it comes to incorporating matter into the work, matter as it is in this world where the very starting point is false (we start off in unconsciousness and ignorance), well, its very difficult. Because, to recover the consciousness it has lost, Matter has had to individualize Itself, and for that for the form to last and retain this possibility of individualityit has been created with a certain indispensable measure of rigidity. And that rigidity is the main obstacle to the expansion, to the plasticity and suppleness necessary for receiving the Supermind. I constantly find myself facing this problem, which is utterly concrete, absolutely material when youre dealing with cells that have to remain cells and not vaporize into some nonphysical reality, and at the same time have to have a suppleness, a lack of rigidity, enabling them to widen indefinitely.
   There have been times, while working in the most material mind (the mind ingrained in the material substance), when I felt my brain swelling and swelling and swelling, and my head becoming so large it seemed about to burst! On two occasions I was forced to stop, because it was (was it only an impression, or was it a fact?) in any event it seemed dangerous, as if the head would burst, because what was inside was becoming too tremendous (it was that power in Matter, that very powerful deep blue light which has such powerful vibrations; it is able to heal, for example, and change the functioning of the organsreally a very powerful thing materially). Well then, thats what was filling my head, more and more, more and more, and I had the feeling that my skull was (it was painful, you know) that there was a pressure inside my skull pushing out, pushing everything out. I wondered what was going to happen. Then, instead of following the movement, helping it along and going with it, I became immobile, passive, to see what would happen. And both times it stopped. I was no longer helping the movement along, you see, I simply remained passive and it came to a halt, there was a sort of stabilization.
  --
   So we can say that the Supermind can express Itself through a terrestrial consciousness only when there is a constant state of perfect equalityequality arising out of spiritual identification with the Supreme: all becomes the Supreme in perfect equality. And it must be automatic, not an equality obtained through conscious will or intellectual effort or an understanding preceding the state Itselfnone of that. It has to be spontaneous and automatic; one must no longer react to what comes from outside as though it were coming from outside. That pattern of reception and reaction must be replaced by a state of constant perception and (I dont mean identical in all cases, because each thing necessarily calls forth its own particular reaction) but practically free from all rebound, you might say. Its the difference between something coming from outside and striking you, making you react, and something freely circulating and quite naturally generating the vibrations needed for the overall action. I dont know if I am making myself clear. Its the difference between a vibratory movement circulating within an IDENTICAL field of action, and a movement from an outside source, touching you and getting a reaction (this is the usual state of human consciousness). But once the consciousness is identified with the Supreme, all movements are, so to speak, innerinner in the sense that nothing comes from outside; there are only things circulating, which, through similarity or necessity, naturally generate or change the vibrations within the circulatory milieu.
   I am very familiar with this, because I am now constantly in that state. I never have the feeling of something coming from outside and bumping into me; theres rather the sense of multiple and sometimes contradictory inner movements, and of a constant circulation generating the inner changes necessary to the movement.

0 1962-01-15, #Agenda Vol 03, #The Mother, #Integral Yoga
   I used to dictate. Thon taught me to speak while in trance (that is, he had taught my BODY to express Itself), and I would tell him everything I was doing while doing it. And he never noted any of it down I suspect he did it on purpose: he wasnt interested in making revelations. So its all lost. But had it been noted down, hour by hour, minute by minute, it would have made an extraordinary scientific document on the occultextraordinary! He never noted it down.
   But that vital being who was given a bodydid it live on earth for any length of time?
  --
   The note Itself was stolen from me while I was moving to a new house.
   Two things were stolen: that note and the mantra of life (I have told you about that). And I have a suspicion that it was an occult theft, not an ordinary one, because no one even suspected the value of those papers for most people they had no interest at all.

0 1962-01-21, #Agenda Vol 03, #The Mother, #Integral Yoga
   The other motive for anubhava is of a more general applicability; for in order to reject anything from the being one has first to become conscious of it, to have the clear inner experience of its action and to discover its actual place in the workings of the nature. One can then work upon it to eliminate it, if it is an entirely wrong movement, or to transform it if it is only the degradation of a higher and true movement. It is this or something like it that is attempted crudely and improperly with a rudimentary and insufficient knowledge in the system of psycho-analysis. The process of raising up the lower movements into the full light of consciousness in order to know and deal with them is inevitable; for there can be no complete change without it. But it can truly succeed only when a higher light and force are sufficiently at work to overcome, sooner or later, the force of the tendency that is held up for change. Many, under the pretext of anubhava, not only raise up the adverse movement, but support it with their consent instead of rejecting it, find justifications for continuing or repeating it and so go on playing with it, indulging its return, eternising it; afterwards when they want to get rid of it, it has got such a hold that they find themselves helpless in its clutch and only a terrible struggle or an intervention of divine grace can liberate them.Some do this out of a vital twist or perversity, others out of sheer ignorance; but in yoga, as in life, ignorance is not accepted by Nature as a justifying excuse. This danger is there in all improper dealings with the ignorant parts of the nature; but none is more ignorant, more perilous, more unreasoning and obstinate in recurrence than the lower vital subconscious and its movements. To raise it up prematurely or improperly for anubhava is to risk suffusing the conscious parts also with its dark and dirty stuff and thus poisoning the whole vital and even the mental nature. Always therefore one should begin by a positive, not a negative experience, by bringing down something of the divine nature, calm, light, equanimity, purity, divine strength into the parts of the conscious being that have to be changed; only when that has been sufficiently done and there is a firm positive basis, is it safe to raise up the concealed subconscious adverse elements in order to destroy and eliminate them by the strength of the divine calm, light, force and knowledge. Even so, there will be enough of the lower stuff rising up of Itself to give you as much of the anubhava as you will need for getting rid of the obstacles; but then they can be dealt with with much less danger and under a higher internal guidance.
   ***

0 1962-02-03, #Agenda Vol 03, #The Mother, #Integral Yoga
   Because before you were told about your karma, I had already seen certain things about you and was trying to set you freenot from the thing Itself, but from the tendency that remained in your nature. That, yes.
   But Sujata, for example, was completely, COMPLETELY free of the whole (what shall I say?) what could be called the unhappy aspect of her karmacompletely free. For I know the people around me and what they carry with them very well, and there was nothingjust one thing remained, the one part that was rather constructive, so I had left that totally intact. And when the events of her past life were revealed to her, I took the greatest care to destroy the revelation as it was being given. And I did it ruthlessly. You see, it was like dumping a load of mud on someone completely unsullied, and I didnt let it happen (I couldnt stop what entered through her physical brain, but inwardly I utterly annihilated it). The only thing I left untouched was the constructive part of the bond that had existed between you two, and so when she met you, she. Thats all I left, because it was good, pure, lovelyit was good. But all the rest. And you saw how strongly I protested when I was told she had committed suicide. No, no, no! I said; even if somebody with perfect knowledge were to tell me so, Id still say NO.

0 1962-02-06, #Agenda Vol 03, #The Mother, #Integral Yoga
   Perhaps the problem is the opposition (if it is an opposition) between two attitudes, both of which should express our relationship with the Supreme. One is the acceptancenot only voluntary but perfectly contentof everything, even the worst calamities (what are conventionally called the worst calamities). I wont use this story as an example because its self-explanatory, but if Andromeda were a yogi (with ifs you can build castles in the air, but I am trying to explain what I mean), she would accept the idea of death readily, easily. Well, its precisely this conflict between an attitude quite ready to accept death (I am not talking about what happens in the story Itself, but merely giving a case in point to make myself clear) because it is the divine Will, for this reason aloneits the divine Will, so its quite all right; since thats how it is, its quite all rightand at the same time, the love of Life. This love of Life.3 Following the story, you would say: she lived because she had to live and everything is explained. But thats not what I mean. I am looking at this outside the context of the story.
   Because things like that happen in the consciousness of. It always bothers me to get into big ideas and big words, but to truly explain myself, I should say: the Universal Mother.

WORDNET












--- Grep of noun itself
thing-in-itself



IN WEBGEN [10000/373]

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selforum - physical itself will then be wonderful
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https://tvtropes.org/pmwiki/pmwiki.php/Recap/BuffyTheVampireSlayerS4E4FearItself
https://tvtropes.org/pmwiki/pmwiki.php/Roleplay/SuperSmashBrothersLifeItself
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The Price Is Right (1972 - Current) - One of the longest running shows on television, "The Price Is Right", termed then as the "New" Price Is Right to differentiate itself with a previous version hosted by Bill Cullen, debuted in 1972 and has stood the test of time, lasting over 45 years. First hosted by Bob Barker and gaining legendary...
The Jerry Springer Show (1991 - Current) - Jerry Springer, a former mayor of Cincinnati, hosts this show that has to pull itself up in content quality to qualify as "Trash TV". TV Guide named it as the worst show ever which it proudly declares at the start of every episode. One of the most infamous Guilty Pleasures on TV. In the show's fir...
V Gundam (1993 - 1994) - Space Colony Side 2 calls itself the Zanscare Empire and begins conquering Earth territory. The League Militaire resists their onslaught and builds the V Gundam to help them fight. As pilot of V Gundam, fifteen-year-old Usso Evin becomes embroiled in the fight to save his world. It is Universal Cent...
The Mysteries of Alfred Hedgehog (2009 - 2010) - In Gnarly Woods, almost anything can happen. A lone bell rings by itself, fish rain from the sky, green eyes glow in the dark, trees turn blue, the lake suddenly foams and is that a giant phantom footprint? And no one can figure it out! No one, that is, except Alfred Hedgehog, a nine-year-old ace d...
Mobile Suit Gundam (1979 - 1981) - it is the 79th year of the universal century (uc 0079) and man has expanded into space. colonies orbiting the world hold more than half the human race. a distant cluster of colonies declares itself to be the principality of Zeon and declares war on the earth. it was assumed early on that the Earth F...
M*A*S*H (1972 - 1983) - M*A*S*H is an American television series developed by Larry Gelbart, adapted from the 1970 feature film MASH (which was itself based on the 1968 novel MASH: A Novel About Three Army Doctors, by Richard Hooker). The series, which was produced in association with 20th Century Fox Television for CBS, f...
Romeo x Juliet (2007 - 2007) - This is a story of a young and tragic love, set in the aerial city of Neo Verona. Tyranny rules this island in the sky after the Montague family took control 14 years prior. The disparity among the wealthy and poor is apparent in the present state, the earth dries and water stagnates. The sky itself...
Pikaia! (2015 - 2017) - a Japanese educational anime series produced by NHK Educational. The first season started airing on April 29, 2015 for 13 episodes before ending in July 30, 2015.[1] It is renewed with a second season in February 2017.The story begins in the future when Earth itself is no longer inhabitable by livin...
Spider Riders (2006 - 2007) - Fourteen-year-old Hunter Steele searches for the legendary Inner World by following the instructions in his grandfather's journal. He enters a cave where he finds a mysterious manacle that attaches itself to him. A spider startles Hunter, who falls into a hole to the center of the Earth and into the...
Incredible Games (1994 - 1995) - ncredible Games was a popular children's game show which was broadcast in 1994-1995 (two series) by the BBC. It included a variety of games, performed by contestants between the ages of 11 and 14. The show itself was set in a fictional skyscraper (which was depicted in the titles by a London council...
Lost (2004 - 2010) - The survivors of Oceanic Flight 815 were 1,000 miles off course when they crashed on a lush, mysterious island. Each person possesses a shocking secret, but they've got nothing on the island itself, which harbors a monstrous security system, a series of underground bunkers and a group of violent sur...
Superman(1978) - Unable To Convince The Ruling Council Of Krypton That Their World Will Destroy Itself Soon, Scientist Jor-El Takes Drastic Measures To Preserve The Kryptonian Race, He Sends His Son Kal-El To Earth, There By Gaining Great Powers Under Earth's Sun, He Will Become A Champion Of Truth And Justice, Rais...
American History X(1998) - This flashback-laden film delves into the world of a former neo-NAZI and shows how his hatred spawned itself in his younger brother. After committing a brutal assault and Derek is sent to prison. There he sees that all humans have potential and all life should be respected. His life turned around an...
Return of the Living Dead Part II(1988) - A virtual remake of its predecessor, Return of the Living Dead (1985), which itself was a tongue-in-cheek rip-off of director George Romero's Night of the Living Dead (1968), this follow-up adheres strictly to a gore and gags formula. Jesse Wilson (Michael Kenworthy), is a young boy being bullied by...
The Blob(1958) - When a meteor lands from Outer Space, it is found by an old man who pokes at the meteor with stick. The meteor opens up to reveal a gelatinous monster that attaches itself to the old mans arm. He is found by two teens, Steve Andrews (McQueen) and Jane Martin (Steve Corsaut) and Jane Martin (Aneta Co...
Leaving Las Vegas(1995) - Mike Figgis' Grim Drama Documents A Romantic Triangle Of Sorts Involving Prostitute Sera, Failed Hollywood Screenwriter Ben Sanderson And The Constant Flow Of Booze Which He Loves More Dearly Than Life Itself.
12:01(1993) - Based on a story by Richard Lupoff (a short filmization of the same story earned an Oscar nomination for 1990), 12:01 centers on a scientific researcher who discovers that the world has become somehow trapped in a strange time warp that causes the same 24-hour period to repeat itself. During the cou...
Osamu Tezuka's Metropolis(2001) - Metropolis ( Metoroporisu) is a 2001 anime film loosely based on the 1949 Metropolis manga created by Osamu Tezuka, itself inspired by the 1927 German silent film (was directed by Fritz Lang) of the same name, though the two do not share plot elements. The anime, however, does draw aspects of...
Life Itself(2014) - The life and career of the renowned film critic and social commentator, Roger Ebert.
Hardware(1990) - The head of a cyborg reactivates, rebuilds itself, and goes on a violent rampage in a space marine's girlfriend's apartment.
9(2009) - When 9 (Elijah Wood) springs to life, it finds itself in a post-apocalyptic world where humans no longer exist, and the only signs of life are sentient rag dolls like itself and the machines that hunt them. Though it is the youngest of the group, 9 convinces comrades that the only way to survive aga...
Wrath of the Ninja(1989) - The year a comet races across the sky, splitting the heavens, from the depths of the Earth the dark god shall arise once again. Then, the dark evil lurking in the shadows shall come out of the depths of Hell and show itself in the present world. The emotions of the blade of the wind shall collect at...
Reptilicus(1961) - A portion of the tail of a prehistoric reptile is discovered in Denmark. It regenerates into the entire reptile, which proceeds to destroy buildings and property and generally make a nuisance of itself. It can fly, swim, and walk, and has impenetrable scales, which makes it difficult to kill.
Pokmon Heroes(2002) - In the seaside town of Altomare there lives a legend about how two legendary Pokemon named Latias and Latios protected the town from a trainer who was terrorizing after which Latios sacrificed itself. Latios had its soul kept in a mystical item called the Soul Dew, which is being sought by Annie & O...
Burnt Offerings(1976) - Haunted house chiller from Dan Curtis has Oliver Reed and Karen Black as summer caretakers moving into gothic house with their young son. The catch? The house rejuvenates a part of itself with each death that occurs on its premises.
The Man From Planet X(1951) - As a mysterious planet hurls itself toward earth, an enigmatic extraterrestrial scout arrives on a remote Scottish island with unknown intentions.
The Ring(2002) - The Ring is a 2002 American psychological horror film directed by Gore Verbinski, starring Naomi Watts, Daveigh Chase, and Martin Henderson. It is a remake of the 1998 Japanese horror film Ringu, which itself was based on the novel Ringu by Kji Suzuki (who also helped co-write both film versions),...
It(1990) - It (also referred to as Stephen King's IT) is a 1990 horror/drama miniseries based on Stephen King's novel of the same name. The story revolves around an inter-dimensional predatory life-form, which has the ability to transform itself into its prey's worst fears allowing it to exploit the phobias of...
The Swan Princess Christmas(2012) - Princess Odette, Prince Derek and their trusted woodland friends return for their first Christmas celebration! But, with the villainous Rothbart striving to destroy Christmas itself, will they be able to stop him and save the day? Told in beautiful CG animation for the very first time, The Swan Prin...
Billy Crystal: Don't Get Me Started(1986) - In this parody of "Spinal Tap," a documentary film crew follows comic Billy Crystal as he prepares for a concert; the second half of the film is the actual concert itself.
War of the Worlds: Goliath(2012) - A retro-futuristic epic of steampunk battle set in 1914. It has been 15 years since the original H.G. Wells Martian invasion. Fearing another attack, the human race has prepared itself. This is the story of the battle tripod 'Goliath' and its young crew. 'Goliath' is the vanguard of an army of steam...
The Reluctant Dragon(1941) - A tour of the Walt Disney studios seen through the eyes of Robert Benchley who goes to search for Walt to show him the book The Reluctant Dragon in hopes it would be adapted. Segments include Baby Weems, How to Ride a Horse starring Goofy, and the animated version of the book itself.
Les Misrables(2012) - Based on the popular 1985 West End English translation of the 1980 French musical by Boublil and Schnberg, which itself is adapted from the 1862 French novel of the same name by Victor Hugo, "Les Misrables" is a British and American venture distributed by Universal Pictures. The film stars an ense...
Super Size Me 2: Holy Chicken!(2017) - A sequel to the 2004 film Super Size Me, it explores the ways in which the fast food industry has rebranded itself as healthier since his original film through the process of Spurlock working to open his own fast-food restaurant, thus exposing some of the ways in which rebranding is more perception...
22 July (2018) ::: 6.8/10 -- R | 2h 23min | Crime, Drama, History | 10 October 2018 (USA) -- A three-part story of Norway's worst terrorist attack in which over seventy people were killed. 22 July looks at the disaster itself, the survivors, Norway's political system and the lawyers who worked on this horrific case. Director: Paul Greengrass Writers:
Brain Damage (1988) ::: 6.6/10 -- R | 1h 24min | Comedy, Drama, Horror | 22 April 1988 (USA) -- One morning, a young man wakes to find that a small, disgusting creature has attached itself to the base of his brain stem. The creature gives him a euphoric state of happiness but demands human victims in return. Director: Frank Henenlotter Writer: Frank Henenlotter
Chato's Land (1972) ::: 6.7/10 -- PG | 1h 40min | Western | June 1972 (UK) -- In 1870s New Mexico, a half-breed kills a bigoted sheriff in self-defense but the posse that eventually hunts him finds itself in dangerous territory. Director: Michael Winner Writer: Gerald Wilson Stars:
Fear Itself ::: TV-14 | 43min | Horror | TV Series (20082009) A television series broken down into thirteen separate sixty-minute films from premiere horror writers and directors. Creator: Mick Garris Stars:
It (2017) ::: 7.3/10 -- R | 2h 15min | Horror | 8 September 2017 (USA) -- In the summer of 1989, a group of bullied kids band together to destroy a shape-shifting monster, which disguises itself as a clown and preys on the children of Derry, their small Maine town. Director: Andy Muschietti Writers:
Jesus of Montreal (1989) ::: 7.5/10 -- Jsus de Montral (original title) -- Jesus of Montreal Poster A group of actors put on an unorthodox, but acclaimed Passion Play which incites the opposition of the Catholic Church while the actors' lives themselves begin to mirror the Passion itself. Director: Denys Arcand Writer: Denys Arcand
Life Itself (2018) ::: 6.8/10 -- R | 1h 57min | Drama, Romance | 21 September 2018 (USA) -- As a young New York City couple goes from college romance to marriage and the birth of their first child, the unexpected twists of their journey create reverberations that echo over continents and through lifetimes. Director: Dan Fogelman Writer:
Renaissance (2006) ::: 6.7/10 -- R | 1h 45min | Animation, Action, Sci-Fi | 15 March 2006 (France) -- In 2054, Paris is a labyrinth where all movement is monitored and recorded. Casting a shadow over everything is the city's largest company, Avalon, which insinuates itself into every aspect of contemporary life to sell its primary export, youth and beauty. In this world of stark contrasts and rigid laws, the populace is kept in line and accounted for. Director: Christian Volckman
Rise of the Planet of the Apes (2011) ::: 7.6/10 -- PG-13 | 1h 45min | Action, Drama, Sci-Fi | 5 August 2011 (USA) -- A substance designed to help the brain repair itself gives advanced intelligence to a chimpanzee who leads an ape uprising. Director: Rupert Wyatt Writers: Rick Jaffa, Amanda Silver
River's Edge (1986) ::: 7.0/10 -- R | 1h 39min | Crime, Drama | 8 May 1987 (USA) -- A high school slacker commits a shocking act and proceeds to let his friends in on the secret. However, the friends' reaction is almost as ambiguous and perplexing as the crime itself. Director: Tim Hunter Writer:
Sanditon ::: TV-14 | 1h | Drama, Romance | TV Series (2019) -- About Charlotte Heywood, a spirited and impulsive woman who moves from her rural home to Sanditon, a fishing village attempting to reinvent itself as a seaside resort. Creator:
Sweet Country (2017) ::: 6.9/10 -- R | 1h 53min | Adventure, Crime, Drama | 6 April 2018 (USA) -- Australian western set on the Northern Territory frontier in the 1920s, where justice itself is put on trial when an aged Aboriginal farmhand shoots a white man in self-defense and goes on the run as a posse gathers to hunt him down. Director: Warwick Thornton Writers:
The Hourglass Sanatorium (1973) ::: 7.6/10 -- Sanatorium pod Klepsydra (original title) -- The Hourglass Sanatorium Poster Jzef visits his dying father at a remote mental institution, where time itself doesn't seem to exist, and the line between dreams and memories becomes indistinguishable. Director: Wojciech Has (as Wojciech J. Has) Writers: Wojciech Has (as Wojciech J. Has), Bruno Schulz (story "Santorium pod Klepsydra")
The Matrix Revolutions (2003) ::: 6.8/10 -- R | 2h 9min | Action, Sci-Fi | 5 November 2003 (USA) -- The human city of Zion defends itself against the massive invasion of the machines as Neo fights to end the war at another front while also opposing the rogue Agent Smith. Directors: Lana Wachowski (as The Wachowski Brothers), Lilly Wachowski (as The Wachowski Brothers) Writers:
World War Z (2013) ::: 7.0/10 -- PG-13 | 1h 56min | Action, Adventure, Horror | 21 June 2013 (USA) -- Former United Nations employee Gerry Lane traverses the world in a race against time to stop a zombie pandemic that is toppling armies and governments and threatens to destroy humanity itself. Director: Marc Forster Writers:
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A.F -- -- - -- 1 ep -- Original -- Action Sci-Fi Space Mecha -- A.F A.F -- A 20 minutes 100% CG animation presented by "buildup", a company that brought many japanese CG movies such as Godzilla vs Biollante, Stray Dog - Kerberos Panzer Cops, Godzilla vs King Ghidora, Kappa, Gundam Mission To The Rise and D. -- -- The story takes place in the future, the year is 2124. A dangerous container is to be secretly loaded into medical transport ship which goes into the earth orbit because it's forbidden to store dangerous container on earth. -- -- It's so secret that no crew members on the ship were told about the container's contents or any possible hazzards. The truth is, the container carries a dangerous living body in some form like liquid / worm which is capable of reading DNA information of other living beings and then transforms itself as an exact copy. Of course, the original object then will be killed. -- -- (Source: AniDB) -- Special - Sep 6, 2002 -- 1,081 4.42
Aoki Ryuusei SPT Layzner OVA -- -- Sunrise -- 3 eps -- - -- Action Space Mecha Military Sci-Fi Shounen -- Aoki Ryuusei SPT Layzner OVA Aoki Ryuusei SPT Layzner OVA -- The Layzner OVA serves as an alternative version of the TV series. -- -- The first episode, titled "Eiji 1996", recaps the first part of the series (episodes 01-24). The second episode ("Le Caine 1999") takes place after a time skip, and contains episodes 26 through 37 (episode 25 of the TV series, being a recap itself, is skipped here). -- -- The final episode, "Seal 2000", is an expanded version of the final episode of the TV series (38) and features new animation and a longer epilogue. -- OVA - Aug 21, 1986 -- 1,550 6.78
Aragne no Mushikago -- -- - -- 1 ep -- Original -- Fantasy Horror Mystery -- Aragne no Mushikago Aragne no Mushikago -- Life could be better for shy, anxious university student Rin. The apartment she has rented is hardly the sunny palace the rental listings suggested. The housing complex is rundown, grim and haunted by troubled souls lurking in dark corners. Ghastly crimes are occurring in the vicinity. And a grinning stranger makes his unsettling presence known. -- -- Beyond all this, Rin is coming to realize that something even more sinister is manifesting itself, something at the cursed crossroads of mythology, monstrosity and medical science. Determined to find out more, Rin visits the library, where she meets a sympathetic young staffer. But what she learns does not begin to put her mind at ease. -- -- (Source: Fantasia) -- Movie - Aug 18, 2018 -- 2,910 5.13
Aria the Animation -- -- Hal Film Maker -- 13 eps -- Manga -- Sci-Fi Slice of Life Fantasy Shounen -- Aria the Animation Aria the Animation -- Drift peacefully into Neo Venezia, a city on the planet Aqua (formerly known as Mars). By the 24th century, humans have found a way to colonize the previously uninhabitable planet. As futuristic as that sounds, Neo Venezia is still teeming with rustic beauty; gondolas on wide canals and waterways are the main mode of transportation. The city itself is a faithful replication of Manhome's (the planet formerly known as Earth) Venice. -- -- To make sure that residents and tourists alike get the most from Neo Venezia's many wonders, companies offering guided tours via gondola were formed, one of which is named Aria Company. -- -- This is the workplace of Akari Mizunashi, a free spirited teenager from Manhome who is now a novice Undine (the title given to tour guides). Join Akari as she becomes intimately acquainted with other Undine, tourists, Neo Venezia's residents, and even the city itself, learning many valuable life lessons along the way, such as the wonderful truth that there are such things as manmade miracles. -- -- 131,217 7.69
Aria the Animation -- -- Hal Film Maker -- 13 eps -- Manga -- Sci-Fi Slice of Life Fantasy Shounen -- Aria the Animation Aria the Animation -- Drift peacefully into Neo Venezia, a city on the planet Aqua (formerly known as Mars). By the 24th century, humans have found a way to colonize the previously uninhabitable planet. As futuristic as that sounds, Neo Venezia is still teeming with rustic beauty; gondolas on wide canals and waterways are the main mode of transportation. The city itself is a faithful replication of Manhome's (the planet formerly known as Earth) Venice. -- -- To make sure that residents and tourists alike get the most from Neo Venezia's many wonders, companies offering guided tours via gondola were formed, one of which is named Aria Company. -- -- This is the workplace of Akari Mizunashi, a free spirited teenager from Manhome who is now a novice Undine (the title given to tour guides). Join Akari as she becomes intimately acquainted with other Undine, tourists, Neo Venezia's residents, and even the city itself, learning many valuable life lessons along the way, such as the wonderful truth that there are such things as manmade miracles. -- -- -- Licensor: -- Nozomi Entertainment -- 131,217 7.69
Bananya -- -- Gathering -- 13 eps -- Original -- Slice of Life Comedy Kids -- Bananya Bananya -- Above a nondescript kitchen counter quietly hangs a bunch of ripe, yellow bananas. Suddenly, one of the slender fruits begins to shake, gently at first but slowly increasing in ferocity until it tears itself away from the rest. With a graceful landing, the long and curvy edible gradually rolls back its golden peels, revealing what lies beneath its firm covering to be... a cat? -- -- This mysterious feline-fruit hybrid is named Bananya. Carefree and gentle, the adorable creature dreams of one day becoming a luscious bananya bathed in chocolate. Together with his fellow bananya, this kitten cloaked in yellow passes its days without a care in the world, enjoying a rather calm and peaceful existence as it experiences what the world has to offer. -- -- -- Licensor: -- Discotek Media -- 55,806 6.73
Blue Reflection Ray -- -- J.C.Staff -- 24 eps -- Game -- Magic School -- Blue Reflection Ray Blue Reflection Ray -- This is a story of connecting shining emotions. -- -- Joy, sadness, anger. Feelings are a power, invisible to the eye, that every person possesses. Sometimes this power is even capable of changing the world. -- -- Hiori Hirahara always has a positive attitude and can't leave people in trouble alone. Ruki Hanari is socially awkward, she wants to get along well with others, but she doesn't know how to go about it. -- -- How will the meeting of these two wildly different girls change not only them, but the world itself? -- -- (Source: Official Site, translated) -- -- Licensor: -- Funimation -- 13,452 5.79
Buddy Complex: Kanketsu-hen - Ano Sora ni Kaeru Mirai de -- -- Sunrise -- 2 eps -- Original -- Action Mecha Sci-Fi -- Buddy Complex: Kanketsu-hen - Ano Sora ni Kaeru Mirai de Buddy Complex: Kanketsu-hen - Ano Sora ni Kaeru Mirai de -- The two part finale of Buddy Complex television series deals with the final battle between the Free Treaty Alliance and the space division of Zogiria, lead by an elderly Bizon, as Earth and time itself hang in the balance. -- -- Licensor: -- Funimation -- Special - Sep 30, 2014 -- 22,816 7.31
Cencoroll -- -- Think Corporation -- 1 ep -- Original -- Action Sci-Fi -- Cencoroll Cencoroll -- When a gigantic, unearthly monster suddenly looms on the skyline of a Japanese city, the expected occurs—the Japan Self-Defense Forces roll out the tanks while the public panics. Nobody knows what it is or where it came from, but Yuki, a bold and inquisitive teenage girl, has a secret but might be a useful clue. Her friend Tetsu has been clandestinely caring for a bizarre creature called Cenco, which will soon prove itself to have some remarkable, even impossible characteristics. Another teenage boy, a stranger with some mysterious link to the monstrosity attacking the city, shows up, and his unwelcome interest in Tetsu's pet snuffs out any doubt of a connection—and lights the fuse for the coming battle. -- -- (Source: Rupert Bottenberg, Fantasia Genre Film Festival) -- -- Licensor: -- Aniplex of America -- Movie - Jul 28, 2009 -- 84,346 7.20
Cencoroll -- -- Think Corporation -- 1 ep -- Original -- Action Sci-Fi -- Cencoroll Cencoroll -- When a gigantic, unearthly monster suddenly looms on the skyline of a Japanese city, the expected occurs—the Japan Self-Defense Forces roll out the tanks while the public panics. Nobody knows what it is or where it came from, but Yuki, a bold and inquisitive teenage girl, has a secret but might be a useful clue. Her friend Tetsu has been clandestinely caring for a bizarre creature called Cenco, which will soon prove itself to have some remarkable, even impossible characteristics. Another teenage boy, a stranger with some mysterious link to the monstrosity attacking the city, shows up, and his unwelcome interest in Tetsu's pet snuffs out any doubt of a connection—and lights the fuse for the coming battle. -- -- (Source: Rupert Bottenberg, Fantasia Genre Film Festival) -- Movie - Jul 28, 2009 -- 84,346 7.20
Choujigen Game Neptune The Animation -- -- David Production -- 12 eps -- Game -- Action Comedy Fantasy Parody Sci-Fi Supernatural -- Choujigen Game Neptune The Animation Choujigen Game Neptune The Animation -- After years of fruitless war between the four realms of Gamindustri (Planeptune, Lastation, Lowee and Leanbox) over Share energy, the source of their strength based on how much their people have faith in their goddesses, the four CPUs that rule over them have finally signed a friendship treaty. The treaty bans any attempt at claiming Share energy through military force, in hopes of bringing peace and prosperity to their worlds. Yet, a month after the treaty, Neptune, the CPU Goddess of Planeptune, spends her time goofing off and playing games rather than doing her job, leaving her land's Shares plummeting. -- -- Choujigen Game Neptune The Animation follows Neptune and her friends' attempts at raising Shares, while dealing with an external threat that could spell the end of both the Goddesses and Gamindustri itself... -- -- Licensor: -- Funimation -- TV - Jul 12, 2013 -- 134,162 6.97
Choujigen Game Neptune The Animation -- -- David Production -- 12 eps -- Game -- Action Comedy Fantasy Parody Sci-Fi Supernatural -- Choujigen Game Neptune The Animation Choujigen Game Neptune The Animation -- After years of fruitless war between the four realms of Gamindustri (Planeptune, Lastation, Lowee and Leanbox) over Share energy, the source of their strength based on how much their people have faith in their goddesses, the four CPUs that rule over them have finally signed a friendship treaty. The treaty bans any attempt at claiming Share energy through military force, in hopes of bringing peace and prosperity to their worlds. Yet, a month after the treaty, Neptune, the CPU Goddess of Planeptune, spends her time goofing off and playing games rather than doing her job, leaving her land's Shares plummeting. -- -- Choujigen Game Neptune The Animation follows Neptune and her friends' attempts at raising Shares, while dealing with an external threat that could spell the end of both the Goddesses and Gamindustri itself... -- TV - Jul 12, 2013 -- 134,162 6.97
Chrno Crusade: Az demo Wakaru Chrno Crusade Kouza -- -- Gonzo -- 11 eps -- Manga -- Adventure Comedy Demons Historical Supernatural -- Chrno Crusade: Az demo Wakaru Chrno Crusade Kouza Chrno Crusade: Az demo Wakaru Chrno Crusade Kouza -- Azmaria Hendrick gives some background information on characters and the setting, with flashback scenes from the Chrno Crusade series itself. -- -- Released with DVD volumes 2-12. -- -- Licensor: -- ADV Films, Funimation -- Special - May 28, 2004 -- 10,054 6.54
Code Geass: Hangyaku no Lelouch -- -- Sunrise -- 25 eps -- Original -- Action Military Sci-Fi Super Power Drama Mecha School -- Code Geass: Hangyaku no Lelouch Code Geass: Hangyaku no Lelouch -- In the year 2010, the Holy Empire of Britannia is establishing itself as a dominant military nation, starting with the conquest of Japan. Renamed to Area 11 after its swift defeat, Japan has seen significant resistance against these tyrants in an attempt to regain independence. -- -- Lelouch Lamperouge, a Britannian student, unfortunately finds himself caught in a crossfire between the Britannian and the Area 11 rebel armed forces. He is able to escape, however, thanks to the timely appearance of a mysterious girl named C.C., who bestows upon him Geass, the "Power of Kings." Realizing the vast potential of his newfound "power of absolute obedience," Lelouch embarks upon a perilous journey as the masked vigilante known as Zero, leading a merciless onslaught against Britannia in order to get revenge once and for all. -- -- -- Licensor: -- Bandai Entertainment, Funimation -- 1,666,592 8.71
Detroit Metal City -- -- Studio 4°C -- 12 eps -- Manga -- Music Comedy Seinen -- Detroit Metal City Detroit Metal City -- Dominating the world of indie music, Detroit Metal City (DMC) is a popular death metal band known for its captivatingly dark and crude style. Its extravagant lead singer, Johannes Krauser II, is especially infamous as a demonic being who has risen from the fiery pits of hell itself in order to bring the world to its knees and lord over all mortals—or at least that's what he's publicized to be. -- -- Unbeknownst to his many worshippers, Krauser II is just the alter ego of an average college graduate named Souichi Negishi. Although he is soft-spoken, peace-loving, and would rather listen to Swedish pop all day, he must participate in DMC's garish concerts in order to make ends meet. Detroit Metal City chronicles Negishi's hilarious misadventures as he attempts to juggle his hectic band life, a seemingly budding romance, and dealing with his incredibly obsessive and dedicated fans. -- -- OVA - Aug 8, 2008 -- 179,667 8.14
Digimon Adventure: Bokura no War Game! -- -- Toei Animation -- 1 ep -- Original -- Sci-Fi Adventure Comedy Kids -- Digimon Adventure: Bokura no War Game! Digimon Adventure: Bokura no War Game! -- This movie takes place after the Adventure series ends. It begins when a new Digimon Egg is found on the internet, and manages to penetrate into almost every computer system in Japan. When the egg hatches, it's identified as a new kind of Digimon, a Virus-type. It sustains itself by eating data from various system, and starts wreaking havok in Japan. As it consumes more and more data, it continues to evolve. And Taichi and Koushiro decide it's time to stop it. -- -- They're off, sending Agumon and Tentomon through the internet to fight off this new enemy. But, with the Virus controlling systems like the American military, all too soon, this digital menace may become all too real. Calling in the help of Yamato and Takeru, they hope that they can stop what's already begun, and maybe save this world a second time. -- -- (Source: AniDB) -- -- Licensor: -- Saban Entertainment -- Movie - Mar 4, 2000 -- 64,759 7.77
Double Decker! Doug & Kirill -- -- Sunrise -- 13 eps -- Original -- Action Sci-Fi Comedy Police -- Double Decker! Doug & Kirill Double Decker! Doug & Kirill -- The once peaceful city-state of Lisvalletta has found itself beset by a dangerous new drug called Anthem. The side effects of the drug allow the user to enter a state of Overdrive, wherein they mutate into superpowered beasts with inhuman abilities. With the police powerless to stop this new threat, the responsibility falls upon the Special Crime Investigation Unit SEVEN-O. To offset the dangers of this work, the investigators work under the patented "Double Decker" system, which requires them to team up in "buddy cop" pairs. -- -- As a child, average police officer Kirill Vrubel fantasized about being a hero who would save his school from a random terrorist attack. His chance to be a hero arrives when his landlady blackmails him into searching for her lost cat. Upon arriving and falling asleep in an abandoned warehouse, Kirill finds himself in the middle of a hostage situation involving an Anthem user. By teaming up with SEVEN-O detective Douglas "Doug" Bilingam, Kirill earns his spot as the newest member of SEVEN-O. Now, with the help of this secret organization, he may finally achieve his dream of becoming a hero. -- -- -- Licensor: -- Funimation -- 31,463 6.85
Dragon Ball Z Movie 04: Super Saiyajin da Son Gokuu -- -- Toei Animation -- 1 ep -- Manga -- Action Sci-Fi Adventure Fantasy Shounen -- Dragon Ball Z Movie 04: Super Saiyajin da Son Gokuu Dragon Ball Z Movie 04: Super Saiyajin da Son Gokuu -- Gohan Son and Piccolo are peacefully playing when they sense a powerful entity approaching Earth. It soon reaches everyone's ears that this entity is in fact a small planet on a deadly collision course with Earth. Gokuu Son and Kuririn attempt to change the small planet's path with a Kamehameha, but the attack fails and the two warriors are blown away. However, after coming very close to Earth's surface, the object changes direction on its own and explodes soon after. -- -- The small planet reveals itself to be a vehicle for what seems to be a castle. A large army emerges out of the structure and declares that the planet is now in possession of Slug, king of the universe. While defending the city against the invaders' attack, Gohan loses his Dragon Ball, allowing Slug to take it. After reading Bulma's mind and stealing her Dragon Radar, Slug commands his army to collect the wish-granting relics. With the Dragon Balls in his possession, he uses them to wish his youth back. Now young, wise, and very powerful, Slug commences world domination. -- -- -- Licensor: -- Funimation -- Movie - Mar 9, 1991 -- 94,615 6.58
Dragon Ball Z Movie 04: Super Saiyajin da Son Gokuu -- -- Toei Animation -- 1 ep -- Manga -- Action Sci-Fi Adventure Fantasy Shounen -- Dragon Ball Z Movie 04: Super Saiyajin da Son Gokuu Dragon Ball Z Movie 04: Super Saiyajin da Son Gokuu -- Gohan Son and Piccolo are peacefully playing when they sense a powerful entity approaching Earth. It soon reaches everyone's ears that this entity is in fact a small planet on a deadly collision course with Earth. Gokuu Son and Kuririn attempt to change the small planet's path with a Kamehameha, but the attack fails and the two warriors are blown away. However, after coming very close to Earth's surface, the object changes direction on its own and explodes soon after. -- -- The small planet reveals itself to be a vehicle for what seems to be a castle. A large army emerges out of the structure and declares that the planet is now in possession of Slug, king of the universe. While defending the city against the invaders' attack, Gohan loses his Dragon Ball, allowing Slug to take it. After reading Bulma's mind and stealing her Dragon Radar, Slug commands his army to collect the wish-granting relics. With the Dragon Balls in his possession, he uses them to wish his youth back. Now young, wise, and very powerful, Slug commences world domination. -- -- Movie - Mar 9, 1991 -- 94,615 6.58
Eiyuu Densetsu: Sora no Kiseki The Animation -- -- Kinema Citrus -- 2 eps -- Game -- Action Adventure Fantasy -- Eiyuu Densetsu: Sora no Kiseki The Animation Eiyuu Densetsu: Sora no Kiseki The Animation -- Ten years ago, a massive invasion by the Erebonian Empire almost shattered the Kingdom of Liberl, piercing to the heart of Capital City before being driven back by a determined counteroffensive led by Cassius Bright. Now, as the invaders pace behind the northern borders, coveting the small kingdom's magic and high technology, Liberl slowly rebuilds with the aid of the Bracer's Guild, whose mystical use of "Craft" is even more intrinsic to the nation's defense than its own army. For young Estelle Bright, daughter of Cassius, this is all just ancient history that she and her adopted brother Joshua learned as kids. But history has a way of repeating itself, and as they prepare to join the Bracers Guild themselves, sinister forces are preparing to thrust them into the familiar family situation of being in the worst possible place when mayhem breaks out. Because when their father's airship goes suddenly missing, of course it only makes sense to two green, but extraordinarily capable, young teenagers to strike out on a rescue mission of their own! -- -- (Source: Sentai Filmworks) -- -- Licensor: -- Sentai Filmworks -- OVA - Oct 10, 2011 -- 14,418 6.55
Esoragoto Spiral -- -- - -- 1 ep -- Music -- Music Psychological School -- Esoragoto Spiral Esoragoto Spiral -- Esoragoto Spiral focuses on Seisa, the representative of the Going Home Club, who is lost in her thoughts and tries to fabricate herself by gathering some aspects of bitterness and sweetness. The music video itself was published online and has not been released on any DVD yet. -- -- (Source: Mikagura School Suite Wikia) -- Music - Aug 20, 2016 -- 1,159 6.14
Evangelion: 2.0 You Can (Not) Advance -- -- Khara -- 1 ep -- Original -- Action Sci-Fi Psychological Drama Mecha -- Evangelion: 2.0 You Can (Not) Advance Evangelion: 2.0 You Can (Not) Advance -- When the threat of the Angel menace escalates, mankind's defense force is pushed to its limits, with Nerv at the forefront of the struggle. Shinji Ikari and his partner Rei Ayanami are assisted by two new pilots: the fiery Asuka Langley Shikinami and the mysterious Mari Illustrious Makinami. -- -- With the aid of their mechanized Evangelion units, equipped with weapons perfect for engaging their monstrous opponents, the four young souls fight desperately to protect their loved ones and prevent an impending apocalypse. But when startling secrets are brought to light, will the heroes' greatest challenge prove to be the monsters...or humanity itself? -- -- -- Licensor: -- Funimation -- Movie - Jul 27, 2009 -- 367,320 8.34
Fate/Grand Order -- -- - -- ? eps -- Game -- Action Fantasy -- Fate/Grand Order Fate/Grand Order -- Assorted commercials and collaborations for the Fate/Grand Order mobile RPG. These short animations are posted to Type-Moon's official YouTube channel and advertise the game itself or promote a new game event (eg. Dead Heat Summer Race! for summer 2017). The animation is unique to these commercials and is not present in the mobile game nor in the TV special of Fate/Grand Order. -- Special - Dec 27, 2014 -- 20,822 7.41
Fate/kaleid liner Prisma☆Illya 2wei!: Mahou Shoujo in Onsen Ryokou -- -- SILVER LINK. -- 1 ep -- Manga -- Comedy Magic Ecchi Fantasy -- Fate/kaleid liner Prisma☆Illya 2wei!: Mahou Shoujo in Onsen Ryokou Fate/kaleid liner Prisma☆Illya 2wei!: Mahou Shoujo in Onsen Ryokou -- Based on the manga by the same name by Hiroyama Hiroshi, itself a spin-off of the Fate/stay night erotic visual novel by Type-Moon. -- -- Note: Bundled with the limited edition of the sixth Fate/Kaleid Liner Prisma Illya 3rei!! magical girl manga volume. -- -- (Source: AniDB) -- OVA - Jul 25, 2015 -- 33,387 7.04
Fate/stay night -- -- Studio Deen -- 24 eps -- Visual novel -- Action Supernatural Magic Romance Fantasy -- Fate/stay night Fate/stay night -- After a mysterious inferno kills his family, Shirou is saved and adopted by Kiritsugu Emiya, who teaches him the ways of magic and justice. -- -- One night, years after Kiritsugu's death, Shirou is cleaning at school, when he finds himself caught in the middle of a deadly encounter between two superhumans known as Servants. During his attempt to escape, the boy is caught by one of the Servants and receives a life-threatening injury. Miraculously, he survives, but the same Servant returns to finish what he started. In desperation, Shirou summons a Servant of his own, a knight named Saber. The two must now participate in the Fifth Holy Grail War, a battle royale of seven Servants and the mages who summoned them, with the grand prize being none other than the omnipotent Holy Grail itself. -- -- Fate/stay night follows Shirou as he struggles to find the fine line between a hero and a killer, his ideals clashing with the harsh reality around him. Will the boy become a hero like his foster father, or die trying? -- -- -- Licensor: -- Geneon Entertainment USA, Sentai Filmworks -- 759,575 7.32
Fate/stay night Movie: Heaven's Feel - III. Spring Song -- -- ufotable -- 1 ep -- Visual novel -- Action Supernatural Magic Fantasy -- Fate/stay night Movie: Heaven's Feel - III. Spring Song Fate/stay night Movie: Heaven's Feel - III. Spring Song -- The Fifth Holy Grail War in Fuyuki City has reached a turning point in which the lives of all participants are threatened as the hidden enemy finally reveals itself. As Shirou Emiya, Rin Toosaka, and Illyasviel von Einzbern discover the true, corruptive nature of the shadow that has been rampaging throughout the city, they realize just how dire the situation is. In order to protect their beloved ones, the group must hold their own against the seemingly insurmountable enemy force—even if some of those foes were once their allies, or perhaps, something more intimate. -- -- As the final act of this chaotic war commences, the ideals Shirou believes will soon be challenged by an excruciating dilemma: is it really possible to save a world where everything seems to have gone wrong? -- -- -- Licensor: -- Aniplex of America -- Movie - Aug 15, 2020 -- 160,987 8.84
Fate/stay night Movie: Heaven's Feel - III. Spring Song -- -- ufotable -- 1 ep -- Visual novel -- Action Supernatural Magic Fantasy -- Fate/stay night Movie: Heaven's Feel - III. Spring Song Fate/stay night Movie: Heaven's Feel - III. Spring Song -- The Fifth Holy Grail War in Fuyuki City has reached a turning point in which the lives of all participants are threatened as the hidden enemy finally reveals itself. As Shirou Emiya, Rin Toosaka, and Illyasviel von Einzbern discover the true, corruptive nature of the shadow that has been rampaging throughout the city, they realize just how dire the situation is. In order to protect their beloved ones, the group must hold their own against the seemingly insurmountable enemy force—even if some of those foes were once their allies, or perhaps, something more intimate. -- -- As the final act of this chaotic war commences, the ideals Shirou believes will soon be challenged by an excruciating dilemma: is it really possible to save a world where everything seems to have gone wrong? -- -- Movie - Aug 15, 2020 -- 160,987 8.84
Final Fantasy -- -- Madhouse -- 4 eps -- Game -- Action Adventure Comedy Fantasy -- Final Fantasy Final Fantasy -- A continuation of the events from Final Fantasy V. 200 years after Bartz and his friends saved two worlds from the threat of ExDeath, a threat arises and seeks to take the Crystals for itself. Linaly, a descendant of Bartz, and her friend/protector Prettz journey to the Temple Of Wind to seek the source of this new danger. -- -- (Source: ANN) -- -- Licensor: -- Urban Vision -- OVA - Mar 21, 1994 -- 13,547 6.11
Fukigen na Mononokean -- -- Pierrot Plus -- 13 eps -- Web manga -- Comedy Demons Supernatural -- Fukigen na Mononokean Fukigen na Mononokean -- The start of Hanae Ashiya's high school career has not been easy—he has spent all of the first week in the infirmary, and his inexplicable condition is only getting worse. The cause of his torment is the mysterious fuzzy creature that has attached itself to him ever since he stumbled upon it the day before school began. -- -- As his health continues to decline and the creature grows in size, Hanae comes across a flyer advertising an exorcist who expels youkai. Desperate and with nothing left to lose, he calls the number and is led to the Mononokean, a tea room which suddenly appears next to the infirmary. A morose-sounding man, Haruitsuki Abeno, reluctantly helps Hanae but demands payment afterward. Much to Hanae's dismay, he cannot afford the fee and must become an employee at the Mononokean to work off his debt. And to make things worse, his new boss is actually one of his classmates. If Hanae ever hopes to settle his debt, he must work together with Abeno to guide a variety of dangerous, strange, and interesting youkai back to the Underworld. -- -- 104,054 7.42
Fukigen na Mononokean -- -- Pierrot Plus -- 13 eps -- Web manga -- Comedy Demons Supernatural -- Fukigen na Mononokean Fukigen na Mononokean -- The start of Hanae Ashiya's high school career has not been easy—he has spent all of the first week in the infirmary, and his inexplicable condition is only getting worse. The cause of his torment is the mysterious fuzzy creature that has attached itself to him ever since he stumbled upon it the day before school began. -- -- As his health continues to decline and the creature grows in size, Hanae comes across a flyer advertising an exorcist who expels youkai. Desperate and with nothing left to lose, he calls the number and is led to the Mononokean, a tea room which suddenly appears next to the infirmary. A morose-sounding man, Haruitsuki Abeno, reluctantly helps Hanae but demands payment afterward. Much to Hanae's dismay, he cannot afford the fee and must become an employee at the Mononokean to work off his debt. And to make things worse, his new boss is actually one of his classmates. If Hanae ever hopes to settle his debt, he must work together with Abeno to guide a variety of dangerous, strange, and interesting youkai back to the Underworld. -- -- -- Licensor: -- Crunchyroll, Funimation -- 104,054 7.42
Gakkougurashi! -- -- Lerche -- 12 eps -- Manga -- Horror Mystery Psychological School Slice of Life -- Gakkougurashi! Gakkougurashi! -- Yuki Takeya loves her school so much that she does not want to ever leave! Megurigaoka Private High School is a unique and lively place where Yuki enjoys her carefree life as a third-year high school student and member of the School Living Club. The club, consisting of the president Yuuri Wakasa, the athletic Kurumi Ebisuzawa, the mature junior Miki Naoki, the supervising teacher Megumi Sakura, and the club dog Taroumaru, prides itself on making the most of life at school. On top of meeting after classes, the members must live within school grounds, from sleeping over to eating meals. -- -- From the manga series of the same name written by Norimitsu Kaihou and illustrated by Sadoru Chiba, Gakkougurashi! follows the adventures of the School Living Club as they live at school to promote independence and self-determination. -- -- -- Licensor: -- Sentai Filmworks -- 351,005 7.62
Girls & Panzer: Saishuushou Part 1 -- -- Actas -- 1 ep -- Original -- Military School -- Girls & Panzer: Saishuushou Part 1 Girls & Panzer: Saishuushou Part 1 -- Rumor has it that Momo Kawashima, former student council member at Ooarai Girls Academy, is bound to repeat a year. Having failed her university entry exams, she is far from spending another year at Ooarai, but her plight is unenviable nevertheless. -- -- The only way for her to gain admission into a university is to be granted an athletic scholarship. With the Winter Continuous Track Cup rapidly approaching, Momo becomes the commander of Ooarai's tankery team, so as to demonstrate her sport skills and wipe away the stain on her honor. -- -- Their first opponent—French-themed BC Freedom High School—is split into two factions that are constantly at odds with each other. Despite this seemingly fortuitous match against a disorganized rival, Ooarai might soon find itself taking one step too far. -- -- Movie - Dec 9, 2017 -- 31,959 7.96
Grancrest Senki -- -- A-1 Pictures -- 24 eps -- Light novel -- Action Drama Fantasy Romance -- Grancrest Senki Grancrest Senki -- The continent of Atlatan once again finds itself devoured by the flames of war after a horrific event known as the Great Hall Tragedy. What was supposed to be a joyful occasion that would establish peace between the Fantasia Union and the Factory Alliance, the marriage of Sir Alexis Douse and Lady Marrine Kreische, was instead a tragedy. As the bride and groom walked down the aisle, the ceremony was suddenly interrupted by a powerful convergence of "Chaos," a dark energy from another dimension that corrupts the land and brings forth monsters and demons into the world. From within that energy appeared the Demon Lord of Diabolos, an evil being who instantly murdered the archdukes of both factions, shattering any hope for peace between them. -- -- Having failed to prevent this disaster, Siluca Meletes, an Alliance mage, is traveling through the Chaos-infested countryside to study under a master magician. When she is intercepted by a group of soldiers working with the Federation, Siluca is rescued by Theo Cornaro, a young warrior carrying a mysterious "Crest," a magical symbol that gives its wielder the ability to banish Chaos. Bearing no allegiance to a specific domain, Theo hopes to attain the rank of Lord so that he can liberate his home town of Sistina from its tyrannical ruler and the Chaos spreading within it. Impressed by his noble goal, Siluca enters into a magical contract with Theo, and the two embark on a journey to restore balance to their war-torn land. -- -- 221,418 7.24
Grancrest Senki -- -- A-1 Pictures -- 24 eps -- Light novel -- Action Drama Fantasy Romance -- Grancrest Senki Grancrest Senki -- The continent of Atlatan once again finds itself devoured by the flames of war after a horrific event known as the Great Hall Tragedy. What was supposed to be a joyful occasion that would establish peace between the Fantasia Union and the Factory Alliance, the marriage of Sir Alexis Douse and Lady Marrine Kreische, was instead a tragedy. As the bride and groom walked down the aisle, the ceremony was suddenly interrupted by a powerful convergence of "Chaos," a dark energy from another dimension that corrupts the land and brings forth monsters and demons into the world. From within that energy appeared the Demon Lord of Diabolos, an evil being who instantly murdered the archdukes of both factions, shattering any hope for peace between them. -- -- Having failed to prevent this disaster, Siluca Meletes, an Alliance mage, is traveling through the Chaos-infested countryside to study under a master magician. When she is intercepted by a group of soldiers working with the Federation, Siluca is rescued by Theo Cornaro, a young warrior carrying a mysterious "Crest," a magical symbol that gives its wielder the ability to banish Chaos. Bearing no allegiance to a specific domain, Theo hopes to attain the rank of Lord so that he can liberate his home town of Sistina from its tyrannical ruler and the Chaos spreading within it. Impressed by his noble goal, Siluca enters into a magical contract with Theo, and the two embark on a journey to restore balance to their war-torn land. -- -- -- Licensor: -- Aniplex of America -- 221,418 7.24
Gundam Build Divers Re:Rise -- -- Asatsu DK, Sunrise Beyond -- 13 eps -- Original -- Action Mecha Sci-Fi -- Gundam Build Divers Re:Rise Gundam Build Divers Re:Rise -- Two years have passed since the EL-Divers incident, and the popularity of the game Gunpla Battle Nexus Online (GBN) has continued to skyrocket. With the addition of exciting new features such as missions and story events, the GBN experience is more immersive than ever before. Amidst the player base, a user known as Hiroto Kuga has been gaining notoriety for his top-notch skills. -- -- Through a series of coincidences, Hiroto meets three other players: the boastful Kazami Torimachi, the mysterious May, and the timid Parviz. Forming the "BUILD DiVERS," the unlikely group sets on a story mission rumored to carry bountiful in-game rewards. Together, the BUILD DiVERS must confront their own weaknesses as they join arms in a journey that may very well transcend the existence of GBN itself. -- -- ONA - Oct 10, 2019 -- 9,209 7.02
Gun x Sword -- -- AIC ASTA -- 26 eps -- Original -- Action Adventure Drama Mecha Sci-Fi Shounen -- Gun x Sword Gun x Sword -- Van, a lanky and apathetic swordsman, is on a journey to kill the murderer of his fiancé. The only characteristic he has to go by is that the murderer has a claw for an arm, hence the murderer being referred to as The Claw Man. During his travels, Van happens to pass through the city of Evergreen, which is defending itself from bandits who aim to rob the city of its treasury. It is in this city that Van meets Wendy Garret, a timid young girl who is looking for her kidnapped brother. When the city pleads for Van's assistance to defend it, he refuses, claiming it has nothing to do with him and thus leaves the city on its own to deal with the peril. Soon after, Van comes across the raiding bandits himself and they eventually tick off the swordsman to a degree where he takes action against them for his own personal vendetta. Surprisingly, Van learns that the bandits had ties with The Claw Man, and in kidnapping Wendy's brother for a reason they did not disclose. After the bandits are dealt with easily, Van and, much to his chagrin, Wendy continue the journey in search of The Claw Man. Little do they know, however, that The Claw Man is involved with something more atrocious than either could fathom. -- -- -- Licensor: -- Funimation, Geneon Entertainment USA -- TV - Jul 4, 2005 -- 66,411 7.28
Gun x Sword -- -- AIC ASTA -- 26 eps -- Original -- Action Adventure Drama Mecha Sci-Fi Shounen -- Gun x Sword Gun x Sword -- Van, a lanky and apathetic swordsman, is on a journey to kill the murderer of his fiancé. The only characteristic he has to go by is that the murderer has a claw for an arm, hence the murderer being referred to as The Claw Man. During his travels, Van happens to pass through the city of Evergreen, which is defending itself from bandits who aim to rob the city of its treasury. It is in this city that Van meets Wendy Garret, a timid young girl who is looking for her kidnapped brother. When the city pleads for Van's assistance to defend it, he refuses, claiming it has nothing to do with him and thus leaves the city on its own to deal with the peril. Soon after, Van comes across the raiding bandits himself and they eventually tick off the swordsman to a degree where he takes action against them for his own personal vendetta. Surprisingly, Van learns that the bandits had ties with The Claw Man, and in kidnapping Wendy's brother for a reason they did not disclose. After the bandits are dealt with easily, Van and, much to his chagrin, Wendy continue the journey in search of The Claw Man. Little do they know, however, that The Claw Man is involved with something more atrocious than either could fathom. -- -- TV - Jul 4, 2005 -- 66,411 7.28
Gyakkyou Burai Kaiji: Ultimate Survivor -- -- Madhouse -- 26 eps -- Manga -- Game Psychological Thriller Seinen -- Gyakkyou Burai Kaiji: Ultimate Survivor Gyakkyou Burai Kaiji: Ultimate Survivor -- Kaiji Itou is a good-for-nothing loiterer who spends his days drinking beer and stealing hubcaps—that is, until he ends up being tricked by his former co-worker. Unable to suddenly repay his friend's huge debt all by himself, Kaiji is offered a shady deal to participate in an illegal underground gamble on a cruise ship. This turns out to be nothing more than the beginning of his new life of hell—thrown headlong into a life-threatening roller coaster of mind games, cheating, and deceit. -- -- Based on the first entry of the famous gambling manga series by Nobuyuki Fukumoto, Gyakkyou Burai Kaiji: Ultimate Survivor follows our unlucky protagonist as he is forced to fight not only other people, but also the mysteries of their psyches. Kaiji finds out the hard way that the worst sides of human nature surface when people's backs are against the wall, and that the most fearsome dangers of all are greed, paranoia, and the human survival instinct itself. -- -- -- Licensor: -- Sentai Filmworks -- 257,125 8.28
Harmony -- -- Studio 4°C -- 1 ep -- Novel -- Sci-Fi Psychological -- Harmony Harmony -- In the future, Utopia has finally been achieved thanks to medical nanotechnology and a powerful ethic of social welfare and mutual consideration. This perfect world isn't that perfect though, and three young girls stand up to totalitarian kindness and super-medicine by attempting suicide via starvation. It doesn't work, but one of the girls—Tuan Kirie—grows up to be a member of the World Health Organization. As a crisis threatens the harmony of the new world, Tuan rediscovers another member of her suicide pact, and together they must help save the planet...from itself. -- -- (Source: Viz Media) -- -- Licensor: -- Funimation -- Movie - Nov 13, 2015 -- 49,992 6.96
Hibike! Euphonium -- -- Kyoto Animation -- 13 eps -- Novel -- Music School Drama -- Hibike! Euphonium Hibike! Euphonium -- After swearing off music due to an incident at the middle school regional concert band competition, euphonist Kumiko Oumae enters high school hoping for a fresh start. As fate would have it, she ends up being surrounded by people with an interest in the high school brass band. Kumiko finds the motivation she needs to make music once more with the help of her bandmates, some of whom are new like novice tubist Hazuki Katou; veteran contrabassist Sapphire Kawashima; and band vice president and fellow euphonist Asuka Tanaka. Others are old friends, like Kumiko's childhood friend and hornist-turned-trombonist Shuuichi Tsukamoto, and trumpeter and bandmate from middle school, Reina Kousaka. -- -- However, in the band itself, chaos reigns supreme. Despite their intention to qualify for the national band competition, as they currently are, just competing in the local festival will be a challenge—unless the new band advisor Noboru Taki does something about it. -- -- From the studio that animated Suzumiya Haruhi no Yuuutsu, Kyoto Animation's Hibike! Euphonium is a fresh and musical take on the slice-of-life staple that is the high school student's struggle to deal with their past, find romance, and realize their dreams and aspirations. -- -- -- Licensor: -- Ponycan USA -- 342,518 8.00
iDOLM@STER Xenoglossia -- -- Sunrise -- 26 eps -- Original -- Action Comedy Mecha Sci-Fi -- iDOLM@STER Xenoglossia iDOLM@STER Xenoglossia -- 107 years ago, the Moon was destroyed in a massive cataclysm that shattered Earth's former satellite into 81 quintillion tons of orbital debris. However, thanks to super-science, the Earth itself was saved and today no one really thinks much about that century-past disaster. Which is why when teenage Haruka Amami auditions for something called the Idolmaster Project, she THINKS she's trying out to be a singing idol. Instead, Haruka finds herself at a secret school run by the Mondenkind Agency, living with a group of other girls who have also been selected as candidates to pilot an iDOL - an advanced robot specifically designed to intercept falling chunks of moon rock. Except, the people who run the Mondenkind Agency aren't exactly knights in shining armor. And then there's the question of whether the iDOLs are really JUST robots. Because from almost the first moment, Haruka starts to feel emotions resonating from within the iDOL called Imber. -- -- (Source: Sentai Filmworks) -- -- Licensor: -- Sentai Filmworks -- 20,356 6.51
Island -- -- feel. -- 12 eps -- Visual novel -- Drama Sci-Fi -- Island Island -- On a remote island far from the mainland named Urashima, a man washes ashore, with no recollection of his name or homeland. What he does recall, however, is that he is a time traveler with a mission: to save a certain girl from harm. As nightfall arrives, he meets Rinne Ohara, a girl who sings a tune that reminds him of a specific name—Setsuna—and decides to use it as his own. -- -- Knowing another "Setsuna" herself, Rinne takes him to her household as a servant, hoping that he is the same one she remembers. On the other hand, Setsuna continues to learn more about Urashima, desiring to identify his lost past. He comes to know about the island's folklore, its three great families, and the endemic disease that prevents anyone afflicted from stepping out into the daylight. -- -- As the mysteries of his missing memories and Urashima itself unfold, Setsuna must remember his purpose and fulfill his mission as soon as possible. But, as he witnesses the myriad of troubles plaguing the island, Setsuna begins to question—is his temporal displacement merely an effort to change a single girl's fate? -- -- 106,760 6.33
Island -- -- feel. -- 12 eps -- Visual novel -- Drama Sci-Fi -- Island Island -- On a remote island far from the mainland named Urashima, a man washes ashore, with no recollection of his name or homeland. What he does recall, however, is that he is a time traveler with a mission: to save a certain girl from harm. As nightfall arrives, he meets Rinne Ohara, a girl who sings a tune that reminds him of a specific name—Setsuna—and decides to use it as his own. -- -- Knowing another "Setsuna" herself, Rinne takes him to her household as a servant, hoping that he is the same one she remembers. On the other hand, Setsuna continues to learn more about Urashima, desiring to identify his lost past. He comes to know about the island's folklore, its three great families, and the endemic disease that prevents anyone afflicted from stepping out into the daylight. -- -- As the mysteries of his missing memories and Urashima itself unfold, Setsuna must remember his purpose and fulfill his mission as soon as possible. But, as he witnesses the myriad of troubles plaguing the island, Setsuna begins to question—is his temporal displacement merely an effort to change a single girl's fate? -- -- -- Licensor: -- Funimation -- 106,760 6.33
Jigoku Shoujo Mitsuganae -- -- Studio Deen -- 26 eps -- Original -- Mystery Psychological Supernatural -- Jigoku Shoujo Mitsuganae Jigoku Shoujo Mitsuganae -- Following the events of Jigoku Shoujo Futakomori, Ai Enma, the Hell Girl, has disappeared. Her former companions decide to lead normal lives, until their absent mistress returns to them with a new companion, and in a way that none of them anticipated. -- -- Yuzuki Mikage is a normal schoolgirl who soon comes to understand the Hell Girl on an intimate level. During a dream-like trance in the bathtub, Ai kisses Yuzuki and possesses her. So when Yuzuki's friend decides to type in the name of their teacher in the Hell Correspondence website, Ai makes use of Yuzuki's body to accomplish her own task of ferrying the teacher's soul to hell. Yuzuki is disturbed by her new circumstances and wonders why she was chosen to continue Ai's work. Unfortunately for her, the Hell Girl and her assistants resume operation of Hell Correspondence, and she is dragged along for the ride towards hell itself. -- -- 89,990 7.65
Jigoku Shoujo Mitsuganae -- -- Studio Deen -- 26 eps -- Original -- Mystery Psychological Supernatural -- Jigoku Shoujo Mitsuganae Jigoku Shoujo Mitsuganae -- Following the events of Jigoku Shoujo Futakomori, Ai Enma, the Hell Girl, has disappeared. Her former companions decide to lead normal lives, until their absent mistress returns to them with a new companion, and in a way that none of them anticipated. -- -- Yuzuki Mikage is a normal schoolgirl who soon comes to understand the Hell Girl on an intimate level. During a dream-like trance in the bathtub, Ai kisses Yuzuki and possesses her. So when Yuzuki's friend decides to type in the name of their teacher in the Hell Correspondence website, Ai makes use of Yuzuki's body to accomplish her own task of ferrying the teacher's soul to hell. Yuzuki is disturbed by her new circumstances and wonders why she was chosen to continue Ai's work. Unfortunately for her, the Hell Girl and her assistants resume operation of Hell Correspondence, and she is dragged along for the ride towards hell itself. -- -- -- Licensor: -- Sentai Filmworks -- 89,990 7.65
Kagaku Ninja-tai Gatchaman -- -- Tatsunoko Production -- 105 eps -- Original -- Action Adventure Sci-Fi Shounen -- Kagaku Ninja-tai Gatchaman Kagaku Ninja-tai Gatchaman -- Due to dangers of decreasing resources and growing pollution, the International Scientific Organization (ISO) is established to improve environmental conditions throughout the world. But an international criminal group, Gallactor, tries to achieve world domination by taking control of the ISO. Gallactor was created by a mysterious being from outer space known as Generalissimo X, who gives orders through its chief commander on Earth, the masked Berg Katse. To fight Gallactor and its robot monsters, the ISO's Dr. Nambu enlists five brave youths into a combat squad called Gatchaman,the Science Commandos. Special scientific powers and dramatic birdlike costumes make the Gatchaman Squad a match for Gallactor, wherever on Earth it may strike. Ken (the Eagle) is the wise leader, assisted by sometimes-foolhardy Joe (the Condor), pretty Jun (the Swan), eager little Jinpei (the Swallow), and strong Ryu (the Horned Owl). Each has individual scientific weapons, but their main power lies in their aircraft, the Phoenix, which can transform itself into a fiery arrow capable of piercing the most massive threats. GATCHAMAN is a series of dynamic action and tension as Ken, Joe, Jun, Jinpei, and Ryu hold themselves in constant readiness to meet each new threat by Gallactor to conquer the world. -- -- (Source: Official Site) -- -- About Battle of the Planets (U.S.) -- -- Licensor: -- ADV Films, Sentai Filmworks -- 8,283 6.96
Kai Byoui Ramune -- -- Platinum Vision -- 12 eps -- Manga -- Comedy Psychological Supernatural Shounen -- Kai Byoui Ramune Kai Byoui Ramune -- As long as hearts exist inside people, there will always be those who suffer. And then something "strange" enters their mind and causes a strange disease to manifest itself in the body. The illness, which is called a "mystery disease" is unknown to most, but certainly exists. There is a doctor and apprentice who fights the disease, which modern medicine cannot cure. -- -- His name is Ramune. He acts freely all the time, is foul-mouthed, and doesn't even look like a doctor! However, once he is confronted with the mysterious disease, he is able to quickly uncover the root cause of his patients' deep-seated distress and cure them. And beyond that... -- -- (Source: Crunchyroll) -- 41,336 7.15
Kakumeiki Valvrave -- -- Sunrise -- 12 eps -- Original -- Action Military Space Mecha -- Kakumeiki Valvrave Kakumeiki Valvrave -- In the 71st year of the True Era, humans have successfully expanded into space and have started living in independent galactic colonies. The world itself is split between two major nations: the Atlantic Rim United States (ARUS) and the Dorssia Military Pact Federation (Dorssia)—superpowers that wage war against each other on Earth and far into outer space. In this war-torn era, a third faction comprised of Japan and Islands of the Oceanian Republic (JIOR), reside peacefully and prosper economically, maintaining neutrality between themselves and their militant neighbors. -- -- Kakumeiki Valvrave commences in an outer space JIOR colony, where 17-year-old Haruto Tokishima's peaceful life is turned upside down as a sudden Dorssian fleet breaches the neutral colony. Their objective is to seize the Valvraves: powerful, but rumored mechanized weapons hidden deep within Haruto's school, Sakimori Academy. In the ensuing chaos, Haruto stumbles upon one of the targeted Valvraves. With his friends' lives in peril, Haruto enters the mecha and seals a contract for its power in exchange for his humanity. With the aid of L-elf—an enigmatic Dorssian agent and gifted strategist—Haruto and the Valvrave initiate a revolution to liberate the world. -- -- -- Licensor: -- Aniplex of America -- TV - Apr 12, 2013 -- 146,237 7.16
Kemono no Souja Erin -- -- Production I.G, Trans Arts -- 50 eps -- Novel -- Drama Fantasy Slice of Life -- Kemono no Souja Erin Kemono no Souja Erin -- In the land of Ryoza, the neighboring provinces of Shin-Ou and Tai-Kou have been at peace. Queen Shinou is the ruler of Ryoza and her greatest general, Grand Duke Taikou, defends the kingdom with his army of powerful war-lizards known as the "Touda." Although the two regions have enjoyed a long-standing alliance, mounting tensions threaten to spark a fierce civil war. -- -- Within Ake, a village in Tai-Kou tasked with raising the Grand Duke's army, lives Erin, a bright girl who spends her days watching the work of her mother Soyon, the village's head Touda doctor. But while under Soyon's care, a disastrous incident befalls the Grand Duke's strongest Touda, and the peace that Erin and her mother had been enjoying vanishes as Soyon is punished severely. In a desperate attempt to save her mother, Erin ends up falling in a river and is swept towards Shin-Ou. -- -- Unable to return home, Erin must learn to lead a new life with completely different people, all while hunting for the truth of both beasts and humanity itself, with tensions between the two regions constantly escalating. -- -- TV - Jan 10, 2009 -- 70,335 8.34
Kishin Douji Zenki -- -- Studio Deen -- 51 eps -- Manga -- Action Comedy Drama Ecchi Fantasy Horror Magic Shounen -- Kishin Douji Zenki Kishin Douji Zenki -- In ancient times, a great battle was waged between a master mage, Enno Ozuno, and an evil demon goddess, Karuma. Unfortunately, Enno didn't have the strength to defeat her alone and was forced to call upon Zenki, a powerful protector demon. After Karuma was defeated, Enno sealed Zenki away in a pillar located inside his temple. -- -- 1,200 years after this epic battle, Enno's descendant, Chiaki, spends her days showing tourists around her hometown of Shikigami-cho and doing exorcisms to pay the bills. One day, two thieves enter the town in hopes of opening a seal in the Ozuno temple and releasing the hidden treasure from within. However, what actually pops out is a dark entity that attaches itself to the henchmen, transforming them into demonic beings. After this transformation, they begin a rampage through the temple, terrorizing poor Chiaki. -- -- It is now up to this young progeny to unleash her family's powers to summon Zenki and save Shikigami-cho from these demons, as well as the evil entities sure to follow in their footsteps. -- -- Licensor: -- Media Blasters -- 11,177 6.97
Kuroshitsuji II -- -- A-1 Pictures -- 12 eps -- Manga -- Action Comedy Historical Demons Supernatural Shounen -- Kuroshitsuji II Kuroshitsuji II -- The stage of Kuroshitsuji II opens on the life of Alois Trancy, the young heir to the Trancy earldom. Though he is privileged now, such was not always the case for the hot-tempered boy. Kidnapped and forced into slavery at a young age, he was eventually rescued and returned home, only to have his beloved father pass away soon after. -- -- However, there are certain individuals who doubt Alois' story and legitimacy. And rightfully so, because things in the Trancy household are not as they appear, starting with Alois' black-clad butler with supernatural abilities, Claude Faustus. Who exactly is the mysterious Claude, and what connection does he have with Alois? -- -- Amid the web of lies and deceit running rampant in the mansion, the bond between Alois and Claude will be tested as hell itself arrives at their doorstep. -- -- -- Licensor: -- Funimation -- TV - Jul 2, 2010 -- 453,724 7.21
Kuroshitsuji II -- -- A-1 Pictures -- 12 eps -- Manga -- Action Comedy Historical Demons Supernatural Shounen -- Kuroshitsuji II Kuroshitsuji II -- The stage of Kuroshitsuji II opens on the life of Alois Trancy, the young heir to the Trancy earldom. Though he is privileged now, such was not always the case for the hot-tempered boy. Kidnapped and forced into slavery at a young age, he was eventually rescued and returned home, only to have his beloved father pass away soon after. -- -- However, there are certain individuals who doubt Alois' story and legitimacy. And rightfully so, because things in the Trancy household are not as they appear, starting with Alois' black-clad butler with supernatural abilities, Claude Faustus. Who exactly is the mysterious Claude, and what connection does he have with Alois? -- -- Amid the web of lies and deceit running rampant in the mansion, the bond between Alois and Claude will be tested as hell itself arrives at their doorstep. -- -- TV - Jul 2, 2010 -- 453,724 7.21
Kurozuka -- -- Madhouse -- 12 eps -- Manga -- Action Drama Historical Horror Romance Sci-Fi Vampire -- Kurozuka Kurozuka -- Adaptation of Takashi Noguchi's manga, which itself adapts Baku Yumemakura's supernatural romance novel. -- -- The original novel is about a 12th-century man named Minamoto no Yoshitsune (Kurou). Kurou flees into the mountains after losing to his brother Minamoto no Yoritomo, the first Shogun to rule all of Japan. History records that he committed suicide, but instead, Kurou meets a strange, beautiful woman named Kuromitsu in her mountain hermitage. Eventually, Kurou falls in love with Kuromitsu, but then realizes she conceals a dark secret. He learns that he is unable to die and continues to live for a thousand years as Japan evolves into a future society. -- -- (Source: ANN) -- TV - Oct 7, 2008 -- 83,462 6.92
Liar Liar -- -- - -- ? eps -- Light novel -- Game Psychological School -- Liar Liar Liar Liar -- At Academy Island, everything is settled through "Games" waged for a certain number of stars, with the strongest student being granted the ranking of Seven Stars. Hiroto, a transfer student, unexpectedly beats the strongest empress and becomes the pseudo-strongest in the school! A mind game of lies and bluffs begins! -- -- (Source: Kadokawa, translated) -- - - ??? ??, ???? -- 1,536 N/AUsogui -- -- Shueisha -- 1 ep -- Manga -- Game Psychological Seinen -- Usogui Usogui -- There are gamblers out there who even bet their lives as ante. But to secure the integrity of these life-threatening gambles, a violent and powerful organization by the name of "Kagerou" referees these games as a neutral party. Follow Bak Madarame a.k.a. Usogui (The Lie Eater) as he gambles against maniacal opponents at games—such as Escape the Abandoned Building, Old Maid, and Hangman—to ultimately "out-gamble" and control the neutral organization of Kagerou itself. -- -- (Source: MU) -- OVA - Oct 19, 2012 -- 1,527 5.48
Little Witch Academia -- -- Trigger -- 1 ep -- Original -- Adventure Comedy Magic Fantasy School -- Little Witch Academia Little Witch Academia -- For young witches everywhere, the world-renowned witch Shiny Chariot reigns as the most revered and celebrated role model. But as the girls age, so do their opinions of her—now just the mention of Chariot would get a witch labeled a child. However, undeterred in her blind admiration for Chariot, ordinary girl Atsuko Kagari enrolls into Luna Nova Magical Academy, hoping to someday become just as mesmerizing as her idol. -- -- However, the witch academy isn't all the fun and games Atsuko thought it would be: boring lectures, strict teachers, and students who mock Chariot plague the campus. Coupled with her own ineptness in magic, she's seen as little more than a rebel student. But when a chance finally presents itself to prove herself to her peers and teachers, she takes it, and now it's up to her to stop a rampaging dragon before it flattens the entire academy. -- -- Movie - Mar 2, 2013 -- 269,741 7.84
Love Live! The School Idol Movie -- -- Sunrise -- 1 ep -- Original -- Music School Slice of Life -- Love Live! The School Idol Movie Love Live! The School Idol Movie -- Hot on the heels of the third year students' graduation, μ's is invited to New York in hopes of spreading the joy of school idols to other parts of the world. Due to the events of the recent Love Live!, μ's has reached eminent stardom which results in crowds swarming them whenever they appear in public. With the increased attention, however, comes a difficult choice. -- -- Having yet to publicly announce the decision they came to regarding their future, the young members of μ's are pushed to continue performing by rival group A-RISE, Otonokizaka High School, and even Love Live! itself. As leader, Honoka Kousaka is left wondering if the path they have chosen is truly for the best, as μ's must re-evaluate their choices and come to a final decision on what they want for the future. -- -- Love Live! The School Idol Movie depicts the final chapter in μ's story as the girls explore just what being an idol means to them as well as the bond that connects the nine of them together. -- -- -- Licensor: -- NIS America, Inc. -- Movie - Jun 13, 2015 -- 105,457 7.94
Macross -- -- Tatsunoko Production -- 36 eps -- Original -- Action Mecha Military Music Romance Sci-Fi Space -- Macross Macross -- After a mysterious spaceship crashes into Earth, humanity realizes that they are not alone. Fearing a potential threat from space, the world pushes aside their nationalism, conflicting interests, and cultural differences, unifying under the banner of the United Nations. The newly formed UN forces decide to repurpose the alien spacecraft, naming it SDF-1 Macross. Unfortunately, on the day of its maiden voyage, a fleet of spaceships belonging to a race of aliens known as the Zentradi descend upon Earth, and the SDF-1 Macross, acting of its own accord, shoots down the incoming squadron, sparking an intergalactic war. -- -- In an attempt to escape, the Macross tries to launch itself into the Moon's orbit, but the ship—as well as the city it was in—is teleported to the far reaches of space. Caught up in this mess are Hikaru Ichijou, a free-spirited acrobatic pilot, and Minmay Lynn, an aspiring singer. These two, alongside Macross' crew, experience an epic journey rife with grief and drama, coming face-to-face with the cruelties of war along the way. -- -- 85,330 7.93
Macross -- -- Tatsunoko Production -- 36 eps -- Original -- Action Mecha Military Music Romance Sci-Fi Space -- Macross Macross -- After a mysterious spaceship crashes into Earth, humanity realizes that they are not alone. Fearing a potential threat from space, the world pushes aside their nationalism, conflicting interests, and cultural differences, unifying under the banner of the United Nations. The newly formed UN forces decide to repurpose the alien spacecraft, naming it SDF-1 Macross. Unfortunately, on the day of its maiden voyage, a fleet of spaceships belonging to a race of aliens known as the Zentradi descend upon Earth, and the SDF-1 Macross, acting of its own accord, shoots down the incoming squadron, sparking an intergalactic war. -- -- In an attempt to escape, the Macross tries to launch itself into the Moon's orbit, but the ship—as well as the city it was in—is teleported to the far reaches of space. Caught up in this mess are Hikaru Ichijou, a free-spirited acrobatic pilot, and Minmay Lynn, an aspiring singer. These two, alongside Macross' crew, experience an epic journey rife with grief and drama, coming face-to-face with the cruelties of war along the way. -- -- -- Licensor: -- ADV Films, AnimEigo -- 85,330 7.93
Magi: The Labyrinth of Magic -- -- A-1 Pictures -- 25 eps -- Manga -- Action Adventure Fantasy Magic Shounen -- Magi: The Labyrinth of Magic Magi: The Labyrinth of Magic -- Dispersed around the world, there are several bizarre labyrinths hiding incredible treasures within them. These mysterious places, known as "Dungeons," are said to be the work of Magi, a class of rare magicians, who also help people build their empires by guiding them to a dungeon. Djinns, supernatural beings that rule over the labyrinths, grant successful conquerors access to their immense power and choose them as potential king candidates to rule the world. -- -- Having spent life in isolation, Aladdin, a kind and young magician, is eager to explore the world upon finally leaving his home behind. He begins his journey only accompanied by his mentor Ugo—a djinn that Aladdin can summon with his flute. However, Aladdin soon becomes friends with the courageous Alibaba Saluja after causing the destruction of a local merchant's supply cart. In order to pay for the damages, Alibaba suggests that they attempt to conquer the nearest dungeon, taking the first step in an epic adventure that will decide the fate of the world itself. -- -- -- Licensor: -- Aniplex of America -- 807,447 8.06
Maison Ikkoku -- -- Studio Deen -- 96 eps -- Manga -- Slice of Life Comedy Drama Romance Seinen -- Maison Ikkoku Maison Ikkoku -- In the town of Clock Hill, there is an old boarding house called Maison Ikkoku. While the residence itself is fairly normal, most of its occupants are not. Yuusaku Godai, its most quiet tenant, has finally reached his limit with his neighbors' constant disruptions and boisterous partying. Wanting a calmer place to call home so that he can study in peace, he prepares to move away. -- -- However, his plans to leave are suddenly interrupted when he meets the new boarding house manager, Kyoko Otonashi. Falling madly in love with her, he decides that the boarding house may not be such a bad place to live after all. Unfortunately for him, Kyoko has her own romantic troubles: she is a widow whose husband died six months into their marriage. And despite her blossoming feelings for Godai, Kyoko still cherishes her dearly departed husband, and she believes that no other man could possibly fill the void in her heart. But with Godai's persistence and some help of the other eccentric tenants, she may experience true love once again. -- -- -- Licensor: -- VIZ Media -- 52,561 8.19
Maryuu Senki -- -- AIC -- 3 eps -- Original -- Fantasy Horror -- Maryuu Senki Maryuu Senki -- Once upon a time, there was a certain family having strong influence on the rule of the Imperial Court. They had their own might called "Kidou" and yet got hated because of the might itself. At last, the patriarch of the family was entrapped to his death, and all the family was doomed to ruin... The present day — the survived descendants of this family, now calling themselves "Kidousyuu" schemed to resurrect their murdered patriarch once again, and the ferocious evil spell went into action. -- -- (Source: BakaBT) -- OVA - Mar 5, 1987 -- 2,215 5.21
Mazinkaiser SKL -- -- Actas -- 3 eps -- - -- Adventure Comedy Mecha Sci-Fi Shounen -- Mazinkaiser SKL Mazinkaiser SKL -- Prior to the events of the anime, three factions—the Garan Army, the Kiba Army, and the Aira Army, battle for total dominance of Machine Island. The island is basically a prison, isolated from the rest of the world. The island contains a vast amount of resources, allowing the three factions to create an infinite supply of giant robots for their respective armies. -- -- The world government learns that the island's power reactor has become unstable and will explode within 66 hours, destroying all of life and Earth itself. The government sends the Death Caprice squad, composed of mercenaries Ken Kaido and Ryo Magami to solve the issue, along with their giant robot Mazinkaiser, but was that a good idea? -- -- Licensor: -- Media Blasters -- OVA - Nov 27, 2010 -- 10,158 7.06
Mobile Suit Gundam 00 Second Season -- -- Sunrise -- 25 eps -- Original -- Action Drama Mecha Military Sci-Fi Space -- Mobile Suit Gundam 00 Second Season Mobile Suit Gundam 00 Second Season -- In the year 2311 AD, a world that once saw itself full of inter-continental conflict now stands unified, led by the Earth Sphere Federation (ESF). The ESF established a preventative military task force known as the A-Laws, tasking them with shutting down violent terrorist organizations. As they gain more and more legal authority, the A-Laws begin to twist the law to fit their own agenda, ruling the citizens of Earth with a heavy hand. -- -- In response to the fascistic behavior of the A-Laws, the anti-terrorist group Celestial Being reappears. Led by state-of-the-art mobile suits known as Gundam, the pilots of Celestial Being wage a new war with the A-Laws, aiming to stop their tyrannical abuse of power. -- -- Setsuna F. Seiei, pilot of the Gundam Exia, helps to lead the charge along with his fellow Gundam Meisters Lockon Stratos, Allelujah Haptism, and Tieria Erde. But in the process, Setsuna stumbles upon a conspiratorial plot spearheaded by a new faction, the Innovators, and must contend with his own old wounds and ghosts of the past in order to save a world that despises him. -- -- -- Licensor: -- Bandai Entertainment -- TV - Oct 5, 2008 -- 129,108 8.10
Mobile Suit Gundam 00 Second Season -- -- Sunrise -- 25 eps -- Original -- Action Drama Mecha Military Sci-Fi Space -- Mobile Suit Gundam 00 Second Season Mobile Suit Gundam 00 Second Season -- In the year 2311 AD, a world that once saw itself full of inter-continental conflict now stands unified, led by the Earth Sphere Federation (ESF). The ESF established a preventative military task force known as the A-Laws, tasking them with shutting down violent terrorist organizations. As they gain more and more legal authority, the A-Laws begin to twist the law to fit their own agenda, ruling the citizens of Earth with a heavy hand. -- -- In response to the fascistic behavior of the A-Laws, the anti-terrorist group Celestial Being reappears. Led by state-of-the-art mobile suits known as Gundam, the pilots of Celestial Being wage a new war with the A-Laws, aiming to stop their tyrannical abuse of power. -- -- Setsuna F. Seiei, pilot of the Gundam Exia, helps to lead the charge along with his fellow Gundam Meisters Lockon Stratos, Allelujah Haptism, and Tieria Erde. But in the process, Setsuna stumbles upon a conspiratorial plot spearheaded by a new faction, the Innovators, and must contend with his own old wounds and ghosts of the past in order to save a world that despises him. -- -- TV - Oct 5, 2008 -- 129,108 8.10
Mobile Suit Gundam -- -- Sunrise -- 43 eps -- Original -- Action Military Sci-Fi Space Mecha -- Mobile Suit Gundam Mobile Suit Gundam -- It is year 0079 of the Universal Century. Mankind has moved to space, living in colony clusters known as "Sides." One of these Sides declares itself the "Principality of Zeon" and declares war on the Earth Federation, the governmental body currently ruling Earth. Using powerful humanoid robots known as "mobile suits," Zeon quickly gains the upper hand. -- -- Nine months into the conflict, the Earth Federation has developed its own powerful mobile suit called the Gundam. When Zeon launches an attack on the colony holding the Gundam, a 15-year-old civilian named Amuro Ray suddenly finds himself thrown into a conflict that will take him all across Earth and space, pitting him against the enemy's ace pilot, Char Aznable. -- -- 100,446 7.78
Mobile Suit Gundam -- -- Sunrise -- 43 eps -- Original -- Action Military Sci-Fi Space Mecha -- Mobile Suit Gundam Mobile Suit Gundam -- It is year 0079 of the Universal Century. Mankind has moved to space, living in colony clusters known as "Sides." One of these Sides declares itself the "Principality of Zeon" and declares war on the Earth Federation, the governmental body currently ruling Earth. Using powerful humanoid robots known as "mobile suits," Zeon quickly gains the upper hand. -- -- Nine months into the conflict, the Earth Federation has developed its own powerful mobile suit called the Gundam. When Zeon launches an attack on the colony holding the Gundam, a 15-year-old civilian named Amuro Ray suddenly finds himself thrown into a conflict that will take him all across Earth and space, pitting him against the enemy's ace pilot, Char Aznable. -- -- -- Licensor: -- Bandai Entertainment, Nozomi Entertainment -- 100,446 7.78
Mobile Suit Gundam I -- -- Sunrise -- 1 ep -- Original -- Action Military Sci-Fi Adventure Space Drama Mecha -- Mobile Suit Gundam I Mobile Suit Gundam I -- In the future, with Earth's population rapidly increasing, humanity has developed giant orbiting space colonies gathered in clusters known as "Sides." As the elites on Earth force most of the populace into space, rebellion begins to brew. In the year Universal Century 0079, one of the colony clusters known as Side 3 declares itself the Principality of Zeon and launches a war of independence against the Earth Federation. -- -- Despite having only a fraction of the resources of the Federation, Zeon quickly gains the upper hand in the conflict through the use of giant humanoid robots called mobile suits. Chief among Zeon's mobile suit ace pilots is Char Aznable, a mysterious masked man known as the "Red Comet." When Char's squadron comes across the Federation developing its own prototype mobile suit called Gundam in the colony Side 7, his men launch a brutal attack. Amuro Ray, the son of the prototype's developer, gets in the Gundam and is able to fend off the Zeon attack. As Amuro soon finds himself directly in conflict with Char, he is forced to flee the colony on a Federation ship. -- -- -- Licensor: -- Bandai Entertainment, Nozomi Entertainment -- Movie - Mar 14, 1981 -- 26,930 7.29
Mobile Suit Gundam I -- -- Sunrise -- 1 ep -- Original -- Action Military Sci-Fi Adventure Space Drama Mecha -- Mobile Suit Gundam I Mobile Suit Gundam I -- In the future, with Earth's population rapidly increasing, humanity has developed giant orbiting space colonies gathered in clusters known as "Sides." As the elites on Earth force most of the populace into space, rebellion begins to brew. In the year Universal Century 0079, one of the colony clusters known as Side 3 declares itself the Principality of Zeon and launches a war of independence against the Earth Federation. -- -- Despite having only a fraction of the resources of the Federation, Zeon quickly gains the upper hand in the conflict through the use of giant humanoid robots called mobile suits. Chief among Zeon's mobile suit ace pilots is Char Aznable, a mysterious masked man known as the "Red Comet." When Char's squadron comes across the Federation developing its own prototype mobile suit called Gundam in the colony Side 7, his men launch a brutal attack. Amuro Ray, the son of the prototype's developer, gets in the Gundam and is able to fend off the Zeon attack. As Amuro soon finds himself directly in conflict with Char, he is forced to flee the colony on a Federation ship. -- -- Movie - Mar 14, 1981 -- 26,930 7.29
Mobile Suit Gundam: Iron-Blooded Orphans - Urðr Hunt -- -- Sunrise Beyond -- ? eps -- Original -- Action Sci-Fi Space Drama Mecha -- Mobile Suit Gundam: Iron-Blooded Orphans - Urðr Hunt Mobile Suit Gundam: Iron-Blooded Orphans - Urðr Hunt -- Year P.D. 323. Gjallarhorn's political intervention into the Arbrau central parliament escalated into an armed conflict using mobile suits. The incident was brought to an end by Tekkadan, a group of boys who came from Mars. -- -- News of Tekkadan's exploits has also reached the ears of Wistario Afam, a youth born and raised at the Radonitsa Colony near Venus. Venus, which lost to Mars in the contest for development, is a remote frontier planet in which the four great economic blocs show little interest. It is now used only as a penal colony for criminals, whose inhabitants don't even have IDs. -- -- Then Wistario, who hopes to change the status quo of this homeland, encounters a girl who claims to be the guide to the Urdr-Hunt. -- -- (Source: Gundam Global Portal) -- -- ONA - ??? ??, ???? -- 7,528 N/AFinal Fantasy XV: Episode Ardyn - Prologue -- -- Satelight -- 1 ep -- Game -- Action -- Final Fantasy XV: Episode Ardyn - Prologue Final Fantasy XV: Episode Ardyn - Prologue -- In an age when gods walk alongside mankind, the world of Eos finds itself falling into darkness. Calamity befalls the human race when malevolent creatures known as "daemons" scourge the land and obliterate armies with seemingly unstoppable brute force. In these dire times, nobles of House Caelum rise to prominence. Owing to their god-given healing powers, which allow them to purge the plague spread by the monsters, they earn the people's trust and allegiance. -- -- With no leader to rule the first human kingdom and guide the masses, the gods fervently seek to fill this vacancy—a man of the Caelum bloodline seems to be a desirable choice. The ambitious and charismatic pragmatist, Somnus Lucis Caelum, is pit against his humble and altruistic brother, Ardyn Lucis Caelum, in competition for the throne. As tensions rise between the rivals and anticipations surge, the fate of the world rests upon one of the two's decisive victory. -- -- ONA - Feb 17, 2019 -- 7,489 6.60
Mobile Suit Gundam NT -- -- Sunrise -- 1 ep -- Novel -- Action Drama Mecha Military Sci-Fi Space -- Mobile Suit Gundam NT Mobile Suit Gundam NT -- U.C. 0097, one year after the opening of "Laplace's Box." -- Despite the revelation of the Universal Century Charter that acknowledges the existence and rights of Newtypes, the framework of the world has not been greatly altered. -- -- The conflict later dubbed the "Laplace Incident" is thought to have ended with the downfall of the Neo Zeon remnants known as the Sleeves. In its final battle, two full psycho-frame mobile suits displayed power beyond human understanding. The white unicorn and the black lion were sealed away to remove this danger from people's consciousness, and they should now be completely forgotten. -- -- However, the RX-0 Unicorn Gundam 03, which disappeared two years earlier, is now about to show itself in the Earth Sphere once more. A golden phoenix... named Phenex. -- -- (Source: Gundam.info) -- -- Licensor: -- NYAV Post -- Movie - Nov 30, 2018 -- 11,948 6.63
Mushishi -- -- Artland -- 26 eps -- Manga -- Adventure Slice of Life Mystery Historical Supernatural Fantasy Seinen -- Mushishi Mushishi -- "Mushi": the most basic forms of life in the world. They exist without any goals or purposes aside from simply "being." They are beyond the shackles of the words "good" and "evil." Mushi can exist in countless forms and are capable of mimicking things from the natural world such as plants, diseases, and even phenomena like rainbows. -- -- This is, however, just a vague definition of these entities that inhabit the vibrant world of Mushishi, as to even call them a form of life would be an oversimplification. Detailed information on Mushi is scarce because the majority of humans are unaware of their existence. -- -- So what are Mushi and why do they exist? This is the question that a "Mushishi," Ginko, ponders constantly. Mushishi are those who research Mushi in hopes of understanding their place in the world's hierarchy of life. -- -- Ginko chases rumors of occurrences that could be tied to Mushi, all for the sake of finding an answer. -- -- It could, after all, lead to the meaning of life itself. -- -- -- Licensor: -- Funimation -- 641,581 8.69
Needless -- -- Madhouse -- 24 eps -- Manga -- Action Sci-Fi Comedy Super Power Ecchi Seinen -- Needless Needless -- At the onset of World War III, nobody could have predicted the effect it would have on Japan. While it had officially ended fifty years ago in 2150, its battles still persist. Large, mysterious areas known as "Blackspots" appeared across the country, filled with the contaminated ruins of cities and countrysides. Those inside were trapped to halt the spread of contamination, and their powers began to mutate—be they shapeshifters, pyromancers, or controllers of gravity itself—they all became known as the Needless. -- -- Adam Blade is one such Needless, possessing remarkable regenerative abilities and incredible strength. In order to restore peace to a war-torn Japan, he and his allies must fight together to rise against a heinous research group by the name of Simeon. -- 127,936 7.27
Needless -- -- Madhouse -- 24 eps -- Manga -- Action Sci-Fi Comedy Super Power Ecchi Seinen -- Needless Needless -- At the onset of World War III, nobody could have predicted the effect it would have on Japan. While it had officially ended fifty years ago in 2150, its battles still persist. Large, mysterious areas known as "Blackspots" appeared across the country, filled with the contaminated ruins of cities and countrysides. Those inside were trapped to halt the spread of contamination, and their powers began to mutate—be they shapeshifters, pyromancers, or controllers of gravity itself—they all became known as the Needless. -- -- Adam Blade is one such Needless, possessing remarkable regenerative abilities and incredible strength. In order to restore peace to a war-torn Japan, he and his allies must fight together to rise against a heinous research group by the name of Simeon. -- -- Licensor: -- Sentai Filmworks -- 127,936 7.27
No.6 -- -- Bones -- 11 eps -- Novel -- Action Sci-Fi Mystery Drama -- No.6 No.6 -- Many years ago, after the end of a bloody world war, mankind took shelter in six city-states that were peaceful and perfect... at least on the surface. However, Shion—an elite resident of the city-state No. 6—gained a new perspective on the world he lives in, thanks to a chance encounter with a mysterious boy, Nezumi. Nezumi turned out to be just one of many who lived in the desolate wasteland beyond the walls of the supposed utopia. But despite knowing that the other boy was a fugitive, Shion decided to take him in for the night and protect him, which resulted in drastic consequences: because of his actions, Shion and his mother lost their status as elites and were relocated elsewhere, and the darker side of the city began to make itself known. -- -- Now, a long time after their life-altering first meeting, Shion and Nezumi are finally brought together once again—the former elite and the boy on the run are about to embark on an adventure that will, in time, reveal the shattering secrets of No. 6. -- -- -- Licensor: -- Sentai Filmworks -- 342,870 7.57
Noblesse: Pamyeol-ui Sijak -- -- Studio Animal -- 1 ep -- Web manga -- Action Adventure Supernatural -- Noblesse: Pamyeol-ui Sijak Noblesse: Pamyeol-ui Sijak -- Humans live their lives driven by ambition and greed, prepared to kill their own kind with no hesitation. Since the beginning of humanity, wars have raged on throughout the human world, with the other races watching on. -- -- A victim of one war and orphaned, Ashleen was saved by the lord of the werewolves, Muzaka. Muzaka had abandoned his duties as lord and left the werewolf clan, travelling with Ashleen to secure her happiness. However, during his absence, members of Muzaka's species began orchestrating further wars on humans, disgusted by Muzaka's compassion. A secret and powerful organization established itself in the human realm, intending to manipulate Muzaka. When he is misinformed by the Union, Muzaka starts directing his rage toward the humans. Can his only friend, Cadis Etrama Di Raizel, the Noblesse, stop Muzuka's madness? -- -- Set 820 years before the events of Noblesse, Noblesse: Pamyeol-ui Sija depicts the tragic history of Muzaka, and how it led to the Noblesse's indefinite slumber. -- -- OVA - Dec 4, 2015 -- 43,210 7.29
Oira Uchuu no Tankoufu -- -- Triangle Staff -- 2 eps -- - -- Action Adventure Sci-Fi Shounen Space -- Oira Uchuu no Tankoufu Oira Uchuu no Tankoufu -- In the mid-21st century, mankind has begun the exploration of space, and one company, Planet Catcher Corporation, has pioneered capturing asteroids and comets to mine the resources within them for use on Earth. On one such asteroid, Tortatis, lives 12-year-old Nanbu Ushiwaka - the only child ever to be born in space and survive. -- -- But survival itself is no longer guaranteed - a military satellite triggers a disaster during a operation to capture Halley`s Comet, and Ushiwaka and his fellow colonists must find a way to survive when both their country and their company abandon them. Can they escape before the nuclear reactor on the asteroid melts down? Or are they doomed to die as they lived, among the stars? -- -- (Source: AniDB) -- -- Licensor: -- ADV Films, Discotek Media -- OVA - Nov 11, 1994 -- 1,501 6.31
One Punch Man 2nd Season -- -- J.C.Staff -- 12 eps -- Web manga -- Action Sci-Fi Comedy Parody Super Power Supernatural -- One Punch Man 2nd Season One Punch Man 2nd Season -- In the wake of defeating Boros and his mighty army, Saitama has returned to his unremarkable everyday life in Z-City. However, unbeknownst to him, the number of monsters appearing is still continuously on the rise, putting a strain on the Hero Association’s resources. Their top executives decide on the bold move of recruiting hoodlums in order to help in their battle. But during the first meeting with these potential newcomers, a mysterious man calling himself Garou makes his appearance. Claiming to be a monster, he starts mercilessly attacking the crowd. -- -- The mysterious Garou continues his rampage against the Hero Association, crushing every hero he encounters. He turns out to be the legendary martial artist Silverfang’s best former disciple and seems driven by unknown motives. Regardless, this beast of a man seems unstoppable. Intrigued by this puzzling new foe and with an insatiable thirst for money, Saitama decides to seize the opportunity and joins the interesting martial arts competition. -- -- As the tournament commences and Garou continues his rampage, a new great menace reveals itself, threatening the entire human world. Could this finally be the earth-shattering catastrophe predicted by the great seer Madame Shibabawa? -- -- -- Licensor: -- VIZ Media -- 1,071,054 7.41
Ooyasan wa Shishunki! -- -- Seven Arcs Pictures -- 12 eps -- 4-koma manga -- Comedy Slice of Life -- Ooyasan wa Shishunki! Ooyasan wa Shishunki! -- Maeda has just moved into his new apartment to live by himself. While unpacking, a cute middle school student named Chie Satonaka suddenly appears in his room. She introduces herself as his new landlord, which pleasantly surprises him as he has never seen a landlord so young. His excitement is boosted further when the gorgeous Reiko Shirai, who lives directly next to him, also introduces herself as his new neighbor. -- -- Ooyasan wa Shishunki! follows the everyday lives of Maeda and his newfound acquaintances, where each day presents itself as an opportunity for new events to unfold and new bonds to be forged. -- -- 42,316 6.55
Phi Brain: Kami no Puzzle -- -- Sunrise -- 25 eps -- Original -- Action Game Mystery Shounen -- Phi Brain: Kami no Puzzle Phi Brain: Kami no Puzzle -- Kaito Daimon would be a completely average high school student except for one thing: he's a 'demon' at solving puzzles. Kaito is so brilliant, in fact, that when he's asked to take some 'special' tests of his unique ability, he immediately suspects that the test itself is a test. Kaito suddenly finds himself caught up in a lethal Philosopher's Puzzle made by the sinister group POG, a murderous maze of trap upon trap, where failing to solve the secret correctly will result in death! Fortunately, Kaito's skills prove up to the first test, both for himself and his childhood friend Nanoha, who is also caught up in the deadly scheme. But now that he has been designated as a Solver, he is pulled into a new life where he must travel the world with other Solvers, attempting to solve the latest deadly riddles left by POG. There's a new conundrum around every corner and each deception could lead to death, but once a riddle has been posed, you can count on Kaito to unfold, unravel and unlock it! -- -- (Source: Sentai Filmworks) -- -- Licensor: -- Sentai Filmworks -- TV - Oct 2, 2011 -- 97,029 7.20
Planet With -- -- J.C.Staff -- 12 eps -- Original -- Action Mecha Sci-Fi -- Planet With Planet With -- According to the theories of oneiromancy, dreams of dragons represent the struggle of losing yourself to your own anger. Fittingly, Souya Kuroi wakes up from a nightmare of a massive dragon destroying everything around him in a blaze of rainbow colored light. After being told that he lost his parents and memory in a strange accident, the waking world becomes another nightmare in itself. With this dream being his only memory, he has no choice but to be taken care of by his two strange guardians: the spunky and energetic maid Ginko, and a huge cat known only as "Sensei." -- -- His new life is turned upside down when the denizens of Saromisaka City are beset by a teddy bear-shaped UFO. When military power proves to be ineffective, seven mysterious people rise up to fight off the monstrosity. These heroes destroy the invader in a flurry of rainbow colored lights, the very same lights that Souya saw in his nightmare. -- -- With the alien threat repelled, these seven strangers find themselves facing a new adversary: Souya. Swearing vengeance upon the people who decimated his old life, he begins his crusade against these "heroes" and becomes embroiled in a struggle of galactic proportions. -- -- 49,177 7.22
Pokemon Movie 12: Arceus Choukoku no Jikuu e -- -- OLM -- 1 ep -- Game -- Action Adventure Comedy Drama Fantasy Kids -- Pokemon Movie 12: Arceus Choukoku no Jikuu e Pokemon Movie 12: Arceus Choukoku no Jikuu e -- In ages long forgotten, when Earth found itself on a collision course with a meteor, Legendary Pokémon Arceus used its power to avert the danger. However, this feat caused the 16 Plates surrounding it to scatter across the world. Without the Plates providing Arceus with life energy, it began to die. A human named Damon managed to find one of the Plates and returned it to the moribund Pokémon, helping it recover. As a reward, Arceus created the Jewel of Life and gave it to the people of Michina Town, stipulating that it must be returned, but the humans refused, hogging the Jewel to themselves. In the battle that ensued, Damon was killed and Arceus went into slumber, vowing to punish humanity upon its return. -- -- Satoshi and his companions arrive in Michina Town where they come across Sheena, a descendant of Damon, who claims to be in possession of the Jewel of Life and intends on giving it back to Arceus when it awakens. -- -- The situation takes an unexpected turn when Arceus, despite Sheena's best intentions, remains unsatisfied. Satoshi must now prevent the destruction of the entire human race, as Arceus' fury causes distortions in the fabric of the universe, enraging the Legendary trio—Dialga, Palkia, and Giratina—and disturbing the world's balance. -- -- -- Licensor: -- The Pokemon Company International -- Movie - Jul 18, 2009 -- 65,796 7.01
Pokemon Movie 12: Arceus Choukoku no Jikuu e -- -- OLM -- 1 ep -- Game -- Action Adventure Comedy Drama Fantasy Kids -- Pokemon Movie 12: Arceus Choukoku no Jikuu e Pokemon Movie 12: Arceus Choukoku no Jikuu e -- In ages long forgotten, when Earth found itself on a collision course with a meteor, Legendary Pokémon Arceus used its power to avert the danger. However, this feat caused the 16 Plates surrounding it to scatter across the world. Without the Plates providing Arceus with life energy, it began to die. A human named Damon managed to find one of the Plates and returned it to the moribund Pokémon, helping it recover. As a reward, Arceus created the Jewel of Life and gave it to the people of Michina Town, stipulating that it must be returned, but the humans refused, hogging the Jewel to themselves. In the battle that ensued, Damon was killed and Arceus went into slumber, vowing to punish humanity upon its return. -- -- Satoshi and his companions arrive in Michina Town where they come across Sheena, a descendant of Damon, who claims to be in possession of the Jewel of Life and intends on giving it back to Arceus when it awakens. -- -- The situation takes an unexpected turn when Arceus, despite Sheena's best intentions, remains unsatisfied. Satoshi must now prevent the destruction of the entire human race, as Arceus' fury causes distortions in the fabric of the universe, enraging the Legendary trio—Dialga, Palkia, and Giratina—and disturbing the world's balance. -- -- Movie - Jul 18, 2009 -- 65,796 7.01
Re:Zero kara Hajimeru Isekai Seikatsu -- -- White Fox -- 25 eps -- Light novel -- Psychological Drama Thriller Fantasy -- Re:Zero kara Hajimeru Isekai Seikatsu Re:Zero kara Hajimeru Isekai Seikatsu -- When Subaru Natsuki leaves the convenience store, the last thing he expects is to be wrenched from his everyday life and dropped into a fantasy world. Things aren't looking good for the bewildered teenager; however, not long after his arrival, he is attacked by some thugs. Armed with only a bag of groceries and a now useless cell phone, he is quickly beaten to a pulp. Fortunately, a mysterious beauty named Satella, in hot pursuit after the one who stole her insignia, happens upon Subaru and saves him. In order to thank the honest and kindhearted girl, Subaru offers to help in her search, and later that night, he even finds the whereabouts of that which she seeks. But unbeknownst to them, a much darker force stalks the pair from the shadows, and just minutes after locating the insignia, Subaru and Satella are brutally murdered. -- -- However, Subaru immediately reawakens to a familiar scene—confronted by the same group of thugs, meeting Satella all over again—the enigma deepens as history inexplicably repeats itself. -- -- -- Licensor: -- Funimation -- 1,589,703 8.28
Ryuuseiki Gakusaver -- -- Production I.G -- 6 eps -- Original -- Action Sci-Fi Space Comedy Parody Mecha School -- Ryuuseiki Gakusaver Ryuuseiki Gakusaver -- A gigantic meteorite landed on earth a few years back. A mysterious capsule believed to have belonged to the aliens was discovered. Called the "black box," an international organization called "Project BB" was created to research it. -- -- Eight boys, including Manabu Yoshimura, attend International Academy, a school located near Project BB headquarters. They are enticed by their teacher Toukichi Hashiba's promise of "I'll give you class credit," and end up getting involved in his experiment. The experiment was to enter the eight empty chambers of meteorite. According to Hashiba's theory, the meteorite should strongly respond to strong human thoughts. He tells them to have a clear image of a great looking gigantic robot; if they do, something should happen... -- -- Then, a big spaceship appears in the sky and an alien calling himself Wercury appears in a 3-D image. He tells them he is from the Star of Prokimasi and that he has come to collect the meteorite of the Choshin people. If they do not hand it over, he will challenge the earth beings to a battle. Manabu and his friends are confused by the unexpected turn of events but the meteorite responds to the thoughts of the group and suddenly starts to transform itself into a gigantic robot. Then, attacked by the invading Prokimasi robot, they are forced to pull their strength together and fight back. But it is extremely difficult to put the wills of the eight together as one and the robot cannot fight in the way it should. The gigantic robot that Hashiba named "Gakusaver" and Manabu's eight; can they manage to protect Earth and the meteorite from the Prokimasi invasion? -- -- (Source: King Records) -- OVA - Aug 21, 1993 -- 1,103 6.47
Schwarzesmarken -- -- ixtl, LIDENFILMS -- 12 eps -- Light novel -- Action Military Sci-Fi Historical Drama Mecha -- Schwarzesmarken Schwarzesmarken -- The year is 1983. The Cold War is in full effect, and humanity is under attack. Strange aliens, given the name "BETA," have descended to Earth with the goal of destroying all life. Soldiers have been tasked with piloting large combat suits called Tactical Surface Fighters (TSF) to repel the alien invaders, but the front line is slowly being pushed back towards the surviving cities. -- -- Schwarzesmarken follows the story of Second Lieutenant Theodor Eberbach and the other members of the 666th TSF squadron, a ruthless unit that values a mission's completion over human life. Stationed in East Germany and led by war hero Captain Irisdina Bernhard, the unit specializes in counterassault attacks on laser-class BETA. But the 666th squadron finds itself with more enemies than just the alien forces when optimistic rookie Katia Waldheim joins the squadron, drawing the attention of East Germany's secret police, the Stasi. -- -- 95,096 6.78
Scrapped Princess -- -- Bones -- 24 eps -- Light novel -- Sci-Fi Adventure Comedy Drama Fantasy Mecha Shounen -- Scrapped Princess Scrapped Princess -- Born to the royal family, Pacifica Casull has earned the nickname "Scrapped Princess" after an apocalyptic prophecy foretells her destroying the world on her 16th birthday. Rescued from certain death by a kindly family, she takes shelter with her adoptive older brother and sister, Shannon and Raquel Casull. When news of her survival reaches the ears of the God Mauser's worshippers, they issue her death at all costs, forcing Pacifica to flee for her life. -- -- Plagued by threats from the church, the nobility and even the common people, the three siblings attempt to outrun the fate Pacifica is destined to bring, all the while questioning if one girl's life is worth the world's demise. The true nature of the Scrapped Princess, along with the harrowing revelations of the world itself, becomes more and more apparent as the princess' 16th birthday fast approaches. -- -- 83,016 7.41
Scrapped Princess -- -- Bones -- 24 eps -- Light novel -- Sci-Fi Adventure Comedy Drama Fantasy Mecha Shounen -- Scrapped Princess Scrapped Princess -- Born to the royal family, Pacifica Casull has earned the nickname "Scrapped Princess" after an apocalyptic prophecy foretells her destroying the world on her 16th birthday. Rescued from certain death by a kindly family, she takes shelter with her adoptive older brother and sister, Shannon and Raquel Casull. When news of her survival reaches the ears of the God Mauser's worshippers, they issue her death at all costs, forcing Pacifica to flee for her life. -- -- Plagued by threats from the church, the nobility and even the common people, the three siblings attempt to outrun the fate Pacifica is destined to bring, all the while questioning if one girl's life is worth the world's demise. The true nature of the Scrapped Princess, along with the harrowing revelations of the world itself, becomes more and more apparent as the princess' 16th birthday fast approaches. -- -- -- Licensor: -- Bandai Entertainment, Funimation -- 83,016 7.41
Seirei no Moribito -- -- Production I.G -- 26 eps -- Novel -- Action Adventure Historical Fantasy -- Seirei no Moribito Seirei no Moribito -- On the precipice of a cataclysmic drought, the Star Readers of the Shin Yogo Empire must devise a plan to avoid widespread famine. It is written in ancient myths that the first emperor, along with eight warriors, slew a water demon to avoid a great drought and save the land that was to become Shin Yogo. If a water demon was to appear once more, its death could bring salvation. However, the water demon manifests itself within the body of the emperor's son, Prince Chagum—by the emperor's order, Chagum is to be sacrificed to save the empire. -- -- Meanwhile, a mysterious spear-wielding mercenary named Balsa arrives in Shin Yogo on business. After saving Chagum from a thinly veiled assassination attempt, she is tasked by Chagum's mother to protect him from the emperor and his hunters. Bound by a sacred vow she once made, Balsa accepts. -- -- Seirei no Moribito follows Balsa as she embarks on her journey to protect Chagum, exploring the beauty of life, nature, family, and the bonds that form between strangers. -- -- -- Licensor: -- Geneon Entertainment USA, Media Blasters, Sentai Filmworks, VIZ Media -- 181,438 8.16
Senran Kagura Estival Versus: Mizugi-darake no Zenyasai -- -- Artland, Hoods Entertainment -- 1 ep -- Game -- Action Comedy Ecchi -- Senran Kagura Estival Versus: Mizugi-darake no Zenyasai Senran Kagura Estival Versus: Mizugi-darake no Zenyasai -- A letter arrives at Death Cram School. Inside is a an invitation to a spa resort. -- Yumi declares to the four excited girls that, "No. This is evil itself," points out that they are slacking off too much. Shiki proposes, "When opinions are divided, it's time for boob rock-paper-scissors!" and then wins so they all go to the pool. -- -- There, girls from Hanzoo Academy, Homura Crimson Squad, and Hebijo Clandestine Girls' Academy also come, but Asuka says, "Let's have fun together today" and they call a temporary truce. -- -- However, a trivial matter sets off a sour quarrel and, at Yumi's suggestion, they settle it with a showdown in the style of the ancient shinobi. -- -- (Source: ANN) -- OVA - Mar 26, 2015 -- 16,392 6.51
Seoul-yeok -- -- Studio Dadashow -- 1 ep -- - -- Horror Thriller -- Seoul-yeok Seoul-yeok -- Several groups of people try to survive a zombie pandemic that unleashes itself in downtown Seoul. -- Movie - Aug 18, 2016 -- 5,613 5.80
Shihaisha no Tasogare -- -- Madhouse, Production Reed -- 1 ep -- Manga -- Action Sci-Fi Horror Demons Supernatural Drama Shoujo -- Shihaisha no Tasogare Shihaisha no Tasogare -- Since the beginning of time, monstrous Demons and noble Guardians have battled for Earth - the everlasting gift of the one great Mother, creator of all life. A deep hatred burns between Demon and Guardian; the Guardians prevented the Demons from destroying humanity and the world itself. -- -- Eons later, Neo-Shinjuku City: few Demons or Guardians remain to continue their epic war. Humans rule the Earth, with no real memory of either Demons or Guardians. Yet deep within the dark underworld of the city, one supreme Demon is alive and plotting to subjugate mankind. Only one Guardian is left to do battle, and the fate of the human race is at stake. -- -- Based on the Graphic Novel -- "Twilight of the Dark Master (Shihaisha no Tasogare)" (Shinshokan) by Saki Okuse -- -- (Source: DVD Back Cover) -- -- Licensor: -- Urban Vision -- OVA - Jan 21, 1998 -- 7,475 5.82
Shihaisha no Tasogare -- -- Madhouse, Production Reed -- 1 ep -- Manga -- Action Sci-Fi Horror Demons Supernatural Drama Shoujo -- Shihaisha no Tasogare Shihaisha no Tasogare -- Since the beginning of time, monstrous Demons and noble Guardians have battled for Earth - the everlasting gift of the one great Mother, creator of all life. A deep hatred burns between Demon and Guardian; the Guardians prevented the Demons from destroying humanity and the world itself. -- -- Eons later, Neo-Shinjuku City: few Demons or Guardians remain to continue their epic war. Humans rule the Earth, with no real memory of either Demons or Guardians. Yet deep within the dark underworld of the city, one supreme Demon is alive and plotting to subjugate mankind. Only one Guardian is left to do battle, and the fate of the human race is at stake. -- -- Based on the Graphic Novel -- "Twilight of the Dark Master (Shihaisha no Tasogare)" (Shinshokan) by Saki Okuse -- -- (Source: DVD Back Cover) -- OVA - Jan 21, 1998 -- 7,475 5.82
Shingeki no Kyojin: The Final Season Part 2 -- -- - -- ? eps -- Manga -- Action Military Mystery Super Power Drama Fantasy Shounen -- Shingeki no Kyojin: The Final Season Part 2 Shingeki no Kyojin: The Final Season Part 2 -- Second part of Shingeki no Kyojin: The Final Season. -- TV - Jan ??, 2022 -- 161,248 N/AFate/stay night Movie: Heaven's Feel - III. Spring Song -- -- ufotable -- 1 ep -- Visual novel -- Action Supernatural Magic Fantasy -- Fate/stay night Movie: Heaven's Feel - III. Spring Song Fate/stay night Movie: Heaven's Feel - III. Spring Song -- The Fifth Holy Grail War in Fuyuki City has reached a turning point in which the lives of all participants are threatened as the hidden enemy finally reveals itself. As Shirou Emiya, Rin Toosaka, and Illyasviel von Einzbern discover the true, corruptive nature of the shadow that has been rampaging throughout the city, they realize just how dire the situation is. In order to protect their beloved ones, the group must hold their own against the seemingly insurmountable enemy force—even if some of those foes were once their allies, or perhaps, something more intimate. -- -- As the final act of this chaotic war commences, the ideals Shirou believes will soon be challenged by an excruciating dilemma: is it really possible to save a world where everything seems to have gone wrong? -- -- -- Licensor: -- Aniplex of America -- Movie - Aug 15, 2020 -- 160,987 8.84
Shokugeki no Souma: San no Sara -- -- J.C.Staff -- 12 eps -- Manga -- Ecchi School Shounen -- Shokugeki no Souma: San no Sara Shokugeki no Souma: San no Sara -- The Moon Festival is Tootsuki Academy's annual gourmet gala, where students compete against each other to earn the most profit through selling their cuisine of choice. But for Souma Yukihira, it is also his first opportunity to challenge the Elite Ten, the supreme council that rules over the academy. -- -- However, this is only the beginning of Souma's war against the Elite Ten; a nefarious plot is underway that will provide Souma with the challenge he desires but will also shake the very foundations of Tootsuki Academy itself. -- -- -- Licensor: -- Sentai Filmworks -- 700,825 8.11
Shuffle! Prologue -- -- Asread -- 1 ep -- Visual novel -- Fantasy Magic Comedy Harem Romance School Seinen -- Shuffle! Prologue Shuffle! Prologue -- Shuffle! Prologue is a short OVA teaser for the Shuffle! anime series based on the visual novel of the same name. While some of the animation was reused for the first episode of the anime series, most of Shuffle! Prologue is unique animation not repeated in the series, although the story itself is retold. -- -- (Source: Wikipedia) -- OVA - May 27, 2005 -- 16,063 6.71
Shuumatsu no Harem -- -- AXsiZ, Studio Gokumi -- ? eps -- Manga -- Sci-Fi Harem Ecchi Shounen -- Shuumatsu no Harem Shuumatsu no Harem -- The Man-Killer Virus: a lethal disease that has eradicated 99.9% of the world's male population. Mizuhara Reito has been in cryogenic sleep for the past five years, leaving behind Tachibana Erisa, the girl of his dreams. When Reito awakens from the deep freeze, he emerges into a sex-crazed new world where he himself is the planet's most precious resource. Reito and four other male studs are given lives of luxury and one simple mission: repopulate the world by impregnating as many women as possible! All Reito wants, however, is to find his beloved Erisa who went missing three years ago. Can Reito resist temptation and find his one true love? -- -- (Source: Seven Seas Entertainment) -- TV - ??? ??, 2021 -- 15,282 N/A -- -- Kindaichi Shounen no Jikenbo Returns -- -- Toei Animation -- 25 eps -- Manga -- Mystery Shounen -- Kindaichi Shounen no Jikenbo Returns Kindaichi Shounen no Jikenbo Returns -- High school student Hajime Kindaichi is the supposed grandson of famous private detective Kosuke Kindaichi. Visiting Hong Kong for a fashion event with Kindaichi, our hero's girlfriend Miyuki is captured by a stranger in a case of mistaken identity. The journey to save Miyuki itself leads to yet another crime case... -- -- (Source: YTV) -- TV - Apr 5, 2014 -- 15,198 7.52
Sidonia no Kishi: Ai Tsumugu Hoshi -- -- Polygon Pictures -- 1 ep -- Manga -- Action Sci-Fi Space Mecha Seinen -- Sidonia no Kishi: Ai Tsumugu Hoshi Sidonia no Kishi: Ai Tsumugu Hoshi -- After the Earth was destroyed by mysterious alien lifeforms known as the Gauna, surviving remnants of the human race escaped to space in the enormous generation ship Sidonia. Having drifted through space for millennia, the Sidonia found itself once more under attack from Gauna for the first time in a century. -- -- Once again facing the threat of extinction, a temporary victory against the Gauna was eked out thanks to the human-Gauna hybrid Tsumugi Shiraui and ace Guardian mech pilot Nagate Tanikaze. -- -- 10 years later... The people of Sidonia enjoy a brief respite. Peaceful days pass, during which Tsumugi begins to realize her feelings for Nagate, who is now celebrated as a hero of Sidonia. However, as Captain Kobayashi has always known, as long as the Gauna remain, peace cannot last. -- -- The decision is made: a final battle, upon which rests the fate of humanity's last survivors. As the end approaches, will the crew be able to protect those they love? -- -- (Source: Polygon Pictures) -- Movie - May 14, 2021 -- 17,557 N/A -- -- Muteki Kanban Musume -- -- Telecom Animation Film -- 12 eps -- Manga -- Action Comedy Martial Arts Parody Shounen -- Muteki Kanban Musume Muteki Kanban Musume -- Miki Onimaru is a poster girl that works at her mother's Chinese ramen restaurant. She appears to be a normal girl, but she can become very violent if provoked. She picks a fight with her mother and accquaintances as a result on an almost daily basis, causing a series of troubling mishaps in their otherwise normal lives. -- -- (Source: ANN) -- -- Licensor: -- Media Blasters -- TV - Jul 5, 2006 -- 17,514 7.10
Sidonia no Kishi: Ai Tsumugu Hoshi -- -- Polygon Pictures -- 1 ep -- Manga -- Action Sci-Fi Space Mecha Seinen -- Sidonia no Kishi: Ai Tsumugu Hoshi Sidonia no Kishi: Ai Tsumugu Hoshi -- After the Earth was destroyed by mysterious alien lifeforms known as the Gauna, surviving remnants of the human race escaped to space in the enormous generation ship Sidonia. Having drifted through space for millennia, the Sidonia found itself once more under attack from Gauna for the first time in a century. -- -- Once again facing the threat of extinction, a temporary victory against the Gauna was eked out thanks to the human-Gauna hybrid Tsumugi Shiraui and ace Guardian mech pilot Nagate Tanikaze. -- -- 10 years later... The people of Sidonia enjoy a brief respite. Peaceful days pass, during which Tsumugi begins to realize her feelings for Nagate, who is now celebrated as a hero of Sidonia. However, as Captain Kobayashi has always known, as long as the Gauna remain, peace cannot last. -- -- The decision is made: a final battle, upon which rests the fate of humanity's last survivors. As the end approaches, will the crew be able to protect those they love? -- -- (Source: Polygon Pictures) -- Movie - May 14, 2021 -- 17,557 N/A -- -- Tytania -- -- Artland -- 26 eps -- Light novel -- Adventure Military Psychological Romance Sci-Fi Space -- Tytania Tytania -- One Man vs. an Empire! Through fear and conquest, the Empire of Valdana holds the future of most of human space within its iron hands, and for generations, those hands have belonged to the Landless Lords of the ruling Tytania dynasty. -- -- But now the foundation of the empire is crumbling, pockets of rebellion are forming and when a mission sent to punish the city-state of Euriya is shockingly defeated, the man responsible becomes the target of a galaxy-wide manhunt! -- -- For Fan Hyurlick, architect of Tytania's first defeat, glory becomes desperation as his own side betrays him. Now Fan must not only save his own life, but somehow turn the tables on opponents who have whole worlds to command! -- -- (Source: Sentai Filmworks) -- -- Licensor: -- Sentai Filmworks -- TV - Oct 9, 2008 -- 17,546 6.83
Slayers -- -- E&G Films -- 26 eps -- Light novel -- Adventure Comedy Demons Magic Fantasy -- Slayers Slayers -- Powerful, avaricious sorceress Lina Inverse travels around the world, stealing treasures from bandits who cross her path. Her latest victims, a band of thieves, wait in ambush in a forest, thirsting for revenge. When Lina is about to effortlessly pummel her would-be attackers, the swordsman Gourry Gabriev suddenly announces his presence. Assuming Lina to be a damsel in distress, the foolish yet magnanimous man confronts the brigands in order to rescue her. After defeating them posthaste, the oblivious cavalier decides to escort Lina to Atlas City. Though not very keen on this idea, she ends up accepting his offer. -- -- However, without realizing it, Lina has chanced upon a mighty magical item among her most recent spoils. Now two mysterious men are hunting the young magician and her self-proclaimed guardian to obtain this powerful object for apparently nefarious purposes. This way they begin their adventure, one where the fate of the world itself may be at stake. -- -- 119,032 7.75
Slayers -- -- E&G Films -- 26 eps -- Light novel -- Adventure Comedy Demons Magic Fantasy -- Slayers Slayers -- Powerful, avaricious sorceress Lina Inverse travels around the world, stealing treasures from bandits who cross her path. Her latest victims, a band of thieves, wait in ambush in a forest, thirsting for revenge. When Lina is about to effortlessly pummel her would-be attackers, the swordsman Gourry Gabriev suddenly announces his presence. Assuming Lina to be a damsel in distress, the foolish yet magnanimous man confronts the brigands in order to rescue her. After defeating them posthaste, the oblivious cavalier decides to escort Lina to Atlas City. Though not very keen on this idea, she ends up accepting his offer. -- -- However, without realizing it, Lina has chanced upon a mighty magical item among her most recent spoils. Now two mysterious men are hunting the young magician and her self-proclaimed guardian to obtain this powerful object for apparently nefarious purposes. This way they begin their adventure, one where the fate of the world itself may be at stake. -- -- -- Licensor: -- Central Park Media, Enoki Films, Funimation -- 119,032 7.75
Sora yori mo Tooi Basho -- -- Madhouse -- 13 eps -- Original -- Adventure Comedy Drama -- Sora yori mo Tooi Basho Sora yori mo Tooi Basho -- Filled with an overwhelming sense of wonder for the world around her, Mari Tamaki has always dreamt of what lies beyond the reaches of the universe. However, despite harboring such large aspirations on the inside, her fear of the unknown and anxiety over her own possible limitations have always held her back from chasing them. But now, in her second year of high school, Mari is more determined than ever to not let any more of her youth go to waste. Still, her fear continues to prevent her from taking that ambitious step forward—that is, until she has a chance encounter with a girl who has grand dreams of her own. -- -- Spurred by her mother's disappearance, Shirase Kobuchizawa has been working hard to fund her trip to Antarctica. Despite facing doubt and ridicule from virtually everyone, Shirase is determined to embark on this expedition to search for her mother in a place further than the universe itself. Inspired by Shirase's resolve, Mari jumps at the chance to join her. Soon, their efforts attract the attention of the bubbly Hinata Miyake, who is eager to stand out, and Yuzuki Shiraishi, a polite girl from a high class background. Together, they set sail toward the frozen south. -- -- Sora yori mo Tooi Basho follows the captivating journey of four spirited girls, all in search of something great. -- -- 359,273 8.56
Soukou Kihei Votoms: Big Battle -- -- Sunrise -- 1 ep -- Original -- Action Drama Mecha Military Sci-Fi -- Soukou Kihei Votoms: Big Battle Soukou Kihei Votoms: Big Battle -- Big Battle is a one-shot OVA set after the climax of the original Votoms storyline, but before the epilogue at the end of the series itself. With the Gilgamesh and Balarant forces still trying to advance their PS programs, Chirico and his old friends are forced into one last gladiatorial battle against a special PS and a formidable land battleship. -- -- Licensor: -- Maiden Japan -- OVA - Jul 5, 1986 -- 2,873 6.74
SSSS.Gridman -- -- Trigger -- 12 eps -- Original -- Action Sci-Fi Mecha -- SSSS.Gridman SSSS.Gridman -- Yuuta Hibiki wakes up in the room of Rikka Takarada and notices two things: he has no memories, and he can hear a mysterious voice calling his name from a nearby room. On further inspection, he finds a robot—which introduces itself as Hyper Agent Gridman—behind the screen of an old computer. Much to Yuuta's surprise, Rikka cannot hear Gridman, nor can she see the ominous monsters looming over a thick fog as it envelopes the town outside. -- -- Another giant monster materializes in the city and proceeds to wreak havoc. Amidst the confusion, Yuuta is once again drawn to the old computer and merges with Gridman. Suddenly, he appears in the middle of the battle and is forced to fight the monster. Together with Rikka and fellow classmate Shou Utsumi, Yuuta forms the "Gridman Alliance" to defeat the monsters plaguing the city and find whoever is responsible for their emergence. -- -- -- Licensor: -- Funimation -- 213,180 7.17
Steins;Gate -- -- White Fox -- 24 eps -- Visual novel -- Sci-Fi Psychological Drama Thriller -- Steins;Gate Steins;Gate -- The self-proclaimed mad scientist Rintarou Okabe rents out a room in a rickety old building in Akihabara, where he indulges himself in his hobby of inventing prospective "future gadgets" with fellow lab members: Mayuri Shiina, his air-headed childhood friend, and Hashida Itaru, a perverted hacker nicknamed "Daru." The three pass the time by tinkering with their most promising contraption yet, a machine dubbed the "Phone Microwave," which performs the strange function of morphing bananas into piles of green gel. -- -- Though miraculous in itself, the phenomenon doesn't provide anything concrete in Okabe's search for a scientific breakthrough; that is, until the lab members are spurred into action by a string of mysterious happenings before stumbling upon an unexpected success—the Phone Microwave can send emails to the past, altering the flow of history. -- -- Adapted from the critically acclaimed visual novel by 5pb. and Nitroplus, Steins;Gate takes Okabe through the depths of scientific theory and practicality. Forced across the diverging threads of past and present, Okabe must shoulder the burdens that come with holding the key to the realm of time. -- -- -- Licensor: -- Funimation -- 1,871,415 9.11
Super Robot Taisen OG The Animation -- -- Brain's Base -- 3 eps -- Game -- Mecha Sci-Fi Shounen Space -- Super Robot Taisen OG The Animation Super Robot Taisen OG The Animation -- Dr. Jurgen of DC developed a global defense system to combat potential alien threats. This system has two elements. First is the VTX-001 Vartoul unmanned anti alien PT. Governing these drones is the ODE worldwide network system. However, this system has a noteworthy secret. A living human is needed to control the ODE core. Furthermore, the ODE core needs human organs to support itself. At the present day, the drone have gone on a mass abduction spree. Kyosuke and co has been sent in to take care of the problem. -- -- (Source: ANN) -- -- Licensor: -- Bandai Entertainment, Bandai Visual USA, Media Blasters -- OVA - May 27, 2005 -- 3,541 6.66
Sword Art Online: Progressive Movie - Hoshi Naki Yoru no Aria -- -- A-1 Pictures -- 1 ep -- Light novel -- Action Game Adventure Romance Fantasy -- Sword Art Online: Progressive Movie - Hoshi Naki Yoru no Aria Sword Art Online: Progressive Movie - Hoshi Naki Yoru no Aria -- "There's no way to beat this game. The only difference is when and where you die..." -- -- One month has passed since Akihiko Kayaba's deadly game began, and the body count continues to rise. Two thousand players are already dead. -- -- Kirito and Asuna are two very different people, but they both desire to fight alone. Nonetheless, they find themselves drawn together to face challenges from both within and without. Given that the entire virtual world they now live in has been created as a deathtrap, the surviving players of Sword Art Online are starting to get desperate, and desperation makes them dangerous to loners like Kirito and Asuna. As it becomes clear that solitude equals suicide, will the two be able to overcome their differences to find the strength to believe in each other, and in so doing survive? -- -- Sword Art Online: Progressive is a new version of the Sword Art Online tale that starts at the beginning of Kirito and Asuna's epic adventure—on the very first level of the deadly world of Aincrad! -- -- (Source: Yen Press) -- -- Licensor: -- Aniplex of America -- Movie - ??? ??, 2021 -- 94,949 N/ADragon Ball Z Movie 04: Super Saiyajin da Son Gokuu -- -- Toei Animation -- 1 ep -- Manga -- Action Sci-Fi Adventure Fantasy Shounen -- Dragon Ball Z Movie 04: Super Saiyajin da Son Gokuu Dragon Ball Z Movie 04: Super Saiyajin da Son Gokuu -- Gohan Son and Piccolo are peacefully playing when they sense a powerful entity approaching Earth. It soon reaches everyone's ears that this entity is in fact a small planet on a deadly collision course with Earth. Gokuu Son and Kuririn attempt to change the small planet's path with a Kamehameha, but the attack fails and the two warriors are blown away. However, after coming very close to Earth's surface, the object changes direction on its own and explodes soon after. -- -- The small planet reveals itself to be a vehicle for what seems to be a castle. A large army emerges out of the structure and declares that the planet is now in possession of Slug, king of the universe. While defending the city against the invaders' attack, Gohan loses his Dragon Ball, allowing Slug to take it. After reading Bulma's mind and stealing her Dragon Radar, Slug commands his army to collect the wish-granting relics. With the Dragon Balls in his possession, he uses them to wish his youth back. Now young, wise, and very powerful, Slug commences world domination. -- -- -- Licensor: -- Funimation -- Movie - Mar 9, 1991 -- 94,615 6.58
Tenkuu Danzai Skelter+Heaven -- -- - -- 1 ep -- Game -- Sci-Fi Mecha -- Tenkuu Danzai Skelter+Heaven Tenkuu Danzai Skelter+Heaven -- When a mysterious entity suddenly appears in the center of Tokyo, the Alta Mira Agency is tasked to repel the extraterrestrial threat. Otsuya Funagai must guide his all-female unit of "Battle Sole" pilots to take down the strange being no matter the cost. However, his intimate relationship with one of the pilots, Rin Ichikawa, may spell trouble for the team and the mission itself. -- -- OVA - Dec 8, 2004 -- 26,426 1.85
Tensei shitara Slime Datta Ken 2nd Season Part 2 -- -- 8bit -- ? eps -- Light novel -- Action Adventure Comedy Demons Magic Fantasy -- Tensei shitara Slime Datta Ken 2nd Season Part 2 Tensei shitara Slime Datta Ken 2nd Season Part 2 -- Second half of Tensei shitara Slime Datta Ken 2nd Season. -- TV - Jul ??, 2021 -- 125,503 N/ABishoujo Senshi Sailor Moon R -- -- Toei Animation -- 43 eps -- Manga -- Demons Magic Romance Shoujo -- Bishoujo Senshi Sailor Moon R Bishoujo Senshi Sailor Moon R -- Usagi Tsukino and her friends have been living peacefully until they are called into action again as Sailor Guardians, planetary warriors fighting for the peace of the galaxy. Usagi, also known as Sailor Moon, leads their group into battle when a new threat from beyond the stars presents itself: two survivors of an alien race, An and Ail. In order to save the source of their life force, the Makai Tree, An and Ail begin harvesting energy from unsuspecting humans. The Sailor Guardians must stop their plot or face the annihilation of Earth. -- -- But as one threat subsides, another follows—this time in the form of a little girl from the future who seeks the source of Sailor Moon's power to save her family. However, she is not the only one vying for it, as a group known as the Black Moon Clan also wishes to obtain the power and use it for nefarious purposes. In order to protect their destinies and the harmony of the universe, Sailor Moon and the rest of the Sailor Guardians must fight to stop these forces from succeeding. -- -- TV - Mar 6, 1993 -- 125,035 7.69
Tokyo Babylon 2021 -- -- - -- ? eps -- Manga -- Supernatural Drama Fantasy Shoujo Shounen Ai -- Tokyo Babylon 2021 Tokyo Babylon 2021 -- Subaru Sumeragi is the thirteenth head of his powerful onmyouji clan. Until the time comes when he must succeed his grandmother fully, Subaru is allowed to live in Tokyo with his fraternal twin Hokuto. While Subaru is kind and shy, Hokuto has exuberance to spare, and her favorite pastime is designing bold matching outfits for the two of them to wear. Her next favorite thing to do is try to set up Subaru with their veterinarian friend Seishirou Sakurazuka who, oddly enough, is always readily available to accompany the Sumeragis throughout the city. -- -- Subaru has to resolve a variety of spiritual conflicts in Tokyo: some are cases formally brought to him by clients, and others are matters in which he decides to involve himself. A selfless teenager, he empathizes with others to the point that their pain may as well be his own. This leaves him vulnerable in a city where nearly everyone makes decisions that only benefit themselves as individuals. Hokuto hopes that if Subaru develops feelings for Seishirou, their relationship will be the one thing that he never gives up for the sake of anyone else. However, is Seishirou the best candidate for her brother's love, or is he hiding sinister secrets? -- -- TV - ??? ??, ???? -- 5,853 N/ANight Head 2041 -- -- Shirogumi -- ? eps -- Other -- Sci-Fi Mystery Psychological Supernatural Drama -- Night Head 2041 Night Head 2041 -- The story follows the Kirihara brothers who from a young age were incarcerated in a secure scientific facility due to their supernatural powers, having escaped after the barrier that was preventing them malfunctions. The story also follows the Kuroki brothers who are trying to chase the Kirihara brothers. -- -- (Source: MAL News) -- TV - Jul ??, 2021 -- 5,779 N/A -- -- Jie Mo Ren -- -- - -- 14 eps -- Web manga -- Action Mystery Supernatural Fantasy -- Jie Mo Ren Jie Mo Ren -- When Freshman Zhou Xiaoan put on a ring of unclear origin, a terrifying devil leaps from his mouth and his life is changed forever. Shocking historical secrets are slowly revealed - a Blood Devil calling itself King Zhou of Shang, a race of heart-eating zombies; a dubious group of Taoist Priests that fight against them; mysterious beings of the supernatural world who can blend in to human society. -- -- (Source: GFearJ) -- ONA - Apr 27, 2016 -- 5,744 6.18
Toriko -- -- Toei Animation -- 147 eps -- Manga -- Action Adventure Comedy Fantasy Shounen -- Toriko Toriko -- Hamburgers that grow out of the ground like four-leaf clovers, mountain ranges carved out of ice cream, and warm servings of mac and cheese that stew deep within the stomachs of volcanoes fill the landscape. This world of delectable natural wonders has reached a prime age of exploration—the Gourmet Age! Citizens and chefs alike aspire to taste and prepare the finest dishes, while adventurers called "Gourmet Hunters" seek out delicious rare ingredients. -- -- Possessing a unique set of skills, the wild and passionate Gourmet Hunter Toriko is infamous for discovering 2% of all known ingredients. Together with his friend Komatsu—a highly skilled chef working at a five-star hotel—Toriko strives to complete his Full Course Menu of Life. But it isn’t going to be easy; in order to obtain the most delicious ingredients, Toriko must battle against obstacles like deadly monsters, evil organizations, and food itself! -- -- -- Licensor: -- Funimation -- 103,881 7.55
Uchuu Senkan Yamato 2199: Hoshimeguru Hakobune -- -- Xebec -- 1 ep -- Original -- Action Military Sci-Fi Space Drama -- Uchuu Senkan Yamato 2199: Hoshimeguru Hakobune Uchuu Senkan Yamato 2199: Hoshimeguru Hakobune -- 2199 AD. Yamato tried to leave behind the Large Magellanic Cloud galaxy, after receiving a "Cosmo Reverse System" at its destination, Iscandar. However, suddenly, it encounters a mysterious group at the edge of the Large Magellanic Cloud. The crew finds out that the group is called the "Gatlantis," and that its leader is the Gutaba expeditionary force commander who calls himself "Goran Dagaamu of Thunder." The commander demands that Yamato be handed over to him. Yamato, wanting to hurry to Earth, escapes the fray. However, Yamato is attacked by a devastating beam weapon called the "Flame Direct Attack Cannon" that can transcend space. -- -- Yamato was able to retreat, but ends up getting lost, and finds itself in a strangely colored irregular dimension. The crew decides to turn off the engine on the ship, and explore a mysterious planet. In order to collect information, Kodai, Kiryū, Sawamura, Niimi, and Aihara land on the planet. What they saw when they arrived was a ship that was not supposed to be there. -- -- Dagaamu chases after the traces of Yamato's warp, and also reaches the strangely colored space. The planet on which Yamato landed was in fact what Dagaamu had been looking for all along. -- -- (Source: ANN) -- Movie - Dec 6, 2014 -- 11,294 7.77
Uchuu Senkan Yamato 2202: Ai no Senshi-tachi -- -- Xebec -- 26 eps -- Original -- Action Drama Military Sci-Fi Space -- Uchuu Senkan Yamato 2202: Ai no Senshi-tachi Uchuu Senkan Yamato 2202: Ai no Senshi-tachi -- Three years since the return of the legendary Space Battleship Yamato, Earth has begun rebuilding itself and has made peace with the Gamilans. However, this recovery comes at the cost of utilizing the forbidden Wave Motion technology. -- -- Meanwhile, the notorious former crew members of the Yamato, who have each gone their separate ways, receive a psychic message from the mysterious Goddess Teresa. She urges them to return to their beloved ship and travel to the distant planet Terezart. They are promised a revolutionary power to combat the unprecedented threat of the relentless Gatlantis Empire, who are approaching Earth with all but innocent intentions. -- -- Unable to resist her plea, the crew reassembles and sets sail on another perilous intergalactic voyage, one that will test their sheer courage and versatility in the face of an even greater foe. -- -- -- Licensor: -- Funimation -- OVA - Feb 25, 2017 -- 18,035 7.69
Usogui -- -- Shueisha -- 1 ep -- Manga -- Game Psychological Seinen -- Usogui Usogui -- There are gamblers out there who even bet their lives as ante. But to secure the integrity of these life-threatening gambles, a violent and powerful organization by the name of "Kagerou" referees these games as a neutral party. Follow Bak Madarame a.k.a. Usogui (The Lie Eater) as he gambles against maniacal opponents at games—such as Escape the Abandoned Building, Old Maid, and Hangman—to ultimately "out-gamble" and control the neutral organization of Kagerou itself. -- -- (Source: MU) -- OVA - Oct 19, 2012 -- 1,527 5.48
Vandread -- -- Gonzo -- 13 eps -- Original -- Action Ecchi Mecha Sci-Fi Shounen Space -- Vandread Vandread -- In Vandread, men are from Mars and women are from Venus! Well, not quite. Technology has allowed mankind to colonize the entire Milky Way galaxy, and in one star system, the men and women live on two different planets, Taraak and Mejere. A bitter and very literal gender war rages, to the point where they don't even see each other as the sames species anymore! -- -- Hibiki Tokai, a male third-class laborer from Taraak, ends up stuck on a battleship after a botched attempt at stealing a robot. When female pirates capture the Taraakian Vanguard, things don't look like they could get any worse for Hibiki. Unfortunately, they do; when the male crew of the Vanguard fire on their captured vessel out of desperation, they created a giant wormhole, which sucks the Vanguard and the Mejeran pirate's ships into itself! Now, stuck far away from their home planets, these men and women must learn to work together if they ever wish to make it back home. -- 74,415 7.20
Vandread -- -- Gonzo -- 13 eps -- Original -- Action Ecchi Mecha Sci-Fi Shounen Space -- Vandread Vandread -- In Vandread, men are from Mars and women are from Venus! Well, not quite. Technology has allowed mankind to colonize the entire Milky Way galaxy, and in one star system, the men and women live on two different planets, Taraak and Mejere. A bitter and very literal gender war rages, to the point where they don't even see each other as the sames species anymore! -- -- Hibiki Tokai, a male third-class laborer from Taraak, ends up stuck on a battleship after a botched attempt at stealing a robot. When female pirates capture the Taraakian Vanguard, things don't look like they could get any worse for Hibiki. Unfortunately, they do; when the male crew of the Vanguard fire on their captured vessel out of desperation, they created a giant wormhole, which sucks the Vanguard and the Mejeran pirate's ships into itself! Now, stuck far away from their home planets, these men and women must learn to work together if they ever wish to make it back home. -- -- Licensor: -- Funimation, Geneon Entertainment USA -- 74,415 7.20
Vexille: 2077 Nihon Sakoku -- -- Oxybot -- 1 ep -- Original -- Action Military Sci-Fi -- Vexille: 2077 Nihon Sakoku Vexille: 2077 Nihon Sakoku -- In an alternate 21st century, the robotics industry undergoes a period of rapid advancement worldwide. By the year 2050, Japan has firmly established itself as the leader in robotic technology and manufacture with Daiwa Heavy Industries. As the technology evolves to include robotic enhancements to the human body, the blurring of the line between man and machine triggers a sudden shift in world opinion. In response, the U.N. passes a unilateral ban of further research and development on robotics in 2067. Japan fiercely objects to this ban, but is unable to prevent its passage. In protest, Japan withdrew from international politics and chose to pursue a policy of high-tech national isolation. While only trade continues, Japan disappears from the world scene. -- -- Ten years later, a series of bizarre incidents lead the American technology police agency SWORD to believe that Japan has concealed extensive development of banned technologies through the use of the RACE network. SWORD dispatches a unit of special agents to infiltrate Japan and gather intelligence on the country. Vexille, a veteran agent among the group, uncovers the horrifying truth behind the ten years of isolation. -- -- Licensor: -- Funimation -- Movie - Aug 18, 2007 -- 17,675 6.94
Wena Wrist -- -- - -- 1 ep -- Original -- Military Music -- Wena Wrist Wena Wrist -- Sony unveiled its new "wena wrist" smartwatch's "kawamori Edition" with Macross anime director and mechanical designer Shoji Kawamori, and naturally, it comes complete with an anime ad. -- -- The aircraft shown in the video closely evokes the forward-swept-wing YF-19/VF-19 variable fighter designs first seen in Macross Plus and Macross 7, but appears to also draw inspiration from real-life fighter craft, with canards common in European fighters, and an air intake similar to the F-16. The iconic motif of hands in the shape of a fighter also first appeared in Macross Plus. -- -- Kawamori designed the case that will ship alongside the Wena Wrist product. The watch itself is a mechanical design, evoking pilot watch-style elements. The dial's design evokes the attitude indicator/artificial horizon seen on fighter instrument panels, with one side being an open-heart design showing the mechanical movement. The 12:00 position is indicated by a white arrow, common to many pilot watches. -- -- (Source: ANN) -- Special - Jan 28, 2020 -- 248 5.36
Witchblade -- -- Gonzo -- 24 eps -- Other -- Action Sci-Fi Super Power -- Witchblade Witchblade -- Masane Amaha and her daughter Rihoko are on the run from a government child welfare agency that wants to take Rihoko away from her mother. They are caught and Rihoko is taken away. Meanwhile, Masane is attacked by an advanced weapon that can disguise itself as a human being. When faced with the danger, a strange light emits from her wrist and she transforms into a powerful being. She destroys the weapon and consequently becomes involved in a power struggle between powerful organizations, with her at the center of their attention. Because she holds the greatest power of them all, the legendary Witchblade. -- -- (Source: AniDB) -- 98,884 7.26
Witchblade -- -- Gonzo -- 24 eps -- Other -- Action Sci-Fi Super Power -- Witchblade Witchblade -- Masane Amaha and her daughter Rihoko are on the run from a government child welfare agency that wants to take Rihoko away from her mother. They are caught and Rihoko is taken away. Meanwhile, Masane is attacked by an advanced weapon that can disguise itself as a human being. When faced with the danger, a strange light emits from her wrist and she transforms into a powerful being. She destroys the weapon and consequently becomes involved in a power struggle between powerful organizations, with her at the center of their attention. Because she holds the greatest power of them all, the legendary Witchblade. -- -- (Source: AniDB) -- -- Licensor: -- Funimation -- 98,884 7.26
Yahari Ore no Seishun Love Comedy wa Machigatteiru. Kan -- -- feel. -- 12 eps -- Light novel -- Slice of Life Comedy Drama Romance School -- Yahari Ore no Seishun Love Comedy wa Machigatteiru. Kan Yahari Ore no Seishun Love Comedy wa Machigatteiru. Kan -- Resolved to become a more independent person, Yukino Yukinoshita decides to smoothen things out with her parents, and the first step toward achieving that goal is to prove herself. -- -- As graduation draws closer for the third-year students, Iroha Isshiki—the president of the student council—requests a graduation prom in collaboration with the Volunteer Service Club. Yukino accepts this request of her own volition, hoping to use it as a chance to demonstrate her self-reliance, but what lies ahead of her may prove to be a hard hurdle to cross. -- -- Yahari Ore no Seishun Love Comedy wa Machigatteiru. Kan revolves around the graduation prom as emotions are poured into the preparations for the event. At the same time, a chance for the Volunteer Service Club members to better understand each other presents itself. And thus, Hachiman Hikigaya's hectic and bittersweet high school life begins to draw to a close. -- -- -- Licensor: -- Sentai Filmworks -- 431,382 8.44
Yahari Ore no Seishun Love Comedy wa Machigatteiru. Zoku -- -- feel. -- 13 eps -- Light novel -- Slice of Life Comedy Drama Romance School -- Yahari Ore no Seishun Love Comedy wa Machigatteiru. Zoku Yahari Ore no Seishun Love Comedy wa Machigatteiru. Zoku -- Yahari Ore no Seishun Love Comedy wa Machigatteiru. Zoku picks up immediately after the events of the first season, continuing the adventures of the Volunteer Service Club—the dispassionate Hachiman Hikigaya, the cheerful Yui Yuigahama, and the competitive Yukino Yukinoshita—as it dedicates itself to helping any student with issues that they may face. -- -- With the rift among his own group widening, Hachiman begins to realize that his knack for quickly getting to the root of other people's troubles is a double-edged sword: sometimes the best solution is not necessarily the most appropriate one. -- -- -- Licensor: -- Sentai Filmworks -- 764,028 8.26
Yaoguai Mingdan -- -- Haoliners Animation League -- 18 eps -- Web manga -- Action Comedy Fantasy Romance -- Yaoguai Mingdan Yaoguai Mingdan -- A foxy temptress. A strange misty tree demon. A girl with the power of the goddess Xianjia! Being caught between these women is a feat in it of itself, but our hero Feng Xi must fight in order to protect the peace and save the world! -- -- (Source: EIH Scans) -- -- Licensor: -- bilibili -- ONA - Dec 13, 2014 -- 21,765 6.92
Yokohama Kaidashi Kikou: Quiet Country Cafe -- -- Ajia-Do -- 2 eps -- Manga -- Sci-Fi Slice of Life Seinen -- Yokohama Kaidashi Kikou: Quiet Country Cafe Yokohama Kaidashi Kikou: Quiet Country Cafe -- In the near-future Japan, global warming has brought the large city Yokohama underwater, and only the hills remain above the ocean surface. What used to be one of the largest cities in Japan now feels like a small town. Basically, the existence of the island country itself has been threatened. However, there is no feeling of desperation, devastation, nor hopelessness. People are enjoying laid-back lives, and they seem to appreciate each other's company, enjoying the quiet and peaceful time together. -- -- This is especially so with Alpha, a carefree young woman who runs a cafe, named Cafe Alpha. She enjoys her life immersing herself in the beautiful nature all around her. There is nothing more precious to her than spending quality time with her kind friends. Oh, the fulfillment and the joy she finds in life... it all indicates her to be a compassionate human being, but she is not quite a human. She is actually a type A7M2 robot. -- -- One day, upon hearing a radio forecast warning an approaching typhoon, her old friend who lives close by invites her to the gas station he runs, worried that her old cafe may not withstand the typhoon. Indeed, the passing of typhoon leaves Alpha with her cafe severely damaged. That's when she decides to go on a journey to raise money to rebuild her cafe, and also to see the outside world away from her friends and the comfort of a peaceful life. -- -- (Source: AniDB) -- OVA - Dec 18, 2002 -- 15,050 7.15
Yu☆Gi☆Oh! Movie: Chou Yuugou! Toki wo Koeta Kizuna -- -- Gallop -- 1 ep -- Manga -- Game Adventure Shounen -- Yu☆Gi☆Oh! Movie: Chou Yuugou! Toki wo Koeta Kizuna Yu☆Gi☆Oh! Movie: Chou Yuugou! Toki wo Koeta Kizuna -- While riding with Jack Atlas and Crow Hogan, Yuusei Fudou's Stardust Dragon is captured by Paradox, a mysterious Turbo Duelist from the future, during a Turbo Duel and turned into a Sin Monster. With the help of the Crimson Dragon, Yuusei chases after Paradox as he enters a time slip, ending up in the past. During this time, Paradox duels against Jaden Yuki, who is still able to use the powers of Yubel and The Supreme King. However, by this time Paradox had also captured Cyber End Dragon and Rainbow Dragon and overwhelms Jaden. He is saved thanks to Yuusei and the Crimson Dragon. Jaden informs Yuusei of Paradox's true intentions. By stealing various monsters from across time and turning them dark, he plans to kill Maximillion Pegasus, the creator of Duel Monsters, preventing the game from being created and causing the events of all three series to never happen. -- -- Yuusei and Jaden agree to pursue Paradox, which leads them to the past and causes a meeting with the King of Games, Yuugi Mutou. However, by the time Yuusei and Jaden arrive, Paradox had already attacked his time, supposedly killing both Pegasus and Yuugi's grandpa, and had also managed to steal Blue-Eyes White Dragon and Red-Eyes Black Dragon. After explaining everything to Yuugi, he agrees to fight with Yuusei and Jaden against Paradox in the ultimate three-on-one duel to free the trapped monsters and save both the world and time itself before it's too late. -- -- (Source: Wikipedia) -- -- Licensor: -- 4Kids Entertainment, Flatiron Film Company -- Movie - Jan 23, 2010 -- 38,569 7.13
Yu☆Gi☆Oh! Movie: Chou Yuugou! Toki wo Koeta Kizuna -- -- Gallop -- 1 ep -- Manga -- Game Adventure Shounen -- Yu☆Gi☆Oh! Movie: Chou Yuugou! Toki wo Koeta Kizuna Yu☆Gi☆Oh! Movie: Chou Yuugou! Toki wo Koeta Kizuna -- While riding with Jack Atlas and Crow Hogan, Yuusei Fudou's Stardust Dragon is captured by Paradox, a mysterious Turbo Duelist from the future, during a Turbo Duel and turned into a Sin Monster. With the help of the Crimson Dragon, Yuusei chases after Paradox as he enters a time slip, ending up in the past. During this time, Paradox duels against Jaden Yuki, who is still able to use the powers of Yubel and The Supreme King. However, by this time Paradox had also captured Cyber End Dragon and Rainbow Dragon and overwhelms Jaden. He is saved thanks to Yuusei and the Crimson Dragon. Jaden informs Yuusei of Paradox's true intentions. By stealing various monsters from across time and turning them dark, he plans to kill Maximillion Pegasus, the creator of Duel Monsters, preventing the game from being created and causing the events of all three series to never happen. -- -- Yuusei and Jaden agree to pursue Paradox, which leads them to the past and causes a meeting with the King of Games, Yuugi Mutou. However, by the time Yuusei and Jaden arrive, Paradox had already attacked his time, supposedly killing both Pegasus and Yuugi's grandpa, and had also managed to steal Blue-Eyes White Dragon and Red-Eyes Black Dragon. After explaining everything to Yuugi, he agrees to fight with Yuusei and Jaden against Paradox in the ultimate three-on-one duel to free the trapped monsters and save both the world and time itself before it's too late. -- -- (Source: Wikipedia) -- Movie - Jan 23, 2010 -- 38,569 7.13
Yu☆Gi☆Oh! Zexal -- -- Gallop -- 73 eps -- Manga -- Action Game Fantasy Shounen -- Yu☆Gi☆Oh! Zexal Yu☆Gi☆Oh! Zexal -- In the bustling and futuristic city of Heartland, a young boy named Yuuma Tsukumo has a dream that everyone his age wants to achieve—earning the title of the greatest duelist! Sadly, due to his lackluster dueling skills, this dream is far from achievable. But when the school bully, Ryouga "Shark" Kamishiro, splits the key given to him by his father into two pieces, he inadvertently sets Yuuma on a collision course with his dream. -- -- Retaining one half of the key, Yuuma begins a duel with Shark, but soon realizes that his inexperienced skills are no match for him. In a sudden turn of events, Yuuma's key repairs itself, and the "Door of Destiny'' appears before him. Using the key to open it, Yuuma is greeted by an alien by the name of Astral—a being only he can see. -- -- The bewildered Yuuma soon learns that his memories have been divided into 100 "Number Cards," all of which he must retrieve. However, he is also not the only one looking for them. Bombarded by these revelations, Yuuma, alongside Astral, must defend the world from the upcoming threats that loom over Heartland City—regardless of any divine intervention that may occur. -- -- -- Licensor: -- 4Kids Entertainment, Konami -- TV - Apr 11, 2011 -- 57,016 6.34
And Then Nothing Turned Itself Inside-Out
Being in itself
Community (Fear Itself)
Dense-in-itself
Every Nation for Itself
Falter: Has the Human Game Begun to Play Itself Out?
Family Man (Fear Itself)
Fear Itself
Fear, Itself
Fear Itself (band)
Fear Itself (comics)
Fear Itself (TV series)
Fear Itself (Wallace novel)
Germany Abolishes Itself
History Repeats Itself
L.A. Plays Itself
Life Itself
Life Itself (2014 film)
Love, in Itself
Nothing to fear but fear itself
Pop Will Eat Itself
Spooked (Fear Itself)
The Brain that Changes Itself
The Fruit That Ate Itself
The Hungry Lion Throws Itself on the Antelope
The Impossible Itself
The Sacrifice (Fear Itself)
Thing-in-itself
To Drink from the Night Itself
Tree That Owns Itself
Tree That Owns Itself (Alabama tree)
Written in itself



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