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branches ::: Jiva

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

TOPICS
SEE ALSO


AUTH

BOOKS
Letters_On_Yoga
Letters_On_Yoga_I
Mind_-_Its_Mysteries_and_Control
Questions_And_Answers_1955
Self_Knowledge
The_Integral_Yoga

IN CHAPTERS TITLE
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

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
0.00_-_The_Book_of_Lies_Text
0.05_-_The_Synthesis_of_the_Systems
01.06_-_Vivekananda
0.11_-_Letters_to_a_Sadhak
0_1961-01-22
0_1962-07-25
0_1962-08-11
0_1962-08-14
0_1969-07-19
0_1969-08-16
0_1969-08-23
02.02_-_Lines_of_the_Descent_of_Consciousness
02.06_-_The_Integral_Yoga_and_Other_Yogas
03.09_-_Sectarianism_or_Loyalty
05.01_-_Man_and_the_Gods
05.03_-_Bypaths_of_Souls_Journey
1.00e_-_DIVISION_E_-_MOTION_ON_THE_PHYSICAL_AND_ASTRAL_PLANES
1.00_-_INTRODUCTORY_REMARKS
10.18_-_Short_Notes_-_1-_The_Sense_of_Earthly_Evolution
1.01_-_Our_Demand_and_Need_from_the_Gita
1.01_-_The_Four_Aids
1.020_-_The_World_and_Our_World
1.02.2.2_-_Self-Realisation
1.02.3.2_-_Knowledge_and_Ignorance
1.025_-_Sadhana_-_Intensifying_a_Lighted_Flame
1.02.9_-_Conclusion_and_Summary
1.02_-_Shakti_and_Personal_Effort
1.02_-_The_Philosophy_of_Ishvara
1.03_-_VISIT_TO_VIDYASAGAR
1.045_-_Piercing_the_Structure_of_the_Object
1.05_-_Adam_Kadmon
1.05_-_Yoga_and_Hypnotism
1.06_-_Incarnate_Teachers_and_Incarnation
1.07_-_THE_MASTER_AND_VIJAY_GOSWAMI
1.089_-_The_Levels_of_Concentration
1.08_-_The_Depths_of_the_Divine
1.08_-_The_Gods_of_the_Veda_-_The_Secret_of_the_Veda
1.08_-_The_Supreme_Will
1.094_-_Understanding_the_Structure_of_Things
1.09_-_ADVICE_TO_THE_BRAHMOS
1.1.02_-_Sachchidananda
1.1.04_-_The_Self_or_Atman
1.11_-_The_Three_Purushas
1.11_-_WITH_THE_DEVOTEES_AT_DAKSHINEWAR
1.12_-_THE_FESTIVAL_AT_PNIHTI
1.14_-_INSTRUCTION_TO_VAISHNAVS_AND_BRHMOS
1.15_-_The_Possibility_and_Purpose_of_Avatarhood
1.16_-_The_Process_of_Avatarhood
1.16_-_The_Triple_Status_of_Supermind
1.200-1.224_Talks
1.20_-_RULES_FOR_HOUSEHOLDERS_AND_MONKS
1.240_-_1.300_Talks
1.240_-_Talks_2
1.27_-_AT_DAKSHINESWAR
1.2_-_Katha_Upanishads
1.300_-_1.400_Talks
1.400_-_1.450_Talks
1.439
1.450_-_1.500_Talks
1.550_-_1.600_Talks
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
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
1955-11-16_-_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_-_...
20.01_-_Charyapada_-_Old_Bengali_Mystic_Poems
2.01_-_The_Object_of_Knowledge
2.01_-_The_Two_Natures
2.01_-_The_Yoga_and_Its_Objects
2.02_-_On_Letters
2.02_-_THE_DURGA_PUJA_FESTIVAL
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.02_-_The_Synthesis_of_Devotion_and_Knowledge
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_The_Supreme_Divine
2.04_-_The_Secret_of_Secrets
2.05_-_Apotheosis
2.05_-_The_Divine_Truth_and_Way
2.05_-_VISIT_TO_THE_SINTHI_BRAMO_SAMAJ
2.06_-_WITH_VARIOUS_DEVOTEES
2.06_-_Works_Devotion_and_Knowledge
2.07_-_The_Supreme_Word_of_the_Gita
2.07_-_The_Upanishad_in_Aphorism
2.08_-_God_in_Power_of_Becoming
2.09_-_On_Sadhana
2.09_-_THE_MASTERS_BIRTHDAY
2.09_-_The_Release_from_the_Ego
2.1.02_-_Classification_of_the_Parts_of_the_Being
21.02_-_Gods_and_Men
2.1.02_-_Nature_The_World-Manifestation
2.10_-_THE_MASTER_AND_NARENDRA
2.10_-_The_Realisation_of_the_Cosmic_Self
2.12_-_THE_MASTERS_REMINISCENCES
2.12_-_The_Origin_of_the_Ignorance
2.13_-_On_Psychology
2.13_-_THE_MASTER_AT_THE_HOUSES_OF_BALARM_AND_GIRISH
2.14_-_AT_RAMS_HOUSE
2.15_-_On_the_Gods_and_Asuras
2.15_-_The_Cosmic_Consciousness
2.18_-_SRI_RAMAKRISHNA_AT_SYAMPUKUR
2.2.02_-_Becoming_Conscious_in_Work
2.2.02_-_The_True_Being_and_the_True_Consciousness
2.2.03_-_The_Psychic_Being
2.20_-_THE_MASTERS_TRAINING_OF_HIS_DISCIPLES
2.20_-_The_Philosophy_of_Rebirth
2.21_-_IN_THE_COMPANY_OF_DEVOTEES_AT_SYAMPUKUR
2.21_-_Towards_the_Supreme_Secret
2.22_-_1941-1943
2.22_-_THE_MASTER_AT_COSSIPORE
2.22_-_The_Supreme_Secret
2.23_-_The_Conditions_of_Attainment_to_the_Gnosis
2.24_-_The_Message_of_the_Gita
2.25_-_List_of_Topics_in_Each_Talk
2.3.04_-_The_Higher_Planes_of_Mind
2.3.06_-_The_Mind
2.3.1_-_Ego_and_Its_Forms
30.09_-_Lines_of_Tantra_(Charyapada)
30.18_-_Boris_Pasternak
3.1.01_-_The_Problem_of_Suffering_and_Evil
3.2.01_-_The_Newness_of_the_Integral_Yoga
3.2.03_-_Jainism_and_Buddhism
32.05_-_The_Culture_of_the_Body
3.2.05_-_The_Yoga_of_the_Bhagavad_Gita
3.2.06_-_The_Adwaita_of_Shankaracharya
33.08_-_I_Tried_Sannyas
33.09_-_Shyampukur
33.16_-_Soviet_Gymnasts
3.7.2.04_-_The_Higher_Lines_of_Karma
3_-_Commentaries_and_Annotated_Translations
4.1.1.03_-_Three_Realisations_for_the_Soul
4.15_-_Soul-Force_and_the_Fourfold_Personality
4.16_-_The_Divine_Shakti
4.17_-_The_Action_of_the_Divine_Shakti
4.19_-_The_Nature_of_the_supermind
5.1.01_-_Terminology
9.99_-_Glossary
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
Conversations_with_Sri_Aurobindo
Diamond_Sutra_1
DS2
DS3
DS4
r1912_01_13
r1912_01_15
r1912_01_16
r1912_01_22
r1912_02_08
r1912_07_01
r1912_07_14
r1912_07_22
r1912_12_05
r1912_12_25
r1912_12_30
r1913_01_07
r1913_01_13
r1913_01_31
r1913_07_05
r1913_07_09
r1913_09_05b
r1913_12_13
r1913_12_22
r1913_12_26
r1913_12_28
r1913_12_31
r1914_01_03
r1914_03_27
r1914_03_28
r1914_04_08
r1914_06_10
r1914_06_14
r1914_07_11
r1914_07_13
r1914_10_03
r1914_10_13
r1914_10_31
r1914_11_25
r1914_11_26
r1914_12_12
r1914_12_21
r1915_05_22
r1915_07_03
r1915_07_04
r1915_07_11
r1917_01_22
r1917_02_02
r1917_02_13
r1917_08_21
r1917_08_22
r1917_08_26
r1917_09_16
r1918_05_06
r1918_05_22
r1919_07_07
r1927_04_17
Sayings_of_Sri_Ramakrishna_(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_500-550
Talks_600-652
Talks_With_Sri_Aurobindo_1
Talks_With_Sri_Aurobindo_2
The_Riddle_of_this_World
Verses_of_Vemana

PRIMARY CLASS

attribute
Being
concentration
concept
God
parts_of_the_being
person
SIMILAR TITLES
Jiva

DEFINITIONS


TERMS STARTING WITH

Jiva: A Sanskrit term for the principle of life, the individual soul as distinguished from the Universal Soul (purusha).

Jivachaitanya: Individual consciousness.

Jivagrama: Living things; multitude of Jivas or individual souls.

Jiva: Individual soul with ego.

Jiva is also used for the cosmic life principle or force and is sometimes used interchangeably with prana, the life principle of the human constitution.

Jiva is sometimes used similarly to prana, but strictly prana means outbreathing and jiva means life per se. There is a universal or cosmic jiva or life principle, just as there are innumerable hosts of individualized jivas, which are the atoms of the former, drops in the ocean of cosmic life. These individualized jivas are relatively eternal, and correspond exactly to the term monad. Jiva, without qualification, is of general application; when considered as individualized, these jivas are used in the sense of individual monads; contrariwise, prana is applied to the life-fluid or jivic aura when manifesting in the lower triad of the human constitution as prana-lingasarira-sthulasarira. Hence Blavatsky said that jiva becomes prana when the child is born and begins to breathe.

Jiva-jiva-bheda: Difference between one individual and another.

Jivakosa: In Hindu mysticism, a case or sheath which envelops the personal soul.

Jivakoti: Belonging to the category or class of the individual soul.

Jivanmukta: A Sanskrit term, denoting one who has attained salvation while in this present life: all but a remainder of prarabdha karma has been neutralized and no new karma is accumulated in virtue of the person’s having gained insight, jnana (q.v.).

Jivanmukta: One who is liberated in this life.

Jivanmukta(Sanskrit) ::: A highly mystical and philosophical word which means "a freed jiva," signifying a humanbeing, or an entity equivalent in evolutionary development to a human being, who has attained freedomor release as an individualized monad from the enthralling chains and attractions of the material spheres.A jivanmukta is not necessarily without body; and, as a matter of fact, the term is very frequentlyemployed to signify the loftiest class of initiates or Adepts who through evolution have risen above thebinding attractions or magnetism of the material spheres. The term is frequently used for a mahatma,whether imbodied or disimbodied, and also occasionally as a descriptive term for a nirvani -- one whohas reached nirvana during life. Were the nirvani "without body," the mystical and technical meaning ofjivanmukta would hardly apply. Consequently, jivanmukta may briefly be said to be a human being wholives in the highest portions of his constitution in full consciousness and power even during earth-life.

Jivanmukta (Sanskrit) Jīvanmukta [from jīva living being + mukta freed] A freed jiva, a human being who has attained freedom as an individualized monad from the material spheres, “who lives in the highest portions of his constitution in full consciousness and power even during earth-life” (OG 73).

Jivanmukti: Liberated in this life, while yet living.

Jivanu (Sanskrit) Jīvānu [from jīva living entity + anu atom, indivisible particle] Life-atom; a term coined by de Purucker for “a ‘life-atom,’ a life-infinitesimal, the ‘soul’ of the chemical atom. . . . [it] lasts only for a certain period of time within the cosmic manvantara” (FSO 274). See also LIFE-ATOM

Jiva (Sanskrit) Jīva A living being, or center of potential vitality and intelligence, equivalent to monad as well as life-atom. “Beginning its career as an unself-conscious god-spark, a jiva — a cosmic elemental born from the cosmic element — its destiny is to pass through all intermediate stages of evolution until finally it becomes a full-blown god, a jivanmukta” (FSO 225).

Jiva(Sanskrit) ::: This is a word meaning essentially a living being per se, apart from any attributes or qualitiesthat such living being may have or possess. It therefore is the exactly proper equivalent of thetheosophical term monad. In one sense, therefore, jiva could be also used for a life-atom, provided thatthe emphasis be laid on the word life, or rather life-entity -- not an "atom of life," but a being whoseessence is pure living individuality. Monad in its divine-spiritual essence, and life-atom in itspranic-astral-physical being -- such is a jiva; and between these two extremes are the numerous planes orsheaths on and in which the individualized consciousness works.

Jiva: (Skr.) Life; also the individual, conscious soul as distinguished from the universal soul or the Absolute. -- K.F.L.

Jivasrishti: That which has been created by the Jiva, viz., egoism, mine-ness, etc.

Jiva ::: The individual soul manifested in the world. Monad, the living entity.
   Ref: CWSA Vol. 23-24, Page: 63, 360


Jivatma: Individual soul.

Jivatman(Sanskrit) ::: An expressive word having much the same significance as jiva, but with emphasis laid uponthe last element of the compound, atman, "self." Jivatman is perhaps a better term for monad even thanjiva is, because it carries the clear idea of the monad in which the individual self is predominant over allother monadic attributes. One may perhaps describe it by a paraphrase as "the essential self orindividuality of the monad."Jivatman is also a term sometimes used for the universal life; but this definition, while correct in a way,is rather confusing because suggesting similarity if not identity with paramatman. Paramatman is theBrahman or universal spirit of a solar system, for instance; and paramatman is therefore the convergingpoint of a kosmic consciousness in which all the hosts of jivatmans unite as in their hierarchical head.The jivatmans of any hierarchy are like the rays from the paramatman, their divine-spiritual sun. Thejivatman, therefore, in the case of the human being, or indeed of any other evolving entity, is the spiritualmonad, or better perhaps the spiritual ego of that monad.

Jivatman (Sanskrit) Jīvātman [from jīva living being + ātman self] The human spiritual ego, which is deathless until the end of the solar mahamanvantara. Strictly, the spiritual monad whose especial seat is the buddhi principle, the seed and the fruit of manas. Its range of consciousness is the solar system.

Jivatman, soul, psychic being ::: The Jivatma or spirit is self- existent above the manifested or instrumental being ; It is supe- rior to birth and death, always the same, the individual Self or Atman. It is the eternal true being of the individual.

Jivatman, soul, the Psychic Being ::: The soul is a spark of the Divine which is not seated above the manifested being, but comes down into the manifestation to support its evolution in the material world. It is at first an undifferentiated power of the divine consciousness, containing all possibilities, but at first unevolved possibilities, which have not yet taken form, but to which it is the function of evolution to give form. This spark is there in all living beings, from the lowest to the highest. The psychic being is formed by the soul in its evolution. It supports the mind, vital, body, grows by their experiences, carries the nature from life to life. It is the psychic or caitya purusa. The Self or Atman being free and superior to birth and death, the experience of the Jivatman and its unity with the supreme or universal Self brings the sense of liberation; but for the transformation of the life and nature the awakening of the psychic being is indispensable. The psychic being realises its oneness with the true being, the Jivatman, but it does not change into it.
   Ref: CWSA Vol. 35, Page: 148-149


Jivatmas. See JIVANMUKTA

jiva ::: 1. Living creature. ::: 2. the spirit individualised and upholding the living being in its evolution from birth to birth (the full term is jivatman).

jivabhutam ::: [who] has become the jiva. [Gita 7.5]

JIVA, JIVATMA (Skt, T.B.) The monad, the abiding self in all forms.

jivakoti ::: a human being leaning pre-eminently to the symbol-nature, who, once immersed, cannot return; he is lost in God to humanity. [cf. isvarakoti]

jivanmukta. ::: "free while alive"; one who is liberated even while living in the body; a realised being free from rebirth

jivanmukta ::: living liberated man.

jivanmukti. ::: liberation while alive;

jivanmukti ::: [liberation while living].

jivanta(h.) ::: living; lifelike. jivanta(h)

jiva-prakr.ti (jiva-prakriti; jivaprakriti) ::: the jiva aware of its unity jiva-prakrti with prakr.ti, a unity realised in secondary / double dasya (also called prakritic dasya) when the "individual on the side of action has disappeared into oneness with universal Prakriti".

jiva purusa (Jiva Purusha) ::: [the jivatman as a Person (purusa)].

jiva-sakti (jiva-shakti) ::: the soul (jiva) that has merged its active injiva-sakti dividuality in the working of the universal sakti, but is aware of its personal existence as the individual purus.a "enabling by his participation the divine Shakti to do in him the works and the will of the Ishwara" and "enjoying all the relations with him [the isvara] which are created by her workings".

jiva (shakti jiva) ::: the soul (jiva) in the state in which it "has become an individualised form and action of the divine Shakti" or else "disappears into and becomes one with the Shakti" so that "there is then only the play of the Shakti with the Ishwara". sakti marga sakti

jiva. ::: the individual self, ego or "I"-sense; ego-self which is subject to birth and death; individuality; the illusory person or self that is essentially non-existent, being a fabrication of the mind which obscures the true experience of the real Self; the appearance or illusion of a separate individual consciousness; limited consciousness which appears "as if" it is an embodied soul

jiva ::: "the living entity"; the soul, the individual purus.a, "a spirit jiva and self, superior to Nature" which "consents to her acts, reflects her moods", but "is itself a living reflection or a soul-form or a self-creation of the Spirit universal and transcendent", an expression of the "principle of multiplicity in the spiritual being of the one divine Existence"; the jiva as a partial manifestation of the isvara, participating in all his powers as "witness, giver of the sanction, upholder, knower, lord", is also "the meeting-place of the play of the dual aspect of the Divine,Prakriti and Purusha, and in the higher spiritual consciousness he becomes simultaneously one with both these aspects, and there he takes up and combines all the divine relations created by their interaction".

JIVATMAN AND THE PSYCHIC BEING. ::: Jivafman is the

jivatman ::: individual soul (jiva), "the self of the living creature"; jivatman the Self (atman) seeming "to limit its power and knowledge so as to support an individual play of transcendent and universal Nature";.. same as ks.ara purus.a.

jivatman ::: the individual self; central being; the atman, spirit or eternal self of the living being; the multiple Divine manifested here as the individualised self or spirit of the created being. [cf. jiva] ::: jivatma [nominative]

jivatma ::: same as jivatman. jivatma

jivatma&

jivatmikam ::: in its essence the jiva.


TERMS ANYWHERE

Absolute ::: A term which unfortunately is much abused and often misused even in theosophical writings. It is aconvenient word in Occidental philosophy by which is described the utterly unconditioned; but it is apractice which violates both the etymology of the word and even the usage of some keen and carefulthinkers as, for instance, Sir William Hamilton in his Discussions (3rd edition, p.13n), who apparentlyuses the word absolute in the exactly correct sense in which theosophists should use it as meaning"finished," "perfected," "completed." As Hamilton observes: "The Absolute is diametrically opposed to,is contradictory of, the Infinite." This last statement is correct, and in careful theosophical writings theword Absolute should be used in Hamilton's sense, as meaning that which is freed, unloosed, perfected,completed.Absolute is from the Latin absolutum, meaning "freed," "unloosed," and is, therefore, an exact Englishparallel of the Sanskrit philosophical term moksha or mukti, and more mystically of the Sanskrit term socommonly found in Buddhist writings especially, nirvana -- an extremely profound and mysticalthought.Hence, to speak of parabrahman as being the Absolute may be a convenient usage for Occidentals whounderstand neither the significance of the term parabrahman nor the etymology, origin, and proper usageof the English word Absolute -- "proper" outside of a common and familiar employment.In strict accuracy, therefore, the student should use the word Absolute only when he means what theHindu philosopher means when he speaks of moksha or mukti or of a mukta -- i.e., one who has obtainedmukti or freedom, one who has arrived at the acme or summit of all evolution possible in any onehierarchy, although as compared with hierarchies still more sublime, such jivanmukta is but a merebeginner. The Silent Watcher in theosophical philosophy is an outstanding example of one who can besaid to be absolute in the fully accurate meaning of the word. It is obvious that the Silent Watcher is notparabrahman. (See also Moksha, Relativity)

adhyatma-jivana ::: the spiritual life.

Advaita (Sanskrit) Advaita [from a not + dvaita dual from dvi two] Nondual; the Advaita or nondualistic form of Vedanta [from veda knowledge + anta end] expounded by Sankaracharya teaches the oneness of Brahman or the paramatman of the universe with the human spirit-soul or jivatman, and the identity of spirit and matter; also that the divine spirit of the universe is the all-efficient, all-productive cause of the periodic coming into being, continuance, and dissolutions of the universe; and that this divine cosmic spirit is the ultimate truth and sole reality — hence the term advaita (without a second). All else is maya, in proportion to its distance from the divine source.

Ahamkara-avacchinna-chaitanya: Intelligence associated with egoism which is the migrating soul, Jivatman.

alive, to live. The phrase jivan mukta means: one who is liberated in this life: jivan = living, mukta = let loose, set free.

— (also called Kali-Kr.s.n.a bhava) the realisation of Kr.s.n.akali, a state of simultaneous Kr.s.n.abhava and Kalibhava, in which the individual soul (jiva) experiences "at once its oneness with the Ishwara [Kr.s.n.a] and its oneness with the Prakriti [Kali]" and can "enjoy all relations with Infinite and finite, with God and the universe and beings in the universe in the highest terms of the union of the universal Purusha and Prakriti"; a state of perception (bhava) of brahmadarsana in which Kr.s.n.a and Kali are seen everywhere.Kr.s.n.akali darsana (Krishnakali darshana; Krishnakali-darshana;Krsnakali

Amsa, Amsu (Sanskrit) Aṃśa, Aṃśu Fragment, particle, part; name of one of the adityas in the Mahabharata; also of Surya (the sun) whose solar energy was so tremendous that the divine architect Visvakarman cut off an eighth part of his glory. From the luminous fragments (amsa) which fell to earth, Visvakarman made a number of implements for the gods, including Vishnu’s discus and Siva’s trident. In the Bhagavad-Gita (15:7), Krishna emanates an amsa of himself which, becoming a jiva (monad) in the world of living beings, draws to itself manas (mind) and the five senses which originate in prakriti (nature).

An example of the dual aspect of substance and force underlies to some extent Weismann’s biological analysis of the fertilized cell. Add to his description the directing influence of the dhyani-chohanic astral fluid which on the physical plane is a vital force, i.e., the astral fluid of the reimbodying ego, and this illustrates the vital action of matter-force. See also JIVA; LIFE-ATOMS; PRANA

Anubhava: Direct perception; experience; intuitive consciousness (Self-realisation); identity of the Jiva with Brahman; personal spiritual experience.

Anuttara-samyak-sambodhi (Sanskrit) Anuttara-samyak-sambodhi The unsurpassingly merciful and enlightened heart; applied to jivanmuktas or liberated, perfected beings collectively, who then may “pass through all the six worlds of Being (Rupaloka) and get into the first three worlds of Arupa” (BCW 14:409).

Apta-kama: One whose desires have been fulfilled; Jivanmukta; a realised sage.

Archiradi-marga: The path of the gods or the northern path taken by the Jiva after death through which the Yogi, departing in Uttarayana ascends to the world of Brahman, after leaving the body on this earth.

Ariya Atthangika Magga (Pali) Ariya Aṭṭhaṅgika Magga [from ariya noble + aṭṭhaṅgika eight-limbed, eightfold from aṭṭha eight + aṇga limb, division + magga way, road from the verbal root mṛg to track, trace, investigate] Noble eightfold path; the fourth of the Four Noble Truths (chattari ariyasachchani) traditionally held to constitute the initial discourse of Gautama Buddha, comprising: 1) right insight (sammaditthi); 2) right resolve (sammasamkappa); 3) right speech (sammavacha); 4) right action (sammakammanta); 5) right living (sammajiva); 6) right effort (sammavayama); 7) right mindfulness, right recollection (sammasati); 8) right concentration (sammasamadhi). See also ARYASHTANGAMARGA (for Sanskrit equivalents).

Aryashtangamarga (Sanskrit) Āryāṣṭāṅgamārga [from ārya holy, noble + aṣṭa eight + aṅga limb, division + mārga path, way from the verbal root mṛg to seek, strive to attain, investigate] Holy eight-limbed way; in Buddhism the Noble Eightfold Path enunciated by Gautama Buddha as the fourth of the Four Noble Truths (chattari aryasatyani). Consistent practice of aryashtangamarga leads the disciple ultimately to perfect wisdom, love, and liberation from samsara (the round of repetitive births and deaths). The Eightfold Path is enumerated as: 1) samyagdrishti (right insight); 2) samyaksamkalpa (right resolve); 3) samyagvach (right speech); 4) samyakkarmantra (right action); 5) samyagajiva (right living); 6) samyagvyayama (right exertion); 7) samyaksmriti (right recollection); and 8) samyaksamadhi (right concentration). See also ARIYA ATTHANGIKA MAGGA (for Pali equivalents)

Asambhavana: Spiritual doubt; this is one of the three Pratibandhas that stand in the way of Self-realisation. This is a kind of doubt; improbability; impossibility of thought; “I know quite well that the Upanishads are uniform in proclaiming the oneness of the Absolute. But, how can that be in the face of the potent distinctiveness of Isvara, Jiva and the universe?” This is the kind of doubt that arises in the minds of the aspirants. This is removed by Manana or reflection. This is one of the three Bhavanas; vain thought; this is the kind of doubt as to how Brahman which is Akarta and Abhokta can become a Karta and a Bhokta as seen in the case of Jivas for practical purposes in daily life.

asa ::: renunciation of (egoistic) action; giving up of identification of the jiva with the activity of the adhara.

Astral Light ::: The astral light corresponds in the case of our globe, and analogically in the case of our solar system, towhat the linga-sarira is in the case of an individual man. Just as in man the linga-sarira or astral body is the vehicle or carrier of prana or life-energy, so is the astral light the carrier of the cosmic jiva or cosmic life-energy. To us humans it is an invisible region surrounding our earth, as H. P. Blavatsky expresses it,as indeed it surrounds every other physical globe; and among the seven kosmic principles it is the mostmaterial excepting one, our physical universe.The astral light therefore is, on the one hand, the storehouse or repository of all the energies of thekosmos on their way downwards to manifest in the material spheres -- of our solar system in general aswell as of our globe in particular; and, on the other hand, it is the receptacle or magazine of whateverpasses out of the physical sphere on its upward way.Thirdly, it is a kosmic "picture-gallery" or indelible record of whatever takes place on the astral andphysical planes; however, this last phase of the functions of the astral light is the least in importance andreal interest.The astral light of our own globe, and analogically of any other physical globe, is the region of thekama-loka, at least as concerns the intermediate and lower parts of the kama-loka; and all entities that diepass through the astral light on their way upwards, and in the astral light throw off or shed the kama-rupaat the time of the second death.The solar system has its own astral light in general, just as every globe in the universal solar system hasits astral light in particular, in each of these last cases being a thickening or materializing or concretingaround the globe of the general astral substance forming the astral light of the solar system. The astrallight, strictly speaking, is simply the lees or dregs of akasa and exists in steps or stages of increasingethereality. The more closely it surrounds any globe, the grosser and more material it is. It is thereceptacle of all the vile and horrible emanations from earth and earth beings, and is therefore in partsfilled with earthly pollutions. There is a constant interchange, unceasing throughout the solarmanvantara, between the astral light on the one hand, and our globe earth on the other, each giving andreturning to the other.Finally, the astral light is with regard to the material realms of the solar system the copy or reflection ofwhat the akasa is in the spiritual realms. The astral light is the mother of the physical, just as the spirit isthe mother of the akasa; or, inversely, the physical is merely the concretion of the astral, just as the akasais the veil or concretion of the highest spiritual. Indeed, the astral and physical are one, just as the akasicand the spiritual are one.

Astral Light This is the next cosmic plane above the physical, which is to the physical globes of our earth or of the other bodies of our solar system what the linga-sarira is to the human physical body. As such, it is the carrier of life-forces — jiva cosmically, and prana individually — and the storehouse of cosmic energies on their way to or from physical manifestation. It preserves an indelible record of all events on the astral and physical planes, there being continual interaction between the two planes. No natural phenomenon, whether mental, psychic, or physical, can be explained without it; without it, the physical world would crumble to impalpable dust.

Asuddha-maya: Maya preponderating with Rajas; this is Avidya Upadhi of Jiva; this is termed as Malina Maya or Malina-Sattva; impure Maya; this is Avidya or Malina-sattva or impure Sattva mixed with Rajas and Tamas.

asya (madhura dasya; madhuradasya; madhura-dasya) ::: dasya in the relation of madhura bhava, "passionate service to the divine Beloved", giving "that joy of mastery of the finite nature by the Infinite and of service to the Highest by which there comes freedom from the ego and the lower nature"; the condition symbolised by the madhura dasi, in which the jiva or prakr.ti is the enamoured "slave". of the isvara so that with "a passionate delight it does all he wills it to do without questioning and bears all he would have it bear, because what it bears is the burden of the beloved being". madhura-d madhura-dasya asya bh bhava ava (madhura-dasya bhava; madhura dasya bhava)

asya-madhura (dasya-madhura; dasya madhura) ::: same as madhura dasya, the relation (bhava) of loving servitude of the jiva to the isvara. d dasyam asyaṁ buddhicaturyam buddhicaturyaṁ karmalipsa karmalipsa pritih

asya ::: the lowest form of dasya, also called simple dasya or personal / egoistic dasya, whose sign is obedience, "a free subjection of the Will on the basis of a potential independence"; the relation with the isvara in which the jiva is "a servant of God".

Atavism [from Latin atavus ancestor] In biology, the reappearance of the characteristics of a remoter ancestor in its descendant; reversion to type; delayed heredity. A manifestation of the activities of life or the life-atoms collectively, which in building new forms “copies family resemblances as well as those it finds impressed in the aura of the generators of every future human being” (SD 1:261). Weismann approached the truth in his theory of the germ-plasm, or aggregate of life-atoms which are transmitted unchanged through generations; but the atom is the vehicle of a jiva or monad — on whatever plane — and is therefore endowed with spirit and soul and, in consequence, memory.

Ativahika (Sanskrit) Ativāhika [from ati beyond + vāhika from the verbal root vah to transport or carry] To convey or carry across; a class of beings inhabiting the lower lokas: “With the Visishtadwaitees, these are the Pitris, or Devas, who help the disembodied soul or Jiva in its transit from its dead body to Paramapadha” (TG 42), to the highest bliss. Applied to the Sukshma-sarira or subtle body in Vedanta philosophy (cf. SD 1:132).

Atyantika Pralaya (Sanskrit) Ātyantika Pralaya [from ati beyond, over + anta end, limit; pra-laya from the verbal root lī to dissolve, dissolution] That which seems eternal or beyond limitation, which is beyond or more than the limit; individual pralaya or nirvana. The atyantika pralaya concerns only the individualities of certain rare entities, as it is the identification of the freed individual monad (jivanmukta) with the supreme spirit — a mahatmic state, whether temporary or lasting until the following mahakalpa. After having reached that state there is no future evolution possible, and consequently no reimbodiments till after the mahapralaya, which lasts 311,040,000,000,000 years. Since there is the probability of the jivanmukta’s reaching nirvana at an early cycle of the manvantara, this mahapralayic period may be almost doubled, and therefore is long enough to be regarded as eternal, if not endless. Atyantika pralaya is also occasionally used for absolute obscuration, as of a whole planetary chain (SD 2:309-10n).

ava ::: a fusion of the different types of relation (bhava) between the jiva and the isvara, who is perceived as "the perfect Personality capable of all relations even to the most human, concrete and intimate; for he is friend, comrade, lover, playmate, guide, teacher, master, ministrant of knowledge or ministrant of joy, yet in all relations unbound, free and absolute"; in the composite bhava, the various relations are unified in a "deepest many-sided relation" based on "love from which all things flow, love passionate, complete, seeking a hundred ways of fulfilment, every means of mutual possession, a million facets of the joy of union" çraddha

ava (madhurabhava; madhur bhava)—the sweet (madhura) relation (bhava) between the jiva and the isvara (or between Kali and Kr.s.n.a), the relation of lover and beloved which "is the most intense and blissful of all and carries up all the rest into its heights"(see composite bhava); the spiritual emotion proper to that relation, in which "the turning of human emotion Godwards finds its full meaning and discovers all the truth of which love is the human symbol, all its essential instincts divinised, raised, satisfied in the bliss from which our life was born and towards which by oneness it returns in the Ananda of the divine existence where love is absolute, eternal and unalloyed". madhura madhur a d dasi

Avidya: Ignorance; nescience; a Sakti or illusive power in Brahman which is sometimes regarded as one with Maya and sometimes as different from it. It forms the condition of the individual soul and is otherwise called Ajnana or Asuddha-maya. It forms the Karana Sarira of Jiva. It is Malina or impure Sattva.

Avidyopadhi-paricchinna: This is the Jiva’s nature. Paricchinna is divided, finite. Jiva is finite with the limiting adjunct of ignorance.

baddha jiva ::: a soul in bondage.

Bhagatyaga-lakshana: Otherwise known Jahadajahallakshana; e.g., the expression "He is this Devadatta", is so modified that a part of the idea is abandoned. Devadatta seen earlier appeared different: but those differences are eschewed to bring out the real person who is the same now and here as he was then and there. The method is employed in the Great Upanishadic Sentence "Tat-tvam-asi". "That" and "thou" are the same, even thou That (God) and thou (a Jiva) appear to be different, if the appearance-part is removed, the identity will be revealed. The Vachyartha (literal meaning of Tat and Tvam) is abandoned and the Lakshyartha (real meaning) of Tat and Tvam, viz., Brahman in Isvara and the Kutastha in the Jiva, is taken.

bhava ::: becoming; state of being (sometimes added to an adjective to bhava form an abstract noun and translatable by a suffix such as "-ness", as in br.hadbhava, the state of being br.hat [wide], i.e., wideness); condition of consciousness; subjectivity; state of mind and feeling; physical indication of a psychological state; content, meaning (of rūpa); spiritual experience, realisation; emotion, "moved spiritualised state of the affective nature"; (madhura bhava, etc.) any of several types of relation between the jiva and the isvara, each being a way in which "the transcendent and universal person of the Divine conforms itself to our individualised personality and accepts a personal relation with us, at once identified with us as our supreme Self and yet close and different as our Master, Friend, Lover, Teacher"; attitude; mood; temperament; aspect; internal manifestation of the Goddess (devi), in . her total divine Nature (daivi prakr.ti or devibhava) or in the "more seizable because more defined and limited temperament" of any of her aspects, as in Mahakali bhava; a similar manifestation of any personality or combination of personalities of the deva or fourfold isvara, as in Indrabhava or Aniruddha bhava; in the vision of Reality (brahmadarsana), any of the "many aspects of the Infinite" which "disclose themselves, separate, combine, fuse, are unified together" until "there shines through it all the supreme integral Reality"; especially, the various "states of perception" in which the divine personality (purus.a) is seen in the impersonality of the brahman, ranging from the "general personality" of sagun.a brahman to the "vivid personality" of Kr.s.n.akali. bh bhavasamrddhi

Bhramara-kita-nyaya: The analogy of the wasp and the caterpillar, which states how the caterpillar gets transformed into a wasp by intense thinking of the latter. Even so, the Jiva becomes Brahman itself by meditating intensely on the latter. (See also Arundhati-nyaya.)

bija jagrat. ::: "seed of wakefulness"; the consciousness, which is nameless and pure, but in which the jiva, etc., exist potentially, associated with their corresponding concepts and names

Bimba-pratibimba-vada: The doctrine that the Jiva is a reflection of Brahman; Jiva who is the reflecti of Brahman is not, therefore, a distinct thing from but is absolutely one with It. This is one phase of the theory of reflecti which lays stress on the identity of the reflection and the on final.

Jiva: A Sanskrit term for the principle of life, the individual soul as distinguished from the Universal Soul (purusha).

Jivachaitanya: Individual consciousness.

Jivagrama: Living things; multitude of Jivas or individual souls.

Jiva: Individual soul with ego.

Jiva is also used for the cosmic life principle or force and is sometimes used interchangeably with prana, the life principle of the human constitution.

Jiva is sometimes used similarly to prana, but strictly prana means outbreathing and jiva means life per se. There is a universal or cosmic jiva or life principle, just as there are innumerable hosts of individualized jivas, which are the atoms of the former, drops in the ocean of cosmic life. These individualized jivas are relatively eternal, and correspond exactly to the term monad. Jiva, without qualification, is of general application; when considered as individualized, these jivas are used in the sense of individual monads; contrariwise, prana is applied to the life-fluid or jivic aura when manifesting in the lower triad of the human constitution as prana-lingasarira-sthulasarira. Hence Blavatsky said that jiva becomes prana when the child is born and begins to breathe.

Jiva-jiva-bheda: Difference between one individual and another.

Jivakosa: In Hindu mysticism, a case or sheath which envelops the personal soul.

Jivakoti: Belonging to the category or class of the individual soul.

Jivanmukta: A Sanskrit term, denoting one who has attained salvation while in this present life: all but a remainder of prarabdha karma has been neutralized and no new karma is accumulated in virtue of the person’s having gained insight, jnana (q.v.).

Jivanmukta: One who is liberated in this life.

Jivanmukta(Sanskrit) ::: A highly mystical and philosophical word which means "a freed jiva," signifying a humanbeing, or an entity equivalent in evolutionary development to a human being, who has attained freedomor release as an individualized monad from the enthralling chains and attractions of the material spheres.A jivanmukta is not necessarily without body; and, as a matter of fact, the term is very frequentlyemployed to signify the loftiest class of initiates or Adepts who through evolution have risen above thebinding attractions or magnetism of the material spheres. The term is frequently used for a mahatma,whether imbodied or disimbodied, and also occasionally as a descriptive term for a nirvani -- one whohas reached nirvana during life. Were the nirvani "without body," the mystical and technical meaning ofjivanmukta would hardly apply. Consequently, jivanmukta may briefly be said to be a human being wholives in the highest portions of his constitution in full consciousness and power even during earth-life.

Jivanmukta (Sanskrit) Jīvanmukta [from jīva living being + mukta freed] A freed jiva, a human being who has attained freedom as an individualized monad from the material spheres, “who lives in the highest portions of his constitution in full consciousness and power even during earth-life” (OG 73).

Jivanmukti: Liberated in this life, while yet living.

Jivanu (Sanskrit) Jīvānu [from jīva living entity + anu atom, indivisible particle] Life-atom; a term coined by de Purucker for “a ‘life-atom,’ a life-infinitesimal, the ‘soul’ of the chemical atom. . . . [it] lasts only for a certain period of time within the cosmic manvantara” (FSO 274). See also LIFE-ATOM

Jiva (Sanskrit) Jīva A living being, or center of potential vitality and intelligence, equivalent to monad as well as life-atom. “Beginning its career as an unself-conscious god-spark, a jiva — a cosmic elemental born from the cosmic element — its destiny is to pass through all intermediate stages of evolution until finally it becomes a full-blown god, a jivanmukta” (FSO 225).

Jiva(Sanskrit) ::: This is a word meaning essentially a living being per se, apart from any attributes or qualitiesthat such living being may have or possess. It therefore is the exactly proper equivalent of thetheosophical term monad. In one sense, therefore, jiva could be also used for a life-atom, provided thatthe emphasis be laid on the word life, or rather life-entity -- not an "atom of life," but a being whoseessence is pure living individuality. Monad in its divine-spiritual essence, and life-atom in itspranic-astral-physical being -- such is a jiva; and between these two extremes are the numerous planes orsheaths on and in which the individualized consciousness works.

Jiva: (Skr.) Life; also the individual, conscious soul as distinguished from the universal soul or the Absolute. -- K.F.L.

Jivasrishti: That which has been created by the Jiva, viz., egoism, mine-ness, etc.

Jiva ::: The individual soul manifested in the world. Monad, the living entity.
   Ref: CWSA Vol. 23-24, Page: 63, 360


Jivatma: Individual soul.

Jivatman(Sanskrit) ::: An expressive word having much the same significance as jiva, but with emphasis laid uponthe last element of the compound, atman, "self." Jivatman is perhaps a better term for monad even thanjiva is, because it carries the clear idea of the monad in which the individual self is predominant over allother monadic attributes. One may perhaps describe it by a paraphrase as "the essential self orindividuality of the monad."Jivatman is also a term sometimes used for the universal life; but this definition, while correct in a way,is rather confusing because suggesting similarity if not identity with paramatman. Paramatman is theBrahman or universal spirit of a solar system, for instance; and paramatman is therefore the convergingpoint of a kosmic consciousness in which all the hosts of jivatmans unite as in their hierarchical head.The jivatmans of any hierarchy are like the rays from the paramatman, their divine-spiritual sun. Thejivatman, therefore, in the case of the human being, or indeed of any other evolving entity, is the spiritualmonad, or better perhaps the spiritual ego of that monad.

Jivatman (Sanskrit) Jīvātman [from jīva living being + ātman self] The human spiritual ego, which is deathless until the end of the solar mahamanvantara. Strictly, the spiritual monad whose especial seat is the buddhi principle, the seed and the fruit of manas. Its range of consciousness is the solar system.

Jivatman, soul, psychic being ::: The Jivatma or spirit is self- existent above the manifested or instrumental being ; It is supe- rior to birth and death, always the same, the individual Self or Atman. It is the eternal true being of the individual.

Jivatman, soul, the Psychic Being ::: The soul is a spark of the Divine which is not seated above the manifested being, but comes down into the manifestation to support its evolution in the material world. It is at first an undifferentiated power of the divine consciousness, containing all possibilities, but at first unevolved possibilities, which have not yet taken form, but to which it is the function of evolution to give form. This spark is there in all living beings, from the lowest to the highest. The psychic being is formed by the soul in its evolution. It supports the mind, vital, body, grows by their experiences, carries the nature from life to life. It is the psychic or caitya purusa. The Self or Atman being free and superior to birth and death, the experience of the Jivatman and its unity with the supreme or universal Self brings the sense of liberation; but for the transformation of the life and nature the awakening of the psychic being is indispensable. The psychic being realises its oneness with the true being, the Jivatman, but it does not change into it.
   Ref: CWSA Vol. 35, Page: 148-149


Jivatmas. See JIVANMUKTA

Brahman: The Akhandaikarasa Satchidananda, the Absolute Reality; the Truth proclaimed in the Upanishads; the Supreme Reality that is one and indivisible, infinite, and eternal; all-pervading, changeless Existence; Existence-knowledge-bliss Absolute; the substratum of Jiva, Isvara and Maya; Absolute Consciousness; it is not only all-powerful but all-power itself; not only all-knowing and blissful, but all-knowledge and bliss itself.

Brahmavidvarishtha: A full-blown Jnani; a Jivanmukta who has attained to the seventh Jnana-Bhumika or Turiya.

Brihaspati (Sanskrit) Bṛhaspati [from bṛh prayer + pati lord] Sometimes Vrihaspati. A Vedic deity, corresponding to the planet Jupiter, commonly translated lord of prayer, the personification of exoteric piety and religion, but mystically the name signifies lord of increase, of expansion, growth. He is frequently called Brahmanaspati, both names having a direct significance with the power of sound as uttered in mantras or prayer united with positive will. He is regarded in Hindu mythology as the chief offerer of prayers and sacrifices, thus representing the Brahmin or priestly caste, being the Purohita (family priest) of the gods, among other things interceding with them for mankind. He has many titles and attributes, being frequently designated as Jiva (the living), Didivis (the bright or golden-colored). In later times he became the god of exoteric knowledge and eloquence — Dhishana (the intelligent), Gish-pati (lord of invocations). In this aspect he is regarded as the son of the rishi Angiras, and hence bears the patronymic Angirasa, and the husband of Tara, who was carried off by Soma (the moon). Tara is

catus.t.aya (shakti chatusthaya; shakti-chatusthaya) ::: the second catus.t.aya, the quaternary of power, consisting of virya, sakti, daivi prakr.ti (or devibhava or Can.d.ibhava), and sraddha. sakti jiva sakti

Celestial Order of Beings Hierarchies of creative powers of various orders; in The Secret Doctrine (1:213) seven orders of celestial beings or creative powers are described: 1) Divine Flames, Fiery Lions, or Lions of Life (symbolized by the sign Leo), the nucleole of the superior divine world; formless Fiery Breaths, identical in one aspect with the upper Sephirothal triad which is placed in the archetypal world; 2) those of fire and aether, corresponding to atma-buddhi, formless but somewhat less spiritual and more ethereal; 3) those which correspond to atma-buddhi-manas, the triads; 4) ethereal entities, the highest rupa group, the nursery of human conscious spiritual souls, the imperishable jivas; 5) connected with the microcosmic pentagon, the crocodile, Capricorn contains the dual attributes of both spiritual and physical aspects of the universe, and dual human nature; 6) and 7) partake of the lower qualities of the quaternary, conscious ethereal entities, invisible, giving rise to numerous orders of nature spirits and spirits of atoms. See also HIERARCHIES; HIERARCHY OF COMPASSION

central being ::: the portion of the Divine in us which supports all the rest and survives through death and birth. It has two forms -- above, it is the Jivatman, our true being, of which we become aware when the higher self-knowledge comes; below, it is the psychic being which stands behind mind, body and life.

CENTRAL BEING. ::: The portion of the Divine in us which supports all the rest and survives through death and birth. This centra! being has two forms ::: above, it is Jivatman, our true being, of which we become aware when the higher self-know- ledge comes ; below, it is the psychic being which stands behind mind, body and life. The Jivatman is above the manifestation in life and presides over it ; the psychic being stands behind the manifestation in life and supports it,

Chidabhasa: Reflected consciousness; the reflection of intelligence (Jiva).

Dagdhavastha: State of being burnt up by the fire of knowledge; Jivanmukti in which all Karmas, ignorance and all Samskaras get burnt up, and the sage functions with past momentum without being subject to ignorance or Karma. He appears to be embodied though he is not attached to the body.

Dangma (Senzar-Tibetan) Purified soul; used north of the Himalayas for one in whom the spiritual eye is active and who therefore is a jivanmukta or high mahatma. “The opened eye of the dangma” is used in the Stanzas of Dzyan for the awakened, active faculty of spiritual vision and intuition, through which direct, certain knowledge is obtainable of whatever thing or subject the initiate directs his attention to. It is called in India the Eye of Siva and by theosophists, the spiritual third eye.

dasi ::: literally "slave-girl"; a symbol of the jiva or prakr.ti serving the dasi isvara in a relation of dasya.

dasya (dasya; dasyam) ::: service, "a service of God in the world of which the controlling power is the Divinity within us in whom we are one self with the universe and its creatures"; submission, surrender,"a surrender and submission to That which is beyond us enabling the full and free working of its Power"; the relation (bhava) between the jiva (or prakr.ti) and the isvara that is compared to that of a servant or slave with his or her master: "a giving up of one"s own will to be the instrument of the Master of works, and this not with the lesser idea of being a servant of God, but, eventually at least, of such a complete renunciation both of the consciousness and the works to him that our being becomes one with his being and the impersonalised nature only an instrument and nothing else", an attitude that "must lead finally to an absolute union of the personal with the Divine Will and, with the growth of knowledge, bring about a faultless response of the instrument to the divine Power and Knowledge"; an element of Mahasarasvati bhava.

Dehi: One who has a body; the conscious embodied self; Jiva or the individual soul.

Devayana: The path of the gods. One of the paths taken by the Jiva after leaving the physical body.

dharma jivana ::: the religious life.

Dhumamarga: The path of smoke, as distinguished from the path of light, taken by the Jiva in its heavenward journey; Pitriyana or the path of the manes.

Dhvani: Tone; sound; the subtle aspect of the vital Sakti of the Jiva in the vibration.

Dravya (Sanskrit) Dravya [from the verbal root dru to run, be in motion, become fluid, melt] Substance, thing, object; in philosophy, elementary substance, of which nine are mentioned in the Nyaya system: prithivi, ap, tejas, vayu, akasa, kala, dis, manas, and atman; in the Jain system there are only six: jiva, dharma, adharma, pudgala, kala, and akasa.

EGO. ::: A perverse reflection of the psychic or the Jivatma.

Ego(Latin) ::: A word meaning "I." In theosophical writings the ego is that which says "I am I" -- indirect orreflected consciousness, consciousness reflected back upon itself as it were, and thus recognizing its ownmayavi existence as a "separate" entity. On this fact is based the one genuine "heresy" that occultismrecognizes: the heresy of separateness.The seat of the human ego is the intermediate duad -- manas-kama: part aspiring upwards, which is thereincarnating ego; and part attracted below, which is the ordinary or astral human ego. The consciousnessis immortal in the reincarnating ego, and temporary or mortal in the lower or astral human ego.Consider the hierarchy of the human being's constitution to grow from the immanent Self: this last is theseed of egoity on the seven (or perhaps better, six) planes of matter or manifestation. On each one ofthese seven planes (or six), the immanent Self or paramatman develops or evolves a sheath or garment,the upper ones spun of spirit, and the lower ones spun of "shadow" or matter. Now each such sheath orgarment is a "soul"; and between the self and such a soul -- any soul -- is the ego.Thus atman is the divine monad, giving birth to the divine ego, which latter evolves forth the monadicenvelope or divine soul; jivatman, the spiritual monad, has its child which is the spiritual ego, which inturn evolves forth the spiritual soul or individual; and the combination of these three considered as a unitis buddhi; bhutatman, the human ego -- the higher human soul, including the lower buddhi and highermanas; pranatman, the personal ego -- the lower human soul, or man. It includes manas, kama, andprana; and finally the beast ego -- the vital-astral soul: kama and prana.

Fire-Mist In The Secret Doctrine (1:83, 86-7) used to signify the fire or living intellectual life of the one element in its second stage as Father-Mother, akasa, jivatman, divine astral light, or world-soul; or again as the first or highest stage of physical or lower astral substance, in some respects equivalent to the mahabhuta creation.

From the zero emanate an infinite number of cosmic Ones or monads. Every absolute is not only the hierarch of its own hierarchy, the One from which all subsequent differentiations emanate, but is also a cosmic jivanmukta, a released monad freed from the pull of the lower planes. Every monad at the threshold of paranirvana reassumes its primeval essence and becomes at one with the absolute of its own hierarchy once more. The absolute is thus the goal of evolution as well as the source, the highest divinity or Silent Watcher of the hierarchy of compassion, which forms the light side of a universe or cosmic hierarchy.

guru-sakha ::: the isvara as teacher and friend, combining his guruguru-sakha sisya and sakhya relations with the jiva.

Hamsamantra: The Mantra "Soham" automatically an involuntarily uttered by the Jiva with every act of inspiration and expiration.

Heart The heart is the seat in the human body of buddhic consciousness, corresponding to the anahata chakra which is ruled by the planet Venus. There are three principal centers of the human body: the heart as the center of spiritual consciousness; the head as the center of mental consciousness; and the navel as the center of kamic or emotional consciousness. The heart is the organ through which the higher ego acts, seeking to impress the lower self which works through the brain. In this sense the heart is the most important part of the body, and when developed leads to spiritual mastery, the unity of atma-buddhi-manas. In another sense, the heart corresponds to prana, “but only because Prana and the Auric Envelope are essentially the same, and because again as Jiva it is the same as the Universal Deity” (BCW 12:694).

In Jainism the soul is represented as being like an anu, atomic in size, and seated within the heart, while the jiva (life-monad) is the quickening element that pervades the whole.

Instead of life and death, birth and death are opposites, being different phases of life. See also JIVA; PRANA

In the Brahmanical zodiac Simha is dedicated to soma, the moon. Of two synonyms for Simha — Panchasyam and Hari — the first indicates that it represents the five Brahmas or Buddhas; and the second shows it to be Narayana, the Jivatman, or Pratyagatman, which the Advaitins regard as identical in essence with paramatman, and as the son of paramatman. This is the true cosmic christos, in which the elements of the phenomenal universe have only a potential existence, being combined into a unity, or indeed into a single cosmic entity.

In theosophy every body in space, whether nebula, sun, planet, or galaxy, is a focus or organ of universal life; every sun, as an instance, being the channel — having nevertheless an individuality of its own distinct from other similar individualities — through which pour various cosmic forces, combined with the individual jiva of each sun itself. The ancients used to speak of the sun as being seven-rayed — a forecast of the seven rays of the solar spectrum — or even ten- and twelve-rayed, the reference being to the septenary, denary, or duodenary forces pouring from it. See also CALORIC

isvara (ishwara; iswara) ::: lord; the supreme Being (purus.ottama) isvara as the Lord, "the omniscient and omnipotent All-ruler" who by his conscious Power (sakti) "manifests himself in Time and governs the universe", ruling his self-creation with "an all-consciousness in which he is aware of the truth of all things and aware of his own all-wisdom working them out according to the truth that is in them"; identified with Kr.s.n.a; the individual soul (purus.a or jiva) as the master of its own nature.

isvarakoti (Ishwarakoti) ::: divine man; a human being whose centre has already been shifted upwards or from the beginning elevated in the superior planes of conscious existence, was established in God rather than in Nature; such men are already leaning down from God to Nature; they may therefore in losing themselves in Him yet keep themselves and live in Man-God. [cf. jivakoti]

J3S Jivafnuin and t/ie Psyddc Dtlna

jiva ::: 1. Living creature. ::: 2. the spirit individualised and upholding the living being in its evolution from birth to birth (the full term is jivatman).

jivabhutam ::: [who] has become the jiva. [Gita 7.5]

JIVA, JIVATMA (Skt, T.B.) The monad, the abiding self in all forms.

jivakoti ::: a human being leaning pre-eminently to the symbol-nature, who, once immersed, cannot return; he is lost in God to humanity. [cf. isvarakoti]

jivanmukta. ::: "free while alive"; one who is liberated even while living in the body; a realised being free from rebirth

jivanmukta ::: living liberated man.

jivanmukti. ::: liberation while alive;

jivanmukti ::: [liberation while living].

jivanta(h.) ::: living; lifelike. jivanta(h)

jiva-prakr.ti (jiva-prakriti; jivaprakriti) ::: the jiva aware of its unity jiva-prakrti with prakr.ti, a unity realised in secondary / double dasya (also called prakritic dasya) when the "individual on the side of action has disappeared into oneness with universal Prakriti".

jiva purusa (Jiva Purusha) ::: [the jivatman as a Person (purusa)].

jiva-sakti (jiva-shakti) ::: the soul (jiva) that has merged its active injiva-sakti dividuality in the working of the universal sakti, but is aware of its personal existence as the individual purus.a "enabling by his participation the divine Shakti to do in him the works and the will of the Ishwara" and "enjoying all the relations with him [the isvara] which are created by her workings".

jiva (shakti jiva) ::: the soul (jiva) in the state in which it "has become an individualised form and action of the divine Shakti" or else "disappears into and becomes one with the Shakti" so that "there is then only the play of the Shakti with the Ishwara". sakti marga sakti

jiva. ::: the individual self, ego or "I"-sense; ego-self which is subject to birth and death; individuality; the illusory person or self that is essentially non-existent, being a fabrication of the mind which obscures the true experience of the real Self; the appearance or illusion of a separate individual consciousness; limited consciousness which appears "as if" it is an embodied soul

jiva ::: "the living entity"; the soul, the individual purus.a, "a spirit jiva and self, superior to Nature" which "consents to her acts, reflects her moods", but "is itself a living reflection or a soul-form or a self-creation of the Spirit universal and transcendent", an expression of the "principle of multiplicity in the spiritual being of the one divine Existence"; the jiva as a partial manifestation of the isvara, participating in all his powers as "witness, giver of the sanction, upholder, knower, lord", is also "the meeting-place of the play of the dual aspect of the Divine,Prakriti and Purusha, and in the higher spiritual consciousness he becomes simultaneously one with both these aspects, and there he takes up and combines all the divine relations created by their interaction".

JIVATMAN AND THE PSYCHIC BEING. ::: Jivafman is the

jivatman ::: individual soul (jiva), "the self of the living creature"; jivatman the Self (atman) seeming "to limit its power and knowledge so as to support an individual play of transcendent and universal Nature";.. same as ks.ara purus.a.

jivatman ::: the individual self; central being; the atman, spirit or eternal self of the living being; the multiple Divine manifested here as the individualised self or spirit of the created being. [cf. jiva] ::: jivatma [nominative]

jivatma ::: same as jivatman. jivatma

jivatma&

jivatmikam ::: in its essence the jiva.

jnana mudra. ::: the joining of the thumb and the forefinger of a raised right hand signifying the union of the Paramatman and the jivatman, hereby showing their identity

Kaivalya-moksha: Isolated freedom. The Jnani at once gets Jivanmukti state by becoming one with Brahman while living. This is termed Pralaya also. Final emancipation.

Kalibhava (Kalibhava; Kali-bhava; Kali bhava) ::: the forceful temKalibhava perament of Kali, sometimes equivalent to Can.d.ibhava or Mahakali bhava; oneness with Kali as the universal prakr.ti or sakti, a state dependent on liberation from the ego (ahaṅkara-mukti-siddhi) in which "the form of the egoistic consciousness with a name attached to it is repelled whenever it throws its shadow on the central consciousness", leading to "entire possession of the world in subjective unity" by the jiva-prakr.ti.

Kalikr.s.n.a (Kalikrishna; Kali krishna) ::: (also called Kr.s.n.akali) the Kalikrsna union of Kali and Kr.s.n.a, whether seen in the perception (darsana) of the external world or experienced in oneself in a spiritual realisation which is the basis of karma and kama1, where Kali as prakr.ti "take[s] up the whole nature into the law of her higher divine truth and act[s] in that law offering up the universal enjoyment of her action and being to the Anandamaya Ishwara" (Kr.s.n.a), while the individual soul (jiva) is "the channel of this action and offering".

karana-purusa (Karana-purusha) ::: [causal Person]; the central being, the jivatman

Karanopadhi(Sanskrit) ::: A compound meaning the "causal instrument" or "instrumental cause" in the long series ofreimbodiments to which human and other reimbodying entities are subject. Upadhi, the second elementof this compound, is often translated as "vehicle"; but while this definition is accurate enough for popularpurposes, it fails to set forth the essential meaning of the word which is rather "disguise," or certainnatural properties or constitutional characteristics supposed to be the disguises or clothings or masks inand through which the spiritual monad of man works, bringing about the repetitive manifestations uponearth of certain functions and powers of this monad, and, indeed, upon the other globes of the planetarychain; and, furthermore, intimately connected with the peregrinations of the monad through the variousspheres and realms of the solar kosmos. In one sense of the word, therefore, karanopadhi is almostinterchangeable with the thoughts set forth under the term maya, or the illusory disguises through whichspirit works, or rather through which spiritual monadic entities work and manifest themselves.Karanopadhi, as briefly explained under the term "causal body," is dual in meaning. The first and moreeasily understood meaning of this term shows that the cause bringing about reimbodiment is avidya,nescience rather than ignorance; because when a reimbodying entity through repeated reimbodiments inthe spheres of matter has freed itself from the entangling chains of the latter, and has risen intoself-conscious recognition of its own divine powers, it thereby shakes off the chains or disguises of mayaand becomes what is called a jivanmukta. It is only imperfect souls, or rather monadic souls, speaking ina general way, which are obliged by nature's cyclic operations and laws to undergo the repetitivereimbodiments on earth and elsewhere in order that the lessons of self-conquest and mastery over all theplanes of nature may be achieved. As the entity advances in wisdom and knowledge, and in the acquiringof self-conscious sympathy for all that is, in other words, as it grows more and more like unto itsdivine-spiritual counterpart, the less is it subject to avidya. It is, in a sense, the seeds of kama-manas leftin the fabric or being of the reincarnating entity, which act as the karana or reproducing cause, orinstrumental cause, of such entity's reincarnations on earth.The higher karanopadhi, however, although in operation similar to the lower karanopadhi, orkarana-sarira just described, nevertheless belongs to the spiritual-intellectual part of man's constitution,and is the reproductive energy inherent in the spiritual monad bringing about its re-emergence after thesolar pralaya into the new activities and new series of imbodiments which open with the dawn of thesolar manvantara following upon the solar pralaya just ended. This latter karanopadhi or karana-sarira,therefore, is directly related to the element-principle in man's constitution called buddhi -- a veil, as itwere, drawn over the face or around the being of the monadic essence, much as prakriti surroundsPurusha, or pradhana surrounds Brahman, or mulaprakriti surrounds and is the veil or disguise or sakti ofparabrahman. Hence, in the case of man, this karanopadhi or causal disguise or vehicle corresponds in ageneral way to the buddhi-manas, or spiritual soul, in which the spiritual monad works and manifestsitself.It should be said in passing that the doctrine concerning the functions and operations of buddhi in thehuman constitution is extremely recondite, because in buddhi lie the causal impulses or urges bringingabout the building of the constitution of man, and which, when the latter is completed, and when formingman as a septenary entity, express themselves as the various strata or qualities of the auric egg.Finally, the karana-sarira, the karanopadhi or causal body, is the vehicular instrumental form orinstrumental body-form, produced by the working of what is perhaps the most mysterious principle orelement, mystically speaking, in the constitution not only of man, but of the universe -- the verymysterious spiritual bija.The karanopadhi, the karana-sarira or causal body, is explained with minor differences of meaning invarious works of Hindu philosophy; but all such works must be studied with the light thrown upon themby the great wisdom-teaching of the archaic ages, esoteric theosophy. The student otherwise runs everyrisk of being led astray.I might add that the sushupti state or condition, which is that of deep dreamless sleep, involving entireinsensibility of the human consciousness to all exterior impressions, is a phase of consciousness throughwhich the adept must pass, although consciously pass in his case, before reaching the highest state ofsamadhi, which is the turiya state. According to the Vedanta philosophy, the turiya (meaning "fourth") isthe fourth state of consciousness into which the full adept can self-consciously enter and wherein hebecomes one with the kosmic Brahman. The Vedantists likewise speak of the anandamaya-kosa, whichthey describe as being the innermost disguise or frame or vehicle surrounding the atmic consciousness.Thus we see that the anandamaya-kosa and the karana-sarira, or karanopadhi, and the buddhi inconjunction with the manasic ego, are virtually identical.The author has been at some pains to set forth and briefly to develop the various phases of occult andesoteric theosophical thought given in this article, because of the many and various misunderstandingsand misconceptions concerning the nature, characteristics, and functions of the karana-sarira or causalbody.

Karma: Action. It is of three kinds: Sanchita (all the accumulated actions of all previous births), Prarabdha (the particular portion of such Karma allotted for being worked out in Ilse present life), and Agami (current Karma being freshly performed by the individual). It is the Karma operating through the law of cause and effect binding the Jiva or the individual soul to the wheel of birth and death.

Karmabandha (Sanskrit) Karmabandha [from karma action, activity + bandha bond, fetter] The bonds of karma or action; the repeated existences of an entity brought about by the karmic bonds of continuation, born of thought, feeling, and action. A being which has no karmabandha has attained freedom from the enthralling chains and attractions of material existence; but such a jivanmukta nevertheless has karma belonging to and suitable to the plane on which it then is. Thus a jivanmukta can rise above karma relative to the lower realms of being; but as long as any entity, however high, endures as an individualized monadic center, it inevitably produces karma of some kind appropriate to its own high sphere of life and activity. For the meaning of karma is action or activity of any kind — spiritual, intellectual, psychological, astral, or physical. We human beings, living in the lower planes, produce karma corresponding to us and our environment; but the gods, because individualized and active beings in their own spheres, produce of necessity karma corresponding with their own lofty state.

Kr.s.n.abhava (Krishnabhava) ::: oneness of the individual soul (jiva)Krsnabhava with Kr.s.n.a as the isvara or universal purus.a, a state which "comes by the increasing manifestation of the Divine, the Ishwara in all our being and action", reaching its perfection "when we are constantly and uninterruptedly aware of him . . . as the possessor of our being and above us as the ruler of all its workings and they become to us nothing but a manifestation of him in the existence of the Jiva"; a state of perception (bhava) of brahmadarsana in which Kr.s.n.a is seen everywhere.

Liberation In theosophy, freedom from conditioned existence; in its strictest sense the state of a monad which has become the Brahman of its hierarchy, and therefore is free, released, perfected — a jivanmukta — for what seems to us an eternity. Synonymous with moksha, nirvana, emancipation.

Life-atom In theosophical literature, the vital ensouling power or vital entified unit in every primary or ultimate physical particle, itself a vital quasi-conscious individualized vehicle of the spiritual monad or highest consciousness-center. A life-atom is not the physical atom of science, which is but the vehicle or garment of the former, compounded of physical or physical-astral matter only. This being so, an atom decomposes when its term of expression on this plane is ended, but it reimbodies itself again, doing so by the innate force or life which its ensouling monad (life-atom) radiates. The term does not mean the ultimates or primary particles of prana (life principle or life force). Prana, itself derivative from the jiva, is as an entity quite distinct from the atoms it animates. The physical atoms belong to the lowest or grossest state of matter on our plane, while jiva essentially is an emanation or outpouring from atman or paramatman.

madhwada. ::: one who enjoys the good and bad things in the world; the jiva

mahajiva. :::Brahman; cosmic soul

mogham partha sa jivati ::: in vain, O Partha [Arjuna], he lives. [Gita 3.16]

Moksha(Sanskrit) ::: This word comes from moksh, meaning "to release," "to set free," and is probably adesiderative of the root much, from which the word mukti also comes. The meaning of this word is thatwhen a spirit, a monad, or a spiritual radical, has so grown in evolution that it has first become a man,and is set free interiorly, inwardly, and from a man has become a planetary spirit or dhyan-chohan or lordof meditation, and has gone still higher, to become interiorly a Brahman, and from a Brahman theParabrahman for its hierarchy, then it is absolutely perfected, relatively speaking, free, released -perfected for that great period of time which to us seems almost an eternity so long is it, virtuallyincomputable by the human intellect. Now this also is the real meaning of the much abused wordAbsolute (q.v.), limited in comparison with things still more immense, still more sublime; but so far aswe can think of it, released or freed from the chains or bonds of material existence. One who is thusreleased or freed is called a jivanmukta. (See also Nirvana)

Motion The essential characteristic of abstract motion, whether in space, time, or consciousness, commonly manifesting as change. Absolute abstract motion is one of two aspects under which is symbolized Be-ness, the other being abstract space, yet these are and must be one in essence; it is also called the Great Breath. On the planes of manifestation, motion prevails as the positive pole, equivalent to jivatman, spirit, etc., according to which plane is meant. Consciousness and thought are manifestations of motion in the guise of active intelligence, and are necessarily connected with their appropriate forms of prakriti or mulaprakriti. The beginning of differentiation is spoken of as the beginning of change. Life manifests as motion, and its passing from plane to plane produces what is called birth and death. Absolute motion and what humans call absolute rest — really but another form of incessant motion — converge into one. The tendency of cosmic motion is ever toward the spiral; in kinematics, simple harmonic motion generates ellipses, of which the straight line and the circle are limiting cases.

muktajiva. ::: a liberated individual spirit

mukta jiva ::: a soul free from illusion and limitation.

Mukta (Sanskrit) Mukta [from the verbal root muc to set free, release] Freed; one who is liberated from sentient life, freed from matter and karma connected with the earthly plane; one who already has entered into the state of moksha, being thus a candidate for future freedom from flesh and matter, or life on this earth. See also JIVANMUKTA

mumuksu jiva ::: self-liberating soul.

Narrow-headed, Narrow-brained Mindless; the early third root-race, whose jivas were not ready, and who were therefore spurned by the manasaputric monads or lords ready for the over-enlightening or overshadowing of the then mindless human stock. The narrow-headed, at least a portion of them, afterwards took unto themselves huge she-animals and begat “dumb races,” the origin of the older simians. See also MINDLESS

Nirvana (Sanskrit) Nirvāṇa [from nir out, away + vāṇa blown from the verbal root vā to blow] Blown out, blown away; the monad’s freeing itself of the chains of all its inferior parts, so it can enter into relatively perfect wisdom and peace. It thus is, for the time, living in its own spiritual essence, a jivanmukta. One in this state understands essences exactly as they are, because the consciousness has for the time being become co-extensive and co-vibrational with the cosmic monad. He is free from the trammels of all the worlds of maya which he has thus far passed through.

Nirvanin, Nirvani (Sanskrit) Nirvāṇin One who enters, or has entered, nirvana; a jivanmukta. One who is liberated for the remainder of the entire solar manvantara from the cycle of spiritual transmigrations through the various spheres of being, visible and invisible. The nirvanin, therefore, rests in crystallized bliss and purity, relatively at one with the cosmic spirit or Logos for the remainder of the cosmic manvantara and throughout the long pralaya which succeeds it. Only when the next manvantara opens will the nirvanin, through karmic necessity, be obliged to enter the pathways of experience in the new system of worlds. Also nirvanee.

Nitya-parivritti (Sanskrit) Nitya-parivṛtti [from nitya constant, continuous + pari around + the verbal root vṛt to turn, revolve, whirl] Continuously or constantly whirling, revolving, or wandering around in the spheres of manifestation, and sinking constantly lower and farther from the light of spirit. Mystically, a continuous descent towards extinction. The farther from the sun of spirit a monad or jiva wanders or is whirled, the less of the light of spirit shines through it, so that the monad is lost or extinguished in the whirlpools of material existence. The idea is identical with that of the Hebrew gilgulim (whirlings) of the Qabbalah.

Non-ego In European metaphysics, that which is external to or other than the ego; the object as opposed to the subject. Non-ego means both that which has risen above all lower egoities and become universal in its consciousness — in other words a jivanmukta, a monad which has attained mukti or moksha; and that which is beneath the state of egoity in its evolutionary development, in which this egoity has not yet been emanated or brought forth, such as the minerals, plants, and nearly all of the animal. Non-ego, therefore, in another sense corresponds to the term Absolute, that which is freed or above the circumscribing limitations of even egoity, which nevertheless is the abstract self or individual; or paradoxically enough the monad or ego in its jivanmukta form, where the ego becomes one with the surrounding cosmic spirit, while retaining its own individuality.

One may say that these are projections of the Jivatman put there to uphold Prakriti on the various levels of the being. The Upa- nishad speaks also of a Supramental and a Bliss Purusha, and if the Supramental and the Bliss Nature were organised in the evolution on earth, we could become aware of them upholding the movements here.

One thus released or freed is called a jivanmukta (freed monad), which is never again during that manvantara subject to the qualities of either matter or karma. But if these beings choose, for the sake of doing good in the world, they may incarnate on earth as nirmanakayas. See also ABSOLUTE

Padartha (Sanskrit) Padārtha [from pada step, stride, foot + artha relating to a thing or object; purpose or object, motive or reason] The meaning of a word; also that which corresponds to the meaning of a word, hence a material object and even a man, a person. In philosophy and logic, used as a category or predicament, the Vaiseshika school and the Vedantins enumerating seven, while the Sankhyas enumerate 25. Blavatsky compares the seven padarthas of the Vaiseshikas to the seven attributes of the seven principles as follows: dravya to sthula-sarira; guna to jiva; karma to linga-sarira; samanya to kama; visesha to manas; samavaya to buddhi; abhava to atman (BCW 4:580).

Paramapada (Sanskrit) Paramapada Highest state or position; that which is not material but loftily spiritual, in and to which appertain jivanmuktas or monads who have attained freedom from karma; thus they attain the highest condition or state in any hierarchical sense. See also PARAMAVADHI

Paramartha-satya (Sanskrit) Paramārtha-satya [from paramārtha sublime comprehension + satya truth, reality] Absolute or sublime truth or reality; from another standpoint, the path of pure wisdom-knowledge, bringing individual freedom to the adept, in contrast with samvriti-satya (relative truth). When the adept has reached the first stages of paramartha-satya he becomes a jivanmukta (freed monad), delivered thenceforward from the unceasing round of peregrinating reimbodiments until the end of the kalpa. The Tibetan equivalent is dondampai-denpa.

paramarthika jiva. ::: ego in deep sleep state; the ego which comes in front of Self and forgets everything, knowing that everything is unreal; identical with Brahman;

para prakrtir jivabhuta ::: the spiritual Nature which has become the jiva. [cf. Gita 7.5]

Pneuma (Greek) [from pneo to breathe] Wind, air, breath, vitality, spirit, an animated being, also a spiritual being; in the New Testament (John 3:8) “The wind bloweth where it listeth . . . so is every one who comes into being (or becomes) out of the Spirit” — the word for both wind and spirit is the single word pneuma. It is also translated in the New Testament as “ghost,” as in Holy Ghost and yielded up the ghost, and as “spirit” in various senses. The same connection between air and spirit is seen in the Latin anima (life) and animus (mind), which derive from the same root as the Greek anemos (wind); also in spiritus [from spiro to blow, breathe], and the same holds good in other languages, illustrating the correlation of air or wind with vitality: jiva, prana, mind, manas, etc. The triad of sun or fire, moon or water, and pneuma, spirit, or wind, corresponds with Father-Mother-Son and with atma-buddhi-manas. The word is equivalent to breath so often used in The Secret Doctrine, in a comprehensive sense.

prakr.ti-jiva (prakriti-jiva) ::: the individual soul (jiva) realising itself prakrti-jiva as a manifestation of prakr.ti or universal Nature; see jiva-prakr.ti. prakr.tiṁ yanti bhūtani nigrahah. kiṁ karis.yati (prakritim yanti prakrtim

prakrtir jiva-bhuta ::: Nature which has become the jiva. [cf. Gita 7-5]

Pramata: Measurer; knower; the ego or the Jiva.

pratibhasika jiva. ::: ego in the dream state which says this world is illusory

Pratyagatman (Sanskrit) Pratyagātman [from pratyak interior, inner + ātman self] Jivatman or the spiritual monad; sometimes equivalent to the Logos.

Psychic being and Jivatma ::: It is the central being above the evolution (always the same) that we call the Jivatma ; the psychic being is the same in evolution, it is a spark of the

Purusha: The Supreme Being; a Being that lies in the city (of the heart of all beings). The term is applied to the Lord. The description applies to the Self which abides in the heart of all things. To distinguish Bhagavan or the Lord from the Jivatma, He is known as Parama (Highest) Purusha or the Purushottama (the best of the Purushas).

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

Samyag-Ajiva (Sanskrit) Samyagājīva [from samyak perfect, correct + ājīva livelihood] “Right Livelihood,” in Buddhism one Path of the Holy Eightfold Path, also mendicancy for religious purposes, and the vow of poverty obligatory on every Arhat.

Sanchitakarma: The sum-total of all actions done by the Jiva during countless previous births, out of which a portion is allotted for every new birth.

Sangbai Dag-po (Tibetan) [from sang ba to remove (impurity), cleanse, be freed from (or sang sbad hidden, concealed) + bdag po (dak-po) lord] The concealed lord; applied to one who has entered nirvana; a title of “those who have merged into, and identified themselves with, the Absolute” (TG 289). Equivalent to the Sanskrit jivanmukta and nirvani.

sanjivani mantra ::: [a mantra restorative of life].

Simha (Sanskrit) Siṃha Lion; the fifth zodiacal sign, Leo, said by some mystics to represent the jivatman or spiritual ego, corresponding to the immanent christos.

Spark A scintilla or atom of fire. Fire in its septenary or denary forms exists on all planes, so that we hear of sparks in various senses. Atman is the homogeneous divine spark which radiates in millions of rays, in their aggregate producing the primeval seven. The same idea in more mechanical form is found in Lucretius, who says that all fires come from the one scintilla. Sparks may be worlds, monads, or even atoms, though the word usually means the jiva within the atom. The divine spark hangs from the flame by the finest thread of fohat and journeys through the seven worlds of maya, passing upwards in its evolutionary course through the animate kingdoms. In man it is the monad in conjunction with the aroma of manas, and is called a jiva; it is that which remains from each personality and hangs by a thread from atman. The personalities are like the sparks that dance on moonlit waves — fleeting reflections of their spiritual prototype.

Spiritual Ego The spiritual monad, the first vehicle of the atman, divine ego, or jivatman. It expresses itself through the spiritual soul or buddhis. Also called the spirit-man.

Spiritual Soul ::: The spiritual soul is the vehicle of the individual monad, the jivatman or spiritual ego; in the case ofman's principles it is essentially of the nature of atma-buddhi. This spiritual ego is the center or seed orroot of the reincarnating ego. It is that portion of our spiritual constitution which is deathless as anindividualized entity -- deathless until the end of the maha-manvantara of the cosmic solar system.The spiritual soul and the divine soul, or atman, combined, are the inner god -- the inner buddha, theinner christ.

Suka (Sanskrit) Śuka The bright one; applied to several Hindu mythological characters. In Buddhist literature, a Brahmin ascetic said to have been a maharshi, who became a jivanmukta.

Svabhavika (Sanskrit) Svābhāvika [from svabhāva self-becoming] The Svabhavika school, perhaps the oldest existing school of Buddhism, is one of the principal Buddhist philosophical system and is still prevalent in Nepal. Its teachings are highly mystical, and when properly understood may be said to have remained faithful in large degree to the esoteric teachings of Gautama Buddha. The Svabhavika philosophers teach the becoming or unfolding of the self by inner impulse or evolution of the inherent seeds of individuality lying latent in every monad or jiva.

The anagnidagdhas are the more spiritual and intellectual classes of pitris who provided nascent humanity with its spiritual, intellectual, and higher psychic principles. Blavatsky writes: “The first or primordial Pitris, the ‘Seven Sons of Fire’ or of the Flame, are distinguished or divided into seven classes . . . [VP 3:14; Manu 3:199] three of which classes are Arupa, formless, ‘composed of intellectual not elementary substance,’ and four are corporeal. The first are pure Agni (fire) or Sapta-jiva (‘seven lives,’ now become Sapta-jihva, seven-tongued, as Agni is represented with seven tongues and seven winds as the wheels of his car). As a formless, purely spiritual essence, in the first degree of evolution, they could not create that, the prototypical form of which was not in their minds, as this is the first requisite. They could only give birth to ‘mind-born’ beings, their ‘Sons,’ the second class of Pitris (or Prajapati, or Rishis, etc.), one degree more material; these, to the third — the last of the Arupa class. It is only this last class that was enabled with the help of the Fourth principle of the Universal Soul (Aditi, Akasha) to produce beings that became objective and having a form. But when these came to existence, they were found to possess such a small proportion of the divine immortal Soul or Fire in them, that they were considered failures. . . . The three orders of Beings, the Pitri-Rishis, the Sons of Flame, had to merge and blend together their three higher principles with the Fourth (the Circle), and the Fifth (the microcosmic) principle before the necessary union could be obtained and result therefrom achieved” (BCW 6:191-3).

The Jiva is realised as the individual Self, Atman, the central being above the Nature, calm, untouched by the movements of

"The Jivatman is for me the Unborn who presides over the individual being and its developments, associated with it but above it and them and who by the very nature of his existence knows himself as universal and transcendent no less than individual and feels the Divine to be his origin, the truth of his being, the master of his nature, the very stuff of his existence.” Letters on Yoga

“The Jivatman is for me the Unborn who presides over the individual being and its developments, associated with it but above it and them and who by the very nature of his existence knows himself as universal and transcendent no less than individual and feels the Divine to be his origin, the truth of his being, the master of his nature, the very stuff of his existence.” Letters on Yoga

  “The double triangle — the Satkiri Chakram of Vishnu — or the six-pointed star, is the perfect seven. In all the old Sanskrit works — Vedic and Tantrik — you find the number 6 mentioned more often than the 7 — this last figure, the central point being implied, for it is the germ of the six and their matrix. . . . the central point standing for seventh, and the circle, the Mahakasha — endless space — for the seventh Universal Principle. In one sense, both are viewed as Avalokitesvara, for they are respectively the Macrocosm and the microcosm. The interlaced triangles — the upper pointing one — is Wisdom concealed, and the downward pointing one — Wisdom revealed (in the phenomenal world). The circle indicates the bounding, circumscribing quality of the All, the Universal Principle which, from any given point expands so as to embrace all things, while embodying the potentiality of every action in the Cosmos. As the point then is the centre round which the circle is traced — they are identical and one, and though from the standpoint of Maya and Avidya — (illusion and ignorance) — one is separated from the other by the manifested triangle, the 3 sides of which represent the three gunas — finite attributes. In symbology the central point is Jivatma (the 7th principle), and hence Avalokitesvara, the Kwan-Shai-yin, the manifested ‘Voice’ (or Logos), the germ point of manifested activity; — hence — in the phraseology of the Christian Kabalists ‘the Son of the Father and Mother,’ and agreeably to ours — ‘the Self manifested in Self’ — Yih-sin, the ‘one form of existence,’ the child of Dharmakaya (the universally diffused Essence), both male and female. Parabrahm or ‘Adi-Buddha’ while acting through that germ point outwardly as an active force, reacts from the circumference inwardly as the Supreme but latent Potency. The double triangles symbolize the Great Passive and the Great Active; the male and female; Purusha and Prakriti. Each triangle is a Trinity because presenting a triple aspect. The white represents in its straight lines: Gnanam — (Knowledge); Gnata — (the Knower); and Gnayam — (that which is known). The black — form, colour, and substance, also the creative, preservative, and destructive forces and are mutually correlating . . .” (ML 345-6).

“The human constitution is a composite or compound, and may be figurated . . . as a stream of consciousness flowing forth from the deathless Center or Spiritual Monad, which last is at once the immortal Root of the human being and his Essential Self” (ET 384 3rd & rev ed). It corresponds to the spiritual self or jivatman.

The jiva or prana of theosophy is not an immaterial spirit different from matter acting on a lifeless body; it is itself substantial, consisting in fact of streams of living beings, life-atoms; and so far from acting on something other than itself called the body, it actually composes the body. The minute analysis to which science is now able to subject physical matter has not succeeded in finding anything more rudimentary than living, moving fire, light, and electricity — in short, the ocean of jiva.

The lower karanopadhi or cause bringing about reimbodiment is avidya (nescience). When a reimbodying entity through repeated reimbodiments in material spheres rises into self-conscious recognition of its own divine powers, it shakes off the disguises of maya and becomes a jivanmukta. As an entity grows more and more like its divine-spiritual counterpart, it is less subject to avidya. “It is, in a sense, the seeds of Kama-manas left in the fabric or being of the reincarnating entity, which act as the karana or reproducing cause, or instrumental cause, of such entity’s reincarnations on earth” (OG 78).

The Nyaya school draws a clear distinction between matter and spirit, and has developed a careful and ingenious system of psychology. It distinguishes between the jivatmans, which are virtually infinitely numerous and eternal, and paramatman, which is one only, the kosmic hierarch, and therefore the seat of eternal wisdom and, so far as its own hierarchy goes, the Isvara (lord) of all things therein. The Nyaya is said to have been founded by the sage Gautama or Gotama.

The power which a serpent has of casting its old skin is analogous to what the earth does at the commencement of each round, and to the clothing of the human jiva with a new body when it enters the womb. Again, the astral light is called a serpent; its lowest strata are dangerous and deceptive, while it extends through all planes up to the highest akasa, the vehicle of divine wisdom.

The psychic being realises its oneness with the true being, the Jivatman, but it docs not change into it.

The psychic is realised as the Purusha behind the heart. It Is not universalised like the Jivatman, but is the individual soul

Therefore, any jiva or monad of necessity imbodies itself in vehicles or sheaths flowing forth from its own essence or vitality — for it can do nothing else. Such a sheath, vehicle, or body is the svarupa of the indwelling svabhava — character or individuality — of the jiva or monad.

The Self or Atman being free and superior to birth and death, the experience of the Jivatman and its unity with the supreme

The source of jiva manifesting as the human pranas is in the divine monad or atman, a reflection of the same fact on the cosmic scale where cosmic jiva originates in Brahman or paramatman.

:::the state of jivanmukta; natural samadhi

The Vaiseshika school, founded by the sage Kanada, considered a contemporary of this Gautama, is sometimes considered to be a branch of the Nyaya school because the two schools in their teachings supplement each other. The Vaiseshika is also called the Atomistic School, because it teaches the existence of a transient or illusory universe composed of aggregations of everlasting atoms or life-atoms, which are really but the vehicular expressions of the jivatmans of the Nyaya.

Thus we have: atman, the divine monad, giving birth to the divine ego, which latter evolves forth the monadic envelope or divine soul. Jiva, the spiritual monad, has its child, which is the spiritual ego, and this in turn evolves forth the spiritual soul or individual; and the combination of these two, considered as a unit, generally speaking, is atma-buddhi; bhutatman, the human ego — the higher human soul, including the lower buddhi and higher manas; pranatman, the personal ego — the ordinary human soul or person — including manas, kama, and prana; and finally the beast or animal ego — the vital-astral soul: kama and prana.

turiya &

Turvasa (Sanskrit) Turvaśa A legendary hero and ancestor of the Aryan race; Subba Row mentions that he was a maharshi who became a jivanmukta.

Upadhi: A superimposed thing or attribute that veils and gives a coloured view of the substance beneath it; limiting adjunct; instrument; vehicle; body; a technical term used in Vedanta philosophy for any superimposition that gives a limited view of the Absolute and makes It appear as the relative. Jiva's Upadhi is Avidya; Isvara's Upadhi is Maya.

Vide Jivatman.

Videhamukti: Disembodied salvation; salvation attained by the realised soul after shaking off the physical sheath as opposed to Jivanmukti which is liberation even while living.

Visva: Cosmos; a name of the Jiva in the waking state.

Visvataijasaprajna: Jiva in the waking, dreaming and deep sleep states respectively, in the individual aspect.

Vitality The jiva or life-force which manifests through the different principles of the human septenary being, as well as through the multiform hierarchies of nature. It animates the cosmic entity in which we live as vital monadic units and in man manifests as the pranas: “there is a regular circulation of the vital fluid throughout our [solar] system, of which the Sun is the heart — the same as the circulation of the blood in the human body . . .” (SD 1:541). The lowest principle of cosmic jiva is diffused through all nature and, among its innumerable activities on all the cosmic planes, on our plane produces all living beings and entities — man, beast, plant, mineral, and the three kingdoms of the elemental world. “The animal tissues only absorb it according to their more or less morbid or healthy state,” matter being the necessary vehicle for its manifestation on this plane (SD 1:537). On cosmic planes of consciousness, the corresponding aspects of jiva are the vehicles of cosmic thought or ideation which manifest more or less consciously in entities, and automatically as the laws of nature. Likewise, in the human being the psychoelectric field of life-currents, vital fluids, or pranas provides the vehicles or avenues for transmitting his thought, feeling, emotion, and instincts. The tension of this life principle — in one sense the liquor vitae of Paracelsus — may be too high or too low, owing to the nervous changes in the matter it invests. Thus, an equilibrium of the vital currents of the body means a state of health, as disturbed or disordered conditions make for disease.

Vital Principle, Fluid, or Force Synonyms for life or jiva, for in theosophy life is not only a force or principle which is an entity, but actually a fluid — not a mere abstraction signifying haphazard results from natural forces. It is the universal activity of spirit in matter: Purusha-prakriti, consciousness-substance, the First and Second Logos. Cosmically, life is in essence one of the spiritual-substantial aspects of Brahman or paramatman, guided by cosmic intelligence; and this cosmic vital fluid or principle, sometimes called fohat, is the universal source of both energy and matter, the carrier of consciousness.

vyavaharika jiva. ::: the reflection of consciousness in the mind which considers itself as

Water of Life The Book of Dzyan says that light is cold flame, flame is fire, and fire produces heat, which yields the water of life in the great mother; Blavatsky explained that all these are, on our plane, the progeny of electricity — which is perhaps the most important physical manifestation of the cosmic jiva or life, emanating from fohat, or vice versa.

Yong Grub (Tibetan) yons-grub [from yongs wholly + grub anything accomplished or done by itself without any agent] That which is completed, equivalent to absolute or the Latin absolutum, and the Sanskrit paranishpanna: the absolute freedom from the limitations of manifestation to which all beings attain at the close of a great period of cosmic activity (mahamanvantara). It signifies attaining and identifying with the seventh principle of nature; when applied to monads, the state attained by the fully liberated jivanmuktas. Hence yong grub means nirvana, or in its largest sense the still more sublime condition of paranirvana.



QUOTES [18 / 18 - 17 / 17]


KEYS (10k)

   12 Sri Ramakrishna
   5 Sri Aurobindo
   1 Sri Ramana Maharshi

NEW FULL DB (2.4M)

   3 Me a Selimovi
   2 Swami Vivekananda
   2 Abhisit Vejjajiva

1:The jiva resides in the heart like iron and the Atman in the head like a magnet. ~ Sri Ramakrishna,
2:When bound in fetters, the soul is the jiva; when released from them, the same thing is Shiva. ~ Sri Ramakrishna,
3:The Jiva is a spirit and self, superior to Nature. ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from the Ego,
4:He who thinks that he is a Jiva is a Jiva; he who considers himself God becomes God. As one thinks, so one becomes. ~ Sri Ramakrishna,
5:As water does not enter into a stone, so religious advice produces no impression on the imprisoned soul or Baddha Jiva. ~ Sri Ramakrishna,
6:There is the screen of Maya between the jiva and the Atman, and as soon as this is removed, the meeting of the two takes place. ~ Sri Ramakrishna,
7:The jiva (soul), possessed by the spirit of Maya (illusion), on realizing that it is self-deluded, becomes at once free from Maya. ~ Sri Ramakrishna,
8:This world is the wilderness. The Jiva is the traveler. The three robbers are the three Gunas of nature - Sattva, Rajas, and Tamas. ~ Sri Ramakrishna,
9:Like a doll of salt trying to fathom the ocean, the jiva, in trying to fathom God, loses its individuality and becomes one with Him. ~ Sri Ramakrishna,
10:When the clay of evil tendencies is washed away by the continued pouring of tears of Bhakti, immediately the Atman attracted the jiva. ~ Sri Ramakrishna,
11:The union of the individual soul (jiva) and the supreme soul (paramatman) is like the union of the hour and minute hands at twelve o'clock. ~ Sri Ramakrishna,
12:As the water and bubbles are one, so the jiva and the Atman are, in essence, one and the same -- one is finite and small, the other infinite. ~ Sri Ramakrishna,
13:The One Spirit who has mirrored some of His modes of being in the world and in the soul, is multiple in the Jiva. ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from the Ego,
14:The Jiva cannot really become master except in proportion as he arrives at oneness with the Divine who is his supreme Self. ~ Sri Aurobindo, The Synthesis Of Yoga, The Action of the Divine Shakti,
15:This maya, that is to say, the ego, is like a cloud. The sun cannot be seen on account of a thin patch of cloud; when that disappears one sees the sun. If by the grace of the guru one's ego vanishes, then one sees God. The jiva is nothing but the embodiment of Satchidananda ~ Sri Ramakrishna,
16:To see, know, become and fulfil this One in our inner selves and in all our outer nature, was always the secret goal and becomes now the conscious purpose of our embodied existence. To be conscious of him in all parts of our being and equally in all that the dividing mind sees as outside our being, is the consummation of the individual consciousness. To be possessed by him and possess him in ourselves and in all things is the term of all empire and mastery. To enjoy him in all experience of passivity and activity, of peace and of power, of unity and of difference is the happiness which the Jiva, the individual soul manifested in the world, is obscurely seeking. This is the entire definition of the aim of integral Yoga; it is the rendering in personal experience of the truth which universal Nature has hidden in herself and which she travails to discover. It is the conversion of the human soul into the divine soul and of natural life into divine living.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
17:fruits of the release :::
   For even before complete purification, if the strings of the egoistic heart and mind are already sufficiently frayed and loosened, the Jiva can by a sudden snapping of the main cords escape, ascending like a bird freed into the spaces or widening like a liberated flood into the One and Infinite. There is first a sudden sense of a cosmic consciousness, a casting of oneself into the universal; from that universality one can aspire more easily to the Transcendent. There is a pushing back and rending or a rushing down of the walls that imprisoned our conscious being; there is a loss of all sense of individuality and personality, of all placement in ego, a person definite and definable, but only consciousness, only existence, only peace or bliss; one becomes immortatlity, becomes eternity, becomes infinity. All that is left of the personal soul is a hymn of peace and freedom and bliss vibrating somewhere in the Eternal.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from the Ego, 363,
18: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,

*** WISDOM TROVE ***

1:The jiva, in reality, is the Supreme Self; all else besides is unreal. ~ adi-shankara, @wisdomtrove
2:What delusion, what sorrow, can there be for him who beholds that oneness [of the jiva and Brahman. ~ adi-shankara, @wisdomtrove
3:God is present in every Jiva; there is no other God besides that. Who serves Jiva serves God indeed. ~ swami-vivekananda, @wisdomtrove
4:But the jiva [living being] is endowed with ego and his knowledge is limited, whereas Ishwar is without ego and is omniscient. ~ adi-shankara, @wisdomtrove
5:Jiva (individual soul) is the conscious ruler of this body, in whom the five life principles come into unity, and yet that very Jiva is the Atman, because all is Atman. ~ swami-vivekananda, @wisdomtrove

*** NEWFULLDB 2.4M ***

1:All will come through, not a single soul (jiva) shall be lost. ~ Sri Nisargadatta Maharaj,
2:The Jiva is a spirit and self, superior to Nature. ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from the Ego,
3:God is present in every Jiva; there is no other God besides that. Who serves Jiva serves God indeed. ~ Swami Vivekananda,
4:The body is the temple; the jiva is God (Siva). If one worships him with the ‘I am He’ thought, one will gain release. ~ Sri Ramana Maharshi,
5:But the jiva [living being] is endowed with ego and his knowledge is limited, whereas Ishwar is without ego and is omniscient. ~ Adi Shankara,
6:The One Spirit who has mirrored some of His modes of being in the world and in the soul, is multiple in the Jiva. ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from the Ego,
7:Jiva (individual soul) is the conscious ruler of this body, in whom the five life principles come into unity, and yet that very Jiva is the Atman, because all is Atman. ~ Swami Vivekananda,
8:The Jiva cannot really become master except in proportion as he arrives at oneness with the Divine who is his supreme Self. ~ Sri Aurobindo, The Synthesis Of Yoga, The Action of the Divine Shakti,
9:The body which is matter says not ‘I’. Eternal Awareness rises not nor sets. Betwixt the two, bound by the body, rises the thought of ‘I’. This is the knot of matter and Awareness. This is bondage, jiva, subtle body, ego. This is samsara, this is the mind. ~ Sri Ramana Maharshi,
10:Pitr are the ancestors, the dead awaiting rebirth, subjects of Yama. They have no flesh, hence no gender. They have no mind, hence no ego. But they have a soul and a causal body. In this form they stand before Yama. He determines their fate. Before pronouncing his judgement,Yama always consults Chitragupta, his accountant, who meticulously maintains a record of a jiva’s actions in its lifetime. ~ Devdutt Pattanaik,
11:Vitality, or Prana-Jiva; (3) Astral Body, or Linga-Sharira; (4) Animal Soul, or Kama-Rupa; (5) Human Soul, Manas; (6) Spiritual Soul, or Buddhi; and (7) Spirit, or Atma. Of these seven principles, the last or higher Three, namely, the Atma, Buddhi, and Manas, compose the higher Trinity of the Soul—the part of man which persists; while the lower Four principles, namely, Rupa, Prana-Jiva, Linga-Sharira, and Kama-Rupa, respectively, are ~ William Walker Atkinson,
12:There are two broad categories of avataras. Some, like Sri Krishna, Sri Rama and Sri Nrsingha, are Vishnu-tattva, direct forms of God Himself, the source of all power. Others are individual souls (jiva-tattva) who are empowered by the Lord in one or more of seven ways: with knowledge, devotion, creative ability, personal service to God, rulership over the material world, power to support planets, or power to destroy rogues and miscreants. This second category of avatara is called shaktyavesa. Included herein are Buddha, Christ and Muhammed. ~ Anonymous,
13:The individual soul (jivatma), because it has drawn the senses around itself, experiences the pleasures, desires, and pains of the world. “People who are unaware of the True Self Within (Atma), do not recognize this jiva in them that is using the senses. As the senses are limited to the mind level, they are incapable of comprehending Atma, which is above the mind. Yogis, however, possessing the eye of wisdom (intuitive faculty), do see Me, their Atmic Self within.
“To obtain this ‘eye of wisdom’ you must do two things: surrender your ego and purify your mind.
Only by accomplishing both of these will you behold Me. Those with only halfhearted surrender or only partially purified minds are not granted the capacity to see their Atmic Self. ~ Krishna Dwaipayana Vyasa,
14:To see, know, become and fulfil this One in our inner selves and in all our outer nature, was always the secret goal and becomes now the conscious purpose of our embodied existence. To be conscious of him in all parts of our being and equally in all that the dividing mind sees as outside our being, is the consummation of the individual consciousness. To be possessed by him and possess him in ourselves and in all things is the term of all empire and mastery. To enjoy him in all experience of passivity and activity, of peace and of power, of unity and of difference is the happiness which the Jiva, the individual soul manifested in the world, is obscurely seeking. This is the entire definition of the aim of integral Yoga; it is the rendering in personal experience of the truth which universal Nature has hidden in herself and which she travails to discover. It is the conversion of the human soul into the divine soul and of natural life into divine living.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
15:fruits of the release :::
   For even before complete purification, if the strings of the egoistic heart and mind are already sufficiently frayed and loosened, the Jiva can by a sudden snapping of the main cords escape, ascending like a bird freed into the spaces or widening like a liberated flood into the One and Infinite. There is first a sudden sense of a cosmic consciousness, a casting of oneself into the universal; from that universality one can aspire more easily to the Transcendent. There is a pushing back and rending or a rushing down of the walls that imprisoned our conscious being; there is a loss of all sense of individuality and personality, of all placement in ego, a person definite and definable, but only consciousness, only existence, only peace or bliss; one becomes immortatlity, becomes eternity, becomes infinity. All that is left of the personal soul is a hymn of peace and freedom and bliss vibrating somewhere in the Eternal.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from the Ego, 363,
16:The thought of the Gita is not pure Monism although it sees in one unchanging, pure, eternal Self the foundation of all cosmic existence, nor Mayavada although it speaks of the Maya of the three modes of Prakriti omnipresent in the created world; nor is it qualified Monism although it places in the One his eternal supreme Prakriti manifested in the form of the Jiva and lays most stress on dwelling in God rather than dissolution as the supreme state of spiritual consciousness; nor is it Sankhya although it explains the created world by the double principle of Purusha and Prakriti; nor is it Vaishnava Theism although it presents to us Krishna, who is the Avatara of Vishnu according to the Puranas, as the supreme Deity and allows no essential difference nor any actual superiority of the status of the indefinable relationless Brahman over that of this Lord of beings who is the Master of the universe and the Friend of all creatures. Like the earlier spiritual synthesis of the Upanishads this later synthesis at once spiritual and intellectual avoids naturally every such rigid determination as would injure its universal comprehensiveness. Its aim is precisely the opposite to that of the polemist commentators who found this Scripture established as one of the three highest Vedantic authorities and attempted to turn it into a weapon of offence and defence against other schools and systems. The Gita is not a weapon for dialectical warfare; it is a gate opening on the whole world of spiritual truth and experience and the view it gives us embraces all the provinces of that supreme region. It maps out, but it does not cut up or build walls or hedges to confine our vision. ~ Sri Aurobindo,
17: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,

IN CHAPTERS [194/194]



   88 Integral Yoga
   29 Yoga
   3 Occultism
   2 Theosophy
   1 Thelema


  132 Sri Aurobindo
   22 Sri Ramakrishna
   10 Nolini Kanta Gupta
   8 The Mother
   7 Sri Ramana Maharshi
   6 A B Purani
   5 Swami Krishnananda
   4 Satprem
   2 Swami Vivekananda
   2 Alice Bailey


   52 Record of Yoga
   21 The Gospel of Sri Ramakrishna
   20 The Synthesis Of Yoga
   14 Essays On The Gita
   11 Talks
   8 Letters On Yoga I
   6 Isha Upanishad
   6 Evening Talks With Sri Aurobindo
   5 The Study and Practice of Yoga
   5 Letters On Yoga II
   4 Essays In Philosophy And Yoga
   3 The Secret Doctrine
   3 The Life Divine
   3 Collected Works of Nolini Kanta Gupta - Vol 07
   3 Agenda Vol 03
   2 Questions And Answers 1955
   2 Collected Works of Nolini Kanta Gupta - Vol 03
   2 Collected Works of Nolini Kanta Gupta - Vol 01
   2 Bhakti-Yoga
   2 A Treatise on Cosmic Fire


0.00 - The Book of Lies Text, #The Book of Lies, #Aleister Crowley, #Philosophy
     Since Jivatma was separated from Paramatma, as
    in paragraph 2, not only is the Divine Unity destroyed

0.05 - The Synthesis of the Systems, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  As the Jivanmukta, who is entirely free even without dissolution of the bodily life in a final Samadhi.
  The Synthesis of the Systems

01.06 - Vivekananda, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   "The dwelling-place of the Jivatman, this body, is a veritable means of work, and he who converts this into an infernal den is guilty, and he who neglects it is also to blame."
   "No work is petty ... He who can properly prepare a chilam (pipe of tobacco) can also properly meditate."

0.11 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  The Jivatman is the individual Purusha, and the
  physical Purusha, the vital Purusha, the mental Purusha

0 1961-01-22, #Agenda Vol 02, #The Mother, #Integral Yoga
   Savitri is really a condensation, a concentration of the universal Mother the eternal universal Mother, Mother of all universes from all eternityin an earthly personality for the Earths salvation. And Satyavan is the soul of the Earth, the Earths Jiva. So when the Lord says, he whom you love and whom you have chosen, it means the earth. All the details are there! When she comes back down, when Death has yielded at last, when all has been settled and the Supreme tells her, Go, go with him, the one you have chosen, how does Sri Aurobindo describe it? He says that she very carefully takes the SOUL of Satyavan into her arms, like a little child, to pass through all the realms and come back down to earth. Everything is there! He hasnt forgotten a single detail to make it easy to understand for someone who knows how to understand. And it is when Savitri reaches the earth that Satyavan regains his full human stature.
   These seem to be the forces ruling the subconscious mechanisms or reactions of the body: all the automatism produced by evolution and atavismwhat might be termed evolutionary habits. This is the 'descending path,' which started forty years earlier, as Mother said (or the 'physical plunge' referred to by Sri Aurobindo), leading to the pure cellular consciousness.

0 1962-07-25, #Agenda Vol 03, #The Mother, #Integral Yoga
   That is the consciousness of the Jiva [soul], the personal, individual consciousness.
   Its something that grows.
   It is the individual consciousness. Aspiration is almost always an expression of the psychic being the part of us thats organized around the divine center, the small divine flame deep within human beings. You see, this divine flame exists inside each human being, and little by little, through all the incarnations and karma and so on, a being takes shape around it, which Thon called the psychic being. And when the psychic being reaches its full development, it becomes a kind of bodily or at any rate individual raiment of the soul. The soul is a portion of the Supreme the Jiva is the Supreme in individual form. And since there is only one Supreme, there is only one Jiva, but with millions of individual forms. This Jiva begins as a divine sparkimmutable, eternal and infinite too (infinite in possibility rather than dimension). And through all the incarnations, whatever has received and responded to the divine Influence progressively crystallizes around the Jiva, which becomes more and more conscious as well as more and more organized. Ultimately it becomes a completely conscious individual being, master of itself and moved exclusively by the divine Will. That is to say, an individual expression of the Supreme. This is what we call the psychic being.
   Generally speaking, those who practice yoga have either a fully developed, independent psychic being which has taken birth again to do the Divines work, or else a psychic being in its last incarnation wanting to complete its development and realize itself.
  --
   Many, many things in my life have completely vanished I dont remember them any more, theyre gone from my consciousness everything that was useless. But there is a very clear vision of everything that was preparing the Jiva for its action here. Even before coming and meeting Sri Aurobindo, I had realized everything needed to begin his yoga. It was all ready, classified, organized. Magnificent! A superb mental construction which he demolished within five minutes!
   How happy I was! Aah! It was really the reward for all my efforts.

0 1962-08-11, #Agenda Vol 03, #The Mother, #Integral Yoga
   Its a sort of reply to something I am translating in The Synthesis of Yoga. You know, there are these three aspects that must always be kept united in ones consciousness: Jiva (the individual), Shakti, and Ishwara (the Supreme). He gives a wonderful description of how we have all three together in a kind of inner hierarchy. So while reading that (as I translate I have all the experiences, they come spontaneously), I kept saying to myself, No, that Jiva hampers me; that Jiva hems me in! Its not natural to me. Whats natural to me is its probably Mahashakti. There is always that sense of creative Power, and of the Lord. The infinite, marvelous, innumerable joy of the Lord, you see, which is so intermingled with the Poweryou can sense the presence of the Lord, yet you cannot distinguish or differentiate between the two. Its all a delectable play. So to introduce the individual, the Jiva, into this spoils everything, makes everything so small!
   I wanted to put all this into my sentence.
   And I said it because its quite natural for people reading in the light of their own experience to get the feeling of an individual being who is united with Thatit doesnt work that way with me, I cant do it! I cant. The other movement is natural, spontaneous, wonderful the delight of being and the delight of living. But as soon as the Jiva comes, oh, I feel so hemmed in.2
   ***

0 1962-08-14, #Agenda Vol 03, #The Mother, #Integral Yoga
   Perhaps there once was a Jiva. I dont know, I dont remember; all I remember now is ultimately, an evolving universe, with a special concentration on the affairs of the earth, because the Lord has decided that the time has come to to change something. Thats all. To change something.
   (silence)

02.02 - Lines of the Descent of Consciousness, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   The formulation or revelation of the Psyche marks another line of what we have been describing as the Descent of Consciousness. The phenomenon of individualisation has at its back the phenomenon of the growth of the Psyche. It is originally a spark or nucleus of consciousness thrown into Matter that starts growing and organising itself behind the veil, in and through the movements and activities of the apparent vehicle consisting of the triple nexus of Body (Matter) and Life and Mind. The extreme root of the psychic growth extends perhaps right into the body, consciousness of Matter, but its real physical basis and tenement is found only with the growth and formation of the physical heart. And yet the psychic individuality behind the animal organisation is very rudimentary. All that can be said is that it is there, in potentia, it exists, it is simple being: it has not started becoming. This is man's speciality: in him the psychic begins to be dynamic; to be organised and to organise, it is a psychic personality that he possesses. Now this flowering of the psychic personality is due to an especial Descent, the descent of a Person from another level of consciousness. That Person (or Superperson) is the jvatman, the Individual Self, the central being of each individual formation. The Jivas are centres of multiplicity thrown up in the bosom of the infinite Consciousness: it is the supreme Consciousness eddying in unit formations to serve as the basis for the play of manifestation. They are not within the frame of manifestation (as the typal formations in the Supermind are), they are above or beyond or beside it and stand there eternally and invariably in and as part and parcel of the one supreme RealitySachchidananda. But the Jivatman from its own status casts its projection, representation, delegated formulationemanation, in the phraseology of the neo-Platonistsinto the manifestation of the triple complex of mind, life and body, that is to say, into the human vehicle, and thus stands behind as the psychic personality or the soul. This soul, we have seen, is a developing, organising focus of consciousness growing from below and comes to its own in the human being: or we can put it the other way, that is to say, when it comes to its own, then the human being appears. And it has come to its own precisely by a descent of its own self from above, in the same manner as with the other descents already described. Now, this coming to its own means that it begins henceforth to exercise its royal power, its natural and inherent divine right, viz, of consciously and directly controlling and organising its terrestrial kingdom which is the body and life and mind. The exercise of conscious directive will, supported and illumined by a self-consciousness, I that occurs with the advent of the Mind is a function of the I Purusha, the self-conscious being, in the Mind; but this self-conscious being has been able to come up, manifest itself and be active, because of pressure of the underlying psychic personality that has formed here.
   Thus we have three characteristics of the human personality accruing from the psychic consciousness that supports and inspires it:(1) self-consciousness: an animal acts, feels and even knows, but man knows that he acts, knows that he feels, knows even that he knows. This phenomenon of consciousness turning round upon itself is the hallmark of the human being; (2) a conscious will holding together and harmonising, fashioning and integrating the whole external nature evolved till now; (3) a purposive drive, a deliberate and voluntary orientation towards a higher and ever higher status of individualisation and personalisation,not only a horizontal movement seeking to embrace and organise the normal, the already attained level of consciousness, but also a vertical movement seeking to raise the level, attain altogether a new poise of higher organisation.
  --
   Thus naturally there appear gradations of the human personality; as the consciousness in the human being rises higher and higher, the psychic centre organises a higher and higher a richer, wider, deeper personality. The first great conversion, the first turning of the human personality to a new mode of life and living, that is to say, living even externally according to the inner truth and reality, the first attempt at a conscious harmonisation of the psychic consciousness with its surface agents and vehicles is what is known as spiritual initiation. This may happen and it does happen even when man lives in his normal mental consciousness. But there is the possibility of growth and evolution and transformation of personality in higher and a higher spiritual degree through the upper reaches of the higher Mind, the varying degrees of the Overmind and finally the Supermind. These are the spheres, the fields, even the continents of the personality, but the stuff, the substance of the personality, the inner nucleus of consciousness-force is formed, first, by the flaming aspiration, the upward drive within the developing and increasing psychic being itself, and secondly, by the descent, to a greater and greater degree, of the original Being from which it emanated. The final coalescence of the fully and integrally developed psychic being with the supreme splendour of its very source, the Jivatman, occurs in the Supermind. When this happens the supramental personality becomes incarnate in the physical body: Matter in the material plane is transformed into a radiant substance made of pure consciousness, the human personality becomes a living form of the Divine. Thus the wheel comes full circle: creation returns to the point from which it started but with an added significance, a new fulfilment.
   The mystery of rebirth in the evolution of the human personality is nothing but the mystery of the developing psyche. At first this psyche or soul is truly a being: no bigger than the thumb it is the hardly audible still small voice. The experiences of lifesweet or bitter, happy or unhappy, good or bad, howsoever they may appear to the outward eye and perceptionall the dialectics of a terrestrial existence contri bute to the growth and development of the psychic consciousness. Each span of life means a special degree or mode of growth necessitated by the inner demand and drive of the divine Individual seated within the heart. The whole end in view of this secret soul is to move always towards and be united again with its Oversoul, its original and high archetype in the Divine Consciousness: the entire course of its earthly evolution is chalked out and patterned by the exact need of its growth. Whatever happens in each particular life, all the currents of all the lives converge and coalesce, and serve the psychic consciousness to swell in volume and intensity and be one with the Divine Consciousness. Or, in a different imagery, one can say that the multifarious experiences of various lives are as fuel to the Inner Firethis Psychic Agni which is just a spark or a thin tongue at the outset of the human evolutionary course; but with the addition of fuel from life to life this Fire flames up, indeed, becomes ultimately a conflagration that bums and purifies the entire outer vehicle and transforms it into radiant mattera fit receptacle, incarnation of the supernal Light. The mounting Fire (the consciousness-energy secreted in the earth-bound heart of Matter) finally flares up, discloses itself in its full amplitude and calls and attracts into it the incandescent supramental Solar Sphere which is the type and pattern it has to embody and express. This is the marriage of Heaven and Earth, of which the mystics all over the earth in all ages spoke and sangto which the Vedic Rishi refers when he declares:

02.06 - The Integral Yoga and Other Yogas, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  From where did you get this singular attitude towards the old Yogas and Yogis? Is the wisdom of the Vedanta and Tantra a small and trifling thing? Have then the sadhaks of this Asram attained to self-realisation and are they liberated Jivan-muktas, free from ego and ignorance? If not, why then do you say, "it is not a very difficult stage", "their goal is not high", "is it such a long process?"
  I have said that this Yoga was "new" because it aims at the integrality of the Divine in this world and not only beyond it and at a supramental realisation. But how does that justify a superior contempt for the spiritual realisation which is as much the aim of this Yoga as of any other?

03.09 - Sectarianism or Loyalty, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   A spiritual interest is nothing if it is not in this way a question that touches life to its core. That means a definite goal and appropriate means to reach that goal, and that again necessarily involves a choice, a process of acceptance and rejection. The goal is also called the ista, the godhead that one seeks, the Divine that is fulfilled in oneself. Being a personality, an individual, one has to choose, one can best follow the line of evolution and growth and fulfilment of that personality and individuality that is the call of the Psyche, the direction of the Jiva. In other words, one has to be loyal and faithful to one's nature and being. That is why it is said: Better to perish while fulfilling one's own law of life than to flourish by fulfilling another's law. By being curious about another's Dharmait is this kind of curiosity that led to the original fall of man, according to the Bible that is to say, if one is vitally curious, allows oneself to be influenced and so affected and diverted by what is an outside and foreign force, because not in the line of one's own truth and development, one asks for a mixture and intervention which bring confusion, thwart the growth and fulfilment, as that falsifies the nature.
   It is not only bad influences that affect you badly, even good influences do solike medicines that depend upon the particular constitution for their action. In ancient times this was called varasankara or dharmasakara, as for example, when a Kshatriya sought to follow the rule of life of a Brahmin or vice versa. This kind of admixture or msalliance was not favoured, as it was likely to bring about an obscurity in the consciousness and in the end frustration in the spiritual life. That was the original psychological reason why heresy was considered such a dangerous thing in all religions.

05.01 - Man and the Gods, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The purpose of man's existence upon earth is the growth of his consciousness. Each human being is a soul, a psyche, a spark from the Spirit sent down into Matter, a ray from the Divine Light descended upon earth and housed in a physical body. The spark, the ray is to attain the amplitude and splendour of its original form in the divine consciousness, to express that plenitude here below. This original, the archetype of each and every individual embodied upon earth is the central being, Jivatman. At the beginning the individual soul in terrestrial evolution is just a tiny particle of consciousness: it evolves, that is to say, grows and increases in stature and potency, through a series of lives upon this earth, each life bringing its quota of experience that serves to tend the flame. When the soul has thus grown and finally reached its optimum, and is in union with its original and archetype in the fullness of self-expression, what next? What is its destiny thereafter, how does it live or move henceforward?
   Three courses are open to the perfected and completely developed soul. First, it may remain, contented with its fullness, self-gathered and self-sufficient, dwelling in its own domain the psychic world and enjoying the even, equal, undisturbed felicity and beatitude of union with the Divine. This status may perhaps not be chosen by many or for a long time. The second line that the Psyche can adopt is to come down or remain upon earth and take a share in the fulfilment of the Divine Purpose in the world. That purpose is the transformation of the physical, making the material an embodiment of the divine Light and Power and Bliss and Immortality. A third development also may take place; this is not strictly speaking normal, not the logical and inevitable happening in the course of things, nor does it depend wholly upon any personal choice of the psychic being, so to say. It occurs when the force of a higher destiny operates, for a special work and at a special time. It is when the psychic being is contacted with, made to identify itself with, a godhead under a higher dispensation, when, in a word, a divinity descends into a human soul.

05.03 - Bypaths of Souls Journey, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Let us repeat here what we have often said elsewhere. The creation and development of souls is a twofold process. First, there is the process of growth from below, and secondly there is the process of manifestation or expression from above, the movements of ascent and descent, as spoken of by Sri Aurobindo. The souls start on their evolutionary journey on the material plane as infinitesimal specks of consciousness imbedded in the vast expanse of the Inconscient; but they are parts and parcels of a homogeneous mass: in fact they are not distinguishable from each other at that level. There is as it were a secret vibration of consciousness with which the material infinity all around is shot through. With evolution, that is to say, with the growth and coming forward of the consciousness, there arise sparks, glowing centres here and there, forms shape and isolate themselves in the bosom of the original formless mass; they rise and they subside, others rise, coalesce, separatesome grow, others disappear. These sparks or centres, as they develop or evolve, slowly assume definiteness,of form and function,attain an individuality and finally a personality. Looked at from below there is no counting of these sparks or rudimentary souls; they are innumerable and infinitely variable. It is something like the nebula out of which the galaxies are supposed to be formed. The line of descent, however, presents a different aspect. Looked from above, at the summit there is the infinite supreme Being and Consciousness and Bliss (Sachchidananda) and in it too there cannot be a limit to the number of Jivatmas that are its formulations, like the waves in the bosom of the sea, according to the familiar figure. This is the counterpart of the infinity at the other end, where also the rudimentary souls or potential individualities are infinite. Moving down along the line of descent at a certain stage, under a certain modality of the creative process, certain types or fundamental formations are put forward that give the ground-plan, embody the matrix of the subsequent creation or manifestation. The Four Great Personalities (Chaturvyuha), the Seven Seers, the Fourteen Manus or Human Ancestors point to the truth of a fixed number of archetypes that are the source and origin of emanations forming in the end the texture of earthly lives and existences. The number and scheme depends upon a given purpose in view and is not an eternal constant. The types and archetypes with which we, human beings, are concerned in the present cycle of evolution belong to the supramental and overmental planes of consciousness; they are the beings known familiarly as gods and presiding deities. They too have emanations, each one of them, and these emanations multiply as they come down the scale of manifestation to lower and lower levels, the mental, the vital and the physical, for example. And they enter into human embodiments, the souls evolving and ascending from the lower end; they may even take upon themselves human character and shape.
   There are thus chains linking the typal beings in the world above with their human embodiments in the physical world; an archetype in the series of emanations branches out, as it were, into its commensurables and cognates in human bodies. Hence it is quite natural that many persons, human embodiments, may have so to say one common ancestor in the typal being (that gives their spiritual gotra); they all belong to the same geneological tree. Souls aspiring and ascending to the higher and fuller consciousness, because of their affinity, because together they have to fulfil a special role, serve a particular purpose in the cosmic plan, because of their spiritual consanguinity, call on the same godhead as their Master-soul or Over-soul, the Soul of their souls. Their growth and development are along similar or parallel lines, they are moulded and shaped in the pattern set by the original being. This must not be understood to mean that a soul is bound exclusively to its own family and cannot step out of its geneological system. As I have said in the beginning, souls are not material particles hard and rigid and shut out from each other, they are not obliged to obey the law of impenetrability that two bodies cannot occupy the same place at the same time. They meet, touch, interchange, interpenetrate, even coalesce, although they may not belong to the same family but follow different lines of, evolution. Apart from the fact that in the ultimate reality each is in all and all is in each, not only so, each is all and all is eachthus beings on no account can be kept in water-tight compartmentsapart from this spiritual truth, there is also a more normal and apparent give and take between souls. The phenomenon known as "possession", for example, is a case in point. "Possession", however, need not be always a ghostly possession in the modern sense of the possession by evil spirits, it may be also in a good sense, the sense that the word carried among mediaeval mystics, viz.,spiritual.

1.00e - DIVISION E - MOTION ON THE PHYSICAL AND ASTRAL PLANES, #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
  I would point out primarily and emphasize the fact that the motion we are considering is that due to the fire latent in matter itself, a motion that is the prime characteristic and basic quality of the Primordial Ray of Active Intelligence. To express it otherwise: it is the outstanding faculty of the third Logos, of Brahma [142] viewed as the Creator, and this faculty is the product or result of an earlier manifestation. Each of the three Logoi, when in manifestation and thus personified, is exemplifying some one quality which predominates over the others. Each, more or less, exemplifies all, but each demonstrates one of the three aspects so profoundly as to be recognised as that aspect itself. In much the same way, for instance, the different incarnating Jivas carry a vibration which is their main measure, though they may also have lesser vibrations that are subsidiary to them. Let us get this clear, for the truth embodied is fundamental.
  1. The threefold goal,
  --
  Eventually the Indweller of the form feels the urge, or attractive pull, of its Own Self. The reincarnating Jiva, for instance, lost in the maze of illusion, begins in course of time to recognise (under the Law of Attraction) the vibration of its own Ego, which stands to it as the Logos of its own system, its deity in the three worlds of experience. Later, when the body egoic itself is seen as illusion, the vibration of the Monad is felt, and the Jiva, working under the same law, works its way back through the matter of the two planes of superhuman evolution, till it is merged in its own essence.
  Therefore:
  --
  The first Logos embodies the "will to live" and it was through His instrumentality that the Manasaputras came into objective existence in relation to the human and deva hierarchies. In this system, the blending of the Divine Ray of Wisdom and the Primordial Ray of intelligent matter forms the great dual evolution; back of both these cosmic Entities stands another Entity Who is the embodiment of Will, and Who is the utiliser of formsthough not the forms of any other than the Greater Building devas and the human hierarchies in time and space. He is the animating principle; the will-to-live aspect of the seven Hierarchies. Nevertheless these seven Hierarchies are (as says H. P. B.) the sevenfold ray of wisdom, the dragon in its seven forms. [lxviii]66, [lxix]67, [lxx]68 This is a [147] deep mystery, and only a clue to it all can be found at this time by man in the contemplation of his own nature in the three worlds of his manifestation. Just as our Logos is seeking objectivity through His solar system in its threefold form of which the present is the second, so man seeks objectivity through his three bodiesphysical, astral and mental. At this time he is polarised in his astral body, or in his second aspect in like manner as the undifferentiated Logos is polarised in His second aspect. In time and space as we now conceive it, the sum total of Jivas are governed by feeling, emotion, and desire, and not by the will, yet at the same time the will aspect governs manifestation, for the Ego who is the source of personality shows in manifestation the will to love.
  The difficulty lies in the inability of the finite mind to grasp the significance of this threefold manifestation, but by thoughtful brooding over the Personality and its relation to the Ego, who is the love aspect and who nevertheless in relation to manifestation in the three worlds is the will aspect likewise, will come some faint light upon the same problems raised to Deity, or expanded from microcosmic to macrocosmic spheres.

1.00 - INTRODUCTORY REMARKS, #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
  2. There is next the Fire or Spark of Mind which is the correspondence in man to solar fire. This constitutes the thinking self-conscious unit or the soul. This fire of mind is governed by the Law of Attraction as is its greater correspondence. Later we can enlarge on this. It is this spark of mind in man, manifesting as spiral cyclic activity, which leads to expansion and to his eventual return to the centre of his system, the Monad the origin and goal for the reincarnating Jiva or human being. As in the macrocosm this fire also manifests in a twofold manner.
  It shows as that intelligent will which links the Monad or spirit with its lowest point of contact, the personality, functioning through a physical vehicle.
  --
  3. Finally there is the Monadic Flame Divine. This embodies the highest vibration of which the Monad is capable, is governed by the Law of Synthesis, and is the cause of the forward progressive movement of the evolving Jiva.
  We now come, in due course, to the point of merging or to the end of manifestation, and to the consummation (viewing it monadically) of the great cycle or manvantara. What shall we therefore find? Just as in the macrocosm the blending of the three essential fires of the cosmos marked the point of logoic attainment, so, in the blending of the essential fires of the microcosm, do we arrive at the apotheosis of human attainment for this cycle.

10.18 - Short Notes - 1- The Sense of Earthly Evolution, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   Ignorance is usually equated with innocence. A child is ignorant, therefore he is innocent. Although it is said that ignorance of law is no excuse. Spiritually however, ignorance does not mean innocence. Ignorance or unconsciousness or inconsciencedifferent degrees of the same thing that is to say lack of consciousness, mean, at bottom, falsehood. It is through the ignorance that Maya, the great illusion, was born. Ignorance is false apprehension, it begins with the sense of separation, "I am other than the Divine." That is how Jiva is born in or through the ignorance. The world is separate from the Divine. That is how Matter is born as or in inconscience. And the creation appears as evil. This sense of separation is a falsehood for in reality nothing is separate from the supreme Consciousness, all is That.
   To regain the Truth-sense, to move upward in the cycle of ignorance and falsehood towards this Truth-sense is the world-labour and also human labour.

1.01 - Our Demand and Need from the Gita, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Maya of the three modes of Prakriti omnipresent in the created world; nor is it qualified Monism although it places in the One his eternal supreme Prakriti manifested in the form of the Jiva and lays most stress on dwelling in God rather than dissolution as the supreme state of spiritual consciousness; nor is it
  Sankhya although it explains the created world by the double principle of Purusha and Prakriti; nor is it Vaishnava Theism although it presents to us Krishna, who is the Avatara of Vishnu according to the Puranas, as the supreme Deity and allows no essential difference nor any actual superiority of the status of the indefinable relationless Brahman over that of this Lord of beings who is the Master of the universe and the Friend of all creatures. Like the earlier spiritual synthesis of the Upanishads this later synthesis at once spiritual and intellectual avoids naturally every such rigid determination as would injure its universal

1.01 - The Four Aids, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  23:To be conscious of him in all parts of our being and equally in all that the dividing mind sees as outside our being, is the consummation of the individual consciousness. To be possessed by him and possess him in ourselves and in all things is the term of all empire and mastery. To enjoy him in all experience of passivity and activity, of peace and of power, of unity and of difference is the happiness which the Jiva, the individual soul manifested in the world, is obscurely seeking. This is the entire definition of the aim of integral Yoga; it is the rendering in personal experience of the truth which universal Nature has hidden in herself and which she travails to discover. It is the conversion of the human soul into the divine soul and of natural life into divine living.
  24:The surest way towards this integral fulfilment is to find the Master of the secret who dwells within us, open ourselves constantly to the divine Power which is also the divine Wisdom and Love and trust to it to effect the conversion. But it is difficult for the egoistic consciousness to do this at all at the beginning. And, if done at all, it is still difficult to do it perfectly and in every strand of our nature. It is difficult at first because our egoistic habits of thought, of sensation, of feeling block up the avenues by which we can arrive at the perception that is needed. It is difficult afterwards because the faith, the surrender, the courage requisite in this path are not easy to the ego-clouded soul. The divine working is not the working which the egoistic mind desires or approves; for it uses error in order to arrive at truth, suffering in order to arrive at bliss, imperfection in order to arrive at perfection. The ego cannot see where it is being led; it revolts against the leading, loses confidence, loses courage. These failings would not matter; for the divine Guide within is not offended by our revolt, not discouraged by our want of faith or repelled by our weakness; he has the entire love of the mother and the entire patience of the teacher. But by withdrawing our assent from the guidance we lose the consciousness, though not all the actuality-not, in any case, the eventuality -- of its benefit. And we withdraw our assent because we fail to distinguish our higher Self from the lower through which he is preparing his self-revelation. As in the world, so in ourselves, we cannot see God because of his workings and, especially, because he works in us through our nature and not by a succession of arbitrary miracles. Man demands miracles that he may have faith; he wishes to be dazzled in order that he may see. And this impatience, this ignorance may turn into a great danger and disaster if, in our revolt against the divine leading, we call in another distorting Force more satisfying to our impulses and desires and ask it to guide us and give it the Divine Name.

1.020 - The World and Our World, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  Basing themselves on this scriptural proclamation, exponents tell us that there is a distinction between what they call Ishvara srishti and Jiva srishti the creation of God and the creation of the individual. There are two kinds of creation. Ikshanadi-praveshanta srishtir ishana kalpita; jagradadi-vimokshantah samsaro Jiva-kalpitah - says the Panchadasi, in a famous passage. The meaning of passage has reference to the Aittareya Upanishad and such other relevant passages in other Upanishads, and makes out that God willed to be many, and manifested Himself as this vast creation, projected individualities, and entered the individual by an immanence of His own nature. This is another way of describing the traditional process of creation through divine manifestations usually known as Ishvara, Hiranyagarbha and Virat all of which are precedent to individual manifestations, and prior to the existence of human beings. But there is also what is known as 'individual's creation'. A lot of detail about it is given in the Panchadasi, especially in its fourth chapter called Dvaita Vivek how duality-consciousness arose at all, and how perceptions can bind us, though they need not necessarily bind us.
  The point is that the perception of an object need not bind us, though it can bind us. It need not bind us, because we can correctly perceive the existent object as it was created by Ishvara, merely reflecting in our minds the character of the object as it really is in itself from the point of view of the Creator. Then, perceptions would not be binding. For instance, a human being, tentatively speaking, may be regarded as Ishvara's creation. A human being is not created by another human being by the will of creativity. The object in front of me such as a tree, or a mountain, or the shining orb of the sun, and the moon and the stars may be regarded as parts of Ishvara's creation. We can simply perceive them as such.
  But I can perceive a human being in another way altogether by which I can bind myself namely, this human being is my father; this human being is my friend; this human being is my enemy; this human being can do something for me, this way or that way. This is what is known as Jiva srishti, which is an attitude of subjective appreciation and evaluation which an individual projects in respect of an external object. A woman is a human being, but the moment that woman is regarded as mother, or a wife, or a sister, that attitude becomes Jiva srishti. A relationship that seems to obtain between one individual and another in a subjective manner is the projection of the mind of the Jiva or the individual, which is the cause of joy and sorrow in the world and is the essence of samsara bondage.
  But Ishvara srishti is pure existence of things. A lump of gold is a lump of gold; but, that it is a valuable substance, that it has great worth and, therefore, can be taken away or stolen these ideas are projections of the mind of the individual. So in the perception of any given object, two factors are supposed to be involved Jiva shrishti and Ishvara srishti. This is a conclusion safely arrived at to obviate any kind of extreme position that people generally take, either from the objective side or from the subjective side.
  There are those who think that the object alone is real and the mind is only a stupid something, which merely reflects the nature of an object as it is. This is the realistic, materialistic attitude. They do not give any place for mind in the scheme of things. It is only a kind of exudation of material existences. This is one extreme view - where the objective world alone is the determining factor of every situation in life, and the mind has no place in the scheme of things. The other extreme is that the mind alone is the determining factor of everything and the object has no place in the scheme of things everything is on account of our thought. This is the extreme idealistic point of view, contrary to the extreme materialistic point of view of certain others. The via-media, the middle course, would be that both contri bute a percentage of meaning in the perception of objects. And so the act of mind-control, the restraining of the modifications of the mind, would not mean an abolition of the existence of objects at least according to thinkers such as the author of the Panchadasi - but is a withdrawal of those special modifications of the mind, on account of which the mind reads particular subjective meanings in objects.
  --
  We have created a world of our own that is Jiva srishti. Utter diversity is not possible; utter unity is also not possible. So we have created a world of our own, like trishanku svargam, and here we are ruling like masters. But inasmuch as it is not based on facts and cannot be substantiated finally on logical grounds, it shakes from the very bottom, and so we are very unhappy right from the beginning. We are unhappy when the objects are not with us, we are unhappy when the objects are with us, and we are unhappy when the objects leave us. So when are we happy? Unhappiness is there because the object has not come. Unhappiness is there because the object is there, but the fear is that it may go. So even when it is there we have a fear, "Oh, how long will it be there? I may lose it at any moment." And when the object has gone, of course, there is unhappiness. There is an undercurrent of joylessness in every experience of the individual, because the very existence of the so-called individual is itself an illogical something. It is an unwarranted assumption and something which cannot be finally justified, either logically or scientifically.
  What is an individual, which we call the percipient? It is an abstracted group of characters, tentatively isolated from a larger set or group of characters to which these former really belong an act that has been perpetrated mysteriously for the purpose of playing a drama, we may say. We have falsely isolated ourselves. Even that isolation is not a real isolation, because a mere abstraction of a few characters from a group of larger characters cannot be regarded as real. It is only a closing of one's eyes to certain existent conditions. We can ignore the presence of things and conditions which are not conducive to our present purpose, but why this purpose itself has arisen is a very difficult thing to answer. This is maya, as they call it, a peculiar jugglery that has been projected by no one. Neither can we say that God created it, nor can we say that we created it. It is somewhere; and how it has come, neither can we say, nor can anyone else say. The inscrutability of the relationship between the individual and the cosmic, the difficulty in ascertaining the connection between appearance and reality this is called maya. To put it in more plain terms, the relationship between the subject and the object is itself difficult to understand.

1.02.2.2 - Self-Realisation, #Isha Upanishad, #unset, #Zen
  limited being. He manifests as the Jivatman or individual self in
  the living creature.

1.02.3.2 - Knowledge and Ignorance, #Isha Upanishad, #unset, #Zen
  Akshara as modes of His being. The self of man, the Jivatman,
  is here in order to realise in the individual and for the universe

1.025 - Sadhana - Intensifying a Lighted Flame, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  This peculiar feature of spiritual practice, sadhana, being so difficult to understand intellectually, cannot be regarded as merely an individual's affair. Sadhana is God's affair, ultimately. Spiritual sadhana is God's grace working. Though it appears that is individual effort, it only seems to be so, but really it is something else. Not even the greatest of philosophical thinkers, such as Shankara, could logically answer the question, "How does knowledge arise in the Jiva?" How can it be said that individual effort produces knowledge of God? Knowledge of God cannot rise by individual effort, because individual effort is so puny, so inadequate to the purpose, to the task, that we cannot expect such an infinite result to follow from the finite cause. The concept of God is an inscrutable event that takes place in the human mind. Can we imagine an ass thinking about God? However much it may put forth effort and go on trying its best throughout its life, the concept of God will never arise in an ass's mind or in a buffalo's mind. How it arises is a mystery. Suddenly, it comes.
  It has been said that all great things are mysteries. They are not calculated effects produced logically by imagined causes, but are mysteries, which is another way of saying that all of this is unthinkable by the human mind. Knowledge somehow arises. One fine morning we get up and find that we are fired with a love for God. What has happened to us? Why is it that we suddenly we say, "Oh, today I am something different." Why we are something different today? From where has this inspiration come? Nobody knows what has happened. If we read the lives of great masters, sages and saints, we will find that they were all suddenly fired with a longing which they could not explain, and no one can explain ordinarily. That knowledge, that aspiration, that love of God has not come from books. It has not come from any imaginable source. It has simply come that is all. How? Nobody knows.

1.02.9 - Conclusion and Summary, #Isha Upanishad, #unset, #Zen
  5 In the ordinary view the Jiva cannot exist in both at the same time; his dissolution is
  into the Quiescence and not into unity with the Lord in the action and inaction.

1.02 - Shakti and Personal Effort, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  1: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.
  2: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.

1.02 - The Philosophy of Ishvara, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
  In the fourth Pda of the fourth chapter of his Sutras, after stating the almost infinite power and knowledge which will come to the liberated soul after the attainment of Moksha, Vysa makes the remark, in an aphorism, that none, however, will get the power of creating, ruling, and dissolving the universe, because that belongs to God alone. In explaining the Sutra it is easy for the dualistic commentators to show how it is ever impossible for a subordinate soul, Jiva, to have the infinite power and total independence of God. The thorough dualistic commentator Madhvchrya deals with this passage in his usual summary method by quoting a verse from the Varha Purna.
  In explaining this aphorism the commentator Rmnuja says, "This doubt being raised, whether among the powers of the liberated souls is included that unique power of the Supreme One, that is, of creation etc. of the universe and even the Lordship of all, or whether, without that, the glory of the liberated consists only in the direct perception of the Supreme One, we get as an argument the following: It is reasonable that the liberated get the Lordship of the universe, because the scriptures say,

1.03 - VISIT TO VIDYASAGAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "The world consists of the illusory duality of knowledge and ignorance. It contains knowledge and devotion, and also attachment to 'Woman and gold'; righteousness and unrighteousness; good and evil. But Brahman is unattached to these. Good and evil apply to the Jiva, the individual soul, as do righteousness and unrighteousness; but Brahman is not at all affected by them.
  "One man may read the Bhagavata by the light of a lamp, and another may commit a forgery by that very light; but the lamp is unaffected. The sun sheds its light on the wicked as well as on the virtuous.
  "You may ask, 'How, then, can one explain misery and sin and unhappiness?' The answer is that these apply only to the Jiva. Brahman is unaffected by them. There is poison in a snake; but though others may die if bitten by it, the snake itself is not affected by the poison.
  Brahman cannot be expressed in words

1.045 - Piercing the Structure of the Object, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  It is now that a condition or a state supervenes where there is a sudden split of this cosmic condition into the external and the internal. This is the beginning of what they call samsara or bondage of the Jiva. There is no bondage as long as a bifurcation is not introduced between the subject and the object of knowledge. Bondage commences the moment there is a severance of the consciousness from its content, an isolation of the subject from the object. This happens subsequent to the appearance of ahamkara. So, on the objective side, we have what are known as the tanmatras and the mahabhutas. The tanmatras are the subtle principles behind the five gross elements of earth, water, fire, air and ether, and they are called sabda, sparsa, rupa, rasa and gandha in Sanskrit, meaning thereby the sensations of sound, touch, form, taste and smell which have connection with the five elements of earth, water, fire, air and ether prithivi, appu, tejo, vayu and akasa. This is the external side of the world. Generally, what we call the world is constituted of these five great elements or mahabhutas. But the experiencing side, the subject side, is what is known as the Jiva, the principle of individuality you, I, and everyone included who have an extrovert vision of these five mahabhutas, all of which we regard as something outside us, notwithstanding that every one of us, including the bhutas, have come from the same principle of ahamkara. It is something like the right hand looking at the left hand as an object of its perception, though both these are emanations of a single substance, a single unifying principle - namely, the bodily organism.
  The subject side is the individual, the Jiva, which has a physical body made up of the five elements themselves earth, water, fire, air and ether. Then we have the five pranas prana, apana, vyana, udana and samana. There are the senses the five senses of knowledge and the five of action. And then there is the principle of mentation there is the intellect and all these complexities constituting what is known as the subtle body of the individual. This is the subject side, while the object side is formed of the five elements mentioned.
  The bondage of the Jiva consists in the isolation of its experiencing unit, namely, consciousness, from the object of its experience. This is the reason why there is desire of every kind. A desire is nothing but an attempt of consciousness to gain what is not contained within its own self. The content of consciousness is what is desired by consciousness, but that content is cut off due to a peculiar phenomenon that has arisen, and the phenomenon is the principle of isolation of the subject from the object. The purpose of yoga is to bring about a reunion of this twofold principle known as the subject and the object, so that it may go back to the original condition where it was not so separated. The means of action in the process of meditation, of course, is consciousness itself; we may call it mind in a grosser form.
  The mind is the principle of activity in the process of meditation, and in the lowest form of mentation there is a down-to-earth, matter-of-fact conviction that the object is completely outside the mind and it has nothing to do with the mind at all. This is the lowest form into which the mind can sink, where the desires become very vehement, very strong and uncontrollable. There is an intense tension caused by this feeling that the object longed for is absolutely outside oneself, and there is practically no control one has over the objects of sense which one needs. The method of meditation tries to introduce a technique which gradually thins out this conviction that the objects of consciousness are external, and the internal relation that exists between the two is brought up to the surface of consciousness to a greater and greater degree.
  --
  The externalisation of the consciousness of the purusha takes place by degrees, as it was mentioned in this cosmological process. In the beginning there is only a potentiality of such manifestation, which is the condition of mulaprakriti. Then there is an actual manifestation, though not a binding form of it, which is called the mahat. Then again there is a further concretisation of it, which is a lower condition still, yet not a binding condition because of the universality of consciousness still present there, which is the state of the cosmic ahamkara. Then there is a fall, a sudden cut of consciousness into the subjective side and the objective side, which is the problem of the Jiva, the difficulty of man every form of tension and unknowing. So, in the beginning, the grossest form becomes the object of meditation. From the gross, we go to the subtle. From the subtle, we rise to that state of awareness which is prior to the manifestation of even the subtle and the gross. And finally, we go to the ultimate cause of all things.
  These stages of meditation are referred to in a sutra of Patanjali from his first chapter, and these stages are designated by him as savitarka, savichara, sananda and sasmita. These are all peculiar technical words of the yoga philosophy, which simply mean the conditions of gross consciousness, subtle consciousness, cause consciousness and reality consciousness. Though he has mentioned only four stages for the purpose of a broad division of the process of ascent, we can subdivide these into many more. As a matter of fact, when we actually come to it and begin to practise, we will find that we have to pass through various stages, just as we do in a course of education. Though we may designate a particular year of study as being the first grade, second grade, third grade, etc., even in each grade we will find there are various stages of study through the divisions of the syllabus or the curriculum of study.

1.05 - Adam Kadmon, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  Neschamah of this classification would correspond with the Hindu conception of Jivatma, the soul or self-con- ditioned. To the conception, in the same philosophy, of
  Paramatma - the Supreme Self, there is a parallel in

1.05 - Yoga and Hypnotism, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  Yo yacchraddha sa eva sa. According as is a mans fixed and complete belief, that he is,not immediately always but sooner or later, by the law that makes the psychical tend inevitably to express itself in the material. The will is the agent by which all these changes are made and old saskras replaced by new, and the will cannot act without faith. The question then arises whether mind is the ultimate force or there is another which communicates with the outside world through the mind. Is the mind the agent or simply the instrument? If the mind be all, then it is only animals that can have the power to evolve; but this does not accord with the laws of the world as we know them. The tree evolves, the clod evolves, everything evolves Even in animals it is evident that mind is not all in the sense of being the ultimate expression of existence or the ultimate force in Nature. It seems to be all only because that which is all expresses itself in the mind and passes everything through it for the sake of manifestation. That which we call mind is a medium which pervades the world. Otherwise we could not have that instantaneous and electrical action of mind upon mind of which human experience is full and of which the new phenomena of hypnotism, telepathy etc. are only fresh proofs. There must be contact, there must be interpenetration if we are to account for these phenomena on any reasonable theory. 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. There is an ulterior force which works through this subtle medium called mind. An animal species develops, according to the modern theory, under the subtle influence of the environment. The environment supplies a need and those who satisfy the need develop a new species which survives because it is more fit. This is not the result of any intellectual perception of the need nor of a resolve to develop the necessary changes, but of a desire, often though not always a mute, inarticulate and unthought desire. That desire attracts a force which satisfies it What is that force? The tendency of the psychical desire to manifest in the material change is one term in the equation; the force which develops the change in response to the desire is another. We have a will beyond mind which dictates the change, we have a force beyond mind which effects it. According to Hindu philosophy the will is the Jiva, the Purusha, the self in the nandakoa acting through vijna, universal or transcendental mind; this is what we call spirit. The force is Prakriti or Shakti, the female principle in Nature which is at the root of all action. Behind both is the single Self of the universe which contains both Jiva and Prakriti, spirit and material energy. Yoga puts these ultimate existences within us in touch with each other and by stilling the activity of the saskras or associations in mind and body enables them to act swiftly, victoriously, and as the world calls it, miraculously. In reality there is no such thing as a miracle; there are only laws and processes which are not yet understood.
  Yoga is therefore no dream, no illusion of mystics. It is known that we can alter the associations of mind and body temporarily and that the mind can alter the conditions of the body partially. Yoga asserts that these things can be done permanently and completely. For the body conquest of disease, pain and material obstructions, for the mind liberation from bondage to past experience and the heavier limitations of space and time, for the heart victory over sin and grief and fear, for the spirit unclouded bliss, strength and illumination, this is the gospel of Yoga, is the goal to which Hinduism points humanity.

1.06 - Incarnate Teachers and Incarnation, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
  Here, too, as in all other cases, the two extremes meet. The extreme of ignorance and the other extreme of knowledge neither of these go through acts of worship. The human brute does not worship because of his ignorance, and the Jivanmuktas (free souls) do not worship because they have realised God in themselves. Being between these two poles of existence, if any one tells you that he is not going to worship God as man, take kindly care of that man; he is, not to use any harsher term, an irresponsible talker; his religion is for unsound and empty brains.
  God understands human failings and becomes man to do good to humanity:

1.07 - THE MASTER AND VIJAY GOSWAMI, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  MASTER: "Maya is nothing but the egotism of the embodied soul. This egotism has covered everything like a veil. 'All troubles come to an end when the ego dies.' If by the grace of God a man but once realizes that he is not the doer, then he at once becomes a Jivanmukta. Though living in the body, he is liberated. He has nothing else to fear.
  "This maya, that is to say, the ego, is like a cloud. The sun cannot be seen on account of a thin patch of cloud; when that disappears one sees the sun. If by the grace of the guru one's ego vanishes, then one sees God.
  "Rama, who is God Himself, was only two and a half cubits ahead of Lakshmana. But Lakshmana couldn't see Him because Sita stood between them. Lakshmana may be compared to the Jiva, and Sita to maya. Man cannot see God on account of the barrier of maya. Just look: I am creating a barrier in front of my face with this towel. Now you can't see me, even though I am so near. Likewise, God is the nearest of all, but we cannot see Him on account of this covering of maya.
  Maya creates upadhis
  "The Jiva is nothing but the embodiment of Satchidananda. But since maya, or ego, has created various upadhis, he has forgotten his real Self.
  "Each upadhi changes man's nature. If he wears a fine black-bordered cloth, you will at once find him humming Nidhu Babu's love-songs. Then playing-cards and a walking-stick follow. If even a sickly man puts on high boots, he begins to whistle and climbs the stairs like an Englishman, jumping from one step to another. If a man but holds a pen in his hand, he scribbles on any paper he can get hold of-such is the power of the pen!
  --
  "The 'I' that makes one a worldly person and attaches one to 'woman and gold' is the 'wicked I'. The intervention of this ego creates the difference between Jiva and tman.
  Water appears to be divided into two parts if one puts a stick across it. But in reality there is only one water. It appears as two on account of the stick. This 'I' is the stick.

1.089 - The Levels of Concentration, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  Then Patanjali wants us to go above to the tanmatras, the subtle rudimentary principles out of which the physical elements are made. Then he wants us to go above to the cosmical principle of ahamkara tattva, the Universal I which affirms the manifestation of this cosmos on one side as the physical universe, and on the other side as the individual perceivers Jivas. And so it goes up, stage by stage, until the supreme purusha is realised. That ultimate union is the aim of yoga; but for that we have to attain union by stages at lower levels. We have to attain this communion, or absorption, or samyama, at each level of practice. These different levels of absorption are called the bhumis.

1.08 - The Depths of the Divine, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy
  For Ramana and Eckhart (and not them alone), the causal is a type of ultimate omega point (but it is not, as we will see, the end of the story). As the Source of all manifestation, it the Goal of all development. Ramana: "This is SelfRealization; and thereby is cut asunder the Knot of the Heart [the separate-self sense]; this is the limitless bliss of liberation, beyond doubt and duality. To realize this state of freedom from duality is the summum bonum of life: and he alone that has won it is a Jivanmukta (the liberated one while yet alive), and not he who has merely a theoretical understanding of the Self or the desired end and aim of all human behavior. The disciple is then enjoined to remain in the beatitude of Aham-Brahman-'I-I' is the Absolute."57
  THE NONDUAL

1.08 - The Gods of the Veda - The Secret of the Veda, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  The word vja, usually rendered by Sayana, food or ghee,a sense which he is swift to foist upon any word which will at all admit that construction, as well as on some which will not admit it,has in other passages another sense assigned to it, strength, bala. It is the latter significance or its basis of substance & solidity which I propose to attach to vja in every line of the Rigveda where it occursand it occurs with an abundant frequency. There are a number of words in the Veda which have to be rendered by the English strength,bala, taras, vja, sahas, avas, to mention only the most common expressions. Can it be supposed that all these vocables rejoice in one identical connotation as commentators and lexicographers would lead us to conclude, and are used in the Veda promiscuously & indifferently to express the same idea of strength? The psychology of human language is more rich and delicate. In English the words strength, force, vigour, robustness differ in their mental values; force can be used in offices of expression to which strength and vigour are ineligible. In Vedic Sanscrit, as in every living tongue, the same law holds and a literary and thoughtful appreciation of its documents, whatever may be the way of the schools, must take account of these distinctions. In the brief list I have given, bala answers to the English strength, taras gives a shade of speed and impetuosity, sahas of violence or force, avas of flame and brilliance, vja of substance and solidity. In the philological appendix to this work there will be found detailed reasons for concluding that strength is in the history of the word vja only a secondary sense, like its other meanings, wealth and food; the basic idea is a strong sufficiency of substance or substantial energy. Vja is one of the great standing terms of the Vedic psychology. All states of being, whether matter, mind or life and all material, mental & vital activities depend upon an original flowing mass of Energy which is in the vivid phraseology of the Vedas called a flood or sea, samudra, sindhu or arnas. Our power or activity in any direction depends first on the amount & substantiality of this stream as it flows into, through or within our own limits of consciousness, secondly, on our largeness of being constituted by the wideness of those limits, thirdly, on our power of holding the divine flow and fourthly on the force and delight which enter into the use of our available Energy. The result is the self-expression, ansa or vyakti, which is the objective of Vedic Yoga. In the language of the Rishis whatever we can make permanently ours is called our holding or wealth, dhanam or in the plural dhanni; the powers which assist us in the getting, keeping or increasing of our dhanni, the yoga, s ti & vriddhi, are the gods; the powers which oppose & labour to rob us of this wealth are our enemies & plunderers, dasyus, and appear under various names, Vritras, Panis, Daityas, Rakshasas, Yatudhanas. The wealth itself may be the substance of mental light and knowledge or of vital health, delight & longevity or of material strength & beauty or it may be external possessions, cattle, progeny, empire, women. A close, symbolic and to modern ideas mystic parallelism stood established in the Vedic mind between the external & the internal wealth, as between the outer sacrifice which earned from the gods the external wealth & the inner sacrifice which brought by the aid of the gods the internal riches. In this system the word vja represents that amount & substantial energy of the stuff of force in the dhanam brought to the service of the sacrificer for the great Jivayaja, our daily & continual life-sacrifice. It is a substantial wealth, vjavad dhanam that the gods are asked to bring with them. We see then in what sense Saraswati, a goddess purely mental in her functions of speech and knowledge, can be vjebhir vjinvat. Vjin is that which is composed of vja, substantial energy; the plural vj h or vj ni the particular substantialities of various composed. For the rest, to no other purpose can a deity of speech & knowledge be vjebhir vjinvat. In what appropriateness or coherent conceivable sense can the goddess of knowledge be possessed of material wealth or full-stored with material food, ghee & butter, beef & mutton? If it be suggested that Speech of the mantras was believed by these old superstitious barbarians to bring them their ghee & butter, beef & mutton, the answer is that this is not what the language of the hymns expresses. Saraswati herself is said to be vjinvat, possessed of substance of food; she is not spoken of as being the cause of fullness of food or wealth to others.
  This explanation of vjebhir vjinvat leads at once to the figurative sense of maho arnas. Arnas or samudra is the image of the sea, flood or stream in which the Vedic seers saw the substance of being and its different states. Sometimes one great sea, sometimes seven streams of being are spoken of by the Rishis; they are the origin of the seven seas of the Purana. It cannot be doubted that the minds of the old thinkers were possessed with this image of ocean or water as the very type & nature of the flux of existence, for it occurs with a constant insistence in the Upanishads. The sole doubt is whether the image was already present to the minds of the primitive Vedic Rishis. The Europeans hold that these were the workings of a later imagination transfiguring the straightforward material expressions & physical ideas of the Veda; they admit no real parentage of Vedantic ideas in the preexistent Vedic notions, but only a fictitious derivation. I hold, on the contrary, that Vedantic ideas have a direct & true origin & even a previous existence in the religion & psychology of the Vedas. If, indeed, there were no stuff of high thinking or moral sensibility in the hymns of the Vedic sages, then I should have no foundation to stand upon and no right to see this figure in the Vedic arnas or samudra. But when these early minds,early to us, but not perhaps really so primitive in human history as we imagine,were capable of such high thoughts & perceptions as these three Riks bear on their surface, it would be ridiculous to deny them the capacity of conceiving these great philosophical images & symbols. A rich poetic imagery expressing a clear, direct & virgin perception of the facts of mind and being, is not by any means impossible, but rather natural in these bright-eyed sons of the morning not yet dominated in their vision by the dry light of the intellect or in their speech & thought by the abstractions & formalities of metaphysical thinking. Water was to them, let us hold in our hypothesis, the symbol of unformed substance of being, earth of the formed substance. They even saw a mystic identity between the thing symbolised & the symbol.

1.08 - The Supreme Will, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  13:Purusha-Prakriti, Consciousness-Force, Soul supporting Nature, - for the two even in their separation are one and inseparable, - are at once a universal and a transcendent Power. But there is something in the individual too which is not the mental ego, something that is one in essence with this greater reality: it is a pure reflection or portion of the one Purusha; it is the Soul Person or the embodied being, the individual self, Jivatman; it is the Self that seems to limit its power and knowledge so as to support an individual play of transcendent and universal Nature. In deepest reality the infinitely One is also infinitely multiple; we are not only a reflection or portion of That but we are That; our spiritual individuality - unlike our ego - does not preclude our universality and transcendence. But at present the soul or self in us intent on individualisation in Nature allows itself to be confused with the idea of the ego; it has to get rid of this ignorance, it has to know itself as a reflection or portion or being of the supreme and universal Self and solely a centre of its consciousness in the world-action. But this Jiva Purusha too is not the doer of works any more than the ego or the supporting consciousness of the Witness and Knower. Again and always it is the transcendent and universal Shakti who is the sole doer. But behind her is the one Supreme who manifests through her as the dual power, Purusha-Prakriti, Ishwara-Shakti.1 The Supreme becomes dynamic as the Shakti and is by her the sole originator and Master of works in the universe.
  14: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 subcon- scious 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, ansa; 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.

1.094 - Understanding the Structure of Things, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  The ignorance present in the mind is due to the very old matter about which we were speaking asmita, egoism. The mind and the egoism are united; they cannot be separated. The ego principle, which is the cohesive force that keeps the mind in a restricted position, prevents its connection with anything else other than that with which the ego is connected, so the mind is completely cut off from the world of objects outside. Inasmuch as the personal notions of the mind, as determined by the principle of the ego, cannot always correspond to the law of things in general, there is disharmony between the subject and the object. This disharmony between the subject and the object is the reason behind the subject having no knowledge of the object. Consequently, there is no control over anything. There is a total helplessness on the part of the subject and a compulsion which the subject feels in respect of everything, because the law of the world presses upon the subject so forcefully to yield to its dictates, in spite of whatever the mind may be thinking according to its whims and fancies. Thus, the reason for the bondage of the Jiva, or the subject, is the vehemence of the ego, or the asmita tattva, which will not sacrifice even a whit of its notions and opinions about things.
  The yoga process here, in this great endeavour known as samyama, attempts to cut at the root of this problem by a direct focusing of the attention of the mind on the very same thing with which it cannot reconcile itself namely, the object. The name object is given to that with which we cannot reconcile ourselves; otherwise, it will not be an object. It will be like us only it will be a subject. It is something different from us and, therefore, we call it an object. It stands outside us because we cannot cope with its ways of working and the manner of its relationship with other things of a similar nature.

1.09 - ADVICE TO THE BRAHMOS, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "Everyone can attain Knowledge. There are two entities: Jivatma, the individual soul, and Paramatma, the Supreme Soul. Through prayer all individual souls can be united to the Supreme Soul. Every house has a connection for gas, and gas can be obtained from the main storage-tank of the Gas Company. Apply to the Company, and it will arrange for your supply of gas. Then your house will be lighted.
  "In some people spiritual consciousness has already been awakened; but they have special marks. They do not enjoy hearing or talking about anything but God. They are like the chatak, which prays for rain-water though the seven oceans, the Ganges, the Jamuna, and the rivers near it are all filled with water. It won't drink anything but rain-water, even though its throat is burning with thirst."

1.1.02 - Sachchidananda, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  Good heavens! what a magnificent muddle [in the correspondent's response to the preceding letter]! The Jivatman is on the supramental plane and the Jiva is the psychic? It is the consciousness with a clear individual "I" that disposes variously the centralising stress on one part or another of the being and yet the quality of this "I" is determined by the part with which it identifies itself - therefore it must be a pure conscious I? All that has no basis whatever and does not hang together. I never said that the Jivatman belongs to the supramental plane or is situated there. The word Jiva in its ordinary sense is the living creature, but in its philosophic sense it is often used as a short way of speaking of the Jivatman, the individual being. Neither can it be said that the psychic being is the Jiva. Nor is it the fact that it is the consciousness with a clear individual "I" that disposes variously the centralising stress on one part or another of the being. Consciousness has no need of a clear individual
  "I" to dispose the stress, - it can do that of itself; wherever the stress is put the "I" attaches itself to that, so that one thinks of oneself as a mental being or physical being or whatever it may be. The consciousness in me can be utterly free of any sense of an individual "I" and yet dispose its stress in this way or the other way - it may go down into the physical and work there in the physical nature keeping all the rest behind or above for the time or it may go up into the overhead level and stand above mind, life and body seeing them as instrumental lower forms of itself; or it may not see them at all but rather immerge

1.11 - The Three Purushas, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  The personality of the Supreme Soul is universal, not individual. Whatever is in all creatures, character, idea, imagination, experience, sensation, motion, is contained by Him as an object of spiritual enjoyment without limiting or determining Him. He is all things at once. Such a universality is necessary to support and supply individual existence, but it cannot be the determining limit of individual existence. Something has to be reserved, something put forward, and this partial manifestation is the individual. It is verily an eternal part of Me that in the world of individual existence becomes the Jiva or individual. The Jiva or individual is kara purua, and between him and the Supreme stands the akara purua, the bird on the summit of the tree, joyous in his own bliss, undisturbed by the play of Nature, impartially watching it, receiving its images on his calm immovable existence without being for a moment bound or affected, eternally self-gathered, eternally free. This akara purua is our real self, our divine unity with God, our inalienable freedom from that which is transient and changing. If it did not exist, there would be no escape from the bondage of life and death, joy and grief, sin and virtue; we should be prisoners in a cage without a door, beating our wings against the bars in vain for an exit; life and death, joy and grief, sin and virtue would be eternal, ineffugable realities, not temporary rules determining the great game of life, and we should be unwilling actors, not free playmates of God able to suspend and renew the game when we will. It is by realising our oneness with the akara purua that we get freedom from ignorance, freedom from the cords of desire, freedom from the imperative law of works. On the other hand if the akara purua were all, as the Sankhya philosophy contends, there would be no basis for different experience, no varying personality, every individual existence would be precisely like every other individual existence, the development and experience of one soul in Nature an exact replica of the development and experience of another soul. It is the kara purua who is all creatures, and the variety of experience, character and development is effected by a particular part of the universal swabhava or nature of conscious existence in phenomena being attached to a particular individual or Jiva. This is what is meant by saying that it is a part of God which becomes the Jiva. This swabhava, once determined, does not change; but it manifests various parts of itself, at various times, under various circumstances, in various forms of action and various bodies suited to the action or development it has to enjoy. It is for this reason that the Purusha in Nature is called kara, fluid, shifting, although it is not in reality fluid or shifting, but constant, eternal and immutable, santana. It is the variety of its enjoyment in Time, Space and Causality that makes it kara. The enjoyment of the akara purua is self-existent, beyond Time, Space and Causality, aware of but undisturbed by the continual multitudinous flux and reflux of Prakriti. The enjoyment of Purushottama is both in Prakriti and beyond it, it embraces and is the reality of all experience and enjoyment.
  Development is determined by the kara purua, but not conducted by him. It is Prakriti, the Universal Energy, that conducts development under the law of cause and effect, and is the true agent. The soul is not the agent, but the lord who enjoys the results of the action of his agent, Prakriti or Nature; only by his attachment to Prakriti he forgets himself and identifies himself with her so as to have the illusion of agency and, by thus forgetting himself, ceases to be lord of himself, becomes subject to Causality, imprisoned in Time and Space, bound by the work which he sanctions. He himself, being a part of God, is made in His image, of one nature with Him. Therefore what God is, he also is, only with limitation, subject to Time, Space and Causality, because he has, of his own will, accepted that bondage. He is the witness, and if he ceased to watch, the drama would stop. He is the source of sanction, and what he declares null and void, drops away from the development. He is the enjoyer, and if he became indifferent, that individual development would be arrested. He is the upholder, and if he ceased to sustain the dhra, the vehicle, it would fall and cease. He is the lord, and it is for his pleasure that Nature acts. He is the spirit, and matter is only his vehicle, his robe, his means of self-expression. But all his sanctions, refusals, behests act not at once, not there and then, not by imperative absolute compulsion, but subject to lapse of time, change of place, working of cause to effect. The lapse may be brief or long, a moment or centuries; the change small or great, here or in another world; the working direct or indirect, with the rapid concentration of processes which men call a miracle or with the careful and laboured evolution in which every step is visibly ordered and deliberate; but so long as the Jiva is bound, his lordship is limited and constitutional, not despotic and absolute. His sanction and signature are necessary, but it is the Lords spiritual and temporal of his mind and body, the Commons in his external environment who do the work of the State, execute, administer, legislate.
  The first step in self-liberation is to get rid of the illusion of agency, to realise that Nature acts, not the soul. The second is to remove the siege of phenomenal associations by surrendering lordship to God, leaving Him alone to uphold and sanction by the abdication of ones own independent use of these powers, offering up the privilege of the enjoyer to Him. All that is then left is the attitude of the akara purua, the free, blissful self existence, watching the action of Prakriti, but outside it. The kara withdraws into the akara. When the sk or witness withdraws into God Himself, that is the utter liberation.

1.11 - WITH THE DEVOTEES AT DAKSHINEWAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Must they too renounce it?" Sri Ramakrishna, who could see into a man's innermost thought, said very tenderly: "Suppose an office clerk has been sent to jail. He undoubtedly leads a prisoner's life there. But when he is released from jail, does he cut capers in the street? Not at all. He gets a job as a clerk again and goes on working as before. Even after attaining Knowledge through the guru's grace, one can very well live in the world as a Jivanmukta." Thus did Sri Ramakrishna reassure those who were living as householders.
  MANILAL: "Sir, where shall I meditate on God when I perform my daily worship?"
  --
  MASTER: "The song speaks of the Kundalini's passing through the six centres. God is both within and without. From within He creates the various states of mind. After passing through the six centres, the Jiva goes beyond the realm of maya and becomes united with the Supreme Soul. This is the vision of God.
  "One cannot see God unless maya steps aside from the door. Rma, Lakshmana, and Sita were walking together. Rma was in front, Sita walked in the middle, and Lakshmana followed them. But Lakshmana could not see Rma because Sita was between them. In like manner, man cannot see God because maya is between them.

1.12 - THE FESTIVAL AT PNIHTI, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  MASTER: "Bhakti matured becomes bhava. Next is mahabhava, then prema, and last of all is the attainment of God. Gaurnga experienced the states of mahabhava and prema. When prema is awakened, a devotee completely forgets the world; he also forgets his body, which is so dear to a man. Gaurnga experienced prema. He jumped into the ocean, thinking it to be the Jamuna. The ordinary Jiva does not experience mahabhava or prema. He goes only as far as bhava. But Gaurnga experienced all three states. Isn't that so?"
  NAVADVIP: "Yes, sir, that is true. The inmost state, the semi-conscious state, and the conscious state."

1.14 - INSTRUCTION TO VAISHNAVS AND BRHMOS, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "When bound by ties one is Jiva, and when free from ties one is iva. Prema, ecstatic love of God, is a rare thing.
  Steps of bhakti

1.15 - The Possibility and Purpose of Avatarhood, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Ishwara while the outward consciousness in front of the veil is rather possessed than in possession because there it is a partially conscious being, the Jiva lost to self-knowledge and bound in its works through a phenomenal subjection to Nature. The Avatar2 therefore is a direct manifestation in humanity by Krishna the divine Soul of that divine condition of being to which Arjuna, the human soul, the type of a highest human being, a Vibhuti, is called upon by the Teacher to arise, and to which he can
  The word Avatara means a descent; it is a coming down of the Divine below the line which divides the divine from the human world or status.

1.16 - The Process of Avatarhood, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
   into the divine consciousness, and in its intensest culmination is a losing of the separate self in that. The soul merges its individuality in an infinite and universal being or loses it in the heights of a transcendent being; it becomes one with the Self, the Brahman, the Divine or, as it is sometimes more absolutely put, becomes the one Self, the Brahman, the Divine. The Gita itself speaks of the soul becoming the Brahman, brahmabhuta, and of its thereby dwelling in the Lord, in Krishna, but it does not, it must be marked, speak of it as becoming the Lord or the Purushottama, though it does declare that the Jiva himself is always Ishwara, the partial being of the Lord, mamaivamsah..
  For this greatest union, this highest becoming is still part of the ascent; while it is the divine birth to which every Jiva arrives, it is not the descent of the Godhead, not Avatarhood, but at most
  Buddhahood according to the doctrine of the Buddhists, it is the soul awakened from its present mundane individuality into an infinite superconsciousness. That need not carry with it either the inner consciousness or the characteristic action of the Avatar.
  --
  Lord and the Jiva stand together revealed as of one essence of being, the Father and the Son of certain symbolisms, the Divine
  Being and the divine Man who comes forth from Him born of the higher divine Nature,1 the virgin Mother, para prakr.ti, para
  --
  But also the higher divine consciousness of the Purushottama may itself descend into the humanity and that of the Jiva disappear into it. This is said by his contemporaries to have happened in the occasional transfigurations of Chaitanya when he who in his normal consciousness was only the lover and devotee of the Lord and rejected all deification, became in these abnormal moments the Lord himself and so spoke and acted, with all the outflooding light and love and power of the divine
  Presence. Supposing this to be the normal condition, the human receptacle to be constantly no more than a vessel of this divine
  --
  - then there is no inherent impossibility of the reflex action of that Will, Being, Power, Love, Light, Consciousness occupying the whole personality of the human Jiva. And this would not be merely an ascent of our humanity into the divine birth and the divine nature, but a descent of the divine Purusha into humanity, an Avatar.
  The Gita, however, goes much farther. It speaks clearly of the Lord himself being born; Krishna speaks of his many births that are past and makes it clear by his language that it is not merely the receptive human being but the Divine of whom he makes this affirmation, because he uses the very language of
  --
  Maya," presiding over the actions of my Prakriti. Here there is no question of the Lord and the human Jiva or of the Father and the Son, the divine Man, but only of the Lord and his Prakriti.
  The Divine descends by his own Prakriti into birth in its human form and type and brings into it the divine Consciousness and the divine Power, though consenting, though willing to act in the form, type, mould of humanity, and he governs its actions in the body as the indwelling and over-dwelling Soul, adhis.t.haya. From above he governs always, indeed, for so he governs all nature, the human included; from within also he governs all nature, always, but hidden; the difference here is that he is manifest, that the nature is conscious of the divine Presence as the Lord, the Inhabitant, and it is not by his secret will from above, "the will of the Father which is in heaven," but by his quite direct and apparent will that he moves the nature. And here there seems to be no room for the human intermediary; for it is by resort to his own nature, prakr.tim svam, and not the special nature of the
  --
  Kalki, only accomplishes the work Krishna began, - he fulfils in power the great struggle which the previous Avatars prepared in all its potentialities. It is a difficult assumption to our modern mentality, but the language of the Gita seems to demand it. Or, since the Gita does not expressly solve the problem, we may solve it in some other way of our own, as that the body is prepared by the Jiva but assumed from birth by the Godhead or that it is prepared by one of the four Manus, catvaro manavah., of the
  Gita, the spiritual Fathers of every human mind and body. This is going far into the mystic field from which the modern reason is still averse; but once we admit Avatarhood, we have already entered into it and, once entered, may as well tread in it with firm footsteps.

1.16 - The Triple Status of Supermind, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  9:In the second poise of the Supermind the Divine Consciousness stands back in the idea from the movement which it contains, realising it by a sort of apprehending consciousness, following it, occupying and inhabiting its works, seeming to distribute itself in its forms. In each name and form it would realise itself as the stable Conscious-Self, the same in all; but also it would realise itself as a concentration of ConsciousSelf following and supporting the individual play of movement and upholding its differentiation from other play of movement, - the same everywhere in soul-essence, but varying in soulform. This concentration supporting the soul-form would be the individual Divine or Jivatman as distinguished from the universal Divine or one all-constituting self. There would be no essential difference, but only a practical differentiation for the play which would not abrogate the real unity. The universal Divine would know all soul-forms as itself and yet establish a different relation with each separately and in each with all the others. The individual Divine would envisage its existence as a soul-form and soul-movement of the One and, while by the comprehending action of consciousness it would enjoy its unity with the One and with all soul-forms, it would also by a forward or frontal apprehending action support and enjoy its individual movement and its relations of a free difference in unity both with the One and with all its forms. If our purified mind were to reflect this secondary poise of Supermind, our soul could support and occupy its individual existence and yet even there realise itself as the One that has become all, inhabits all, contains all, enjoying even in its particular modification its unity with God and its fellows. In no other circumstance of the supramental existence would there be any characteristic change; the only change would be this play of the One that has manifested its multiplicity and of the Many that are still one, with all that is necessary to maintain and conduct the play.
  10:A third poise of the Supermind would be attained if the supporting concentration were no longer to stand at the back, as it were, of the movement, inhabiting it with a certain superiority to it and so following and enjoying, but were to project itself into the movement and to be in a way involved in it. Here, the character of the play would be altered, but only in so far as the individual Divine would so predominantly make the play of relations with the universal and with its other forms the practical field of its conscious experience that the realisation of utter unity with them would be only a supreme accompaniment and constant culmination of all experience; but in the higher poise unity would be the dominant and fundamental experience and variation would be only a play of the unity. This tertiary poise would be therefore that of a sort of fundamental blissful dualism in unity - no longer unity qualified by a subordinate dualism - between the individual Divine and its universal source, with all the consequences that would accrue from the maintenance and operation of such a dualism.

1.20 - RULES FOR HOUSEHOLDERS AND MONKS, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "Think of the sun and of ten jars filled with water. The sun is reflected in each jar. At first you see one real sun and ten reflected ones. If you break nine of the jars, there will remain only the real sun and one reflection. Each jar represents a Jiva. Following the reflection one can find the real sun. Through the individual soul one can reach the Supreme Soul. Through spiritual discipline the individual soul can get the vision of the Supreme Soul. What remains when the last jar is broken cannot be described.
  Ignorance, knowledge, and Supreme Wisdom
  "The Jiva at first remains in a state of ignorance. He is not conscious of God, but of the multiplicity. He sees many things around him. On attaining Knowledge he becomes conscious that God dwells in all beings. Suppose a man has a thorn in the sole of his foot. He gets another thorn and takes out the first one. In other words, he removes the thorn of ajnna, ignorance, by means of the thorn of jnna, knowledge. But on attaining vijnna, he discards both thorns, knowledge and ignorance. Then he talks intimately with God day and night. It is no mere vision of God.
  "He who has merely heard of milk is 'ignorant'. He who has seen milk has 'knowledge'.

1.240 - 1.300 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  D.: The middling and superior jnanis are said to be Jivanmuktas.
  Kevala nirvikalpa is in tanumanasa. Where does one whose jnana is weak fit in?
  --
  There is no need to discuss similar points. Jivanmukti and Videhamukti are differently described by different authorities; Videhamukti is sometimes said to occur even when the man is seen with a body.
  The fact is that mukti is another name for Aham ('I').
  --
  D.: A Jiva advanced more than I.
  M.: If you understand your Jiva the other Jiva is also understood.
  D.: I do not want to discuss. I want to learn. Please instruct me.
  --
  M.: Mukti is synonymous with the Self. Jivan mukti (liberation while alive) and videha mukti (liberation after the body falls) are all for the ignorant. The Jnani is not conscious of mukti or bandha (bondage).
  Bondage, liberation and orders of mukti are all said for an ajnani in order that ignorance might be shaken off. There is only mukti and nothing else.
  --
  Vasishta, V. Ch. 20, where Punya consoles Papa on the death of their parents and turns him to realising the Self. Further, creation is to be considered in its two aspects, Isvara srishti (God's creation) and Jiva srishti (individual's creation). Of these two, the universe is the former, and its relation to the individual is the latter. It is the latter which gives rise to pain and pleasure, irrespective of the former. A story was mentioned from Panchadasi. There were two young men in a village in South India. They went on a pilgrimage to North India. One of them died. The survivor, who was earning something, decided to return only after some months. In the meantime he came across a wandering pilgrim whom he asked to convey the information regarding himself and his dead companion to the village in South India. The wandering pilgrim did so, but by mistake changed the names. The result was that the dead man's parents rejoiced in his safety and the living one's parents were in grief. Thus, you see, pain or pleasure has no reference to facts but
  243
  Talks with Sri Ramana Maharshi to mental conceptions. Jiva Srishti is responsible for it. Kill the Jiva and there is no pain or pleasure but the mental bliss persists forever. Killing the Jiva is to abide in the Self.
  She: I hear all this. It is beyond my grasp. I pray Sri Bhagavan to help me to understand it all.
  --
  "Satsangatve nissangatvam, nissangatve nirmohatvam, nirmohatve nischalatatvam, nischalatatve Jivanmuktih."
  Satsanga means sanga (association) with sat. Sat is only the Self.
  --
  M.: When the prarabdha is exhausted the ego is completely dissolved without leaving any trace behind. This is final liberation. Unless prarabdha is completely exhausted the ego will be rising up in its pure form even in Jivanmuktas. I still doubt the statement of the maximum duration of twenty-one days. It is said that people cannot live if they fast thirty or forty days. But there are those who have fasted longer, say a hundred days. It means that there is still prarabdha for them.
  D.: How is realisation made possible?
  --
  D.: Jiva's.
  260
  --
  M.: Who is Jiva?
  D.: It is Paramatma's.

1.240 - Talks 2, #Talks, #Sri Ramana Maharshi, #Hinduism
  D.: The middling and superior jnanis are said to be Jivanmuktas.
  Kevala nirvikalpa is in tanumanasa. Where does one whose jnana is weak fit in?
  --
  There is no need to discuss similar points. Jivanmukti and Videhamukti are differently described by different authorities; Videhamukti is sometimes said to occur even when the man is seen with a body.
  The fact is that mukti is another name for Aham (I).
  --
  D.: A Jiva advanced more than I.
  M.: If you understand your Jiva the other Jiva is also understood.
  D.: I do not want to discuss. I want to learn. Please instruct me.
  --
  M.: Mukti is synonymous with the Self. Jivan mukti (liberation while alive) and videha mukti (liberation after the body falls) are all for the ignorant. The Jnani is not conscious of mukti or bandha (bondage).
  Bondage, liberation and orders of mukti are all said for an ajnani in order that ignorance might be shaken off. There is only mukti and nothing else.
  --
  Vasishta, V. Ch. 20, where Punya consoles Papa on the death of their parents and turns him to realising the Self. Further, creation is to be considered in its two aspects, Isvara srishti (Gods creation) and Jiva srishti (individuals creation). Of these two, the universe is the former, and its relation to the individual is the latter. It is the latter which gives rise to pain and pleasure, irrespective of the former. A story was mentioned from Panchadasi. There were two young men in a village in South India. They went on a pilgrimage to North India. One of them died. The survivor, who was earning something, decided to return only after some months. In the meantime he came across a wandering pilgrim whom he asked to convey the information regarding himself and his dead companion to the village in South India. The wandering pilgrim did so, but by mistake changed the names. The result was that the dead mans parents rejoiced in his safety and the living ones parents were in grief. Thus, you see, pain or pleasure has no reference to facts but
  Talks with Sri Ramana Maharshi to mental conceptions. Jiva Srishti is responsible for it. Kill the Jiva and there is no pain or pleasure but the mental bliss persists forever. Killing the Jiva is to abide in the Self.
  She: I hear all this. It is beyond my grasp. I pray Sri Bhagavan to help me to understand it all.
  --
  Satsangatve nissangatvam, nissangatve nirmohatvam, nirmohatve nischalatatvam, nischalatatve Jivanmuktih.
  Satsanga means sanga (association) with sat. Sat is only the Self.
  --
  M.: When the prarabdha is exhausted the ego is completely dissolved without leaving any trace behind. This is final liberation. Unless prarabdha is completely exhausted the ego will be rising up in its pure form even in Jivanmuktas. I still doubt the statement of the maximum duration of twenty-one days. It is said that people cannot live if they fast thirty or forty days. But there are those who have fasted longer, say a hundred days. It means that there is still prarabdha for them.
  D.: How is realisation made possible?
  --
  D.: Jivas.
  M.: Who is Jiva?
  D.: It is Paramatmas.
  --
  Because people think that they are Jivas, Sri Krishna has said that
  God resides in the Heart as the operator of the Jivas. In fact there are no Jivas and no operator. The self comprises all. It is the screen, the pictures, the seer, the actor, the operator, the light and all else.
  Your confounding it with the body and imagining yourself as the actor amounts to the seer being represented as an actor in a cinema
  --
  So Vishnu awakened Prahlada, blessing him with eternal life and Jivanmukti. Deva-asura fight was resumed and the old order of things was restored so that the universe continues in its eternal nature.
  D.: How could God Himself wake up the asura element and bring about constant warfare? Is not Pure Goodness the nature of God?
  --
  (2) tvam = Jiva turiya.
  (3) asi = asi turiya.
  --
  Talks with Sri Ramana Maharshi the adhishthana of Jiva is one; that of Isvara is another; how can these two adhishthanas become one? He replies, there are the same adhara for both the adhishthanas.
  Furthermore he mentions several khyatis;
  --
  D.: Jivanmukti (liberated while alive) itself being ananda . . . .
  Sri Bhagavan interrupted: Do not look for sastras. What is Jivanmukti? What is ananda? Liberation itself is in doubt. What are all these words? Can they be independent of the Self.
  D.: Only we have no experience of all this.
  --
  Discrimination, samadhi or trance transcendent, which is the limitless bliss of liberation, beyond doubt and duality, and has at the same time indicated the means for its attainments. To realise this state of freedom from duality is the summum bonum of life: and he alone that has won it is a Jivanmukta (the liberated one while yet alive), and not he who has merely a theoretical understanding of what constitutes purushartha or the desired end and aim of human endeavour.
  FINAL FREEDOM: Thus defining a Jivanmukta, he is declared to be free from the bonds of threefold Karmas (sanchita, agami and prarabdha).
  The disciple who has reached this stage then relates his personal experience. The liberated one is free indeed to act as he pleases, and when he leaves the mortal frame, attains absolution, and returns not to this birth which is death.
  Sri Sankara thus describes Realisation that connotes liberation as twofold, i.e., Jivanmukti and videha mukti referred to above. Moreover, in this short treatise, written in the form of a dialogue between a Guru and his disciple, he has considered many relevant topics.
  6th February, 1937
  --
  D.: Vasishta is said to be a Jivanmukta whereas Janaka was a videhamukta.
  M.: Why speak of Vasishta or Janaka? What about oneself?
  --
  Swami Lokesananda, a sanyasi, asked Sri Bhagavan: Is there prarabdha for a Jivanmukta?
  M.: Who is the questioner? From whom does the question proceed?
  Is it a Jivanmukta who is asking?
  D.: No, I am not a mukta as yet.
  M.: Then why not let the Jivanmukta ask the question for himself?
  D.: The doubt is for me.
  --
  (bhogahetu). That is to say, actions bear twofold fruits, the one for enjoyment of their fruits and the other leaving an impress on the mind in the form of samskaras for subsequent manifestation in future births. The jnanis mind being barren cannot entertain seeds of karma. His vasanas simply exhaust themselves by activities ending in enjoyment only (bhogahetuka karma). In fact, his karma is seen only from the ajnanis standpoint. He remains actionless only. He is not aware of the body as being apart from the Self. How can there be liberation (mukti) or bondage (bandha) for him? He is beyond both. He is not bound by karma, either now or ever. There is no Jivanmukta or videhamukta according to him.
  D.: From all this it looks as if a Jnani who has scorched all the vasanas is the best and that he would remain inactive like a stock or stone.
  --
  All these are however on the assumption that the Jiva is separate from the Self or Brahman. But are we separate? No, says the
  Jnani. The ego is simply wrong identity of the Self with the non-self, as in the case of a colourless crystal and its coloured background. The crystal though colourless appears red because of its background. If the background is removed the crystal shines in its original purity. So it is with the Self and the antahkaranas.
  --
  There are three outlooks possible:(1) The Vyavaharika: The man sees the world in all its variety, surmises the creator and believes in himself as the subject. All these are thus reduced to the three fundamentals, jagat, Jiva and Isvara. He learns the existence of the creator and tries to reach him in order to gain immortality. If one is thus released from bondage, there are all other individuals existing as before who should work out their own salvation. He more or less admits the One Reality underlying all these phenomena. The phenomena are due to the play of maya. Maya is the sakti of Isvara or the activity of Reality. Thus, existence of different souls, objects, etc., do not clash with the advaitic point of view.
  (2) The Pratibhasika: The jagat, Jiva and Isvara are all cognised by the seer only. They do not have any existence independent of
  Talks with Sri Ramana Maharshi him. So there is only one Jiva, be it the individual or God. All else is simply a myth.
  (3) The Paramarthika: i.e., ajatavada (no-creation doctrine) which admits of no second. There is no reality or absence of it, no seeking or gaining, no bondage or liberation and so on.
  The question arises why then do all the sastras speak of the Lord as the creator? How can the creature that you are create the creator and argue that the jagat, Jiva and Isvara are mental conceptions only?
  The answer is as follows:You know that your father of this jagrat state is dead and that several years have elapsed since his death. However you see him in your dream and recognise him to be your father, of whom you were born and who has left patrimony to you. Here the creator is in the creature. Again, you dream that you are serving a king and that you are a part in the administrative wheel of the kingdom. As soon as you wake up all of them have disappeared leaving you, the single individual, behind. Where were they all? Only in yourself.
  --
  D.: Hinduism lays down reincarnation of the Jiva. What happens to the Jiva during the interval between the death of one body and the birth of the next one?
  M.: Solve this question by referring to the state of sleep. What happens to you in sleep?
  --
  Lords Feet, pours down a rain of Bliss (ananda) and fills the lake of mind to overflowing. Only then the Jiva, always transmigrating to no useful end, has his real purpose fulfilled. (76)
  (3) Where to place bhakti?
  --
  (6) If only Devotion be there - the conditions of the Jiva cannot affect him.
  However different the bodies, the mind alone is lost in the Lords
  --
  M.: It is upadhi bheda (owing to different limiting adjuncts). The bodily limitations pertain to the aham (I) of the Jiva, whereas the universal limitations pertain to the aham (I) of Brahman. Take off the upadhi (limiting adjunct); the I (Aham) is pure and single.
  D.: Does Bhagavan give diksha (initiation)?
  --
  M.: The three entities are Jiva, God and bondage. Such trinities are common in all religions. They are true so long as the mind is operative. They are mere creations of the mind. One can postulate
  God only after the mind arises. God is not different from the Self.

1.27 - AT DAKSHINESWAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  About the Jivas the Bauls say, 'They come from lekh and they go unto lekh.'
  That is to say, the individual soul has come from the Unmanifest and goes back to the Unmanifest. The Bauls will ask you, 'Do you know about the wind?' The 'wind' means the great currrent that one feels in the subtle nerves, Ida, Pingala, and Sushumna, when the Kundalini is awakened. They will ask you further, 'In which station are you dwelling?'

1.2 - Katha Upanishads, #Kena and Other Upanishads, #Sri Aurobindo, #Integral Yoga
  the Jiva, the Self within that is lord of what was and what
  shall be, shrinketh not thereafter from aught nor abhorreth

1.300 - 1.400 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  Because people think that they are Jivas, Sri Krishna has said that
  God resides in the Heart as the operator of the Jivas. In fact there are no Jivas and no operator. The self comprises all. It is the screen, the pictures, the seer, the actor, the operator, the light and all else.
  Your confounding it with the body and imagining yourself as the actor amounts to the seer being represented as an actor in a cinema
  --
  So Vishnu awakened Prahlada, blessing him with eternal life and Jivanmukti. Deva-asura fight was resumed and the old order of things was restored so that the universe continues in its eternal nature.
  D.: How could God Himself wake up the asura element and bring about constant warfare? Is not Pure Goodness the nature of God?
  --
  (2) tvam = Jiva turiya.
  (3) asi = asi turiya.
  --
  Talks with Sri Ramana Maharshi the adhishthana of Jiva is one; that of Isvara is another; how can these two adhishthanas become one? He replies, there are the same adhara for both the adhishthanas.
  Furthermore he mentions several khyatis;
  --
  D.: Jivanmukti (liberated while alive) itself being ananda . . . .
  Sri Bhagavan interrupted: Do not look for sastras. What is Jivanmukti? What is ananda? Liberation itself is in doubt. What are all these words? Can they be independent of the Self.
  D.: Only we have no experience of all this.
  --
  Discrimination," samadhi or trance transcendent, which is the limitless bliss of liberation, beyond doubt and duality, and has at the same time indicated the means for its attainments. To realise this state of freedom from duality is the summum bonum of life: and he alone that has won it is a Jivanmukta (the liberated one while yet alive), and not he who has merely a theoretical understanding of what constitutes purushartha or the desired end and aim of human endeavour.
  FINAL FREEDOM: Thus defining a Jivanmukta, he is declared to be free from the bonds of threefold Karmas (sanchita, agami and prarabdha).
  The disciple who has reached this stage then relates his personal experience. The liberated one is free indeed to act as he pleases, and when he leaves the mortal frame, attains absolution, and returns not to this "birth which is death".
  Sri Sankara thus describes Realisation that connotes liberation as twofold, i.e., Jivanmukti and videha mukti referred to above. Moreover, in this short treatise, written in the form of a dialogue between a Guru and his disciple, he has considered many relevant topics.
  6th February, 1937
  --
  D.: Vasishta is said to be a Jivanmukta whereas Janaka was a videhamukta.
  M.: Why speak of Vasishta or Janaka? What about oneself?
  --
  Swami Lokesananda, a sanyasi, asked Sri Bhagavan: Is there prarabdha for a Jivanmukta?
  M.: Who is the questioner? From whom does the question proceed?
  Is it a Jivanmukta who is asking?
  D.: No, I am not a mukta as yet.
  M.: Then why not let the Jivanmukta ask the question for himself?
  D.: The doubt is for me.
  --
  (bhogahetu). That is to say, actions bear twofold fruits, the one for enjoyment of their fruits and the other leaving an impress on the mind in the form of samskaras for subsequent manifestation in future births. The jnani's mind being barren cannot entertain seeds of karma. His vasanas simply exhaust themselves by activities ending in enjoyment only (bhogahetuka karma). In fact, his karma is seen only from the ajnani's standpoint. He remains actionless only. He is not aware of the body as being apart from the Self. How can there be liberation (mukti) or bondage (bandha) for him? He is beyond both. He is not bound by karma, either now or ever. There is no Jivanmukta or videhamukta according to him.
  364
  --
  All these are however on the assumption that the Jiva is separate from the Self or Brahman. But are we separate? "No", says the
  Jnani. The ego is simply wrong identity of the Self with the non-self, as in the case of a colourless crystal and its coloured background. The crystal though colourless appears red because of its background. If the background is removed the crystal shines in its original purity. So it is with the Self and the antahkaranas.
  --
  There are three outlooks possible:(1) The Vyavaharika: The man sees the world in all its variety, surmises the creator and believes in himself as the subject. All these are thus reduced to the three fundamentals, jagat, Jiva and Isvara. He learns the existence of the creator and tries to reach him in order to gain immortality. If one is thus released from bondage, there are all other individuals existing as before who should work out their own salvation. He more or less admits the One Reality underlying all these phenomena. The phenomena are due to the play of maya. Maya is the sakti of Isvara or the activity of Reality. Thus, existence of different souls, objects, etc., do not clash with the advaitic point of view.
  (2) The Pratibhasika: The jagat, Jiva and Isvara are all cognised by the seer only. They do not have any existence independent of
  388
  Talks with Sri Ramana Maharshi him. So there is only one Jiva, be it the individual or God. All else is simply a myth.
  (3) The Paramarthika: i.e., ajatavada (no-creation doctrine) which admits of no second. There is no reality or absence of it, no seeking or gaining, no bondage or liberation and so on.
  The question arises why then do all the sastras speak of the Lord as the creator? How can the creature that you are create the creator and argue that the jagat, Jiva and Isvara are mental conceptions only?
  The answer is as follows:You know that your father of this jagrat state is dead and that several years have elapsed since his death. However you see him in your dream and recognise him to be your father, of whom you were born and who has left patrimony to you. Here the creator is in the creature. Again, you dream that you are serving a king and that you are a part in the administrative wheel of the kingdom. As soon as you wake up all of them have disappeared leaving you, the single individual, behind. Where were they all? Only in yourself.

1.400 - 1.450 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  D.: Hinduism lays down reincarnation of the Jiva. What happens to the Jiva during the interval between the death of one body and the birth of the next one?
  M.: Solve this question by referring to the state of sleep. What happens to you in sleep?
  --
  Lord's Feet, pours down a rain of Bliss (ananda) and fills the lake of mind to overflowing. Only then the Jiva, always transmigrating to no useful end, has his real purpose fulfilled. (76)
  (3) Where to place bhakti?
  --
  (6) If only Devotion be there - the conditions of the Jiva cannot affect him.
  However different the bodies, the mind alone is lost in the Lord's
  --
  M.: It is upadhi bheda (owing to different limiting adjuncts). The bodily limitations pertain to the aham ('I') of the Jiva, whereas the universal limitations pertain to the aham ('I') of Brahman. Take off the upadhi (limiting adjunct); the 'I' (Aham) is pure and single.
  D.: Does Bhagavan give diksha (initiation)?
  --
  M.: The three entities are Jiva, God and bondage. Such trinities are common in all religions. They are true so long as the mind is operative. They are mere creations of the mind. One can postulate
  God only after the mind arises. God is not different from the Self.
  --
  (non-dualistic) philosophy there can be no place for Jiva, Isvara and maya. Oneself sinking into the Self, the vasanas (tendencies) will entirely disappear, leaving no room for such a question.
  M.: The answers will be according to the capacity of the seeker. It is said in the second chapter of Gita that no one is born or dies: but in the fourth chapter Sri Krishna says that numerous incarnations of His and of Arjuna had taken place, all known to Him but not to
  Arjuna. Which of these statements is true? Both statements are true, but from different standpoints. Now a question is raised: How can Jiva rise up from the Self? I must answer. Only know Your Real
  Being, then you will not raise this question.
  --
  Although a Jivanmukta associated with body may, owing to his prarabdha, appear to lapse into ignorance or wisdom, yet he is only pure like the ether (akasa) which is always itself clear. whether covered by dense clouds or cleared of clouds by currents of air. He always revels in the
  Self alone, like a loving wife taking pleasure with her husb and alone, though she attends on him with things obtained from others (by way of fortune, as determined by her prarabdha). Though he remains silent like one devoid of learning, yet his supineness is due to the implicit duality of the vaikhari vak (spoken words) of the Vedas; his silence is the highest expression of the realised non-duality which is after all the true content of the Vedas. Though he instructs his disciples, yet he does not pose as a teacher, in the full conviction that the teacher and disciple are mere conventions born of illusion (maya), and so he continues to utter words
  --
  Just consider how Krishna surrounded by 16,000 gopis is a brahmachari! Such is the mystery of Jivanmukti! A Jivanmukta is one who does not see anything separate from the Self.
  If however a man consciously attempts to display siddhis he will receive only kicks.

1.439, #Talks, #Sri Ramana Maharshi, #Hinduism
  (non-dualistic) philosophy there can be no place for Jiva, Isvara and maya. Oneself sinking into the Self, the vasanas (tendencies) will entirely disappear, leaving no room for such a question.
  M.: The answers will be according to the capacity of the seeker. It is said in the second chapter of Gita that no one is born or dies: but in the fourth chapter Sri Krishna says that numerous incarnations of His and of Arjuna had taken place, all known to Him but not to
  Arjuna. Which of these statements is true? Both statements are true, but from different standpoints. Now a question is raised: How can Jiva rise up from the Self? I must answer. Only know Your Real
  Being, then you will not raise this question.
  --
  Although a Jivanmukta associated with body may, owing to his prarabdha, appear to lapse into ignorance or wisdom, yet he is only pure like the ether (akasa) which is always itself clear. whether covered by dense clouds or cleared of clouds by currents of air. He always revels in the
  Self alone, like a loving wife taking pleasure with her husb and alone, though she attends on him with things obtained from others (by way of fortune, as determined by her prarabdha). Though he remains silent like one devoid of learning, yet his supineness is due to the implicit duality of the vaikhari vak (spoken words) of the Vedas; his silence is the highest expression of the realised non-duality which is after all the true content of the Vedas. Though he instructs his disciples, yet he does not pose as a teacher, in the full conviction that the teacher and disciple are mere conventions born of illusion (maya), and so he continues to utter words
  --
  Just consider how Krishna surrounded by 16,000 gopis is a brahmachari! Such is the mystery of Jivanmukti! A Jivanmukta is one who does not see anything separate from the Self.
  If however a man consciously attempts to display siddhis he will receive only kicks.
  --
  D.: Jiva is the one who makes the prayatna.
  M.: So long as egoity lasts prayatna is necessary. When egoity ceases to be, actions become spontaneous. The ego acts in the presence of the Self. He cannot exist without the Self.
  --
  D.: He is without abhimana (attachment) whereas the Jiva is with abhimana.
  M.: Yes. Being attached, he acts and also reaps the fruits. If the fruits are according to his desire he is happy; otherwise he is miserable.
  --
  M.: Are you Jiva? Are you the mind? Did the mind announce itself to you in sleep?
  D.: No. But elders say that the Jiva is different from Isvara.
  M.: Leave Isvara alone. Speak for yourself.
  --
  Brahman) or Self-Realisation (Atma-Sakshatkara). Parantakala as opposed to aparantakala. In the latter the Jivas pass into oblivion to take other births. Their oblivion is enveloped in ignorance (avidya).
  Para is beyond the body. Parantakala is transcendence over the body, etc., i.e., jnana (knowledge). Paramritat prakriteh = beyond prakriti. Sarve implies that all are qualified for knowledge and liberation (moksha). yatayah = yama niyama sametah sat purushah
  --
  D.: But Yoga Vasishtha says that the chitta (mind) of a Jivanmukta is achala (unchanging).
  M.: So it is. Achala chitta (unchanging mind) is the same as suddha manas (pure mind). The jnanis manas is said to be suddha manas.
  --
  M.: If suddha manas is admitted, the Bliss (Ananda) experienced by the Jnani must also be admitted to be reflected. This reflection must finally merge into the Original. Therefore the Jivanmukti state is compared to the reflection of a spotless mirror in another similar mirror. What will be found in such a reflection? Pure Akasa
  (Ether). Similarly, the jnanis reflected Bliss (Ananda) represents only the true Bliss.
  --
  An Australian gentleman (Mr. Lowman) is on a visit here. He seems to be studying the Hindu system of Philosophy. He started saying that he believed in unity, the Jiva is yet in illusion and so on.
  M.: What is the unity you believe in? How can the Jiva find a place in it?
  D.: The Unity is the Absolute.
  M.: The Jiva cannot find a place in Unity.
  D.: But the Jiva has not realised the Absolute and imagines itself separate.
  M.: Jiva is separate because it must exist in order to imagine something.
  D.: But it is unreal.
  --
  4. This stanza says that all are agreed on one point. What is it? The state beyond duality and non-duality, beyond subject and object, beyond Jiva and God, in short, beyond all differences. It is free from ego. How to reach it? is the question. By giving up the world, it says. Here the world stands for thoughts relating to it. If such thoughts do not arise, the ego does not rise up. There will be no subject nor object. Such is the state.
  Talk 568.
  --
  Multiplicity of individuals is a moot point with most persons. A Jiva is only the light reflected on the ego. The person identifies himself with the ego and argues that there must be more like him. He is not easily convinced of the absurdity of his position. Does a man who sees many individuals in his dream persist in believing them to be real and enquire after them when he wakes up?
  This argument does not convince the disputant.
  --
  A question was asked why it was wrong to say that there is a multiplicity of Jivas. Jivas are certainly many. For a Jiva is only the ego and forms the reflected light of the Self. Multiplicity of selves may be wrong but not of Jivas.
  M.: Jiva is called so because he sees the world. A dreamer sees many Jivas in a dream but all of them are not real. The dreamer alone exists and he sees all. So it is with the individual and the world.
  There is the creed of only one Self which is also called the creed of only one Jiva. It says that the Jiva is only one who sees the whole world and the Jivas therein.
  D.: Then Jiva means the Self here.
  M.: So it is. But the Self is not a seer. But here he is said to see the world. So he is differentiated as the Jiva.
  Talk 572.
  --
  Nothing is independent of the Self, not even ignorance; for ignorance is only the power of the Self, remaining there without affecting It. However it affects the I-conceit, i.e., the Jiva.
  Therefore ignorance is of the Jiva.
  How? The man says, I do not know myself. Are there then two selves - one the subject and the other the object? He cannot admit it. Is then ignorance at an end for him? No. The rise of the ego is itself the ignorance and nothing more.
  --
  Avarana (veiling) does not hide the Jiva in entirety; he knows that he is; only he does not know who he is. He sees the world; but not that it is only Brahman. It is light in darkness (or knowledge in ignorance).
  In a cinema show the room is first darkened, artificial light is introduced; only in this light are the pictures projected.
  --
  This veiling is a characteristic of ignorance; it is not of the Self: it cannot affect the Self in any manner; it can veil only the Jiva.
  The ego is insentient: united with the light from the Self, it is called Jiva. But the ego and the light cannot be seen distinct from each other; they are always united together. The mixed product is the Jiva, the root of all differentiation. All these are spoken of to satisfy the questioners.
  Sahasrara
  --
  On the strength of the present knowledge he understands that he remained in deep sleep also. Therefore in sleep Jiva must be concluded to be in pure state in which the body and the world are not perceived.
  D.: Is not Jiva the reflected light, the I-thought?
  M.: He is also a Jiva; before it also he is Jiva; the one of them is related to the other as cause and effect. The sleeper Jiva cannot be independent of Isvara. On waking he says I am the body. If all the worlds together form virat, the body is a tiny dot in it. Thus the body is in and of virat. What belongs to the Jiva then? Only the conceit makes him claim the body as himself but not the others.
  He cannot be independent of virat. Similarly,
  --
  (Cause) Jiva (Effect)
  They say that all these five groups should be unified. This they call the unity of the Five. All these are only polemics!
  --
  M.: Chidakasa (chit-ether) is Pure Knowledge only, It is the source of mind. Just at the moment of rising up, the mind is only light; only afterwards the thought I am this rises up; this I-thought forms the Jiva and the world.
  The first light is the pure mind, the mind ether or Isvara. Its modes manifest as objects. Because it contains all these objects within itself it is called the mind-ether. Why ether? Like ether containing objects it contains the thoughts, therefore it is the mind-ether.
  --
  Two ladies, one Swiss and the other French, visited Maharshi. The younger of the ladies asked several questions, of which the most important was: Brahman is the same as Jiva. If the Jiva be under illusion it amounts to saying that Brahman is under illusion. How is that possible?
  M.: If Brahman be under illusion and wants disillusionment let Him raise the question.
  --
  D.: Is the Jivanadi an entity or a figment of the imagination?
  M.: The yogis say that there is a nadi called the Jivanadi, atmanadi or
  paranadi. The Upanishads speak of a centre from which thousands
  --
  of the foetus and the growth of the child in the womb. The Jiva is
  considered to enter the child through the fontanelle in the seventh
  --
  some months for it to ossify. Thus the Jiva comes from above, enters
  through the fontanelle and works through the thousands of the
  --
  the Jivanadi, which is only a continuation of the Sushumna. The
  Sushumna is thus a curve. It starts from the solar plexus, rises through
  --
  one of them being the vital nadi. If the Jiva comes down from above and
  gets reflected in the brain, as the yogis say, there must be a reflecting
  --
  becomes limited as a Jiva. Such reflecting medium is furnished by the
  aggregate of the vasanas of the individual. It acts like the water in a
  --
  the Jiva functions through other centres on different occasions, yet
  he does not relinquish the Heart. The centres are simply places of
  --
  In it the Jiva in the Visva aspect and the Lord in the Virat aspect,
  abiding together in the eight petals of the Heart lotus, function
  --
  is the dream state in which the Jiva in the Taijasa aspect and the
  Lord in the Hiranyagarbha aspect, abiding together in the corolla
  --
  The sushupti is the state of deep sleep in which the Jiva in the Prajna
  aspect and the Lord in the Isvara aspect, abiding together in the stamen
  --
  of the Jiva is not affected by it. For this ignorance to be destroyed this
  subtle state of mind (vrittijnanam) is necessary; in the sunshine cotton
  --
  (ativahika sariram or puriashtakam or Jivatma). Am I right?
  M.: They are different names for the same state, but they are
  --
  puriashtaka or the Jivatma. Is it right?
  M.: Yes. It is called sarira (body or abode, city or individual, puri
  or Jiva according to the outlook). They are the same.
  Vritti-jnanam is usually associated with objective phenomena.
  --
  Is there not action for a Jivanmukta?
  M.: Who raises the question? Is he a Jivanmukta or another?
  D.: Not a Jivanmukta.
  M.: Let the question be raised after Jivanmukti is gained if it is
  found necessary. Mukti is admitted to be freedom from the mental
  --
  understood later. It is the Jiva. Finally there will be Jivabrahmaikya
  (union of the two).

1.450 - 1.500 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  D.: Jiva is the one who makes the prayatna.
  M.: So long as egoity lasts prayatna is necessary. When egoity ceases to be, actions become spontaneous. The ego acts in the presence of the Self. He cannot exist without the Self.
  --
  D.: He is without abhimana (attachment) whereas the Jiva is with abhimana.
  456
  --
  M.: Are you Jiva? Are you the mind? Did the mind announce itself to you in sleep?
  D.: No. But elders say that the Jiva is different from Isvara.
  M.: Leave Isvara alone. Speak for yourself.

1.550 - 1.600 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  4. This stanza says that all are agreed on one point. What is it? The state beyond duality and non-duality, beyond subject and object, beyond Jiva and God, in short, beyond all differences. It is free from ego. "How to reach it?" is the question. By giving up the world, it says. Here "the world" stands for thoughts relating to it. If such thoughts do not arise, the ego does not rise up. There will be no subject nor object. Such is the state.
  Talk 568.
  --
  Multiplicity of individuals is a moot point with most persons. A Jiva is only the light reflected on the ego. The person identifies himself with the ego and argues that there must be more like him. He is not easily convinced of the absurdity of his position. Does a man who sees many individuals in his dream persist in believing them to be real and enquire after them when he wakes up?
  This argument does not convince the disputant.
  --
  A question was asked why it was wrong to say that there is a multiplicity of Jivas. Jivas are certainly many. For a Jiva is only the ego and forms the reflected light of the Self. Multiplicity of selves may be wrong but not of Jivas.
  M.: Jiva is called so because he sees the world. A dreamer sees many Jivas in a dream but all of them are not real. The dreamer alone exists and he sees all. So it is with the individual and the world.
  There is the creed of only one Self which is also called the creed of only one Jiva. It says that the Jiva is only one who sees the whole world and the Jivas therein.
  D.: Then Jiva means the Self here.
  M.: So it is. But the Self is not a seer. But here he is said to see the world. So he is differentiated as the Jiva.
  Talk 572.
  --
  Nothing is independent of the Self, not even ignorance; for ignorance is only the power of the Self, remaining there without affecting It. However it affects the 'I'-conceit, i.e., the Jiva.
  Therefore ignorance is of the Jiva.
  How? The man says, "I do not know myself." Are there then two selves - one the subject and the other the object? He cannot admit it. Is then ignorance at an end for him? No. The rise of the ego is itself the ignorance and nothing more.
  --
  Avarana (veiling) does not hide the Jiva in entirety; he knows that he is; only he does not know who he is. He sees the world; but not that it is only Brahman. It is light in darkness (or knowledge in ignorance).
  552
  --
  This veiling is a characteristic of ignorance; it is not of the Self: it cannot affect the Self in any manner; it can veil only the Jiva.
  The ego is insentient: united with the light from the Self, it is called Jiva. But the ego and the light cannot be seen distinct from each other; they are always united together. The mixed product is the Jiva, the root of all differentiation. All these are spoken of to satisfy the questioners.
  Sahasrara
  --
  On the strength of the present knowledge he understands that he remained in deep sleep also. Therefore in sleep Jiva must be concluded to be in pure state in which the body and the world are not perceived.
  D.: Is not Jiva the reflected light, the 'I-thought'?
  M.: He is also a Jiva; before it also he is Jiva; the one of them is related to the other as cause and effect. The sleeper Jiva cannot be independent of Isvara. On waking he says "I am the body". If all the worlds together form virat, the body is a tiny dot in it. Thus the body is in and of virat. What belongs to the Jiva then? Only the conceit makes him claim the body as himself but not the others.
  He cannot be independent of virat. Similarly,
  --
  (Cause) Jiva (Effect)
  They say that all these five groups should be unified. This they call the unity of the Five. All these are only polemics!
  --
  M.: Chidakasa (chit-ether) is Pure Knowledge only, It is the source of mind. Just at the moment of rising up, the mind is only light; only afterwards the thought "I am this" rises up; this 'I-thought' forms the Jiva and the world.
  The first light is the pure mind, the mind ether or Isvara. Its modes manifest as objects. Because it contains all these objects within itself it is called the mind-ether. Why ether? Like ether containing objects it contains the thoughts, therefore it is the mind-ether.
  --
  Two ladies, one Swiss and the other French, visited Maharshi. The younger of the ladies asked several questions, of which the most important was: "Brahman is the same as Jiva. If the Jiva be under illusion it amounts to saying that Brahman is under illusion. How is that possible?"
  M.: If Brahman be under illusion and wants disillusionment let Him raise the question.

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, #Questions And Answers 1954, #The Mother, #Integral Yoga
  Yes, veiled by his external manifestation. Truly, thats what it means, the outer form of the world; and also the egoism of the Jiva, that is, the individual being.
  He works through the ego of the Jiva
  Yes, its the same thing. Yes, through that means the ego is there.
  --
    The complete sentence is: "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."

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, #Questions And Answers 1955, #The Mother, #Integral Yoga
  object: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
  class:chapter
  --
  This depends absolutely on the different instances. We said that the central being and the psychic being are the same thing but the part which stays and is in the Divine stays and is in the Divine. The psychic is the delegate of this Divine in the earth life, for the growth on earth. But the part of the central being which is identified with the Divine remains identified with the Divine and does not change. Even during life it is identified with the Divine, and after death it remains what it was in life, for it this makes no difference. It is the psychic being which has alternations of experience and assimilation, experience and assimilation. But the Jivatman is in the Divine and remains in the Divine, and doesnt move from there; and it is not progressive. It is in the Divine, it is identified with the Divine, it remains identified with the Divine, not separated. It makes no difference to it, whether there is an earthly body or not.
  Then, Sweet Mother, is everyones central being the same?
  --
  Sweet Mother, the Jivatman the moment it presides over the dynamics of the manifestation, knows itself as one centre of the multiple Divine, not as the Parameshwara.
  Thats exactly what I have just said. I am not going to begin all over again.
  --
  Mother, can one enter into communion with his Jivatman without the ego being dissolved?
  Thats what Sri Aurobindo says. He says that the ego survives the physical life, the bodily life; this is perfectly correct. There is a vital ego and a mental ego which can continue to exist for quite a long time. But one can have experiences without the ego being dissolved. Otherwise who would have experiences? How many people are there who have dissolved their ego? There cant be very many, I think.

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 - ..., #Questions And Answers 1955, #The Mother, #Integral Yoga
  It is this: To enjoy him in all experience of passivity and activity, of peace and of power, of unity and of difference, is the happiness which the Jiva, the individual soul manifested in the world, is obscurely seeking.
  Yes. But you are not told anything about the love of riches or the love of power or the love of knowledge. You are told about the divine Love; it is not altogether the same thing. Nothing is said about enjoying ambition or desire or even aspiration; what is spoken of is the enjoying of the divine Presence. Thats completely different; there is no similarity.

2.01 - The Object of Knowledge, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  15:The culmination of the path of knowledge need not necessarily entail extinction of our world-existence. For the Supreme to whom we assimilate ourselves, the Absolute and Transcendent into whom we enter has always the complete and ultimate consciousness for which we are seeking and yet he supports by it his play in the world. Neither are we compelled to believe that our world-existence ends because by attaining to knowledge its object or consummation is fulfilled and therefore there is nothing more for us here afterwards. For what we gain at first, with its release and immeasurable silence and quietude is only the eternal self-realisation by the individual in the essence of his conscious being; there will still remain on that foundation, unannulled by silence, one with the release and freedom, the infinitely proceeding self-fulfilment of Brahman, its dynamic divine manifestation in the individual and by his presence, example and action in others and in the universe at large, -- the work which the Great Ones remain to do. Our dynamic self-fulfilment cannot be worked out so long as we remain in the egoistic consciousness, in the mind's candle-lit darkness, in the bondage. Our present limited consciousness can only be a field of preparation, it can consummate nothing, for all that it manifests is marred through and through by an ego-ridden ignorance and error. The true and divine self-fulfilment of Brahman in the manifestation is only possible on the foundation of the Brahman-consciousness and therefore through the acceptance of life by the liberated soul, the Jivanmukta.
  16:This is the integral knowledge, for we know that everywhere and in all conditions all to the eye that sees is One, to a divine experience all is one block of the Divine. It is only the mind which for the temporary convenience of its own thought and aspiration seeks to cut an artificial line of rigid division, a fiction of perpetual incompatibility between one aspect and another of the eternal oneness. The liberated knower lives and acts in the world not less than the bound soul and ignorant mind but more, doing all actions, sarvakrt, only with a true knowledge and a greater conscient power. And by so doing he does not forfeit the supreme unity nor falls from the supreme consciousness and highest knowledge. For the Supreme, however hidden now to us, Is here in the world no less than he could be in the most utter and Ineffable self-extinction, the most intolerant Nirvana.

2.01 - The Two Natures, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Then, to start with and in order to found this integral knowledge, the Gita makes that deep and momentous distinction which is the practical basis of all its Yoga, the distinction between the two Natures, the phenomenal and the spiritual Nature. "The five elements (conditions of material being), mind, reason, ego, this is my eightfold divided Nature. But know my other Nature different from this, the supreme which becomes the Jiva and by which this world is upheld." Here is the first new metaphysical
  The Two Natures
  --
  Nature formulates itself as the Jiva. To put it otherwise, the eternal multiple soul of the Purushottama appears as individual spiritual existence in all the forms of the cosmos. All existences are instinct with the life of the one indivisible Spirit; all are supported in their personality, actions and forms by the eternal multiplicity of the one Purusha. We must be careful not to make the mistake of thinking that this supreme Nature is identical with the Jiva manifested in Time in the sense that there is nothing else or that it is only nature of becoming and not at all nature of being: that could not be the supreme nature of the Spirit. Even in Time it is something more; for otherwise the only truth of it in the cosmos would be nature of multiplicity and there would be no nature of unity in the world. That is not what the Gita says: it does not say that the supreme Prakriti is in its essence the
  270
  --
   Jiva, jvatmikam, but that it has become the Jiva, jvabhutam; and it is implied in that expression that behind its manifestation as the Jiva here it is originally something else and higher, it is nature of the one supreme spirit. The Jiva, as we are told later on, is the Lord, svara, but in his partial manifestation, mamaivamsah.; even all the multiplicity of beings in the universe or in numberless universes could not be in their becoming the integral Divine, but only a partial manifestation of the infinite
  One. In them Brahman the one indivisible existence resides as if divided, avibhaktam ca bhutes.u vibhaktam iva ca sthitam.
  --
  It is by the unity of this spiritual nature that the world is sustained, yayedam dharyate jagat, even as it is that from which it is born with all its becomings, etad-yonni bhutani sarvan.i, and that also which withdraws the whole world and its existences into itself in the hour of dissolution, aham kr.tsnasya jagatah. prabhavah. pralayas tatha. But in the manifestation which is thus put forth in the Spirit, upheld in its action, withdrawn in its periodical rest from action, the Jiva is the basis of the multiple existence; it is the multiple soul, if we may so call it, or, if we prefer, the soul of the multiplicity we experience here. It is one always with the Divine in its being, different from it only in the power of its being, - different not in the sense that it is not at all the same power, but in this sense that it only supports the one power in a partial multiply individualised action. Therefore all things are initially, ultimately and in the principle of their continuance too the Spirit. The fundamental nature of all is nature of the Spirit, and only in their lower differential phenomena do they seem to be something else, to be nature of body, life, mind, reason, ego and the senses. But these are phenomenal derivatives, they are not the essential truth of our nature and our existence.
  The supreme nature of spiritual being gives us then both an original truth and power of existence beyond cosmos and a first basis of spiritual truth for the manifestation in the cosmos. But where is the link between this supreme nature and the lower
  --
   phenomenal nature? On me, says Krishna, all this, all that is here - sarvam idam, the common phrase in the Upanishads for the totality of phenomena in the mobility of the universe - is strung like pearls upon a thread. But this is only an image which we cannot press very far; for the pearls are only kept in relation to each other by the thread and have no other oneness or relation with the pearl-string except their dependence on it for this mutual connection. Let us go then from the image to that which it images. It is the supreme nature of Spirit, the infinite conscious power of its being, self-conscient, all-conscient, all-wise, which maintains these phenomenal existences in relation to each other, penetrates them, abides in and supports them and weaves them into the system of its manifestation. This one supreme power manifests not only in all as the One, but in each as the Jiva, the individual spiritual presence; it manifests also as the essence of all quality of Nature. These are therefore the concealed spiritual powers behind all phenomena. This highest quality is not the working of the three gunas, which is phenomenon of quality and not its spiritual essence. It is rather the inherent, one, yet variable inner power of all these superficial variations. It is a fundamental truth of the Becoming, a truth that supports and gives a spiritual and divine significance to all its appearances.
  The workings of the gunas are only the superficial unstable becomings of reason, mind, sense, ego, life and matter, sattvika bhava rajasas tamasas ca; but this is rather the essential stable original intimate power of the becoming, svabhava. It is that which determines the primary law of all becoming and of each
  --
   the absolute powers and values of the supreme Shakti and must go back to them to find their own source and truth and the essential law of their operation and movement. So too the soul or Jiva involved here in the shackled, poor and inferior play of the phenomenal qualities, if he would escape from it and be divine and perfect, must by resort to the pure action of his essential quality of Swabhava go back to that higher law of his own being in which he can discover the will, the power, the dynamic principle, the highest working of his divine nature.
  This is clear from the immediately subsequent passage in which the Gita gives a number of instances to show how the
  --
  The five elemental conditions of matter are the quantitative or material element in the lower nature and are the basis of material forms. The five Tanmatras - taste, touch, scent, and the others - are the qualitative element. These Tanmatras are the subtle energies whose action puts the sensory consciousness in relation to the gross forms of matter, - they are the basis of all phenomenal knowledge. From the material point of view matter is the reality and the sensory relations are derivative; but from the spiritual point of view the truth is the opposite. Matter and the material media are themselves derivative powers and at bottom are only concrete ways or conditions in which the workings of the quality of Nature in things manifest themselves to the sensory consciousness of the Jiva. The one original and
  The Two Natures
  --
  But why then, since the Divine is there after all and the divine nature at the root even of these bewildering derivations, since we are the Jiva and the Jiva is that, is this Maya so hard to overcome, maya duratyaya? Because it is still the Maya of the
  Divine, daiv hyes.a gun.amay mama maya; "this is my divine

2.01 - The Yoga and Its Objects, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  God is one but he is not bounded by his unity. We see him here as one who is always manifesting as many, not because he cannot help it, but because he so wills, and outside manifestation he is anirdesyam, indefinable, and cannot be described as either one or many. That is what the Upanishads and other sacred books consistently teach; he is ekamevadvityam, One and there is no other, but also and consequently he is "this man, yonder woman, that blue-winged bird, this scarlet-eyed." He is santa, he is ananta; the Jiva is he. "I am the asvattha tree," says Sri Krishna in the Gita, "I am death, I am Agni Vaishwanara, I am the heat that digests food, I am Vyasa, I am Vasudeva, I am Arjuna." All that is the play of his caitanya in his infinite being, his manifestations, and therefore all are real. Maya means nothing more than the freedom of Brahman from the circumstances through which he expresses himself. He is in no way limited by that which we see or think about him. That is the Maya from which we must escape, the Maya of ignorance which takes things as separately existent and not God, not caitanya, the illimitable for the really limited, the free for the bound. Do you remember the story of
  Sri Krishna and the Gopis, how Narada found him differently occupied in each house to which he went, present to each Gopi in a different body, yet always the same Sri Krishna? Apart from the

2.02 - On Letters, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Disciple: Is not the psychic being the direct portion of the Divine here? If so, is it the same as the Jiva?
   Sri Aurobindo: The Jiva is something more than the psychic being. The psychic being is behind the heart; while the Jiva is high above, connected with the Central Being. It is that which on every level of consciousness becomes the Purusha, the Prakriti and the personalities of Nature. The psychic being, one may say, is the soul-personality. The psychic being most purely reflects the Divine in the lower triplicity of mind, life and body. There are four higher levels: Sat, Chit, Ananda and Vijnana; they are in Knowledge, while below in the three levels mind, life and body there is a mixture of ignorance and knowledge. The psychic being is behind the mind, life and body; it is most open to the higher Truth; that is why it is indispensable for the manifestation of the Divine.
   The psychic being alone can open itself completely to the Truth. This is so because the movements of the lower parts mind, life and body are full of defects, errors and mixtures and, however sincere they may be and however hard they may try to transform themselves into movements of the Truth, they cannot do it unless the psychic being comes to their help. Of course, these lower parts have their own sincerity.
  --
   Sri Aurobindo: There are two kinds of liberations: one is when you drop the body, that is to say, you may have attained liberation in consciousness yet something in the nature continues in the old bondage and that ignorance is usually supported by the body-consciousness. When the body drops, the man becomes entirely free or liberated. Another kind of liberation is what is called Jivan Mukti one realises the liberation even while remaining in the body.
   Disciple: But I believe there is a distinction between Videha Mukti and Jivan Mukti.
   Sri Aurobindo: No. Jivan Mukti is the same as Videha Mukti. The example of Janaka is usually given and the current idea is that Jivan Mukti is more difficult to attain than the liberation that is attained either by renunciation or by giving up the body.
   Disciple: Souls like Vivekananda come down for a specific work in this world and after doing their work they again ascend to their high status. Is this true?
  --
   Disciple: Does one realise oneself as an individual, that is to say, as the true Jiva after Nirvana?
   Sri Aurobindo: One realises oneself as the One in all, and also the One as Many and yet that One is also He.

2.02 - THE DURGA PUJA FESTIVAL, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  They climb up, and they can also come down. They climb to the roof, and they can come down again by the stairs and move about on a lower floor. It is a case of negation and affirmation. There is, for instance, the seven-storey palace of a king. Strangers have access only to the lower apartments; but the prince, who knows the palace to be his own, can move up and down from floor to floor. There is a kind of rocket that throws out sparks in one pattern and then seems to go out. After a moment it makes another pattern, and then still another. There is no end to the patterns it can make. But there is another kind of rocket that, when it is lighted, makes only a dull sound, throws out a few sparks, and then goes out altogether. Like this second kind, an ordinary Jiva, after much spiritual effort, can go to a higher plane; but he cannot come down to tell others his experiences. After much effort he may go into samdhi; but he cannot climb down from that state or tell others what he has seen there.
  Nature of the everperfect
  --
  MASTER (to Bhavanath): "The truth is that ordinary men cannot easily have faith. But an Isvarakoti's faith is spontaneous. Prahlada burst into tears while writing the letter 'ka'. It reminded him of Krishna. It is the nature of Jivas to doubt. They say yes, no doubt, but-Oneness of akti and Brahman "Hazra can never be persuaded to believe that Brahman and akti, that akti and the Being endowed with akti, are one and the same. When the Reality appears as Creator, Preserver, and Destroyer, we call It akti; when It is inactive, we call It Brahman. But really It is one and the same thing-indivisible. Fire naturally brings to mind its power to burn; and the idea of burning naturally brings to mind the idea of fire. It is impossible to think of the one without the other.
  "So I prayed to the Divine Mother: 'O Mother! Hazra is trying to upset the views of this place. Either give him right understanding or take him from here.' The next day he carne to me and said, 'Yes, I agree with you.' He said that God exists everywhere as All-pervading Consciousness."

2.02 - The Ishavasyopanishad with a commentary in English, #Isha Upanishad, #unset, #Zen
  meant that the individual Jivatman or human soul in order to
  attain salvation must cover up all this universe with the Lord, as
  --
  and the Jivatma does not merge finally in Him while it is in
  the body; though it may do so at any time by Yoga. ly takes
  --
  its body, not willing to return to another; the Jivanmukta is
  made one with the luminous shadow of Parabrahman which we
  --
  to the Jivatman when it has ceased to be Jivatman and become
  Sacchidananda; for Parabrahman can always & at will draw
  --
  attain Mukti, and that Janak and other Jivanmuktas were falsely
  called muktas or only in the sense of the aAp
  --
  both the teaching and practice of the greatest Jivanmuktas and
  of Bhagavan himself have combined Jnana and En;kAm km as
  --
  But how can this be that the Jivanmukta is still bound by
  his past deeds? Does not mukti burn up one's past deeds as in a
  --
  The Jivanmukta is not indeed bound, for he is one with God and
  God is the Master of His prakriti, not its slave; but the Prakriti
  attached to this Jivatman has created causes while in the illusion
  of bondage and must be allowed to work out its effects, otherwise the chain of causation is snapped and the whole economy
  --
  etc. In order to maintain the worlds therefore, the Jivanmukta
  remains working like a prisoner on parole, not bound indeed
  --
  the Jivatman thinks there is something beside himself, he himself
  being other than Brahman, something which binds him; but in
  --
  the Jivatman can have no farther fear of karma; for he knows
  that there is no such thing as bondage. He will be quite ready
  --
  a Jivanmukta.
  THE STUDENT
  --
  A man may be a great Rishi or Yogi without being Jivanmukta. Yog and spiritual learning are means to Mukti, not
  n l   --
  Will then the Jivanmukta actually wish to live a hundred
  years, as the Sruti says? Can one who is m;4 have a desire?
  --
  The Jivanmukta will be perfectly ready to live a hundred
  years or more if needs be; but this recommendation is given
  not to the Jivanmukta or to any particular class of person but
  generally. You should desire to live your allotted term of life,
  --
  as Jivanmukta or as mumukshu, remembering always that the
  object of this sansara is creation and that it is our business so
  --
  life before it is spun out, he will be no Jivanmukta but a mere
  suicide and attain the very opposite result of what he desires.
  --
  forms the Jivatman assumes, but to the various surroundings
  of the different conditions through which it passes, of which
  --
  of the Jivatman, all the rest being only circumstances & details
  of a dream; this is clear from the language of the Sruti when it
  --
  in the causal body. Just as the Jivatman like a dreamer sees the
  Earth & all its features when it is in the condition of mortality,
  --
  all in the Jivatma itself and not outside it. Nevertheless while we
  are still dreamers, we must speak in the language & terms of the
  --
  or horror, then the Jivatman in the Sukshmasharir is unable to
  The Ishavasyopanishad
  --
  the One seems to us to multiply himself like the protoplasm, because the One Jivatman is the same in all, hence the fundamental
  similarity of consciousness in all beings; in one sense He seems
  --
  and the salvation of one Jivatma would bring about the end of
  the world for all; just as the Christians say that the crucifixion of
  --
  salvation of a particular Jivatman does not bring the world to
  an end. Nor does Shankara really say anything different; for he

2.02 - The Synthesis of Devotion and Knowledge, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  We have before us three powers, the Purushottama as the supreme truth of that into which we have to grow, the Self and the Jiva. Or, as we may put it, there is the Supreme, there is the impersonal spirit, and there is the multiple soul, timeless foundation of our spiritual personality, the true and eternal individual, mamaivamsah. sanatanah.. All these three are divine, all three are the Divine. The supreme spiritual nature of being, the Para Prakriti free from any limitation by the conditioning
  Ignorance, is the nature of the Purushottama. In the impersonal
  Self there is the same divine nature, but here it is in its state of eternal rest, equilibrium, inactivity, nivritti. Finally, for activity, for pravritti, the Para Prakriti becomes the multiple spiritual personality, the Jiva. But the intrinsic activity of this supreme
  Gita, VII. 15-28.
  --
  Nature is always a spiritual, a divine working. It is force of the supreme divine Nature, it is the conscious will of the being of the Supreme that throws itself out in various essential and spiritual power of quality in the Jiva: that essential power is the swabhava of the Jiva. All act and becoming which proceed directly from this spiritual force are a divine becoming and a pure and spiritual action. Therefore it follows that in action the effort of the human individual must be to get back to his true spiritual personality and to make all his works flow from the power of its supernal Shakti, to develop action through the soul and the inmost intrinsic being, not through the mental idea and vital desire, and to turn all his acts into a pure outflowing of the will of the Supreme, all his life into a dynamic symbol of the
  Divine Nature.
  --
  From the ordinary point of view any return towards bhakti or continuation of the heart's activities after knowledge and impersonality have been gained, might seem to be a relapse. For in bhakti there is always the element, the foundation even of personality, since its motive-power is the love and adoration of the individual soul, the Jiva, turned towards the supreme and universal Being. But from the standpoint of the Gita, where the aim is not inaction and immergence in the eternal Impersonal, but a union with the Purushottama through the integrality of our being, this objection cannot at all intervene. In this Yoga the soul escapes indeed its lower personality by the sense of its impersonal and immutable self-being; but it still acts and all action belongs to the multiple soul in the mutability of Nature.
  If we do not bring in as a corrective to an excessive quietism the idea of sacrifice to the Highest, we have to regard this element of action as something not at all ourselves, some remnant of the play of the gunas without any divine reality behind it, a last dissolving form of ego, of I-ness, a continued impetus of the lower
  Nature for which we are not responsible since our knowledge rejects it and aims at escape from it into pure inaction. But by combining the tranquil impersonality of the one self with the stress of the works of Nature done as a sacrifice to the Lord, we by this double key escape from the lower egoistic personality and grow into the purity of our true spiritual person. Then are we no longer the bound and ignorant ego in the lower, but the free Jiva in the supreme Nature. Then we no longer live in the
  284
  --
  Thus by spiritual development devotion becomes one with knowledge. The Jiva comes to delight in the one Godhead, - in the Divine known as all being and consciousness and delight and as all things and beings and happenings, known in Nature, known in the self, known for that which exceeds self and Nature.
  He is ever in constant union with him, nityayukta; his whole life and being are an eternal Yoga with the Transcendent than whom there is nothing higher, with the Universal besides whom there is none else and nothing else. On him is concentred all his bhakti, ekabhaktih., not on any partial godhead, rule or cult. This single devotion is his whole law of living and he has gone beyond all creeds of religious belief, rules of conduct, personal aims of life.
  --
  His is the divine birth in the supreme Nature, integral in being, completed in will, absolute in love, perfected in knowledge. In him the Jiva's cosmic existence is justified because it has exceeded itself and so found its own whole and highest truth of being.

2.03 - Karmayogin A Commentary on the Isha Upanishad, #Isha Upanishad, #unset, #Zen
  [Chapter] V. Mukti and the Jivanmukta.
  [Chapter] VI. Suicide and the other World.
  --
  many Jivatmans, is simply the result of Avidya due to the action
  of the Maya or self-imposed illusion of Isha, the great Force who
  --
  cosmic work & the Eternal in the Jivatman, manifesting Himself similarly in individual work in a finite body; and he too,
  by abandoning desire and laying his works upon God, attains
  --
  brave alone. Every individual Jivatman must become the perfect
  Kshatriya before he can become the Brahmin. For there is a
  --
  to priestly & learned orthodoxy, but natural to the Jivanmukta.
  Sri Ramakrishna, when he had attained identity with the Lord,
  --
  avatar or the Jivanmukta were bound by his works; for their
  karma was done with knowledge and without desire. Works
  --
  also above knowledge and above devotion. When the Jivatman
  becomes Sacchidananda, devotion is lost in Ananda or absolute
  --
  does works by which He is not bound and the Jivatman also
  The Karmayogin
  --
  V. Mukti and the Jivanmukta.
  The ideal of the Karmayogin is the Jivanmukta, the self who
  has attained salvation but instead of immediately passing out
  --
  such as we find in the Jivanmukta, is complete mukti; for the
   Jivanmukta can at will withdraw himself in Samadhi into the
  --
  being touched by their stir and motion. For the Jivanmukta
  laya, absorption into the Unknowable, can be accomplished at
  --
  this that the Jivatman thinks there is something else than the
  Eternal which can throw him into bondage and that he himself
  --
  the Jivatman shakes off these illusory impressions of Avidya, he
  realises that there is nothing but Brahman the Eternal who is in
  --
  the Jivanmukta is not legally bound by his debts to Nature, for
  all the promissory notes he has executed in her name have been
  --
  to maintain the law of the world unimpaired, the Jivanmukta
  remains amid works like a prisoner on parole, not bound by the
  --
  The Jivanmukta is the ideal of the Karmayogin and though
  he may not reach his ideal in this life or the next, still he must
  --
  Karmamargin aims at being a Jivanmukta, he will not cherish
  within himself the spirit of the suicide.
  --
  body. Just as the Jivatman like a dreamer sees the Earth and all
  it contains when it is in the condition of mortality and regards
  --
  of the Jivatman is entirely eclipsed with the extreme thickening
  of the veil of Maya which intercepts from us the full glory of His
  --
  they are all in the Jivatman itself and exist outside it only as
  pictures & figures: still while we are dreamers, let us speak in
  --
  thoughts are full of fear, rage, pain or horror, then the Jivatman
  in the Sukshmasharir is unable to shake off these impressions
  --
  body, a Jivanmukta using them at will for cosmic purposes or
  transcending them to feel his identity with the Self who is pure
  --
  when it manifests in the Cosmos and the Jivatman or individual
  Self when it manifests in man. The Self first manifests as Will or
  --
  universal beneficence. The Jivanmukta, the Rishi, the sage must
  be, by their very nature, sarvabhutahitarata; men who make it

2.03 - The Supreme Divine, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Being, Consciousness, Will or Power, yayedam dharyate jagat: that is the Para Prakriti. The self-awareness of the Spirit in this supreme Nature perceives in the light of self-knowledge the dynamic idea, the au thentic truth of whatever he separates in his own being and expresses it in the Swabhava, the spiritual nature of the Jiva. The inherent truth and principle of the self of each Jiva, that which works itself out in manifestation, the essential divine nature in all which remains constant behind all conversions, perversions, reversions, that is the Swabhava. All that is in the Swabhava is loosed out into cosmic Nature for her to do what she can with it under the inner eye of the Purushottama. Out of the constant svabhava, out of the essential nature and self-principle of being of each becoming, she creates the varied mutations by which she strives to express it, unrolls all her changes in name and form, in time and space and those successions of condition developed one out of the other in time and space which we call causality, nimitta.
  All this bringing out and continual change from state to state is Karma, is action of Nature, is the energy of Prakriti, the worker, the goddess of processes. It is first a loosing forth of the svabhava into its creative action, visargah.. The creation is of existences in the becoming, bhuta-karah., and of all that they subjectively or otherwise become, bhava-karah.. All taken together, it is a constant birth of things in Time, udbhava, of which the creative energy of Karma is the principle. All this mutable becoming emerges by a combination of the powers and energies of Nature, adhibhuta, which constitutes the world and is the object of the soul's consciousness. In it all the soul is the enjoying and observing Deity in Nature; the divine powers of
  --
  It is entirely possible indeed only if the other conditions are satisfied. If we have become in our consciousness one self with all, one self which is always to our thought the Divine, and even our eyes and our other senses see and sense the Divine Being everywhere so that it is impossible for us at any time at all to feel or think of anything as that merely which the unenlightened sense perceives, but only as the Godhead at once concealed and manifested in that form, and if our will is one in consciousness with a supreme will and every act of will, of mind, of body is felt to come from it, to be its movement, instinct with it or identical, then what the Gita demands can be integrally done. The remembrance of the Divine Being becomes no longer an intermittent act of the mind, but the natural condition of our activities and in a way the very substance of the consciousness. The Jiva has become possessed of its right and natural, its spiritual relation to the Purushottama and all our life is a Yoga, an accomplished and yet an eternally self-accomplishing oneness.

2.04 - The Secret of Secrets, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  He is the Brahman, consciously supports and originates all from his higher spiritual nature, consciously here becomes all things in a nature of intelligence, mind, life and sense and objective phenomenon of material existence. The Jiva is he in that spiritual nature of the Eternal, his eternal multiplicity, his self-vision from many centres of conscious self-power. God, Nature and Jiva are the three terms of existence, and these three are one being.
  How does this Being manifest himself in cosmos? First as the immutable timeless self omnipresent and all-supporting which is in its eternity being and not becoming. Then, held in that being there is an essential power or spiritual principle of selfbecoming, svabhava, through which by spiritual self-vision it determines and expresses, creates by liberation all that is latent or contained in its own existence. The power or the energy of that self-becoming looses forth into universal action, Karma, all

2.05 - The Divine Truth and Way, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Finally, it insists at great length on the divine manifestation in all things in the universe and affirms the derivation of all that is from the nature, power and light of the one Godhead. For that seeing too is essential to the God-knowledge; on it is founded the integral turn of the whole being and the whole nature Godwards, the acceptance by man of the works of the divine Power in the world and the possibility of remoulding his mentality and will into the type of the God-action, transcendent in initiation, cosmic in motive, transmitted through the individual, the Jiva.
  The supreme Godhead, the Self immutable behind the cosmic consciousness, the individual Divinity in the human being
  --
  The Supreme from above cosmic existence leans, it is here said, or presses down upon his Nature to loose from it in an eternal cyclic recurrence all that it contains in it, all that was once manifest and has become latent. All existences act in the universe in subjection to this impelling movement and to the laws of manifested being by which is expressed in cosmic harmonies the phenomenon of the divine All-existence. The Jiva follows the cycle of its becoming in the action of this divine Nature, prakr.tim mamikam, svam prakr.tim, the "own nature" of the
  Divine. It becomes in the turns of her progression this or that personality; it follows always the curve of its own law of being as a manifestation of the divine Nature, whether in her higher and direct or her lower and derived movement, whether in ignorance or in knowledge; it returns out of her action into her immobility and silence in the lapse of the cycle. Ignorant, it is subject to her cyclic whirl, not master of itself, but dominated by her, avasah. prakr.ter vasat; only by return to the divine consciousness can it attain to mastery and freedom. The Divine too follows the cycle, not as subject to it, but as its informing Spirit and guide, not with his whole being involved in it, but with his power of being accompanying and shaping it. He is the presiding control of his own action of Nature, adhyaks.a, - not a spirit born in her, but the creative spirit who causes her to produce all that appears in the manifestation. If in his power he accompanies her and causes all her workings, he is outside it too, as if One seated above her universal action in the supracosmic mastery, not attached to her by any involving and mastering desire and not therefore bound by her works, because he infinitely exceeds them and precedes them, is the same before, during and after all their procession in the cycles of Time. All their mutations make no difference to his immutable being. The silent self that pervades and supports the cosmos is not affected by its changes because, though supporting, it does not participate in them. This greatest supreme supracosmic Self also is not affected because it

2.05 - VISIT TO THE SINTHI BRAMO SAMAJ, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "The sign of a man's having realized God is that he has become like a dry coconut. He has become utterly free from the consciousness that he is the body. He does not feel happy or unhappy with the happiness or unhappiness of the body. He does not seek the comforts of the body. He roams about in the world as a Jivanmukta, one liberated in life.
  'The devotee of Kli is a Jivanmukta , full of Eternal Bliss.'
  "When you find that the very mention of God's name brings tears to your eyes and makes your hair stand on end, then you will know that you have freed yourself from attachment to 'woman and gold' and attained God. If the matches are dry, you get a spark by striking only one of them. But if they are damp, you don't get a spark even if you strike fifty. You only waste matches. Similarly, if your mind is soaked in the pleasure of worldly things, in 'woman and gold', then God-Consciousness will not be kindled in you. You may try a thousand times, but all your efforts will be futile. But no sooner does attachment to worldly pleasure dry up than the spark of God flashes forth."

2.06 - WITH VARIOUS DEVOTEES, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "If the householder becomes a Jivanmukta, then he can easily live in the world if he likes. A man who has attained Knowledge does not differentiate between 'this place' and 'that place'. All places are the same to him. He who thinks of 'that place' also thinks of 'this place'.
  Master's first meeting with Keshab
  --
  You will get rid of your bestial desires and acquire godly qualities. You will be totally unattached to the world. Though you may still have to live in the world, you will live as a Jivamnukta. The disciples of Sri Chaitanya lived as householders in a spirit of detachment. "You may quote thousands of arguments from Vednta philosophy to a true lover of God, and try to explain the world as a dream, but you cannot shake his devotion to God. In spite of all your efforts he will come back to his devotion.
  "A man born with an element of iva becomes a Jnni; his mind is always inclined to the feeling that the world is unreal and Brahman alone is real. But when a man is born with an element of Vishnu he. develops ecstatic love of God. That love can never be destroyed. It may wane a little now and then, when he indulges in philosophical reasoning, but it ultimately returns to him increased a thousandfold."

2.06 - Works Devotion and Knowledge, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Power in Nature unrolls the cycles of the world and the natural evolution of creatures in the cycles, Parameshwara. From him the Jiva, individual spirit, soul in Nature, existent by his being, conscious by the light of his consciousness, empowered to knowledge, to will and to action by his will and power, enjoying existence by his divine enjoyment of the cosmos, has come here into the cosmic rounds.
  The inner soul in man is here a partial self-manifestation of the Divine, self-limited for the works of his Nature in the universe, prakr.tir jva-bhuta. In his spiritual essence the individual is one with the Divine. In the works of the divine Prakriti he is one with him, yet there is an operative difference and many deep relations with God in Nature and with God above cosmic Nature.

2.07 - The Supreme Word of the Gita, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Infinite. He is the Godhead in man; the Jiva is spirit of his Spirit.
  He is the Godhead in the universe; this world in Space and Time is his phenomenal self-extension.

2.07 - The Upanishad in Aphorism, #Isha Upanishad, #unset, #Zen
  The Jiva or embodied mental being is in its consciousness much wider than the waking ego; it has a wide range of knowledge & experience of the past, present and future, the near & the distant, this life & other lives, this world & other worlds which is not available to the waking ego. The waking ego fails to notice many things & forgets what it notices; the Jiva notices & remembers all experience.
  That which goes on in our life-energy & bodies below the level of waking mind is our subconscious self in the world; that which goes on in our mind & higher principles above the level of our waking mind is our superconscious self. The waking ego often receives intimations, more or less obscure, from either source which it fails to trace to their origin.
  --
  The waking ego, identifying the Jiva with its bodily, vital & mental experiences which are part of the stream of Nature's movement & subject to Nature & the process of the movement, falsely believes the soul to be the subject of Nature & not its lord, anish and not Ish. This is the illusion of bondage which the manomaya Purusha either accepts or seeks to destroy. Those who accept it are called baddha Jivas, souls in bondage; those who seek to destroy it mumukshu Jivas, self-liberating souls, - those who have destroyed it are mukta Jivas, souls free from illusion & limitation.
  In reality, no soul is bound & therefore none seeking liberation or liberated from bondage; these are all conditions of the waking mind and not of the self or spirit which is Ish, eternally lord & free.

2.08 - God in Power of Becoming, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Master of existence as the original Godhead of whom the Jiva is the partial being in Nature. Its possible limitations have been exceeded by the soul's seeing of all things as the Lord in the light of a perfect spiritual oneness.
  There results an integral vision of the Divine Existent at once as the transcendent Reality, supracosmic origin of cosmos, as the impersonal Self of all things, calm continent of the cosmos, and as the immanent Divinity in all beings, personalities, objects, powers and qualities, the Immanent who is the constituent self, the effective nature and the inward and outward becoming of all existences. The Yoga of knowledge has been fulfilled sovereignly in this integral seeing and knowing of the One. The Yoga of works has been crowned by the surrender of all works to their

2.09 - On Sadhana, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Disciple: Can one say that the Truth-Consciousness is the same as the Jiva?
   Sri Aurobindo: On its highest plane the Jiva is the true Divine Being. But it is on every plane. When you realise the Divine you know your true being and also you know God and His purpose in your Jiva. One can get into contact with it through the central being.
   Disciple: I wanted to understand how belief is known on the different levels mental, vital, and physical.

2.09 - THE MASTERS BIRTHDAY, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  What is the duty of man?" All sat in silence. To Narayan he said: "Don't you want to pass the examinations? But, my dear child, a man freed from bondage is iva; entangled in bondage, he is Jiva."
  Sri Ramakrishna was still in the God-intoxicated mood. There was a glass of water near him. He drank the water. He said to himself, "Why, I have drunk water in this mood!"

2.09 - The Release from the Ego, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  That substance is the self of the man called in European thought the Monad, in Indian philosophy, Jiva or Jivatman, the living entity, the self of the living creature. This Jiva is not the mental ego-sense constructed by the workings of Nature for her temporary purpose. It is not a thing bound, as the mental being, the vital, the physical are bound, by her habits, laws or processes. The Jiva is a spirit and self, superior to Nature. It is true that it consents to her acts, reflects her moods and upholds the triple medium of mind, life and body through which she casts them upon the soul's consciousness; but it is itself a living reflection or a soul-form or a self-creation of the Spirit universal and transcendent. The One Spirit who has mirrored some of His modes of being in the world and in the soul, is multiple in the Jiva. That Spirit is the very Self of our self, the One and the Highest, the Supreme we have to realise, the infinite existence into which we have to enter. And so far the teachers walk in company, all agreeing that this is the supreme object of knowledge, of works and of devotion, all agreeing that if it is to be attained, the Jiva must release himself from the ego-sense which belongs to the lower Nature or Maya. But here they part company and each goes his own way. The Monist fixes his feet on the path of an exclusive Knowledge and sets for us as sole ideal an entire return, loss, immersion or extinction of the Jiva in the Supreme. The Dualist or the partial Monist turns to the path of Devotion and directs us to shed indeed the lower ego and material life, but to see as the highest destiny of the spirit of man, not the self-annihilation of the Buddhist, not the self-immersion of the Adwaitin, not a swallowing up of the many by the One, but an eternal existence absorbed in the thought, love and enjoyment of the Supreme, the One, the All-Lover.
  For the disciple of an integral Yoga there can be no hesitation; as a seeker of knowledge it is the integral knowledge and not anything either half-way and attractive or high-pinnacled and exclusive he must seek. He must soar to the utmost height, but also circle and spread to the most all-embracing wideness, not binding himself to any rigid structure of metaphysical thought, but free to admit and contain all the soul's highest and greatest and fullest and most numerous experiences. If the highest height of spiritual experience, the sheer summit of all realisation is the absolute union of the soul with the Transcendent who exceeds the individual and the universe, the widest scope of that union is the discovery of that very Transcendent as the source, support, continent, informing and constituent spirit and substance of both these manifesting powers of the divine Essence and the divine Nature. Whatever the path, this must be for him the goal. The Yoga of Action also is not fulfilled, is not absolute, is not victoriously complete until the seeker has felt and lives in his essential and integral oneness with the Supreme. One he must be with the Divine will in his highest and inmost and in his widest being and consciousness, in work, his will, his power of action, his mind, body, life. Otherwise he is only released from the illusion of individual works, but not released from the illusion of separate being and instrumentality. As the servant and instrument of the Divine, he works, but the crown of his labour and its perfect base or motive is oneness with that which he serves and fulfils. The Yoga of devotion too is complete only when the lover and the Beloved are unified and difference is abolished in the ecstasy of a divine oneness, and yet in the mystery of this unification there is the sole existence of the Beloved but no extinction or absorption of the lover. It is the highest unity which is the express direction of the path of knowledge, the call to absolute oneness is its impulse, the experience of it its magnet: but it is this very highest unity which takes as its field of manifestation in him the largest possible cosmic wideness. Obeying the necessity to withdraw successively from the practical egoism of our triple nature and its fundamental ego-sense, we come to the realisation of the spirit, the self, lord of this individual human manifestation, but our knowledge is not integral if we do not make this self in the individual one with the cosmic spirit and find their greater reality above in an inexpressible but not Unknowable Transcendence. That Jiva, possessed of himself, must give himself up into the being of the Divine. The self of the man must be made one with the Self of all; the self of the finite , individual must pour itself into the boundless finite and that cosmic spirit must be exceeded in the transcendent Infinite.
  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. 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. More and more frequent conditions come of something indefinable and illimitable, a peace, a silence, a joy, a bliss beyond expression, a sense of absolute impersonal Power, a pure existence, a pure consciousness, an all-pervading Presence. The ego persists in itself or in its habitual movements, but the peace of the One becomes more and more inured, the others are broken, crushed, more and more rejected, becoming weak in their intensity, limp or mechanical in their action. In the end there is a constant giving up of the whole consciousness into the being of the Supreme. In the beginning when the restless confusion and obscuring impurity of our outward nature is active, when the mental, vital, physical ego-sense are still powerful, this new mental outlook, these experiences may be found difficult in the extreme: but once that triple egoism is discouraged or moribund and the instruments of the Spirit are set right and purified, in an entirely pure, silent, clarified, widened consciousness the purity, infinity, stillness of the One reflects itself like the sky in a limpid lake. A meeting or a taking in of the reflected Consciousness by that which reflects it becomes more and more pressing and possible, the bridging or abolition of the atmospheric gulf between that immutable ethereal impersonal vastness and this once mobile whirl or narrow stream of personal existence is no longer an arduous improbability and may be even a frequent experience, if not yet an entirely permanent state. For even before complete purification, if the strings of the egoistic heart and mind are already sufficiently frayed and loosened, the Jiva can by a sudden snapping of the main cords escape, ascending like a bird freed into the spaces or widening like a liberated flood into the One and Infinite. There is first a sudden sense of a cosmic consciousness, a casting of oneself into the universal; from that universality one can aspire more easily, aspire to the Transcendent. There is a pushing back and rending or a rushing down of the walls that imprisoned our conscious being; there is, a loss of all sense of individuality and personality, of all placement in Space or Time or action and law of Nature; there is no longer an ego, a person definite and definable, but only consciousness, only existence, only peace and bliss; one becomes immortality, becomes eternity, becomes infinity. All that is left of the personal soul is a hymn of peace and freedom and bliss vibrating somewhere in the Eternal.
  When there is an insufficient purity in the mental being, the release appears at first to be partial and temporary; the Jiva seems to descend again into the egoistic life and the higher consciousness to be withdrawn from him. In reality, what happens is that a cloud or veil intervenes between the lower nature and the higher consciousness and the prakriti resumes for a time its old habit of working under the pressure but not always with a knowledge or present memory of that high experience. What works in it then is a ghost of the old ego supporting a mechanical repetition of the old habits upon the remnants of confusion and impurity still left in the system. The cloud intervenes and disappears, the rhythm of ascent and descent renews itself until the impurity has been worked out. This period of alternations may easily be long in the integral Yoga; for there an entire perfection of the system is required; it must be capable at all times and in all conditions and all circumstances, whether of action or inaction, of admitting and then living in the consciousness of the supreme Truth. Nor is it enough for the Sadhaka to have the utter realisation only in the trance of Samadhi or in a motionless quietude, but he must in trance or in waking, in passive reflection or energy of action be able to remain in the constant Samadhi of the firmly founded Brahmic consciousness349a. But if or when our conscious being has become sufficiently pure and clear, then there is a firm station in the higher consciousness. The impersonalised Jiva, one with the universal or possessed by the Transcendent, lives high-seated above349b and looks down undisturbed at whatever remnants of the old working of Nature may revisit the system. He cannot be moved by the workings of the three modes of prakriti in his lower being, nor can he be shaken from his station by the attacks even of grief and suffering. And finally, there being no veil between, the higher peace overpowers the lower disturbance and mobility. There is a settled silence in which the soul can take sovereign possession of itself above and below and altogether.
  Such possession is not indeed the aim of the traditional Yoga of knowledge whose object is rather to get away from the above and the below and the all into the indefinable Absolute. But whatever the aim, the path of knowledge must lead to one first result, an absolute quietude; for unless the old action of Nature in us be entirely quieted, it is difficult if not impossible to found either any true soul-status or any divine activity. Our nature acts on a basis of confusion and restless compulsion to action, the Divine acts freely out of a fathomless calm. Into that abyss of tranquillity we must plunge and become that, if we are to annul the hold of this lower nature upon the soul. Therefore the universalised Jiva first ascends into the Silence; it becomes vast, tranquil, actionless. What action takes place, whether of body and these organs or any working whatever, the Jiva sees but does not take part in, authorise or in any way associate itself with it. There is action, but no personal actor, no bondage, no responsibility. If personal action is needed, then the Jiva has to keep or recover what has been called the form of the ego, a sort of mental image of an "I" that is the knower, devotee, servant or instrument, but an image only and not a reality. If even that is not there, still action can continue by the mere continued force of prakriti, without any personal actor, without indeed there being any sense of an actor at all; for the Self into which the Jiva has cast its being is the actionless, the fathomless still. The path of works leads to the realisation of the Lord, but here even the Lord is not known; there is only the silent Self and prakriti doing her works, even, as it seems at first, riot with truly living entities but with names and forms existing in the Self but which the Self does not admit as real. The soul may go even beyond this realisation; it may either rise to the Brahman on the other side of all idea of Self as a Void of everything that is here, a Void of unnameable peace and extinction of all, even of the Sat, even of that Existent which is the impersonal basis of individual or universal personality; or else it may unite with it as an ineffable "That" of which nothing can be said; for the universe and all that is does not even exist in That, but appears to the mind as a dream more unsubstantial than any dream ever seen or imagined, so that even the word dream seems too positive a thing to express its entire unreality. These experiences are the foundation of that lofty illusionism which takes such firm hold of the human mind in its highest overleapings of itself.
  These ideas of dream and illusion are simply results in our still existent mentality of the new poise of the Jiva and its denial of the claim made upon it by its old mental associations and view of life and existence. In reality, the prakriti does not act for itself or by its own motion, but with the Self as lord; for out of that Silence wells all this action, that apparent Void looses out as if into movement all these infinite riches of experiences. To this realisation the Sadhaka of the integral Yoga must arrive by the process that we shall hereafter describe. What then, when he so resumes his hold upon the universe and views no longer himself in the world but the cosmos in himself, will be the position of the Jiva or what will fill in his new consciousness the part of the ego-sense? There will be no ego-sense even if there is a sort of individualisation for the purposes of the play of universal consciousness in an individual mind and frame; and for this reason that all will be unforgettably the One and every Person or Purusha will be to him the One in many forms or rather in many aspects and poises, Brahman acting upon Brahman, one Nara-Narayana351 everywhere. In that larger play of the Divine the joy of the relations of divine love also is possible without the lapse into the ego-sense, -- just as the supreme state of human love likewise is described as the unity of one soul in two bodies. The ego-sense is not indispensable to the world-play in which it is so active and so falsifies the truth of things; the truth is always the One at work on itself, at play with itself, infinite in unity, infinite in multiplicity. When the individualised consciousness rises to and lives in that truth of the cosmic play, then even in full action, even in possession of the lower being the Jiva remains still one with the Lord, and there is no bondage and no delusion. He is in possession of Self and released from the ego.
  author class:Sri Aurobindo

2.1.02 - Classification of the Parts of the Being, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  Ishwara, Shakti and Jiva, or else Sachchidananda, Maya and
   Jiva. But in our system which seeks to go beyond the present manifestation, these could very well be taken for granted and, looked at from the point of view of the planes of consciousness, the three highest - Ananda (with Sat and Chit resting upon it),

21.02 - Gods and Men, #Collected Works of Nolini Kanta Gupta - Vol 06, #Nolini Kanta Gupta, #Integral Yoga
   But from now on the procedure is different for we enter into another dimension or quality of reality. Here begins the world of the gods. The gods are, we may say, types of perfection. They have a consciousness quite different from that of the mind, it is not limited, it is global, each embodying a divine quality or qualities. Each is a special Power. On the human level the progress is that of a gradual movement forward and. upward, an ascension step by step. It is a movement of achievement or realisation by addition, accretion as it were. But you do not attain godhead or godhood in that way, in the same way as you seize and capture and possess a desired object: here you do not possess the gods, but they come and possess you, they descend and come into you. The Upanishad says: "He himself comes forward and unveils his own body." They are of such a different quality - different not only in degree but in kind, that you cannot by developing, increasing or amplifying the present attain that nature. That nature itself, as I said, is to descend and enter into you and make you its own mode of existence. Now, this is a new fulfilment for the human being to attain to the status of a god, to evolve oneself, to attune oneself so as to call by this affinity a divine being, a god, and to become a god. Sri Aurobindo speaks of the divine life, the Life Divine, the life of a god, it means that you become a god, not only realise the utmost human perfection possible as man but surpass man's humanity and call in and embody divinity. You may remember Ramakrishna making a distinction between two kinds of perfect human beings - one he calls Jivakoti, that is to say, human creatures who have the capacity to attain the final liberation. Usually, these humans are sufficient unto themselves, they do their own sadhana and attain siddhi and pass out. They do not come back. But the other category of beings who are called Ishwarakoti, that is to say, those who embody the divine nature, not only can save themselves but others also, they can bear the burden of imperfect human beings, they can go up and come down, pass from life to life even after liberation with ease, in order to continue the work of earth's global Freedom.
   I have said, a god comes down and seizes you, you do not go up and take possession of a god. But perhaps it is only a mode of describing the same phenomenon. The god that you call upon to come into you is your presiding deity and it is there always over your head guiding you, helping you, befriending you throughout your cycles of spiritual evolution. This archetype of divinity that you are to become or that is to engulf you and be identified with you has been with you from the very beginning, coming closer and closer to you as you go on developing upward. Indeed the light-speck that you were originally, of which I spoke to you at the outset, is nothing but a spark of the same Divine Entity or Person come down into the material world.

2.1.02 - Nature The World-Manifestation, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  Shakti and Jiva. These are the three terms of His worldmanifestation.
  The One and the Many are both of them eternal aspects of the
  --
   multiplicity, neither the One nor the Many are illusions, they are both of them truths of the Absolute, otherwise they could have no existence nor could they come into existence. The world is a manifestation, and in it the absolute Parabrahman manifests as the Ishwara, the one Eternal, but also It manifests the multiplicity of the One in the Jiva. This creates in the manifestation the double aspect of Being and Becoming. But becoming does not mean that Being becomes what it never was before or that it ceases to be its eternal self; it manifests something that is already in its existence, a truth, a power, an aspect of itself; only the forms are temporal and can be deformed by the Ignorance.
  The Power of itself which thus manifests what is in its being is its Shakti, Maya or Prakriti, three names for the same thing. It is called Prakriti when it is seen in its executive aspect as working out the manifestation for the Purusha or Ishwara.
  --
  Gita, or the Divine himself in his aspect of multiplicity, or a separate being dependent on the Divine, as is held by the dualists, or an illusory self-perception of the soul subject to Maya, the reality being the Divine himself, indivisible and ever unmanifested - one thing is certain that what appears as the Jiva is something unborn and eternal.
  The self which we have to perfect, is neither pure atman which is ever perfect nor the ego which is the cause of imperfection, but the divine self manifested in the shifting stream of Nature.
  --
  Maya and escapes from it. But who is this individual soul? Is it the self in the individual, the Jivatman, and is the self in the individual different from the eternal Self? No, the individual self is the eternal Brahman, for there is only one self and not many.
  But then the Jivatman also cannot be subject to Maya or escape from it. There is then nobody subject to it, nobody who escapes.
  And really that is so, says the illusionist, but what seems to us now to be the individual self, is a reflection of the eternal Self in the mind, and it is that which is subject to Maya and suffers by it. But what then is Mind? It is a result of Maya, it is an illusory movement of consciousness, it is that for which and by which the universe exists. Get rid of its action, its movement, and the illusion will cease; you will be free. But then again who is this you? If I am really the eternal, then I, the individual do not exist; my real self, to use a desperately foolish language,

2.10 - THE MASTER AND NARENDRA, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  MASTER; "There are two classes of devotees: Jivakotis, or ordinary men, and Isvarakotis, or Divine Messengers. The Jivakoti's devotion to God is called vaidhi, formal; that is, it conforms to scriptural laws. He worships God with a fixed number of articles, repeats God's holy name a specified number of times, and so on and so forth. This kind of devotion, like the path of knowledge, leads to the Knowledge of God and to samdhi.
  The Jivakoti does not return from samdhi to the relative plane.
  "But the case of the Isvarakoti is different. He follows the process of 'negation' and 'affirmation'. First he negates the world, realizing that it is not Brahman; but then he affirms the same world, seeing it as the manifestation of Brahman. To give an illustration: a man wanting to climb to the roof first negates the stairs as not being the roof, but on reaching the roof he finds that the stairs are made of the same materials as the roof: brick, lime, and brick-dust. Then he can either move up and down the stairs or remain on the roof, as he pleases.
  --
  Jeevanmukta & Separation of body and soul "He who has attained this Knowledge of Brahman is a Jivanmukta, liberated while living in the body. He rightly understand that the tman and the body are two separate things.
  After realizing God one does not identify the tman with the body. These two are separate, like the kernel and the shell of the coconut when its milk dries up. The tman moves, as it were, within the body. When the 'milk' of worldly-mindedness has dried up, one gets Self-knowledge. Then one feels that tman and body are two separate things.

2.10 - The Realisation of the Cosmic Self, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  concentration to cease to think of things and beings as separately existent in themselves and rather to think always of the One everywhere and of all things as the One. Although we have spoken hitherto of the withdrawing motion of the Jiva as the first necessity of knowledge and as if it were to be pursued alone and by itself, yet in fact it is better for the Sadbaka of the integral Yoga to unite the two movements. By one he will find the self within, by the other he will find that self in all that seems to us at present to be outside us. It is possible indeed to begin with the latter movement, to realise all things in this visible and sensale existence as God or Brahman or Virat Purusha and then to go beyond to all that is behind the Virat. But this has its inconveniences and it is better, if that be found possible, to combine the two movements.
  This realisation of all things as God or Brahman has, as we have seen, three aspects of which we can conveniently make three successive stages of experience. First, there is the Self in whom all beings exist. The Spirit, the Divine has manifested itself as infinite self-extended being, self-existent, pure not subject to Time and Space, but supporting Time and Space as figures of its consciousness. It is more than all things and contains them all within that self-extended being and consciousness, not bound by anything that it creates, holds or becomes, but free and infinite and all-blissful. It holds them, in the old image, as the infinite ether contains in itself all objects. This image of the ethereal (Akasha) Brahman may indeed be of great practical help to the Sadhaka who finds a difficulty in meditating on what seems to him at first an abstract and unseizable idea. In the image of the ether, not physical but an encompassing ether of vast being, consciousness and bliss, he may seek to see with the mind and to feel m his mental being this supreme existence and to identify it in oneness with the self within him. By such meditation the mind may be brought to a favourable state of predisposition in which, by the rending or withdrawing of the veil, the supramental vision may flood the mentality and change entirely all our seeing. And upon that change of seeing, as it becomes more and more potent and insistent and occupies all our consciousness, there will supervene eventually a change of becoming so that what we see we become. We shall be in our self-consciousness not so much cosmic as ultra-cosmic, infinite. Mind and life and body will then be only movements in that infinity which we have become, and we shall see that what exists is not world at all but simply this infinity of spirit in which move the mighty cosmic harmonies of Its own images of self-conscious becoming.

2.12 - THE MASTERS REMINISCENCES, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  MASTER: "An Incarnation of God or one born with some of the characteristics of an Incarnation is called an Isvarakoti. An ordinary man is called a Jiva or Jivakoti. By dint of sdhan a Jivakoti can realize God; but after samdhi he cannot come back to the plane of relative consciousness.
  "The Isvarakoti is like the king's son. He has the keys to all the rooms of the seven-storey palace; he can climb to all the seven floors and come down at will. A Jivakoti is like a petty officer. He can enter some of the rooms of the palace; that is his limit.
  "Janaka was a Jnni. He attained Knowledge by means of his sdhan. But Sukadeva was Knowledge itself."

2.12 - The Origin of the Ignorance, #The Life Divine, #Sri Aurobindo, #Integral Yoga
   determinations of its being, it cannot either be ignorant of things, of their true nature, of their true action. But though we say that we are That, that the Jivatman or individual self is no other than the Paramatman, no other than the Absolute, yet we are certainly ignorant both of ourselves and things, from which this contradiction results that what must be in its very grain incapable of ignorance is yet capable of it, and has plunged itself into it by some will of its being or some necessity or possibility of its nature. We do not ease the difficulty if we plead that Mind, which is the seat of ignorance, is a thing of Maya, non-existent, notBrahman, and that Brahman, the Absolute, the sole Existence cannot in any way be touched by the ignorance of mind which is part of the illusory being, Asat, the non-existence. This is an escape which is not open to us if we admit an integral Oneness: for then it is evident that, in making so radical a distinction and at the same time cancelling it by terming it illusory, we are using the magic or Maya of thought and word in order to conceal from ourselves the fact that we are dividing and denying the unity of the Brahman; for we have erected two opposite powers, Brahman incapable of illusion and self-illusive Maya, and pitchforked them into an impossible unity. If Brahman is the sole existence, Maya can be nothing but a power of Brahman, a force of his consciousness or a result of his being; and if the
   Jivatman, one with Brahman, is subject to its own Maya, the
  --
  It is not open to us to get rid of the whole difficulty by saying that the Jivatman and the Supreme are not one, but eternally different, the one subject to ignorance, the other absolute in being and consciousness and therefore in knowledge; for this contradicts the supreme experience and the whole experience
  588
  --
  It is also to be noted that the statement would not be wholly true, since it is possible for the Jivatman to enter into unity with the active nature of the One and not only into a static essential oneness. Or we may escape the difficulty by saying that beyond or above existence and its problems there is the Unknowable which is beyond or above our experience, and that the action of
  Maya has already begun in the Unknowable before the world began and therefore is itself unknowable and inexplicable in its cause and its origin. This would be a sort of idealistic as opposed to a materialistic Agnosticism. But all Agnosticism is subject to this objection that it may be nothing but our refusal to know, a too ready embracing of an apparent and present restriction or constriction of consciousness, a sense of impotence which may be permitted to the immediate limitations of the mind but not to the Jivatman who is one with the Supreme. The Supreme must surely know himself and the cause of ignorance, and therefore the Jivatman has no ground to despair of any knowledge or deny his capacity of knowing the integral Supreme and the original cause of his own present ignorance.
  The Unknowable, if it is at all, may be a supreme state of
  --
  Therefore ignorance and self-limiting division are not inherent and insuperable in the multiplicity of souls, are not the very nature of the multiplicity of Brahman. Brahman, as he exceeds the passivity and the activity, so too exceeds the unity and multiplicity. He is one in himself, but not with a self-limiting unity exclusive of the power of multiplicity, such as is the separated unity of the body and the mind; he is not the mathematical integer, one, which is incapable of containing the hundred and is therefore less than the hundred. He contains the hundred, is one in all the hundred. One in himself, he is one in the many and the many are one in him. In other words, Brahman in his unity of spirit is aware of his multiplicity of souls and in the consciousness of his multiple souls is aware of the unity of all souls. In each soul he, the immanent Spirit, the Lord in each heart, is aware of his oneness. The Jivatman illumined by him, aware of its unity with the One, is also aware of its unity with the many. Our superficial consciousness, identified with body and with divided life and dividing mind, is ignorant; but that also can be illumined and made aware. Multiplicity, then, is not the necessary cause of the ignorance.
  Ignorance, as we have already stated, comes in at a later stage, as a later movement, when mind is separated from its spiritual and supramental basis, and culminates in this earthlife where the individual consciousness in the many identifies itself by dividing mind with the form, which is the only safe basis of division. But what is the form? It is, at least as we see it here, a formation of concentrated energy, a knot of the force of consciousness in its movement, a knot maintained in being by a constant whirl of action; but whatever transcendent truth or reality it proceeds from or expresses, it is not in any part of itself in manifestation durable or eternal. It is not eternal in its integrality, nor in its constituting atoms; for they can be disintegrated by dissolving the knot of energy in constant concentrated action which is the sole thing that maintains their apparent stability. It is a concentration of Tapas in movement of force on the form maintaining it in being which sets up the physical basis of division. But all things in the activity are, we

2.13 - On Psychology, #Evening Talks With Sri Aurobindo, #unset, #Zen
   I leave aside other minor divisions of the being. This is only a rough outline. If you want to go into details, the physical alone has five planes. Then you come to the soul. Ordinarily the soul is not understood as the Jiva. 'Soul' does not denote the essential personality which is eternally one with the Divine and is always in the presence of God. So also 'soul' does not mean Atman, the Self, because for this Self there is no evolution. What is generally understood by 'soul' is the psychic individualisation which persists even after the dissolution of the physical body and the vital and mental sheaths.
   Now, when a man dies his physical body dissolves; the vital body dissolves after some time, and the mental body also dissolves. Take the case of an insect. In the insect there is only the physical consciousness and nothing else. Other formations in the universe are too low to be considered. The insect gathers certain experiences on the physical plane. My own view is that it goes on developing from plane to plane with a supporting Self. The soul skma deh living on the physical plane returns to the Jiva which was all along supporting the insect in the physical consciousness. When the soul is ready, it is taken up into the vital plane and there it gathers experiences till the mental plane is reached in man. There is the Supramental plane also.
   What we do in our Yoga is to bring down the Supramental plane so that the soul may return with the full experience to the higher plane. The question is how far we can supramentalise. If we can supramentalise the mind and the vital being we can return with the memory of that experience and also with that ready formation in another manifestation. One can preserve, if he so chooses, his vital body after death and produce effects on the vital plane.
  --
   Sri Aurobindo: It is not the psychic being which presides over reincarnation, but the Jiva, the Central Being, which according to its need gathers the material from Nature. The kraa arra generally means the supramental body.
   Disciple: In the orthodox terminology, though kraa arra means vijnamaya, yet they speak of it not as a means of development but as a means of escape. To them the use of the kraa arra is to burn away the seeds of everything that is in Nature. They believe that unless the seed is burnt there in the kraa arra one can't really get liberation.
  --
   Sri Aurobindo: The vital being is that which is concerned directly with life. You can call it 'life-force', and all the movements connected with the life-force belong to the vital being. The fundamental working of the vital being is that it takes the form of desire the desire for objects, for possession, lust, ambition and, generally speaking, all a ripus the six inimical tendencies belong to the vital plane. This wrong form of the vital movement has a Truth behind it which assumes this wrong form because of Ignorance. The vital being is, really speaking, an instrument, and must be used as an instrument of the Jiva, the Central Being. It is a means of effectuation in life. In the Ignorance it takes the form of desire to effectuate itself; but in the Higher Knowledge it becomes sheer will, the power of effectuation without straining of desire, etc.
   Man simply raises these vital movements, which belong equally to the animal nature, to the mind. That is all. He deludes himself into thinking that when he has connected some emotion with the vital movement, it has become pure and when his mind can give a rational explanation of it, he has got a justification to go on with the vital play. In fact, that is the way in which these vital forces have kept their hold upon man. Take, for instance, what man ordinarily calls 'love'. It is primarily nothing else but the vital impulse which he can call the sex-impulse. It is everywhere in nature. Man mixes it with a certain movement of emotion and calls it love and thinks everything is justified by it.

2.13 - THE MASTER AT THE HOUSES OF BALARM AND GIRISH, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Difference between a Jiva and an Incarnation
  "Koar Singh also asked me that question. You see, there is a vast difference between the Jiva and Isvara. Through worship and austerity, a Jiva can at the utmost attain samdhi; but he cannot come down from that state. On the other hand, an Incarnation of God can come down from samdhi. A Jiva is like an officer of the king; he can go as far as the outer court of the seven-storey palace. But the king's son has access to all the seven floors; he can also go outside. Everybody says that no one can return from the plane of samdhi. In that case, how do you account for sages like Sankara and Ramanuja? They retained the 'ego of Knowledge'."
  MAHIMA: "That is true, indeed. Otherwise, how could they write books?"
  --
  MASTER: "A man attains Brahmajnana as soon as his mind is annihilated. With the annihilation of the mind dies the ego, which says 'I', 'I'. One also attains the knowledge of Brahman by following the path of devotion. One also attains it by following the path of knowledge, that is to say, discrimination. The jnanis discriminate, saying, 'Neti, neti', that is, 'All this is illusory, like a dream.' They analyse the world through the process of 'Not this, not this'; it is my. When the world vanishes, only the Jivas, that is to say, so many egos, remain.
  "Each ego may be likened to a pot. Suppose there are ten pots filled with water, and the sun is reflected in them. How many suns do you see?"
  --
  MASTER: 'The Isvarakotis-Divine Incarnations, for instance-can liberate themselves whenever they want to; but the Jivakotis cannot. Jivas are imprisoned by 'woman and gold'. When the doors and windows of a room are fastened with screws, how can a man get out?"
  BHAVANTH (smiling): "Ordinary men are like the third-class passengers on a railway train. When the doors of their compartments are locked, they have no way to get out."

2.14 - AT RAMS HOUSE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "About my own spiritual state Captain said, 'Your soul, like a bird, is ready to fly.' There are two entities: Jivatma, the embodied soul, and Paramatma, the Supreme Soul. The embodied soul is the bird. The Supreme Soul is like the ka; it is the Chidakasa, the ka of Consciousness. Captain said: 'Your embodied soul flies into the ka of Consciousness. Thus you go into samdhi.'
  (Smiling) "He critisized the Bengalis. He said: 'The Bengalis are fools. They have a gem near them, but they cannot recognize it.'

2.15 - On the Gods and Asuras, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Sri Aurobindo: What is your mind? It is merely an organisation, for a particular purpose, of the universal mind. So long as you are in the Ignorance you go on saying I, I, My, My and nothing interests you more than that. But when you get to the Supermind you know that it is all false. Then you know your Self; the Jiva knows itself and also sees the mould of Prakriti. You also know the Higher Power above and so you don't commit the mistake which the mind does. Even when the yogi speaks of "my power" or "my work" it is for mere convenience. All the time he is conscious of the Divine Power that is working through him. It looks more pretentious to say "the Divine Power that is working through me".
   Disciple: Without using I and My one cannot even speak.
  --
   Disciple: Some believe that the true self is the Jiva and if one is on that plane then he is helped by the Gods.
   Disciple: Is the highest personal self of man a god?
   Sri Aurobindo: Man is not a god. But he can attain to the plane of the Gods and there he has his divine Self the Jiva which is a portion of the Divine. If you knock at their gates with desire, they show you on to the vital gods.
   Disciple: There is a belief in the Trinity among the Christians. There are said to be seven Gods and each soul is an emanation of one of the seven Gods. I wonder why seven only?

2.15 - The Cosmic Consciousness, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  To realise and unite oneself with the active Brahmanis to exchange, perfectly or imperfectly according as the union is partial or complete, the individual for the cosmic consciousness. The ordinary existence of man is not only an individual but an egoistic consciousness; it is, that is to say, the individual soul or Jivatman identifying himself with the nodus of his mental, vital, physical experiences in the movement of universal Nature, with his mind-created ego and, less intimately, with the mind, life, body which receive the experiences; for of these he can say "my mind, life, body," regarding them as himself yet partly as not himself and something which he possesses and uses, but of the ego he says, "It is I." By detaching himself from all identification with mind, life and body, he can get back from his ego to the consciousness of the true Individual, the Jivatman, who is the real possessor of mind, life and body. Looking back from this Individual to that of which it is the representative and conscious figure, he can get back to the transcendent consciousness of pure Self, absolute Existence or absolute Non-being, three poises of the same eternal Reality. But between the movement of universal Nature and this transcendent Existence, possessor of the one and cosmic self of the other, is the cosmic consciousness, the universal Purusha of whom all Nature is the prakriti or active conscious Force. We can arrive at that, become that whether by breaking the walls of the ego laterally, as it were, identifying oneself with all existences in the One, or else from above by realising the pure Self or absolute Existence in its outgoing, immanent, all-embracing, all-constituting self-knowledge and self-creative power.
  It is as the immanent, silent Self in all that the foundation of this cosmic consciousness can most easily be laid by the mental being, the Witness pure and omnipresent who regards all the activity of the universe as the Conscious Soul of the cosmos, Sachchidananda for whose delight universal Nature displays the eternal procession of her works. We are aware of an unwounded Delight, a pure and perfect Presence, an infinite and self-contained Power present in ourselves and all things, not divided by their divisions, not affected by the stress and struggle of the cosmic manifestation, within it all even while superior to it all. Because of that all this exists, but that does not exist because of all this; it is too great to be limited by the movement in Time and Space which it inhabits and supports. This foundation enables us to possess in the security of the divine existence the whole universe within our own being. We are no longer limited and shut in by what we inhabit, but like the Divine contain in ourselves all that for the purpose of the movement of Nature we consent to inhabit. We are not mind or life or body, but the informing and sustaining Soul, silent, peaceful, eternal, that possesses them; and this Soul we find everywhere sustaining and informing and possessing all lives and minds and bodies and cease to regard it as a separate and individual being in our own. In it all this moves and acts; within all this it is stable and immutable. Having this, we possess our eternal self-existence at rest in its eternal consciousness and bliss.
  --
  What will be the relation of our individual existence to this cosmic consciousness to which we have attained? For since we have still a mind and body and human life, our individual existence persists even though our separate individual consciousness has been transcended. It is quite possible to realise the cosmic consciousness without becoming that, to see it, that is to say, with the soul, to feel it and dwell in it, be united with it without becoming wholly one with it, in a word, to preserve the individual consciousness of the Jivatman in the cosmic consciousness of the universal Self. We may preserve a certain distinctness between the two and enjoy the relations between them; we may remain the individual self while participating in the bliss and infinity of the universal Self; or we may possess them both as a greater and lesser self, one pouring itself out in the universal play of the divine consciousness and force, the other the action of the same universal Being through our individual soul-centre or soul-form for the purposes of an individual play of mind, life and body. But the summit of realisation by knowledge is always the power to dissolve the personality In universal being, to merge the individual in the cosmic consciousness, to liberate even the soul-form into the unity and universality of the Spirit. This is the laya, dissolution, or moksa, liberation, at which the Yoga of Knowledge aims. This may extend itself, as in the traditional Yoga, to the dissolution of mind, life and body itself into the silent Self or absolute Existence; but the essence of the liberation is the merging of the individual in the Infinite. When the Yogin no longer feels himself to be a consciousness situated in the body or limited by the mind, but has lost the sense of division in the boundlessness of an infinite consciousness, that which he set out to do is accomplished. Afterwards the retaining or non-retaining of the human life is a circumstance of no essential importance, for it is always the formless One who acts through its many forms of the mind and life and body and each soul is only one of the stations from which it chooses to watch and receive and actuate its own play.
  That into which we merge ourselves in the cosmic consciousness is Sachchidananda. It is one eternal Existence that we then are, one eternal Consciousness which sees its own works in us and others, one eternal Will or Force of that Consciousness which displays itself in infinite workings, one eternal Delight which has the joy of itself and all its workings, -- itself stable, immutable, timeless, spaceless, supreme and itself still in the infinity of its workings, not changed by their variations, not broken up by their multiplicity, not increased or diminished by their ebbings and flowings in the seas of Time and Space, not confused by their apparent contrarieties or limited by their divinely-willed limitations. Sachchidananda is the unity of the many-sidedness of manifested things, the eternal harmony of all their variations and oppositions, the infinite perfection which justifies their limitations and is the goal of their imperfections.

2.18 - SRI RAMAKRISHNA AT SYAMPUKUR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "On account of his detachment from the world Janaka was also known as the 'Videha', that is, one free from consciousness of the body. Though living in the world, he moved about as a Jivanmukta, a free soul living in a body. But for most people freedom from body-consciousness is something very far off. Intense spiritual discipline is necessary.
  "Janaka was a great hero. He fenced with two swords, the one of knowledge and the other of work.

2.2.02 - Becoming Conscious in Work, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  But the Jivanmukta feels no bondage [in work]. In all work and action, he feels perfectly free, because the work is not done by him personally (there is no sense of limited ego) but by the cosmic Force. The limitations of the work are those put by the cosmic Force itself on its own action. He himself lives in communion of oneness with the Transcendent which is above the cosmos and feels no limitation. That is at least how it is felt in the Overmind.
    This passage is not available.Ed.

2.2.02 - The True Being and the True Consciousness, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  in the manifested nature. It is what is called the Jivatman.
  The true being mental, vital or subtle physical has always the

2.2.03 - The Psychic Being, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  The Atman, the Jivatman and the Psychic
  The Jiva is realised as the individual Self, Atman, the central being above the Nature, calm, untouched by the movements of
  Nature but supporting their evolution though not involved in it. Through this realisation silence, freedom, wideness, mastery, purity, a sense of universality in the individual as one centre of this divine universality become the normal experience. The psychic is realised as the Purusha behind the heart. It is not universalised like the Jivatman, but is the individual soul supporting from its place behind the heart-centre the mental, vital, physical, psychic evolution of the being in Nature. Its realisation brings Bhakti, self-giving, surrender, turning of all the movements Godward, discrimination and choice of all that belongs
  The Psychic Being
  --
  The psychic is a spark of the Divine - but I do not know that it can be called a portion of the Jivatma - it is the same put forward in a different way.
  The bindu of which you speak is not the psychic being, but the soul or spark of the Divine which supports each existence; the psychic being is usually seen in form as a Purusha. The psychic being is the soul or spark of the Divine developing a form of itself in the evolution which travels from life to life. The Jivatma and the soul are the same, but in two different statuses. The Jivatma is the Ansha of the Divine standing above the consciousness as the individual self and unchanged by the evolution - the soul is the same descended into the evolution and developing its consciousness from life to life until in the opening of knowledge the psychic being realises its oneness with the self above.
  The ego is quite different - it is a creation of Prakriti and part of Prakriti, which centralises the thoughts, desires, passions etc. of the nature and is involved in them entirely. The ego is not a real and eternal existence, but only a formation of Nature. It has to disappear by the coming of knowledge and be replaced by the true psychic and spiritual self.
  --
  It appears the Maharshi at the time supposed that by the psychic being I meant the enlightened ego! But people do not understand what I mean by the psychic being, because the word psychic has been used in English to mean anything of the inner mental, inner vital or inner physical or anything abnormal or occult or even the more subtle movements of the outer being, all in a jumble - also occult phenomena are often called psychic. The distinction between these different parts of the being is unknown. Even in India the old knowledge of the Upanishads in which they are distinguished has been lost. The Jivatman, psychic being (purus.o antaratma), the manomaya purus.a, the pran.amaya purus.a are all confused together.
  The antaratman is the soul, the portion of the Divine that is at the inmost basis of the evolving individual and supports the mind and life and body which are the instrumental parts of nature through which it tries to grow from the material Inconscience towards the divine Light and Immortality which are its proper being. The limitations of its instruments impose upon it an acceptance of the lower movements and a compromise between soul and nature which retard this movement even while it gets its means of advance from that interchange. The psychic being is the soul-form or soul-personality developing through this evolution and passing from life to life till all is ready for the higher evolution beyond the Ignorance.

2.20 - THE MASTERS TRAINING OF HIS DISCIPLES, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "A man will cherish the illusion that he is the doer as long as he has not seen God, as long as he has not touched the Philosopher's Stone. So long will he know the distinction between his good and bad actions. This awareness of distinction is due to God's my; and it is necessary for the purpose of running His illusory world. But a man can realize God if he takes shelter under His Vidy-my and follows the path of righteousness. He who knows God and realizes Him is able to go beyond my. He who firmly believes that God alone is the Doer and he himself a mere instrument is a Jivanmukta, a free soul though living in a body. I said this to Keshab Chandra Sen."
  GIRISH (to the doctor): "How do you know that free will exists?"

2.20 - The Philosophy of Rebirth, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  In Buddhistic thought the existence of the Self was denied, and rebirth could only mean a continuity of the ideas, sensations and actions which constituted a fictitious individual moving between different worlds, - let us say, between differently organised planes of idea and sensation; for, in fact, it is only the conscious continuity of the flux that creates a phenomenon of self and a phenomenon of personality. In the Adwaitic Mayavada there was the admission of a Jivatman, an individual self, and even of a real self of the individual;5 but this concession to our normal language and ideas ends by being only apparent. For it turns out that there is no real and eternal individual, no "I" or "you", and therefore there can be no real self of the individual, even no true universal self, but only a Self apart from the universe, ever unborn, ever unmodified, ever unaffected by the mutations of phenomena. Birth, life, death, the whole mass of individual and cosmic experience, become in the last resort no more than an illusion or a temporary phenomenon; even bondage and release can be only such an illusion, a part of temporal phenomena: they amount only to the conscious continuity of the illusory experiences of the ego, itself a creation of the great Illusion, and the cessation of the continuity and the consciousness into the superconsciousness of That which alone was, is and ever will be, or rather which has nothing to do with Time, is for ever unborn, timeless and ineffable. be any true individual, only at most a one Self omnipresent and animating each mind and body with the idea of an "I".
  Thus while in the vitalistic view of things there is a real universe and a real though brief temporary becoming of individual life which, even though there is no ever-enduring Purusha, yet gives a considerable importance to our individual experience and actions, - for these are truly effective in a real becoming, - in the Mayavada theory these things have no real importance or true effect, but only something like a dream-consequence. For even release takes place only in the cosmic dream or hallucination by the recognition of the illusion and the cessation of the individualised mind and body; in reality, there is no one bound and no one released, for the sole-existent Self is untouched by these illusions of the ego. To escape from the all-destroying sterility which would be the logical result, we have to lend a practical reality, however false it may be eventually, to this dream-consequence and an immense importance to our bondage and individual release, even though the life of the individual is phenomenal only and to the one real Self both the bondage and the release are and cannot but be non-existent. In this compulsory concession to the tyrannous falsehood of Maya the sole true importance of life and experience must lie in the measure in which they prepare for the negation of life, for the selfelimination of the individual, for the end of the cosmic illusion.

2.21 - IN THE COMPANY OF DEVOTEES AT SYAMPUKUR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  DR. BHADURI (to Dr. Sarkar): "That is to say, you have the traits of a Jiva, an embodied being. These are his traits: lust, egotism, greed for wealth, and a hankering after name and fame. All embodied beings have these traits."
  DR. SARKAR (to the Master): "If you talk that way, I shall only examine your throat and go away. Perhaps that is what you want. In that case we should not talk about anything else. But if you want discussion, then I shall say what I think to be right."

2.21 - Towards the Supreme Secret, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  This decisive departure of the Gita's thought is indicated in the next two verses, of which the first runs with a significant sequence, "When one has become the Brahman, when one neither grieves nor desires, when one is equal to all beings, then one gets the supreme love and devotion to Me." But in the narrow path of knowledge bhakti, devotion to the personal Godhead, can be only an inferior and preliminary movement; the end, the climax is the disappearance of personality in a featureless oneness with the impersonal Brahman in which there can be no place for bhakti: for there is none to be adored and none to adore; all else is lost in the silent immobile identity of the Jiva with the Atman. Here there is given to us something yet higher than the Impersonal, - here there is the supreme Self who is the supreme Ishwara, here there is the supreme Soul and its supreme nature, here there is the Purushottama who is beyond the personal and impersonal and reconciles them on his eternal heights. The ego personality still disappears in the silence of the Impersonal, but at the same time there remains even with this silence at the back the action of a supreme Self, one greater than the Impersonal.
  There is no longer the lower blind and limping action of the ego and the three gunas, but instead the vast self-determining movement of an infinite spiritual Force, a free immeasurable Shakti.

2.22 - 1941-1943, #Evening Talks With Sri Aurobindo, #unset, #Zen
   The Jivatman descends here but not geographically. It is a way of saying that it "takes up the consciousness", "organises the nature", etc. Who 'gets' Nirvana? or who passes away into the Absolute? It is the Jivatman.
   The article by K. C. Varadachari was in answer to Malkani's. Does the term chit in Ramanuja's philosophy mean the surface consciousness?

2.22 - THE MASTER AT COSSIPORE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "I was twenty-two or twenty-three when the Divine Mother one day asked me in the Kali temple, 'Do you want to be Akshara?' I didn't know what the word meant. I asked Haladhari about it. He said, 'Kshara means Jiva, living being; Akshara means Paramatman, the Supreme Soul.'
  "At the hour of the evening worship in the Kali temple I would climb to the roof of the kuthi and cry out: 'O devotees, where are you all? Come to me soon! I shall die of the company of worldly people!' I told all this to the 'Englishmen'. They said it was all an illusion of my mind. 'Perhaps it is', I said to myself, and became calm. But now it is all coming true; the devotees are coming.

2.22 - The Supreme Secret, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  That which surrenders here is the Jiva, the essential soul, the original central and spiritual being of man, the individual
  Purusha. It is the Jiva delivered from the limiting and ignorant ego-sense who knows himself not as a separate personality but as an eternal portion and power and soul-becoming of the Divine, amsa sanatana, the Jiva released and uplifted by the passing away of ignorance and established in the light and freedom of his own true and supreme nature which is one with that of the
  Eternal. It is this central spiritual being in us who thus enters into a perfect and closely real relation of delight and union with the origin and continent and governing Self and Power of our existence. And he who receives our surrender is no limited Deity but the Purushottama, the one eternal Godhead, the one supreme
  --
   must be broken and we must feel ourselves one with all and infinite. But the ego is not the real person; when it has been dissolved there still remains the spiritual individual, there is still the eternal Jiva. The ego limitation disappears and the soul lives in a profound unity with the One and feels its universal unity with all things. And yet it is still our own soul that enjoys this expanse and oneness. The universal action, even when it is felt as the action of one and the same energy in all, even when it is experienced as the initiation and movement of the Ishwara, still takes different forms in different souls of men, amsah. sanatanah., and a different turn in their nature. The light of spiritual knowledge, the manifold universal Shakti, the eternal delight of being stream into us and around us, concentrate in the soul and flow out on the surrounding world from each as from a centre of living spiritual consciousness whose circumference is lost in the infinite. More, the spiritual individual remains as a little universe of divine existence at once independent and inseparable from the whole infinite universe of the divine self-manifestation of which we see a petty portion around us. A portion of the Transcendent, creative, he creates his own world around him even while he retains this cosmic consciousness in which are all others. If it be objected that this is an illusion which must disappear when he retreats into the transcendent Absolute, there is after all no very certain certainty in that matter. For it is still the soul in man that is the enjoyer of this release, as it was the living spiritual centre of the divine action and manifestation; there is something more than the mere self-breaking of an illusory shell of individuality in the Infinite. This mystery of our existence signifies that what we are is not only a temporary name and form of the One, but as we may say, a soul and spirit of the Divine Oneness. Our spiritual individuality of which the ego is only a misleading shadow and projection in the ignorance has or is a truth that persists beyond the ignorance; there is something of us that dwells for ever in the supreme nature of the Purushottama, nivasis.yasi mayi. This is the profound comprehensiveness of the teaching of the Gita that while it recognises the truth of the universalised impersonality into which we enter by the extinction of ego, brahma-nirvan.a,
  550
  --
  Not this natural but that divine and central being in us is the eternal Jiva. It is the Ishwara, Vasudeva who is all things, that takes up our mind and life and body for the enjoyment of the lower Prakriti; it is the supreme Prakriti, the original spiritual nature of the supreme Purusha that holds together the universe and appears in it as the Jiva. This Jiva then is a portion of the
  Purushottama's original divine spiritual being, a living power of the living Eternal. He is not merely a temporary form of lower
  --
  Prakriti, an eternal conscious ray of the divine existence and as everlasting as that supernal Prakriti. One side of the highest perfection and status of our liberated consciousness must then be to assume the true place of the Jiva in a supreme spiritual
  Nature, there to dwell in the glory of the supreme Purusha and there to have the joy of the eternal spiritual oneness.
  --
  The life has to be utterly his life in the Jiva. All the actions have to proceed from his sole power and sole initiation in the will, knowledge, organs of action, senses, vital parts, body. This way is deeply impersonal because the separateness of ego is abolished for the soul universalised and restored to transcendence. And yet it is intimately personal because it soars to a transcendent passion and power of indwelling and oneness. A featureless extinction may be a rigorous demand of the mind's logic of self-annulment; it is not the last word of the supreme mystery, rahasyam uttamam.
  The refusal of Arjuna to persevere in his divinely appointed work proceeded from the ego sense in him, ahankara. Behind it was a mixture and confusion and tangled error of ideas and impulsions of the sattwic, rajasic, tamasic ego, the vital nature's fear of sin and its personal consequences, the heart's recoil from individual grief and suffering, the clouded reason's covering of egoistic impulses by self-deceptive specious pleas of right and virtue, our nature's ignorant shrinking from the ways of God
  --
  The more secret thing, guhyataram, developed by the Gita is the profound reconciling truth of the divine Purushottama, at once self and Purusha, supreme Brahman and a sole, intimate, mysterious, ineffable Godhead. That gives to the thought a larger and more deeply understanding foundation for an ultimate knowledge and to the spiritual experience a greater and more fully comprehending and comprehensive Yoga. This deeper mystery is founded on the secret of the supreme spiritual Prakriti and of the Jiva, an eternal portion of the Divine in that eternal and this manifested Nature and of one spirit and essence with him in his immutable self-existence. This profounder knowledge escapes from the elementary distinction of spiritual experience between the Beyond and what is here. For the Transcendent beyond the worlds is at the same time Vasudeva who is all things in all worlds; he is the Lord standing in the heart of every creature and the self of all existences and the origin and supernal meaning of everything that he has put forth in his
  Prakriti. He is manifested in his Vibhutis and he is the Spirit in

2.23 - The Conditions of Attainment to the Gnosis, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Thus the being of Vijnana is in all its activities a play of perfected knowledge-power, will-power, delight-power, raised to a higher than the mental, vital and bodily level. All-pervasive, universalised, freed from egoistic personality and individuality, it is the play of a higher Self, a higher consciousness and therefore a higher force and higher delight of being. All that acts in the Vijnana in the purity, in the right, in the truth of the superior or divine prakriti. Its powers may often seem to be what are caned in ordinary Yogic parlance Siddhis, by the Europeans occult powers, shunned and dreaded by devotees and by many Yogins as snares, stumbling-blocks, diversions from the true seeking after the Divine. But they have that character and are dangerous here because they are sought in the lower being, abnormally, by the ego for an egoistic satisfaction. In the Vijnana they are neither occult nor Siddhis, but the open, unforced and normal play of its nature. The Vijnana is the Truth-power and Truth-action of the divine Being in its divine identities, and, when this acts through the individual lifted to the gnostic plane, it fulfils itself unperverted, without fault or egoistic reaction, without diversion from the possession of the Divine. There the individual is no longer the ego, but the free Jiva domiciled in the higher divine nature of which he is a portion, paraf prakrtir Jivabhita, the nature of the supreme and universal Self seen indeed in the play of multiple individuality but without the veil of ignorance, with self-knowledge, in its multiple oneness, in the truth of its divine shakti.
  In the Vijnana the right relation and action of Purusha and prakriti are found, because there they become unified and the Divine is no longer veiled in Maya. All is his action. The Jiva no longer says, "I think, I act, I desire, I feel"; he does not even say like the Sadhaka striving after unity but before he has reached it, "As appointed by Thee seated in my heart, I act". For the heart, the centre of the mental consciousness is no longer the centre of origination but only a blissful channel. He is rather aware of the Divine seated above, lord of all, adhisthita, as well as acting within him. And seated himself in that higher being, parardhe, paramasyam paravati, he can say truly and boldly, "God himself by his prakriti knows, acts, loves, takes delight through my individuality and its figures and fulfils there in its higher and divine measures the multiple lila which the Infinite for ever plays in the universality which is himself for ever."
  author class:Sri Aurobindo

2.24 - The Message of the Gita, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  There is always and for ever this Spirit mutable in Nature manifested by her as all these existences. There is always and for ever this transcendent Divine who can be both of these others at once, can be a pure and silent Spirit and at the same time the active soul and life of the cycles of the universe, because he is something other and more than these two whether taken separately or together. In us is the Jiva, a spirit of this Spirit, a conscious power of the Supreme. He is one who carries in his deepest self the whole of the immanent Divine and in Nature lives in the universal Divine, - no temporary creation but an eternal soul acting and moving in the eternal Self, in the eternal
  Infinite.
  --
  Nature, but as a part too of that perfection. Action is a part of the integral knowledge of God, of his greater mysterious truth and of an entire living in the Divine; action can and should be continued even after perfection and freedom are won. I ask of you the action of the Jivanmukta, the works of the Siddha.
  Something has to be added to the Yoga already described, - for that was only a first Yoga of knowledge. There is also a Yoga of action in the illumination of God-experience; works can be made one spirit with knowledge. For works done in a total selfvision and God-vision, a vision of God in the world and of the world in God are themselves a movement of knowledge, a movement of light, an indispensable means and an intimate part of spiritual perfection.
  --
  It opens the gates of the Transcendent's bliss; it releases into the limitless delight of a universal impersonality; it discovers the rapture of all this multitudinous manifestation: for there is a joy of the Eternal in Nature. This Ananda in the Jiva, a portion here of the Divine, takes the form of an ecstasy founded in the
  Godhead who is his source, in his supreme self, in the Master of his existence. An entire God-love and adoration extends to a love of the world and all its forms and powers and creatures; in
  --
  "This triune way is the means by which you can rise entirely out of your lower into your supreme spiritual nature. That is the hidden superconscient nature in which the Jiva, a portion of the high Infinite and Divine and intimately one in law of being with him, dwells in his Truth and not any longer in an externalised
  Maya. This perfection, this unity can be enjoyed in its own native status, aloof in a supreme supracosmic existence: but here also you may and should realise it, here in the human body and

2.25 - List of Topics in Each Talk, #Evening Talks With Sri Aurobindo, #unset, #Zen
   | 02-10-26 | Forms of government; Divine work; realisation of God and change of nature; Jiva and central being; faith |
   | Chapter 10 | On Vedic Interpretation |
  --
   | 04-10-43 | Rajagopalachari, Wavell; public spirit; Jivatman; Mind and the Absolute |
   ***

2.3.04 - The Higher Planes of Mind, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  It [the individual Self] is not specially related [to intuition] - intuition is the highest power the embodied individual can reach without universalising itself; when it universalises itself it is then possible for it to come in contact with overmind. If by the individual Self is meant the Jivatman, it can be on any plane of consciousness.
  By the intuitive self I meant the intuitive being, that part which belongs to the intuitive plane or is in connection with it. The intuition is one of the higher planes of consciousness between the human thinking mind and the supramental plane.

2.3.06 - The Mind, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  What Vasishtha wants to say is that while the ideas, impressions, impulsions that lead to action in an ordinary man rise from the chitta, those that rise in the Jivanmukta come straight from the sattva - from the essential consciousness of the being - in other words they are not mental but spiritual formations. As one might say, instead of cittavr.tti they are sattvapreran.a, direct indications from the inner being of what is to be thought, felt or done.
  When the chitta is no longer active and the mind silent - which
  --
   happens when the mukti comes and no one can be Jivanmukta without that - then what remains and perceives and does things is felt as an essential consciousness, the consciousness of the true self or true being.
  There is a subconscient action of the chitta which keeps the past impression of things and sends up forms of them to the consciousness in dream or else keeps the habit of old movements and sends up these whenever it finds an opportunity.

2.3.1 - Ego and Its Forms, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  To get the ego out of the human nature is not so simple as that. If one is free from ego, does nothing with reference to himself or for his own sake but only for the Divine and all his thoughts and feelings are for the Divine, then he is Jivanmukta and a Siddha Yogi.
  ***

30.09 - Lines of Tantra (Charyapada), #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
   We shall now look a little deeper into the peculiarities of each and try to find out their distinctive features. The ultimate state of consciousness in the view of the Buddhists and those influenced by them is that of the Non-Self. Vedanta on the other hand takes its stand on the Self, the Conscious Being who is extra-cosmic and beyond all manifestation. Buddha did not take cognisance of this Self, the Buddhists have altogether denied Its existence. The followers of Tantra, whether Buddhistic or otherwise, have not sought to escape from the world into some extra-cosmic state, Nirvana or Self. They have brought down into this world and established here another kind of Self, an inner conscious being. In their experience, Shiva has his abode (as the Jiva in the form of the inner Witness) within man and this earth. Creation or the manifested worlds include the earth, the earth includes man, and man is primarily the human body and life, his mind being an obedient servant of these two. The Tantrics have sought for the Power that rules over man's body and life.
   Vedanta regards Brahman, the Supreme Reality, as if aloof from the created universe, above it and utterly transcending it. The result has been to declare the world to be a falsehood and an illusion, mithya,
  --
   But there is also another point to note. If we look at the question, not merely from the point of view of man's inner and outer make-up, but also take into account the lines of its historic evolution or development, we may plausibly come to the conclusion that the Tantric discipline represents a continuation or perhaps the remnant of a much older practice. Man did not come to live by his intellect from the very beginning, he at first lived by his vital instincts; he did not start on his march on earth with an assured knowledge and a refined mind, he had to begin his journey with his body and vital being as the main props. Therefore his first problem was to solve the riddle of his body and life. He did not at first seek for the Self or Supreme Being, first he had to discover his inner self, the indwelling lord of his body and life. I have spoken of Shiva in the form of Jiva within man, it would perhaps be more correct to speak of Shakti or Nature assuming the form of Jiva. In fact, it is when Earth-Nature with matter and life as its base and primary instrument assumes a conscious form in man that we have the human soul. The awakening of this inner soul has been the driving force behind man's progress and development, his earthly evolution and inner unfolding. The secret Man dwelling within man, this Jiva in the form of Conscious Being, is what the follower of the Sahajiya Path have called the Beautiful Man, the Choicest Man, the Natural Man. With what affection and respect and in how many diverse ways have these followers of the Sahajiya Path, the Siddhacharyas, lifted the veil off this mysterious Entity! Herein lies the central principle and the keynote of their life and spiritual discipline.
   It is said that the Way of Knowledge follows the Way of Works, Vedanta comes after Veda. This is as true from the outward, historical point of view as it is true of the lines of inner change. As I have already explained, man begins his career as a vital-physical being, becomes a mental being at a later stage. But the trouble is that when he goes beyond his vital being into the mental, he tends to pass beyond mind into the gnosis and forgets his life and body; this is what is known as Nihilism or the Vedantic Illusionism. But as a social being, man has remained what he was, a being of the physical and vital planes, and these cannot be ignored, nor is it proper to do so. It is here that Tantra steps in. That is why I have said that Tantricism has found a ready acceptance among those who are concerned particularly with the physical life, the "natural men". These men have been derided and despised by orthodox Vedantists and by men at the top of the social hierarchy. That is why the Tantrics have had to form esoteric groups and often remain for ages hidden like an underground stream; they have been submerged in the lower reaches of society. They have taken as their chosen deity, not Durga or Lakshmi, nor Brahma or Vishnu, but Kali and Karali, Chandi and Baguli. In the words of one of these poets: .
  --
   Jiva.
   Dom Woman, I ask thee a straight question:

30.18 - Boris Pasternak, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
   PASTERNAK. His name and his novel Dr. Zhivagohave leapt to the eyes of the world. This book has won him two things: high appreciation from the world, topped by the Nobel prize; and, as a paradox, stern censure from his own countrymen, those armed with political powers. I am not concerned with the resulting controversy. Something else is my topic. I understand that the word 'Zhivago' is cognate to our Jiva(a living being or life itself). 'Doctor Zhivago' may be regarded as embodying and illustrating the life-principle of the author himself - the secret of life, as revealed to him. The raison d'treof his book is the significance of life and its course as discovered by him.
   The first principle, the guiding motto of Pasternak's vision of life is the unity of all life on earth. The march of life has been one and indivisible in all climes and times. The same vibration of life, the same rhythmic movement is at play in the universe. Man, animal and plant - in all there is only one golden thread that runs through. They are moved by the same tune, the same rhythm and the same life-energy. They have a common nature, a common virtue, a common movement and a common goal. The experience of this union is perhaps the fount of an urge towards Supreme Love. If one loses oneself in this cosmic union, then and then alone will come peace, freedom and the summum

3.1.01 - The Problem of Suffering and Evil, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  Not only so, but the first step towards solution has been taken by the Yogin's extension of consciousness beyond ego and division; spiritual experience has shown that the embodied soul can arrive beyond ego and division to consciousness governed by the unity of the one Self or the Divine; and the existence of the Jivanmukta proves that one can thus exceed ego and division and yet live and act, so that life in the Divine is not an imagination or a fable.
  The ascension above ego and division is no doubt only a first step achieved in rare individuals, but in evolution it is the first step which counts and makes all the rest possible. Also, no doubt, to stand above an egoistic and divided world and act on it from the egoless heights of the spirit is not enough - a power is needed and a process, - the descent of a power that can bring harmony because in its nature it is at once superior, fundamental and comprehensive and a discovery of the process that fits the power. All achievement in embodied life has been made possible by the discovery of the necessary power and the effective process. It must so also be done in the achievement of harmony in a still discordant earth-nature.

3.2.01 - The Newness of the Integral Yoga, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  From where did you get this singular attitude towards the old Yogas and Yogis? Is the wisdom of the Vedanta and Tantra a small and trifling thing? Have then the sadhaks of this Asram attained to self-realisation and are they liberated Jivan-muktas, free from ego and ignorance? If not, why then do you say, it is not a very difficult stage, their goal is not high, is it such a long process?
  I have said that this Yoga was new because it aims at the integrality of the Divine in this world and not only beyond it and at a supramental realisation. But how does that justify a superior contempt for the spiritual realisation which is as much the aim of this Yoga as of any other?

3.2.03 - Jainism and Buddhism, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  I dont think I have written, but I said once that souls which have passed into Nirvana may (not must) return to complete the larger upward curve. I have written somewhere, I think, that for this Yoga (it might also be added, in the natural complete order of the manifestation) the experience of Nirvana can only be a stage or passage to the complete realisation. I have said also that there are many doors by which one can pass into the realisation of the Absolute (Parabrahman) and Nirvana is one of them, but by no means the only one. You may remember Ramakrishnas saying that the Jivakoti can ascend the stairs, but not return, while the Ishwarakoti can ascend and descend at will. If that is so, the Jivakoti might be those who describe only the curve from Matter through Mind into the silent Brahman and the Ishwarakoti those who get to the integral Reality and can therefore combine the Ascent with the Descent and contain the two ends of existence in their single being.
  ***
  --
  The ego and its continuity, they [the Buddhists] say, are an illusion, the result of the continuous flowing of energies and ideas in a determined current. There is no real formation of an ego. As to the liberation, it is in order to get free from dukha etc.,it is a painful flow of energies and to get free from the pain they must break up their continuity. That is all right, but how it started, why it should end at all and how anybody is benefited by the liberation, since there is nobody there, only a mass of idea and action these things are insoluble mysteries. But is there not the same difficulty with the Mayavadin also, since there is no Jiva really, only Brahman and Brahman is by nature free and unbound for ever? So how did the whole absurd affair of Maya come into existence and who is liberated? That is what the old sages said at last: There is none bound, none freed, none seeking to be free. It was all a mistake (a rather long-standing one though). The Buddhists, I suppose, could say that also.
  ***

32.05 - The Culture of the Body, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
   We usually speak of getting "engrossed" or "immersed" in what we do; we forget ourselves in our work, and it is such work as is done with this kind of concentration, that alone can be flawless and perfect. But concentration does not imply a state of unconsciousness. A clock continues to give correct time unconsciously, plants and even the lower orders of the animal world work without knowledge, unconsciously, and in most perfect order. In man however the infusion of consciousness has brought about a distinction between the "I" and the work which the "I" performs; I want to do my work consciously, hence I look upon my work and consider it as something apart from me. But it is precisely this that makes for imperfection in work, hedges it with doubt. When this consciousness in work is changed to right consciousness, then I can get back the unity or identity between the worker and the work; in the true consciousness there thus comes a conscious identity between subject and object. To repeat what I have already said: When I run, my running, the goal of my running, and myself - these three become unified in a conscious integral whole; I am aware not only that I am running, but also that I myself am that running and myself the goal; these three elements become one in a mutual embrace. There is an experience and realisation of Brahmanwhich describes the trio of Brahman, brahmanda and Jiva,the Supreme Reality, the manifested universe and the individual being, as forming a single unity, one undivided Consciousness strung together in a triple thread. To be one-pointed like an arrow, sara-vat tanmayo bhavet,does not mean that the arrow ceases to be and only the target exists - not that, but the arrow and its target become one, gathered together and unified as in an indivisible consciousness.
   I had to bring in all this in order to explain that to become conscious does not mean that one becomes mentally conscious, only with the external mind. This may serve a temporary need, namely, that of removing unconsciousness, but it is not the true consciousness. To be truly conscious, one has to be conscious with the inner self, and that implies a union or unification that preserves the sense of individuality, a new kind of differentiated monism.

3.2.05 - The Yoga of the Bhagavad Gita, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  The language of the Gita in many matters seems sometimes contradictory because it admits two apparently opposite truths and tries to reconcile them. It admits the ideal of departure from sansara into the Brahman as one possibility; also it affirms the possibility of living free in the Divine (in Me, it says) and acting in the world as the Jivanmukta. It is this latter kind of salvation on which it lays the greatest emphasis. So Ramakrishna put the divine souls (Ishwarakoti) who can descend the ladder as well as ascend it higher than the ordinary Jivas ( Jivakoti) who, once having ascended, have not the strength to descend again for divine work. The full truth lies in the supramental consciousness and the power to work from there on life and matter.
  ***
  --
  The Gita does not speak expressly of the Divine Mother; it speaks always of surrender to the Purushottamait mentions her only as the Para Prakriti who becomes the Jiva, i.e., who manifests the Divine in the multiplicity and through whom all these worlds are created by the Supreme and he himself descends as the Avatar. The Gita follows the Vedantic tradition which leans entirely on the Ishwara aspect of the Divine and speaks little of the Divine Mother because its object is to draw back from world-nature and arrive at the supreme realisation beyond it; the Tantrik tradition leans on the Shakti or Ishwari aspect and makes all depend on the Divine Mother, because its object is to possess and dominate the world-nature and arrive at the supreme realisation through it. This Yoga insists on both the aspects; the surrender to the Divine Mother is essential, for without it there is no fulfilment of the object of the Yoga.
  In regard to the Purushottama the Divine Mother is the supreme divine Consciousness and Power above the worlds, Adya Shakti; she carries the Supreme in herself and manifests the Divine in the worlds through the Akshara and the Kshara. In regard to the Akshara she is the same Para Shakti holding the Purusha immobile in herself and also herself immobile in him at the back of all creation. In regard to the Kshara she is the mobile cosmic Energy manifesting all beings and forces.

3.2.06 - The Adwaita of Shankaracharya, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  But philosophically this is what your Gurus teaching comes to and it is obviously a completer truth and a wider knowledge than that given by the Shankara formula. It is already indicated in the Gitas teaching of the Purushottama and the Parashakti (Adya Shakti) who becomes the Jiva and upholds the universe. It is evident that Purushottama and Parashakti are both eternal and are inseparable and one in being; the Parashakti manifests the universe, manifests too the Divine in the universe as the Ishwara and herself appears at his side as the Ishwari Shakti. Or, one may say, it is the Supreme Consciousness-Power of the Supreme that manifests or puts forth itself as Ishwara Ishwari, Atma Atmashakti, Purusha Prakriti, Jiva Jagat. That is the truth in its completeness as far as the mind can formulate it. In the Supermind these questions do not even arise for it is the mind that creates the problem by erecting oppositions between aspects of the Divine which are not really opposed to each other but are one and inseparable.
  This supramental knowledge has not yet been attained, because the supermind itself has not been attained, but the reflection of it in intuitive spiritual consciousness is there and that was what was evidently realised in experience by your Guru and what he was expressing in mental terms in the quoted passage. It is possible to go towards this knowledge by beginning with the experience of dissolution in the One, but on condition that you do not stop there, taking it as the highest Truth, but proceed to realise the same One as the supreme Mother, the Consciousness Force of the Eternal. If on the other hand you approach through the supremeMo ther, she will give you the liberation in the silent One also as well as the realisation of the dynamic One and from that it is easier to arrive at the Truth in which both are one and inseparable. At the same time the gulf created by Mind between the Supreme and his Manifestation is bridged and there is no longer a fissure in the truth which makes all incomprehensible. If in the light of this you examine what your Guru taught, you will see that it is the same thing in less metaphysical language.

3.7.2.04 - The Higher Lines of Karma, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  But the higher mind of humanity is no more content with a utilitarian use of knowledge as its last word in the seeking of the intelligence than with a vitalistic and utilitarian turn and demand of the ethical being. As in the ethical, so in the intellectual being of man there emerges a necessity of knowledge which is no longer its utility for life, its need of knowing rightly in order to act rightly, to deal successfully and intelligently with the world around it, but a necessity of the soul, an imperative demand of the inner being. The pursuit of knowledge for the sake of knowledge is the true, the intrinsic dharma of the intellect and not for the sake primarily or even necessarily at all for the securing or the enlargement of the means of life and success in action. The vital kinetic man tends indeed to regard this passion of the intellect as a respectable but still rather unpractical and often trivial curiosity: as he values ethics for its social effects or for its rewards in life, so he values knowledge for its external helpfulness; science is great in his eyes because of its inventions, its increase of comforts and means and appliances: his standard in all things is vital efficiency. But in fact Nature sees and stirs from the first to a larger and more inward Will and is moved with a greater purpose, and all seeking for knowledge springs from a necessity of the mind, a necessity of its nature, and that means a necessity of the soul that is here in nature. Its need to know is one with its need to grow, and from the eager curiosity of the child upward to the serious stress of mind of the thinker, scholar, scientist, philosopher the fundamental purpose of Nature, the constant in it, is the same. All the time that she seems busy only with the maintenance of her works, with life, with the outward, her secret underlying purpose is other,it is the evolution of that which is hidden within her: for if her first dynamic word is life, her greater revealing word is consciousness and the evolution of life and action only the means of the evolution of the consciousness involved in life, the imprisoned soul, the Jiva. Action is a means, but knowledge is the sign and the growth of the conscious soul is the purpose. Mans use of the intelligence for the pursuit of knowledge is therefore that which distinguishes him most from other beings and gives him his high peculiar place in the scale of existence. His passion for knowledge, first world-knowledge, but afterwards self-knowledge and that in which both meet and find their common secret, God-knowledge, is the central drift of his ideal mind and a greater imperative of his being than that of action, though later in laying its complete hold on him, greater in the wideness of its reach and greater too in its effectiveness upon action, in the returns of the world energy to his power of the truth within him.
  It is in the third movement of highest mind when it is preparing to disengage itself, its pure self of will and intelligence, the radiant head of its endeavour from subjection to the vital motive that this imperative of nature, this intrinsic need that creates in the mind of man the urge towards knowledge, becomes something much greater, becomes instead more and more plainly the ideal absolute imperative of the soul emerging from the husks and sheaths of ignorance and pushing towards the truth, towards the light as the condition of its fulfilment and the very call of the Divine upon its being. The lure of an external utility ceases to be at all needed as an incentive towards knowledge, just as the lure of a vital reward offered now or hereafter ceases on the same high level of our ascent to be needed as an incentive to virtue, and to attach importance to it under whatever specious colour is even felt to be a degradation of the disinterestedness, a fall from the high purity of the soul motive. Already even in the more outward forms of intellectual seeking something of this absoluteness begins to be felt and to reign. The scientist pursues his discoveries in order that he may know the law and truth of the process of the universe and their practical results are only a secondary motive of the enquiring mind and no motive at all to the higher scientific intelligence. The philosopher is driven from within to search for the ultimate truth of things for the one sake of Truth only and all else but to see the very face of Truth becomes to him, to his absorbing mind and soul of knowledge, secondary or of no importance; nothing can be allowed to interfere with that one imperative. And there is the tendency to the same kind of exclusiveness in the interest and the process of this absolute. The thinker is concerned to seek out and enforce the truth on himself and the world regardless of any effect it may have in disturbing the established bases of life, religion, ethics, society, regardless of any other consideration whatsoever: he must express the word of the Truth whatever its dynamic results on life. And this absolute becomes most absolute, this imperative most imperative when the inner action surpasses the strong coldness of intellectual search and becomes a fiery striving for truth experience, a luminous inner truth living, a birth into a new truth consciousness. The enamoured of light, the sage, the Yogin of knowledge, the seer, the Rishi live for knowledge and in knowledge, because it is the absolute of light and truth that they seek after and its claim on them is single and absolute.

3 - Commentaries and Annotated Translations, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  his ganas or subordinate ministers. The Jiva or spirit using these
  faculties is called the hansa, he who flies or evolves upward;
  --
  Yajna (the Lord, Isha) here refers to the Jivatman; the distinction from the universal Yajna is indicated in the epithet
  a@vrm^.
  --
  minister to the individual knowledge and action of the Jiva.
  gQCEt.
  --
  divided state of the Jivatman into which we have descended.
  Parabrahman reveals himself first as Yajna, the Supreme Soul
  --
  the Jivatman and other than the Paramatman, we make division
  where there is no division; we turn play into bitter earnest and

4.15 - Soul-Force and the Fourfold Personality, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The perfecting of the normal mind, heart, Prana and body gives us only the perfection of the psycho-physical machine we have to use and creates certain right instrumental conditions for a divine life and works lived and done with a purer, greater, clearer power and knowledge. The next question is that of the Force which is poured into the instruments, karana, and the One who works it for his universal ends. The force at work in us must be the manifest divine shakti, the supreme or the universal Force unveiled in the liberated individual being, para prakrtir Jivabhuta, who will be the doer of all the action and the power of this divine life karta. The One behind this force will be the Ishwara, the Master of all being, with whom all our existence will be in our perfection a Yoga at once of oneness in being and of union in various relations of the soul and its nature with the Godhead who is seated within us and in whom too we live, move and have our being. It is this shakti with the Ishwara in her or behind her whose divine presence and way we have to call into all our being and life. For without this divine presence and this greater working there can be no siddhi of the power of the nature.
  All the action of man in life is a nexus of the presence of the soul arid the workings of Nature, Purusha and prakriti. The presence and influence of the Purusha represents itself in nature as a certain power of our being which we may call for our immediate purpose soul-force; and it is always this soul-force which supports all the workings of the powers of the reason, the mind, life and body and determines the cast of our conscious being and the type of our nature. The normal ordinarily developed man possesses it in a subdued, a modified, a mechanised, submerged form as temperament and character; but that is only its most outward mould in which Purusha, the conscious soul or being, seems to be limited, conditioned and given some shape by the mechanical prakriti. The soul flows into whatever moulds of intellectual, ethical, aesthetic, dynamic, vital and physical mind and type the developing nature takes and can act only in the way this formed prakriti lays on it and move in its narrow groove or relatively wider circle. The man is then sattwic, rajasic or tamasic or a mixture of these qualities and his temperament is only a sort of subtler soul-colour which has been given to the major prominent operation of these fixed modes of his nature. Men of a stronger force get more of the soul-power to the surface and develop what we call a strong or great personality, they have in them something of the Vibhuti as described by the Gita, vibhutmiat sattvam sridam urjimam eva va, a higher power of being often touched with or sometimes full of some divine afflatus or more than ordinary manifestation of the Godhead which is indeed present in all, even in the weakest or most clouded living being, but here some special force of it begins to come out from behind the veil of the average humanity, and there is something beautiful, attractive, splendid or powerful in these exceptional persons which shines out in their personality, character, life and work. These men too work in the type of their nature-force according to its gunas, but there is something evident in them and yet not easily analysable which is in reality a direct power of the Self and spirit using to strong purpose the mould and direction of the nature. The nature itself thereby rises to or towards a higher grade of its being. Much in the working of the Force may seem egoistic or even perverse, but it is still the touch of the Godhead behind, whatever Daivic, Asuric or even Rakshasic form it may take, which drives the prakriti and uses it for its own greater purpose. A still more developed power of the being will bring out the real character of this spiritual presence and it will then be seen as something impersonal and self-existent and self-empowered, a sheer soul-force which is other than the mind-force, life-force, force of intelligence, but drives them and, even while following to a certain extent their mould of working, Guna, type of nature, yet puts its stamp of an initial transcendence, impersonality, pure fire of spirit, a something beyond the gunas of our normal nature. When the spirit in us is free, then what was behind this soul-force comes out in all its light, beauty and greatness, the Spirit, the Godhead who makes the nature and soul of man his foundation and living representative in cosmic being and mind, action and life.

4.16 - The Divine Shakti, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  As the mind progresses in purity, capacity of stillness or freedom from absorption in its own limited action, it becomes aware of and is able to reflect, bring into itself or enter into the conscious presence of the Self, the supreme and universal Spirit, and it becomes aware too of grades and powers of the spirit higher than its own highest ranges. It becomes aware of an infinite of the consciousness of being, an infinite ocean of all the power and energy of illimitable consciousness, an infinite ocean of Ananda, of the self-moved delight of existence. It may be aware of one or other only of these things, for the mind can separate and feel exclusively as distinct original principles what in a higher experience are inseparable powers of the One, or it may feel them in a trinity or fusion which reveals or arrives at their oneness. It may become aware of it on the side of Purusha or on the side of prakriti. On the side of Pursha it reveals itself as Self or Spirit, as Being or as the one sole existent Being, the divine Purushottama, and the individual Jiva soul can enter into entire oneness with it in its timeless self or in its universality, or enjoy nearness, immanence, difference without any gulf of separation and enjoy too inseparably and at one and the same time oneness of being and delight-giving difference of relation in active experiencing nature. On the side of prakriti the power and Ananda of the Spirit come into the front to manifest this Infinite in the beings and personalities and ideas and forms and forces of the universe and there is then present to us the divine Mahashakti, original Power, supreme Nature, holding in herself infinite existence and creating the wonders of the cosmos. The mind grows conscious of this illimitable ocean of shakti or else of her presence high above the mind and pouring something of herself into us to constitute all that we are and think and will and do and feel and experience, or it is conscious of her all around us and our personality a wave of the ocean of power of spirit, or of her presence in us and of her action there based on our present form of natural existence but originated from above and raising us towards the higher spiritual status. The mind too can rise towards and touch her infinity or merge itself in it in trance of Samadhi or can lose itself in her universality, and then our individuality disappears, our centre of action is then no longer in us, but either outside our bodied selves or nowhere; our mental activities are then no longer our own, but come into this frame of mind, life and body from the universal, work themselves out and pass leaving no impression on us, and this frame of ourselves too is only an insignificant circumstance in her cosmic vastness. But the perfection sought in the integral Yoga is not only to be one with her in her highest spiritual power and one with her in her universal action, but to realise and possess the fullness of this shakti in our individual being and nature. For the supreme Spirit is one as Purusha or as prakriti, conscious being or power of conscious being, and as the Jiva in essence of self arid spirit is one with the supreme Purusha, so on the side of Nature, in power of self and spirit it is one with shakti, para prakrtir Jivabhuta. To realise this double oneness is the condition of the integral self-perfection. The Jiva is then the meeting-place of the play of oneness of the supreme Soul and Nature.
  To reach this perfection we have to become aware of the divine shakti, draw her to us and call her in to fill the whole system and take up the charge of all our activities. There will then be no separate personal will or individual energy trying to conduct our actions, no sense of a little personal self as the doer, nor will it be the lower energy of the three gunas, the mental, vital and physical nature. The divine shakti will fill us and preside over and take up all our inner activities, our outer life, our Yoga. She will take up the mental energy, her own lower formation, and raise it to its highest and purest and fullest powers of intelligence and will and psychic action. She will change the mechanical energies of the mind, life and body which now govern us into delight-filled manifestations of her own living and conscious power and presence. She will manifest in us and relate to each other all the various spiritual experiences of which the mind is capable. And as the crown of this process she will bring down the supramental light into the mental levels, change the stuff of mind into the stuff of supermind, transform all the lower energies into energies of her supramental nature and raise us into our being of gnosis. The shakti will reveal herself as the power of the Purushottama, and it is the Ishwara who will manifest himself in his force of supermind and spirit and be the master of our being, action, life and Yoga.

4.17 - The Action of the Divine Shakti, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  It is necessary here to keep always in mind the three powers of the Divine which are present and have to be taken account of in all living existences. In our ordinary consciousness we see these three as ourselves, the Jiva in the form of the ego. God -- whatever conception we may have of God, and Nature. In the spiritual experience we see God as the supreme Self or Spirit, or as the Being from whom we come and in whom we live and move. We see Nature as his Power or God as Power, Spirit in Power acting in ourselves and the world. The Jiva is then himself this Self, Spirit, Divine, so'ham, because he is one with him in essence of his being and consciousness, but as the individual he is only a portion of the Divine, a self of the Spirit, and in his natural being a form of the shakti, a power of God in movement and action, para prakrtir Jivabhuta. At first, when we become conscious of God or of the shakti, the difficulties of our relation with them arise from the ego-consciousness which we bring into the spiritual relation. The ego in us makes claims on the Divine other than the spiritual claim, and these claims are in a sense legitimate, but so long as and in proportion as they take the egoistic form, they are open to much grossness and great perversions, burdened with an element of falsehood, undesirable reaction and consequent evil, and the relation can only be wholly right, happy and perfect when these claims become part of tile spiritual claim and lose their egoistic character. And in fact the claim of our being upon the Divine is fulfilled absolutely only then when it ceases at all to be a claim and is instead a fulfilment of the Divine through the individual, when we are satisfied with that alone, when we are content with the delight of oneness in being, content to leave the supreme Self and Master of existence to do whatever is the will of his absolute wisdom and knowledge through our more and more perfected Nature. This is the sense of the self-surrender of the individual self to the Divine, atmasamarpana. It does not exclude a will for the delight of oneness, for participation in the divine consciousness, wisdom, knowledge, light, power, perfection, for the satisfaction of the divine fulfilment in us, but the will, the aspiration is ours because it is his will in us. At first, while there is still insistence on our own personality, it only reflects that, but becomes more and more indistinguishable from it, less personal and eventually it loses all shade of separateness, because the will in us has grown identical with the divine Tapas, the action of the divine shakti.
  And equally when we first become aware of the infinite shakti above us or around or in us, the impulse of the egoistic sense in us is to lay hold on it and use this increased might for our egoistic purpose. This is a most dangerous thing, for it brings with it a sense and some increased reality of a great, sometimes a titanic power, and the rajasic ego, delighting in this sense of new enormous strength, may instead of waiting for it to be purified and transformed throw itself out in a violent and impure action and even turn us for a time or partially into the selfish and arrogant Asura using the strength given him for his own and not for the divine purpose: but on that way lies, in the end, if it is persisted in, spiritual perdition and material ruin. And even to regard oneself as the instrument of the Divine is not a perfect remedy; for, when a strong ego meddles in the matter, it falsifies the spiritual relation and under cover of making itself an instrument of the Divine is really bent on making instead God its instrument. The one remedy is to still the egoistic claim of whatever kind, to lessen persistently the personal effort and individual straining which even the sattwic ego cannot avoid and instead of laying hold on the shakti and using it for its purpose, rather to let the shakti lay hold on us and use us for the divine purpose. This cannot be done perfectly at once, -- nor can it be done safely if it is only the lower form of the universal energy of which we are aware, for then, as has already been said, there must be some other control, either of the mental Purusha or from above, -- but still it is the aim which we must have before us and which can be wholly carried out when we become insistently aware of the highest spiritual presence and form of the divine shakti. This surrender too of the whole action of the individual self to the shakti is in fact a form of real self-surrender to the Divine.
  It has been seen that a most effective way of purification is for the mental Purusha to draw back, to stand as the passive witness and observe and know himself and the workings of Nature in the lower, the normal being; but this must be combined, for perfection, with a will to raise the purified nature into the higher spiritual being. When that is done, the Purusha is no longer only a witness, but also the master of his prakriti, isvara. At first it may not be apparent how this ideal of active self-mastery can be reconciled with the apparently opposite ideal of self-surrender and of becoming the assenting instrument of the divine shakti. But in fact on the spiritual plane there is no difficulty. The Jiva cannot really become master except in proportion as he arrives at oneness with the Divine who is his supreme Self. And in that oneness and in his unity with the universe he is one too in the universal self with the will that directs all the operations of Nature. But more directly, less transcendentally, in his individual action too, he is a portion of the Divine and participates in the mastery over his nature of that to which he has surrendered himself. Even as instrument, he is not a mechanical but a conscious instrument. On the Purusha side of him he is one with the Divine and participates in the divine mastery of the Ishwara. On the nature side of him he is in his universality one with the power of the Divine, while in his individual natural being he is an instrument of the universal divine shakti, because the individualised power is there to fulfil the purpose of the universal Power. The Jiva, as has been seen, is the meeting-place of the play of the dual aspect of the Divine, prakriti and Purusha, and in the higher spiritual consciousness he becomes simultaneously one with both these aspects, and there he takes up and combines all the divine relations created by their interaction. This it is that makes possible the dual attitude.
  There is however a possibility of arriving at this result without the passage through the passivity of the mental Purusha, by a more persistently and predominantly kinetic Yoga. Or there may be a combination of both the methods, alternations between them and an ultimate fusion. And here the problem of spiritual action assumes a more simple form. In this kinetic movement there are three stages. In the first the Jiva is aware of the supreme shakti, receives the power into himself and uses it under her direction, with a certain sense of being the subordinate doer, a sense of minor responsibility in the action, -- even at first, it may be, a responsibility for the result; but that disappears, for the result is seen to be determined by the higher Power, and only the action is felt to be partly his own. The Sadhaka then feels that it is he who is thinking, willing, doing, but feels too the divine shakti or prakriti behind driving and shaping all his thought, will, feeling and action: the individual energy belongs in a way to him, but is still only a form and an instrument of the universal divine Energy. The Master of the Power may be hidden from him for a time by the action of the shakti, or he may be aware of the Ishwara sometimes or continually manifest to him. In the latter case there are three things present to his consciousness, himself as the servant of the Ishwara, the shakti behind as a great Power supplying the energy, shaping the action, formulating the results, the Ishwara above determining by his will the whole action.
  In the second stage the individual doer disappears, but there is not necessarily any quietistic passivity; there may be a full kinetic action, only all is done by the shakti. It is her power of knowledge which takes shape as thought in the mind; the Sadhaka has no sense of himself thinking, but of the shakti thinking in him. The will and the feelings and action are also in the same way nothing but a formation, operation, activity of the shakti in her immediate presence and full possession of all the system. The Sadhaka does not think, will, act, feel, but thought, will, feeling, action happen in his system. The individual on the side of action has disappeared into oneness with universal prakriti, has become an individualised form and action of the divine shakti. He is still aware of his personal existence, but it is as the Purusha supporting and observing the whole action, conscious of it in his self-knowledge and enabling by his participation the divine shakti to do in him the works and the will of the Ishwara. The Master of the power is then sometimes hidden by the action of the power, sometimes appears governing it and compelling its workings. Here too there are three things present to the consciousness, the shakti carrying on all the knowledge, thought, will, feeling, action for the Ishwara in an instrumental human form, the Ishwara, the Master of existence governing and compelling all her action, and ourself as the soul, the Purusha of her individual action enjoying all the relations with him which are created by her workings. There is another form of this realisation in which the Jiva disappears into and becomes one with the shakti and there is then only the play of the shakti with the Ishwara, Mahadeva and Kali, Krishna and Radha, the Deva and the Devi. This is the intensest possible form of the Jiva's realisation of himself as a manifestation of Nature, a power of the being of the Divine, para prakrtir Jivabhuta.
  A third stage comes by the increasing manifestation of the Divine, the Ishwara in all our being and action. This is when we are constantly and uninterruptedly aware of him. He is felt in us as the possessor of our being and above us as the ruler of all its workings and they become to us nothing but a manifestation of him in the existence of the Jiva. All our consciousness is his consciousness, all our knowledge is his knowledge, all our thought is his thought, all our will is his will, all our feeling is his Ananda and form of his delight in being, all our action is his action. The distinction between the shakti and the Ishwara begins to disappear; there is only the conscious activity in us of the Divine with the great self of the Divine behind and around and possessing it; all the world and Nature is seen to be only that, but here it has become fully conscious, the Maya of the ego removed, and the Jiva is there only as an eternal portion of his being, amsa sanatana, put forth to support a divine individualisation and living now fulfilled in the complete presence and power of the Divine, the complete joy of the Spirit manifested in the being. This is the highest realisation of the perfection and delight of the active oneness; for beyond it there could be only the consciousness of the Avatara, the Ishwara himself assuming a human name and form for action in the Lila.
  author class:Sri Aurobindo

4.19 - The Nature of the supermind, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The supreme and universal supermind is the active Light and Tapas of the supreme and universal Self as the Lord and Creator, that which we come to know in Yoga as the divine Wisdom and Power, the eternal knowledge and will of the Ishwara. On the highest planes of Being where all is known and all manifests as existences of the one existence, consciousnesses of the one consciousness, delight's self-creations of the one Ananda, many truths and powers of the one Truth, there is the intact and integral display of its spiritual and supramental knowledge. And in the corresponding planes of our own being the Jiva shares in the spiritual and supramental nature and lives in its light and power and bliss. As we descend nearer to what we are in this world, the presence and action of this self-knowledge narrows but retains always the essence and character when not the fullness of the supramental nature and its way of knowing and willing and acting, because it still lives in the essence and body of the spirit. The mind, when we trace the descent of the self towards matter, we see as a derivation which travels away from the fullness of self, the fullness of its light and being and which lives in a division and diversion, not in the body of the sun, but first in its nearer and then in its far-off rays. There is a highest intuitive mind which receives more nearly the supramental truth, but even this is a formation which conceals the direct and greater real knowledge. There is an intellectual mind which is a luminous half-opaque lid which intercepts and reflects in a radiantly distorting and suppressively modifying atmosphere the truth known to the supermind. There is a still lower mind built on the foundation of the senses between which and the sun of knowledge there is a thick cloud, an emotional and a sensational mist and vapour with here and there lightnings and illuminations. There is a vital mind which is shut away even from the light of intellectual truth, and lower still in submental life and matter the spirit involves itself entirely as if in a sleep and a night, a sleep plunged in a dim and yet poignant nervous dream, the night of a mechanical somnambulist energy. It is a re-evolution of the spirit out of this lowest state in which we find ourselves at a height above the lower creation, having taken it up all in us and reaching so far in our ascent only the light of the well-developed mental reason. The full powers of self-knowledge and the illumined will of the spirit are still beyond us above the mind and reason in supramental Nature.
  If the spirit is everywhere, even in matter- in fact matter itself is only an obscure form of the spirit-and if the supermind is the universal power of the spirit's omnipresent self-knowledge organising all the manifestation of the being, then in matter and everywhere there must be present a supramental action and, however concealed it may be by another, lower and obscurer kind of operation, yet when we look close we shall find that it is really the supermind which organises matter, life, mind and reason. And this actually is the knowledge towards which we are now moving. There is even a quite visible intimate action of the consciousness, persistent in life, matter and mind, which is clearly a supramental action subdued to the character and need of the lower medium and to which we now give the name of intuition from its most evident characteristics of direct vision and self-acting knowledge, really a vision born of some secret identity with the object of the knowledge. What we call the intuition is however only a partial indication of the presence of the supermind, and if we take this presence and power in its widest character, we shall see that it is a concealed supramental force with a self-conscient knowledge in it which informs the whole action of material energy. It is that which determines what we call law of nature, maintains the action of each thing according to its own nature and harmonises and evolves the whole, which would otherwise be a fortuitous creation apt at any moment to collapse into chaos. All the law of nature is a thing precise in its necessities of process, but is yet ill the cause of that necessity and of its constancy of rule, measure, combination, adaptation, result a thing inexplicable, meeting us at every step with a mystery and a miracle, and this must be either because it is irrational and accidental even in its regularities or because it is suprarational, because the truth of it belongs to a principle greater than that of our intelligence. That principle is the supramental; that is to say, the hidden secret of Nature is the organisation of something out of the infinite potentialities of the self-existent truth of the spirit the nature of which is wholly evident only to an original knowledge born of and proceeding by a fundamental identity, the spirit's constant self-perception. All the action of life too is of this character and all the action of mind and reason, -- reason which is the first to perceive everywhere the action of a greater reason and law of being and try to render it by its own conceptional structures, though it does not always perceive that it is something other than a mental Intelligence which is at work, other than an intellectual Logos. All these processes are actually spiritual and supramental in their secret government, but mental, vital and physical in their overt process.
  --
  It must be remembered that there is always a difference between the supreme supermind of the omniscient and omnipotent Ishwara and that which can be attained by the Jiva. The human being is climbing out of the ignorance and when he ascends into the supramental nature, he will find in it grades of its ascension, and he must first form the lower grades and limited steps before he rises to higher summits. He will enjoy there the full essential light, power, Ananda of the infinite self by oneness with the Spirit, but in the dynamical expression it must determine and individualise itself according to the nature of the self-expression which the transcendent and universal Spirit seeks in tile Jiva. It is God-realisation and God-expression which is the object of our Yoga and more especially of its dynamic side; it is a divine self-expression in us of the Ishwara, but under the conditions of humanity and through the divinised human nature.
  author class:Sri Aurobindo

5.1.01 - Terminology, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  There is no essential difference anywhere, for all is fundamentally the essential Divine; the difference is in the manifestation. Practically, we may say that the Jivatman is one of the divine Many and dependent on the One; the Atman is the One supporting the Many. The psychic being does not merge in the
   Jivatman, it becomes united with it so that there is no difference between the central being supporting the manifestation from above and the same being supporting the manifestation from within it, because the psychic being has become fully aware of the play of the Divine through it. What is called merging takes place in the Divine Consciousness when the Jivatman feels itself so one with the Divine that there is nothing else.
  1 The correspondent's letter is not available to determine these stages. - Ed.

9.99 - Glossary, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
     Jiva: The embodied soul; a living being; an ordinary man.
     Jivakoti: An ordinary man.
     Jivanmukta: One liberated from maya while living in the body.
     Jivatma: The embodied soul.
    jnana: Knowledge of God arrived at through reasoning and discrimination; also denotes the process of reasoning by which the Ultimate Truth is attained. The word is generally used to denote the knowledge by which one is aware of one's identity with Brahman.

BOOK II. -- PART II. THE ARCHAIC SYMBOLISM OF THE WORLD-RELIGIONS, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  plant. Then came the second 'Seven,' who, guiding the Jivas of the plants, produced the middle
  (intermediate) natures between plant and moving living animal. The third 'Seven' evolved their
  --
  have to part or separate from them before we reach the Krishna or Christ-state, that of a Jivanmukta,
  and centre ourselves entirely in the highest, the Seventh or the ONE.

BOOK I. -- PART I. COSMIC EVOLUTION, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  ** Dangma means a purified soul, one who has become a Jivanmukta, the highest adept, or rather a
  Mahatma so-called. His "opened eye" is the inner spiritual eye of the seer, and the faculty which
  --
  Motion, the ONE LIFE, or Jivatma, ages before the year 500 B.C. in India. Only the Aryan
  philosophers never endowed the principle, which with them is infinite, with the finite "attri bute" of
  --
  essence, of which the body of Iswara -- "the Lord" -- is formed). There, Muktas or Jivatmas (Monads)
  who have attained Moksha, are never again subject to the qualities of either matter or Karma. "But if
  --
  attained Moksha and the body dies: -"The Jiva (Soul) goes with Sukshma Sarira** from the heart of the body, to the Brahmarandra in the
  crown of the head, traversing Sushumna, a nerve connecting the heart with the Brahmarandra. The Jiva
  breaks through the Brahmarandra and goes to the region of the Sun (Suryamandala) through the solar
  Rays. Then it goes, through a dark spot in the Sun, to Paramapadha. The Jiva is directed on its way by
  the Supreme Wisdom acquired by Yoga.*** The Jiva thus proceeds to Paramapadha by the aid of
  Athivahikas (bearers in transit), known by the names of Archi-Ahas . . . Aditya, Prajapati, etc. The
  --
  with Occultism -- Akasa, Jivatma, divine Astral Light, or the "Soul of the World." But this first stage
  of Evolution was in due course of time followed by the next. No world, as no heavenly body, could be
  --
  name shows, they are the prototypes of the incarnating Jivas or Monads, and are composed of the Fiery
  Spirit of Life. It is through these that passes, like a pure solar beam, the ray which is furnished by them
  --
  is the nursery of the human, conscious, spiritual Souls. They are called the "Imperishable Jivas," and
  constitute, through the order below their own, the first group of the first septenary** host -- the great
  --
  I.). Then: "The functions of Jiva on this Earth are of a five-fold character. In the mineral atom it is
  connected with the lowest principles of the Spirits of the Earth (the six-fold Dhyanis); in the vegetable
  --
  animal"; namely, a congenital idiot. Thus in man alone the Jiva is complete. As to his seventh
  principle, it is but one of the Beams of the Universal Sun. Each rational creature receives only the
  --
  Atma or Jivatma are one and the same thing. The author supports the argument by showing that with
  the ancient Hebrews, Greeks and even Latins, Ruach, Pneuma and Spiritus -- with the Jews
  --
  What is that "Spark" which "hangs from the flame?" It is Jiva, the MONAD in conjunction with
  MANAS, or rather its aroma -- that which remains from each personality, when worthy, and hangs
  --
  Monad or Jiva, as said in "Isis Unveiled," vol. i., p. 302, is, first of all, shot down by the law of
  Evolution into the lowest form of matter -- the mineral. After a sevenfold gyration encased in the stone
  --
  senseless, as consciousness. For the Monad or Jiva per se cannot be even called spirit: it is a ray, a
  breath of the ABSOLUTE, or the Absoluteness rather, and the Absolute Homogeneity, having no

BOOK I. -- PART III. SCIENCE AND THE SECRET DOCTRINE CONTRASTED, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  formed. That every particle or atom of Prakriti contains Jiva (divine life), and is the sarira (body) of
  that Jiva which it contains, while every Jiva is in its turn the sarira of the supreme spirit, as
  "Parabrahm pervades every Jiva, as well as every particle of matter." Dualistic and anthropomorphic
  as may be the philosophy of the Visishtadwaita, when compared with that of the Adwaita -- the nondualists, -- it is yet supremely higher in logic and philosophy than the cosmogony accepted by either
  --
  but a Jiva, as the Hindus call it, a centre of POTENTIAL VITALITY, with latent intelligence in it, and,
  in the case of compound Souls -- an intelligent active EXISTENCE, from the highest to the lowest
  --
  who, speaking of the sheaths (the principles in man) Jiva, Vignanamaya, etc., which are, in their
  physical manifestation, "water and blood" or life, adds that atma (spirit) alone is what remains after the
  --
  *** "Is the Jiva a myth, as science says, or is it not?" ask some Theosophists, wavering between
  materialistic and idealistic Science. The difficulty of really grasping esoteric problems concerning the

Conversations with Sri Aurobindo, #unset, #Arthur C Clarke, #Fiction
  You are speaking of the Jiva, the individual element which persists and presides over the reincarnations? It is more than that. These Jivas, mostly, except for certain very rare cases, are like emanations of divine beings who have put forth outside themselves numerous Jivas. And it is these Jivas that incarnate.
  In your case the divine aspect in question has put itself forth in Jivas. But there is one of these which represents more directly this aspect as the direct projection or emanation by which it will find its fulfilment. And this Jiva, from what I can see, has already incarnated thrice upon earth, you would be the fourth. When an emanation like this prepares and chooses its vehicle, that preparation is made all the same under the distant guidance of this force. And often there are certain tendencies in childhood which cannot be understood till the day one becomes conscious of the aim of one's life. Then these tendencies, sometimes quite opposed to the milieu, to heredity, take on their raison d'etre.
  Besides, it is only when one penetrates the depths of consciousness that one really becomes aware of the reason of things.
  --
  Mother: At the beginning it (the Jiva in question or the real "Self") remained behind. But gradually as your consciousness grew clear, it came close. I spoke to you about it only when your consciousness was sufficiently transparent for you to begin to perceive.
  Saturday, November 13, 1926

DS3, #unset, #Arthur C Clarke, #Fiction
  refers to an inner reality, sattva (being) to an outer reality, Jiva (life) to a present reality, and pudgala
  (soul) to a future (or past) reality. Thus, bodhisattvas stand without being attached to the spatial

r1912 01 13, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The spiritual communications to the ear, this morning, revealed themselves as the communications of two kinds of spirits,those who are merely of the buddha plane, manasic, and given over to error, and those who stand on the borders of the sukshma and the mahat, receiving knowledge from the vijnanam, expressing it in the sukshma. Some of the latter are farther, some nearer to the borderline, some stand upon it,and according to the proximity is the soundness of the expression of the knowledge to the mind and the fullness and force of its substance. Besides these manasic beings, there are the voices of the Suryaloka and Janaloka who have already manifested. The mere buddha voices are now very rare and weak. The siddhi has risen to the borders of the mahat and reached over into it, and none have power who are below its line of attainment. The thoughts, perceptions etc may also be classified as on the same levels; there is sometimes even a double movement of knowledge in the mahat echoed in the sukshma.The forward movement of the ananda is now being left to itself and another siddhi taken up, the relations of the Jiva (dasyam) with the Master of the Yoga and those whom he has chosen. All restraint by the mind or any other organ used by the Jiva is to be entirely abandoned. The Vani that announces appears as that of an Angel of God, controlling, but aware of the derivative nature of the control & allowing the vak to flow through her. The derivative control of the world by Angels, Powers, Gods, Mahatmas announced by this Vani preceded by a blowing of trumpets in the Anandaloka.
   ***

r1912 01 15, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Yesterdays promises have had a very meagre fulfilment, for they were made merely to whip into life the dying expectation of progress & finality. There has been only an increased persistence in the few drishtis that present themselves perfectly, the rest being mere blurs & smutches,a revival of consecutive fluency in the lipi,a deepening of the conscious samadhi,an activity of the trikaldrishti which cannot be called perfect or new & is not yet proved in those parts which go beyond previous achievement,some streng thening of the siddhis of power,a constantly active relation with the personal Ishwara, a modification of the Jivas personality and the permanent (not continuous) consciousness of one Personality in all things & beings,a preparation of constant rati of the general anandasome obscure movements of the arogya which seem to be retrograde rather than progressive,an attempt of the elementary utthapana to recover lost ground, and nothing else tangible. Yesterdays was in fact a farther purificatory and preparatory activity.
   Todays is to be, if prediction can be trusted, an activity like the 13ths. Too much need not be expected, but there will be a constant progress and firm establishment of positive siddhis.

r1912 01 16, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The power of aisvaryam has greatly increased in the matters of siddhi, producing a much more rapid and spontaneous effect even in things physical than ever formerly. The satyadarshanam with regard to surrounding incidents, suspended for a time, has returned more powerful than when it was suspended but is still hampered by movements of buddha tapas, the one powerful obstacle now to the jnanam, but the power is that of soulless matter, inert and obstructive. A similar suspension of the clear rupadrishti & to some extent of the lipi has been also removed; the prakasha rupas are of great perfection, though not always vivid, and of all kinds and in answer to the aishwaryam is showing colours, red, violet, blue etc. Chhayaprakasha is also often very perfect. Chhaya is becoming perfect, but still shows stability in imperfection, but some instability in perfection. Other rupas are rare and unstable.The mastery of the system by the Ishwara is now almost complete, though still of a moderate intensity & force. The second chatusthaya & the nature & realisation of the Shakti Jiva, marked by the appearance of the lipi 11 (Kali), are growing more rounded and permanently real to the consciousness. Sraddha is increasing but falters before anupalabdhi. The movements of the [ ]1 vani & thought, which have become one, of the perceptions & the lipi & drishti seem now to be justified by the event and more & more precise and accurate.
   Standing & walking 6.35 to 7.35. and again from 9.20 to 11.20. Altogether 12 hours out of 16. Sleep from 3.10 to 6.40. Ananda in all outward things and the established sense of the one Personality in all. Certain defects in the thought perception appeared towards the close of the day. Safety was confirmed to the trikaldrishti, not by events.

r1912 01 22, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The morning was occupied by a strong attack of asiddhi in which even the finality of the first chatusthaya was denied. Advantage was taken with regard to an error by which the imperfect harmony of pravritti & prakash tending to an imperfect harmony of pravritti & shama was mistaken for persistence of sattwa, rajas & tamas. This error produced strong asraddha and a return of attack by the triguna. The attack came clearly from outside & did not arise in the adhara but was admitted into it by the consent of the Jiva. The harmonisation of prakash, pravritti & shama is proceeding. Meanwhile the particular siddhis are not definitely active except the physical. There was exercise of elementary utthapana for nearly seven hours from 6.30 to 1.30 with a break of eighteen minutes (12.12 to 12.30) for meals. During this time there were only three standing pauses of from two to ten minutes, but only one for rest (two minutes), the two others for reading the paper & bathing. The exercise was pursued in spite of an insufficient tapas in the physical aura. It was followed at its close by a stronger denial of anima than usual, but this disappeared directly the exercise was resumed from 3.30 to 6.30 and during these three hours there was no failure of utthapana, no depression, no defect of tapas in the aura. The denial of anima became inoperative for practical purposes and the three hours minimum & six to seven hours maximum was established today as predicted yesterday. In the afternoon there was a strong attack of sleep which prevailed for one hour & more. In samadhi the occurrence of perfect continuous images & scenes (not so perfect) was reestablished.
   Lipi indicating the death of Binod Gupta at an early date, fixed tentatively either on or by the 25 of the month. No verification of prediction about varta, money from expected source arriving by the 22d. Rati of rasagrahana established but with viparita srotas of virakti impairing its fullness especially with regard to events. Sleep for 6 hours(?).

r1912 02 08, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The flight of some score of butterflies & many birds foretold in their turns, only two or three errors due to speculation or tejasic action. Usually siddhi of power & siddhi of knowledge seem to be one. Future movement of animals in rest can now be told with some exactitude, but error is easier because of stronger habit of tejasic speculation. Aishwarya & trikaldrishti have not yet been harmonised. Drishti of an eye, prakasha-chhaya-tejas, in the akasha, perfect but momentary,an indication of the richer drishti (dense & developed) perfect but not yet capable of stability. This is already developing. The vani strongly anandamaya, first of the vijnanamaya ananda, then of the others, reappears full of the Vishnu or Pradyumna personality, taking into it Rudra (Balarama), Shiva (Mahavira) and Aniruddha (Kama). The definite personality of the Master in his personal relations to this Yoga and the Jiva in the Yoga has to develop out of the laya; for Vishnu is the Ishwara who incarnates. The present method of the Yoga is a progressive replacement of buddha bhavas by vijnana & ananda bhavas, and of the lower of these by the higher. The firmness and clearness of the stable rupas is much interfered with [ ]1 by unsteady floating waves of the subtle-gross etheric material of which it is formed; these waves mix with the clear form and blur it by excess of material in the attempt to reinforce its distinctness. Perfect satisfaction has now been given to the Aniruddha element in the Jiva, so far as the Yoga is concerned, by the revelation of the scientific means & steady progress used in the siddhi, but the Balarama element awaits satisfaction. The Mahavira element has also been satisfied by the floods of knowledge that are being poured down, but the Pradyumna element awaits satisfaction. In the Adeshasiddhi there has as yet been no perfect satisfaction even to the Aniruddha element. Lipi (on Sultans back, chitra formed by the hairs). Satisfaction to Brihaspati, not yet to the other deities. Satisfaction to Bala (due). N.B. Bala is the Titanic force from the Mahat which must eventually conquer & replace Rudra, though conquered by him in the Buddha, because descending into the Buddha he becomes a Daitya disturbing evolution by a premature effort towards perfection. The same is true of all the greater Daityas who are not Rakshasic in temper (Asurim Rakshasincaiva prakritim apaunah). Sahitya siddhi in ordinary poetical forms. Satiety of interest in what is old and familiar, staleness, is being overcome. Lipi zoology indicating a superior light on the science of life forms bringing zoology into harmony with the general satyam and getting rid of materialistic difficulties; immediately after while casually seeking a book to read, I picked up Haeckel, opened at the chapter on Worm forms ancestral to man and had the predicted illumination. Such detailed trikaldrishti is now becoming very frequent.
   MS it

r1912 07 01, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   This consummation is also attended by a ripening realisation of the Divine Master. Formerly I realised the Impersonal God, Brahma or Sacchidan[an]dam separately from the Personal, Ishwara or Sacchidananda. Brahma has been thoroughly realised in its absolute infinity & as the material & informing presence of the world & each thing it contains, yat kincha jagatyam jagat. But the sense of the One has not been applicable utterly & constantly,there have been lacunae in the unitarian consciousness, partly because the Personality has not been realised with equal thoroughness or as one with the Impersonality. Hence while dwelling on the Paratman, the mind, whenever the Jivatman manifested itself in the sarvam Brahma, has been unable to assimilate it to the predominant realisation and an element of Dwaitabhava,of Visishtadwaita has entered into its perception. Even when the assimilation is partly effected, the Jiva is felt as an individual & local manifestation of the impersonal Chaitanya and not as the individual manifestation of Chaitanya as universal Personality. On the other hand the universal Sri Krishna or Krishna-Kali in all things animate or inanimate has been realised entirely, but not with sufficient constancy & latterly with little frequency. The remedy is to unify the two realisations & towards this consummation I feel the Shakti to be now moving.
   The action of this triple dasyam is now characterised by a harmony of shama & tapas. This harmony has been hitherto impossible owing to the excess of mental tejas which sought perpetually to energise the action & bring about a more rapid or a more perfect fruit, thus impairing the shama which consists in anarambha, shanti & the perfect realisation by the Jnata-Purusha of his own passivity. The state of action vacillated from tamasic vairagya or udasinata to rajasic heat & fervour of action. All this was an importation from outside, from the annamaya devatas, but a constant importation. With the greater perfection of the dasyam this pendulary vacillation between inertia & disturbance is sinking to rest and the hour of intense (chanda) activity in the Prakriti with perfect anarambha in the Purusha is drawing nearer. The third power of action, Prakasha, which is as a light on the path to the tapas, showing it its own works, is more & more active, but not perfect, although rounding towards perfection.

r1912 07 14, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The experience of the afternoon shows that ananda is not yet beyond effective breach by the nirananda & that the samata hasyam, though now normal, can still be interrupted, the traigunya become once more active feebly in rajas & by the use of force on the Jiva in his system, but strongly in tamas & with the consent of the Jiva. The old device of insisting, against the Jivas will, on flattering statement & promise which no longer seems supported by experience, has again been used.
   The exact trikaldrishti accurate in every detail or almost every detail seems to be becoming more normal, but is still very far from being habitual or even common; but it does not need so exceptional a movement of tapas as formerly; it comes, when it comes, easily & naturally

r1912 07 22, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Saundaryabodha & Ananda in the outside world are now perfectly established, but relics of asamata remain and momentary tendencies of mental revolt touch the prana & chitta & sometimes the buddhi, . Kalibhava is strong, but has not taken possession of the speech where the old sanskar is powerful. Krishna seems sometimes to remove himself and look out from behind a veil. This presence & absence in myself with its results reveals Christs state of mind when he complained of being forsaken by God. This is salokya,sayujya is when there is the same feeling of presence, but of God in contact with us or embracing the soul from outside, not of being in us & part of us, thought different& yet the same. Sadharmya is well established, but not perfect because of insufficient Ishwarabhava. The relation of Purushottama, Akshara Purusha and Kshara Purusha ( Jivatma) is now constantly & vividly seen by me in others more than in myself, although just now it is manifesting in myself. In myself the Purushottama & Kshara Purusha are most vivid to me, in others the Jivatman & Akshara Purusha, while in the world at large (jagati), it is the Purushottama containing the other two in Himself & almost engulfing themthey seem to be merely movements of the Purushottama, parts, layers, aspects of His personality, as indeed they really are. This is because in the jagati & indeed in inanimate beings there is not the ahankara in the buddhi to create a sense of difference. Being more strongly aware of my own remnants of ahankara than that of others,or, rather being more troubled by my awareness the Akshara Purusha is less manifest to me than in others, in whom I see the ahankara only as a play of Srikrishna and am not disturbed by it.
   The health of assimilation was strongly combated but in the end prevaileddistention, air-filled ether, is still the weapon of offence; also a relic of skin-irritation, exceedingly superficial, but persistent has reappeared since day before yesterday. Sleep was reduced to four hours and a half at night, none in the day. Nirvisesha kamananda became insistent & long continuous in the evening & up till 11 pm, but its first intensity was not maintained. It has, however, always a tendency to thrill & chandata or tivrata which was absent to the inceptual manifestation. The general tendency is strong & persistent. The signs of development of saundaryam are becoming clearer and more decisive, but none is as yet victoriously emergent; though one or two are on the point of it.

r1912 12 05, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   [Note. This is now fulfilled. Prakriti is in perfect charge of these things, the Jiva interferes only a little in judgment.]3
   2) It will be found that then the siddhi will advance towards perfection of its own unaided motion.

r1912 12 25, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The siddhi is in a depressed condition and unable to advance with rapidity, owing to the necessity of a farther transition of considerable magnitude consisting (1) in satyam, the cessation of all intellectual (manomaya) activity & its replacement by the karana, (2) the cessation of the relics of self-action & replacement by the divine action (dasya), (3) the cessation of the use of means in the yogasiddhi and its replacement by the self-fulfilment of the Para shakti working upon the lower. The public news (eg the attack on the Viceroy, the ill-success of the Turkish naval sortie) show that the Power is still ineffective to prevent adverse occurrences.([Written] Dec 26.) During the rest of the day there was a struggle between the new system and the dregs of the old. The lipi became permanently active, but the old difficulty of manifestation or emergence in the sthula akasha is not yet overcome. At the same time interpreting power attending the lipi became swift and decisive and has so remained. Trikaldrishti in all its parts resumed its activity. The most important result is the final completion of the dasya & the disappearance of all questioning, revolts or self-action; for, whenever these try to manifest, they find no support in the Jiva. Even with regard to error, there is no revolt nor now any return to a tamasic udasinata. The siddhi now fulfils itself entirely by the divine action arranging the conflicting forces & the Jiva does not try to interfere or insist on a consistent method. By this the invading intellectual activity has become wholly discouraged and no longer insists on its own action. There is, however, a survival of manomaya suggestions representing themselves as vani & seeking to lay down the action, but as these are always falsified & the Jiva does not insist on them, they have no force of persistence.Health is undergoing a very serious assault. The sore-throat was flung off, but after a long struggle cough materialised for a very short time at night, & strenuous efforts are made to bring back cold. Tejasic disturbance in the stomach has returned & recurs, though it does not persist against the Will, & there was in the morning a copious visrishti quite of the old type. This is the result of copious eating & drinking without regard to satiety, which has been insisted on in order that [ ]1 the arogya may be established under more arduous conditions. Assimilation is powerful, but not enough to prevent a struggle & irregular workings of the asiddhi. There was no primary utthapana in the afternoon, so todays period amounted only to 10 hours but there was 5 hours continuously from 4.30 to 9.35 without fatigue or subsequent reaction. Sleep 7 hours.
   MS that

r1912 12 30, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The directions given on the 18 October, & 15 & 19 November have only been partially fulfilled through no fault of the Jiva, but owing to the constant siege from outside of the discarded intellectual activity. They have to be fulfilled.
   ***

r1913 01 07, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   It is indicated that today is a turning-point in the immediate movement that is being slowly effected. Dasya is already a fact in all parts of the activity, but it is not yet direct enough; the control through the Prakriti is felt rather than the direct impulse of the Purushottama. There must be identification with the Prakriti, possession of it and the sensation of its unimpeded use by the actual touch of Krishna. The shadow of intellectual consideration and hesitation over the act or the thought, the shadow of intellectual determination of the act or thought, the shadow of reflection & judgment over it when accomplished, or of the accompaniment or mediation of the intellect in the moment of accomplishment, all these glints of the lower humanity must be effaced from the movement of the Waters, apasi swasrnm. They must be utterly replaced by unchecked Force in the act and pure Sight in the vision, Sight & Force simultaneous in their activity and one in their substance, but not intermixed in their function. Then only will the Dasya be of the true nature of the relation between the Jiva & the Ishwara.
   The condition of the Viceroy answers to the trikaldrishti and aishwarya, in the circumstances of a rapid improvement. The Turkish affair is still uncertain but in several directions it is following the line laid down by the Will. In several directions, in Indian affairs, similar signs are evident; but as yet there is nothing decided.

r1913 01 13, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   A moth on the wall; perception of the reasons for its movements, the pranic tendencies & the motion of the mentality, which is sensational, tamasic, obstinate in instinctive memory, tamasically attached to particular & limited experiences, slow in experiment, inconstant in the intentions which precede an action or resolution, but often tenaciously intent on the action when instituted or the resolution when formed; the thought merely a half-formalised reflection of the sensations; the Jiva, however, thinks behind and is manomaya of the lower order. Several of the perceptions were confirmed by experiment, eg reason for closing or opening the wings, one for warmth & the other for acceptance of the sun, etc.
   In Sanscrit, the meaning unknown. Without reflection, prerana suggested curse; the commentary consulted gave but Apte gives also cursing.

r1913 01 31, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The transition which has been for some time in process of accomplishment, completes itself today. Formerly life was regarded as a thing to be worked upon and worked out, by active mental will and bodily means,speech, writing, work etc. A thing written had to be composed. An intellectual difficulty had to be thought out, a conclusion fixed and edified. That which was undiscovered, had to be sought for by speculation, reasoning, experiment. That which was unattained, had to be constructed by labour, attempt, adaptation of means, careful manipulation of materials. The remnants of this way of seeing clung until now to the thought and action, but henceforth it is removed. Life is a great mass of existence, Sat, moulding itself through its own Tapas. All that has to be done is for the Jiva, the knowledge centre of this existence, to sit fast in his city, navadware pure, & allow the infinite Tapas to manifest through him, accepting it, sanctioning it, (anumati), giving the comm and to fulfil it to his helping devatas, (ishwara), holding up the whole system & its working, (bharta), and watching & enjoying the results. The Tapas may be with knowledge & then the results will be perfectly in accordance with what is intended, for what is intended, will be what is known to the mind as the thing that has to be done or is to happen, kartavyam karma; if it is without knowledge or with imperfect knowledge, it will still be known as the thing which God intends the individual system to lay stress upon (tapyeta), therefore to be willed, and the result, whether in accordance with the Tapas, or adverse to it, chosen or not chosen (ishta, anishta, priya apriya), favourable or adverse (mangala, amangala,) success or failure, (siddhi asiddhi, jayajayau,) will be the unseen thing that all along had to be & towards which all tapas has been contri buting, (adrishtam, bhavitavyam), therefore to be accepted with equality of mind and with equality of ananda. This must be the first principle of the new period of action.
   The second principle, which has also been long preparing, is the renunciation of nigraha or as it used to be called, tapasya. Not that the Tapas may not have to persist under difficulties, but no violence has to be done to the Prakriti. It has to work out its own defects. This is now possible, because of the growth of the supreme or quaternary dasya, by which the very thought & feeling comes only as things impelled by the divine hand of the Master & Sarathi. Absolute Samata & passivity are now possible.

r1913 07 05, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Sleep, for the last two days, has diminished its hold; on the th, from 12 to 5.40 with two half hours of continuous nidravishta 4 samadhi, the 5 from 12 to 4 (about), with half an hour & an hour of broken nidravishta samadhi. Dasya is growing more & more concrete in its hold on the system & the movements of the body no longer depend even partially on the will, but are often enforced contrary to the immediate will of the body or the will in revolt of the Jiva; the latter circumstance is rare & came yesterday after a long interval of passive submission as a result of the sudden revival of asraddha & weariness of physical tapasya. The element of tapasya is now much reduced, but still persists in the physical siddhi. For the most part all action is now a passivity supporting more or less effective tapas, not tapasya. In Samadhi coherent sentences of lipi are now common, but in the mass the lipi is incoherent. Isolated figures or momentary groups still prevail. Antardrishta jagrat is confined to the most elementary crude forms and even these come with difficulty and rarely; antardrishta speedily passes into sushupta or swapna samadhi.
   ***

r1913 07 09, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The 9 has been a day of failure & recoil. The attempt to establish the avegamaya tejas & sraddha without reaction has broken down; the avega became manomaya and resulted in confusion of knowledge, misplacement of tejas & final return of asamata, ashanti, duhkha in strong & then violent touches (10th) which, at first violently expelled, again & successfully invaded the system, supported by the revolt of the Jiva against the asatya. The saundarya has broken down or gone back in the parts not irrevocably fixed & the violent return of asaundarya is successful everywhere. Aishwarya is not entirely ineffective, but subject to frequent failure & almost universal resistance. The touches of roga returned where they were on the point of evanescence and there has been some diminution in the force of continuity of the kamananda. The promises of finality held out to the mind in the first & second chatusthayas, as well as in some details of the third & fourth, have proved, as always, to be tejasic and deceptive. On the other side, there has been enforced a more general perception of the unity of all movements of the Prakriti and of the unity of the mover of the Prakriti & their unity also with the same Purusha & Prakriti in this adhara. The Jiva also is made to recognise its unity with the Prakriti, but not yet with the Purusha, except in occasional glimpses.
   The rounding of the fingers still progresses; the only definite trace of the sharp angles is in one corner of the third finger of the left hand where it is represented by a horn of dried & callous skin empty of flesh; otherwise they appear only in the excessive fullness of the curves or in slight unevennesses representing the lost angle (especially on one side of the right thumb). This fullness appears in all except the first fingers which were always pointed & the lefth and little finger which is now of the full pointed variety to which the righth and little finger has also progressed more than others. No other decisive improvement is noticeable in the saundarya, although there is a similar tendency in the feet.

r1913 09 05b, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   There are constant tejasic suggestions of immediate progress, but the Jiva refuses to lend credit to them. The dasya, however, instead of being hampered seems to grow by this struggle; the merely Prakritic forces diminish in their hold on the system. Ashanti has attempted to be acute at times, but has not succeeded in fastening on the system.
   In the evening lipi & rupa showed some signs of streng thening and the other siddhis attempted to liberate themselves, but nothing very definite has yet been accomplished. Some literary work was well accomplished. Dasya always increases.

r1913 12 13, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The siege has, today, been lifted, but the full vijnana is not yet manifest. At present the siddhis of power are being allowed to manifest through the Bhuvar tapas or the Swar-tapas on the objectivity. Manifesting through the Bhuvar tapas the Will tends to produce powerfully immediate results & more intermittently, often by indirect means & after much tergiversation, final results; manifesting through the Swar tapas it fastens more often on general than on particular effectualities or seizes only on the general effect & some of the effectuating movements. When the pure Chittapas manifests in vijnanabuddhi & manasbuddhi, there is a more consistent simultaneous & sometimes identical knowledge & effectuality, but the manasabuddhi is constitutionally averse or unable to hold for a long time the continuous activity of the Chittapas. When this Power is thus active through vijnanabuddhi & manasabuddhi, the knowledge also tends to lapse back from the ideality to these organs. It is now especially at home in vijnanabuddhi, where it perceives all or most of the forces at work, the possibilities, many of the immediate actualities & sometimes the eventual actuality. The movement is now towards a levelling up of the siddhis of Power & siddhis of knowledge. Script & vani have been made manifest to the mind in such a way that the real script & real vani can be distinguished from their secondary reproductions & from false simulations. Egoistic activity has been once more expelled and driven back into the world-environment. The Jiva is now only a secondary ishwara, bhokta, bharta & jnata receiving all things as a centre of enjoyment & lordship for the Purushottama.
   Kamananda is once more active in the erect position and during movement of the body, but intermittently, not with continuity. There is an initial movement towards its recovered action at night and in samadhi.

r1913 12 22, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The 21 Dec marks the close of a period. The first chatusthaya, hitherto always subject to apparent & superficial relapse by adhyaropa & intrusion of trouble, asamata & nirananda from outside, is now superior, by reason of the final repulsion of desire and recognition of the conditions of the Yoga, to these intrusions, although a minor adhyaropa is still possible. The second is firm, under the surface and often on the surface, in all except sraddha, firm in itself, but not complete in its range or all its circumstances. Sraddha in the Yoga siddhi has been accepted by the intellect, but not sraddha in the kriti. There the surviving intellectuality demands certain objective proofs before assenting to the ideal faith as anything more than a possibility or probability justified by the general nature of past experience. The doubt resolves itself into a deficiency in the sraddha Bhagavati. The Allpowerful Master of the Yoga is accepted as the Master & Lover of the Jiva and there is faith in His grace for the Yoga, but not in His grace for the life, nor in His ritam, nor in His Adesha. For this reason the swashaktyam sraddha is also overcast by doubt and limited in its range, because it is thoroughly experienced and accepted that own-Power can do nothing without the divine sanction and grace. The third chatustaya is in all, but rupadrishti, so far established in self-expansive force & inevitability of self perfection that its entire fulfilment remains only a matter of time. Physical siddhi is moving towards that stage, but has not reached it. Brahmasiddhi is now deficient only in nityasmarana and depth. Karmasiddhi remains now as the sole nexus of the asiddhi.
   The third chatusthaya is chiefly advanced in vangmaya thought, in general jnana where jnana does not pass into telepathy (prakamya-vyapti). The main difficulty lies in the defects of the interpretative power, daksha & ketu, which, although transferred in type to the ideality whether of vijnanabuddhi or vijnana, alternates practically between vijnana, vijnanabuddhi and those parts of manasabuddhi which are either pseudo-intuitional in the nature of their activity or else attempt to preserve the fragments of the old intellectual reasoning or of the undercurrent of habitual mentality. This defect is now being steadily mended; ideal interpretation is being applied to the material of telepathy, lipi, rupa, samadhi etc; but until this process is complete, the positive defects of knowledge, as opposed to mere occasional inactivity, incompleteness or limitation of range, must continue. Meanwhile the range has begun to be extended. Occasional inactivity of knowledge will remain & be used for ananda & uddeshya, the purposes of life & the joy of life. Power acts with frequency, but not with full mastery; nevertheless it is now often rapid, instantaneous[,] effortless & persistent in its efficacy. Lipi is organising itself materially, but lacks habituality of vividness & spontaneous fullness in the akasha. Chitra & sthapatya of rupa is now almost perfect, the human figure, animal, landscape & group being rich, various & perfect in all; the isolated object or object group is still obstructed, but is moving towards the same variety & richness. Perfection is already not uncommon. Akasharupa is now persistent in manifestation, but cannot yet acquire a free stability. The vishayadrishtis have all an occasional perfect action, but are limited to a few habitual forms. Samadhi is still deficient in free combination and prolonged continuity of vision and experience.

r1913 12 26, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The Personality of the Ishwara & His relation with the Jiva are becoming more & more determined and frequent in action. Today there was a descent into the adhar of the Aniruddha-Balarama balakabhava, powerful in temperament & using life & action as a boys game,the seat being not as formerly the mind & buddhi, but the intuitional mind and the temperament.
   Kamananda is now in possession of the physical system so far as to make itself always felt either in intensity, in subdued action or in a suppressed action effective on the body in secondary sensation, so that the system is not allowed to forget the ananda or to imagine its essential absence.

r1913 12 28, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   A movement has now taken place which marks the final liberation of the Jiva from the fragments of dwandwa ragadwesha in the outward world-consciousness (priya-apriya, mangala-amangala) by the disappearance of the kartavya-akartavya, aptavya-anap-tavya. These things exist in the knowledge, but no longer in the emotional consciousness. The shadow of the old touches will fall for some time on the outer jada prakriti, but they will not be accepted by the organised consciousness of the Jiva. Universal ananda is now hampered only by deficient physical mukti.
   Clear & stable rupa is now establishing itself again with greater freedom in the Akasha, but as yet nothing entirely decisive has been attained. Perfect rupas are still transitory & rare, developed rare &, though not always transitory, fleeting in their momentary stability; in the stable forms the crude predominate & even the ghana is infrequent & less stable, nor are these stable crude forms plentiful in their variety.

r1913 12 31, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   In the afternoon there was a strong effort to reidealise the whole consciousness as well as the activity which succeeded with the thought but only partially with the trikaldrishti. In the evening there was, after a short struggle in which the trikaldrishti was almost unerring but the tapas only partially & defensively effective, an unprecedented sequent faultlessness of the effective will and, with one or two slight deflections, of the perceptive knowledge, but all this was in the manasa ketu and not in the daivya. So far it was a success for the manasa element which seeks to use the vijnana for its own development while refusing to the vijnana the possession & enjoyment of the system. The results however failed to give satisfaction to the Jiva or to the system which now demands vijnana and rejects the manasa perceptions whether true or false. This virati is the security that the attempt of the lower to use & dominate the higher cannot eventually succeed.
   In the night for the first time there was entire success of the stability of rupa in the swapna samadhi, one scene, a street & the exterior of a house & its environment, lasting in spite of attempts of the asiddhi for many seconds before first one or two details became inconstant and then a swift shifting series of similar scenes was substituted for the one stable scene. Like the vision of the city on the hill some days ago, this was an unique instance & a success only in type, but it is an assurance of success in the near future.

r1914 01 03, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Above the discriminative (vivekamaya) & intuitional trikaldrishti the revelatory trikaldrishti is remanifesting itself. The manasic perceptions are now being used in their very confusion for the assertion of the liberty of this revelatory knowledge and its disregard of the false limitations of present and outward appearances. The same liberty is being asserted also for the Will and its instruments. The ananda of temporary defeat & the perception of Gods purpose in it is now being finally imposed on the rebellious pranic element in the outer swabhava. This perception precludes the conception of ultimate defeat for the Jiva,there can be no ultimate defeat except where Gods will & mans are at variance. The utility of the recent relapse & crisis now appears; the transfer of the intellectuality to the ideality had been burdened by the continued activity of manasa ketu and the supporting idea of the anandamaya pranic manas that the fulfilment of this infallible manasic activity using the vijnana as a referee was a main part of the siddhi. The main chaitanya had to come back into the manas in order to convince them, first, that the mind cannot be infallible except as a mere echo of the manifest or veiled vijnana and, secondly, that this fulfilment of an echo could not be the main intention of the Yoga.
   The aishwarya-vashita which triumphs over the fixed intention of the object is now manifesting clearly & powerfully.

r1914 03 27, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Dasyabhava has now taken a new form & is being reconstituted as obedience to the Master in the adhara, with Prakritic agencies as mere distributory functionaries of the Tapas of action & eventually of the Tapas of thought. Up till now the dasya was either obedience to a distant Master in the Cosmos or at least, when not distant external to the Adhara, & to Prakritic agencies who were often sahankara & opposed the direct comm and from the Master. Dasya was first primary, that is a free subjection of the Will on the basis of a potential independence, secondly, secondary, that is, a mechanical subjection of the adhara independent of the personal Will to the Prakriti, last, tertiary, a complete subjection, mechanical & volitional to the Ishwara with the Prakriti only as a channel or jada agent. The tertiary has also its three stages, one in which the volition was dominant in the consciousness not as free, but as accompanying & approving the movement which, though at first mechanically compulsory, might be suspended if the volition long opposed it, a second in which the Prakritic control was dominant though as a compelled & compulsory agent of a remote or veiled Ishwara and a third, now finally emerging, in which the assent of the Jiva is given compulsorily & independently of any freedom of choice in the Sakshi, the Prakriti is purely a jada channel & not an agent, & the compulsion from the Ishwara direct, omnipresent and immanent. The bhava of the dasya tends to its right relation of the bandini dasi with the characteristic madhur bhava of that relation,a relation already familiar & frequent to the Prakriti or Devi in the system, but not yet permanent in the consciousness.
   Vijnana
  --
   In the afternoon there was again an automatic recurrence of the confusion, ashanti & revolt of the last few days; it revived as a result of anritam in the savikalpa samadhi and persisted for some two hours or more while recurrent nirananda and sensitiveness to asiddhi & asatya and the absence of the assured & sunlit jnana have been left behind as a deposit of this thrice repeated disturbance. The anger & revolt of the Prakriti at any pronounced & successful disturbance of finality in the first chatusthaya are caused by a sense of the total externality and want of justification in this wanton movement. It is no longer asatyam or other asiddhi that is the true cause of the self-identification by the Jiva with this movement of revolt. Ananda is being reestablished in the general bhavas, but continually contradicted & opposed in the detail; the nirananda is supported by the Jiva & hence lingers.
   Morning Lipis. (Mostly Akasha)2

r1914 03 28, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   It is only, however, from internal enemies that the movement is free; the external are still there though they work from a more remote station, dure not anti. Here the Ananda is attempting to regard their opposition as from God, as a means of progress & by that constant impression on the intellect to prevent the return of suffering & permit the steadily joyful exhaustion of the struggle & of the active intellectuality itself. But for this the mind is not yet prepared owing to insufficient faith in divine protection and aid throughout, this defect permits the outer enemy to cloud the mind entirely from time to time so that the nirananda may have free play on the basis of unfaith. Nor does the Jiva at present wish to renounce the unfaith, owing to the persistent experience of self-delusion in the past & the determination not to be a willing party to self-delusion in the future. To everything therefore that is not yet proved by experience, there is only a provisional faith given if any, ie a mixture of faith & scepticism, an It may be or at most It may well be or It probably is so.
   There is now a double movement; the first, to replace the undefended intuitional ideality by an intuitional ideality defended by viveka; for it is found that when viveka is combined with the intuition (Daksha with Sarama), then there is less chance of the intellect misinterpreting or interfering with the truth. The second movement is to develop behind the higher or intuitional ideality an assistant revelatory (highest) ideality on a larger scale than any that has yet been manifested. Both, however, are on the lower rather than on the higher levels of their respective planes.

r1914 04 08, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The Anandamaya Lilamaya Saguna is now being established in the conscious observation of persons & objects, although the Anandamaya Saguna is the usual bodha & there is a tendency of relapse to the mere Jnanamaya Saguna, but this is comparatively rare. Anandamaya Saguna tends to be the assured level (sanu) of the Brahmadarshana from which there is a steady tendency to rise to the Lilamaya. Formerly the sense of the Lilamaya Krishna or Narayana used to blot out the Jiva and, also, it used to be isolated without the background & continent of the Sarva Brahman or the pervasive content of the Sarva Ananta Jnana Brahman,it was divine Anandamaya personality concentrated in a single individual being. All the suspensions, relapses & retardations of the Brahmadarshana during the last few years have had for their object the removal of these & other defects and the development & harmonious unification of its various aspects, Saguna & Nirguna, Purusha-Prakriti, Ishwara-Shakti, Prajna-Hiranya-Virat, Sarva with Ananta, Sarva-Ananta with Jnana, Sarva-Ananta-Jnana with Ananda etc. The unification seems now to be approaching completion.
   The interpretation of the lipi is also now acquiring a firmer sureness and quickness & with this movement there keeps pace a growing authority of the lipi. All intimations of knowledge are now accepted not only in theory & faith but in practice & perception as satya, & both the tendency of the mind & its capacity for discovering the true source & nature of all suggestions is increasing. Only the primary error of estimation & its subsequent uncertainties have to be got rid of, in order firmly to base the ritam.

r1914 06 10, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   6) Dasya of madhura to be the personal relation of the Jiva with Krishna the dasya to be tertiary with the most intense consciousness of passive yantrabhava in the whole system.
   7) Acceptance of all bhoga as a slave & instrument of the Lover to be the principle of the madhura.

r1914 06 14, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The Law of submission, namas, to Krishna revealed in the gods, is now accepted by the Jiva in all parts of the system. The law of affirmation is also being accepted & this implies a perfect faith in the guidance, but not yet in the result. The passivity of the critical intelligence, its surrender in favour of the Viveka is equally accepted. These things are now sukha and have to be generally enforced by Agni & Soma in the terms of Ananda. It is at present being done in the interests of Indra, who is King of Swar, in the supreme heaven of the mind within the triple system.
   The siddhi of the Vijnana will now proceed regularly by self-action as the siddhi of the first & second chatusthayas have proceeded. It can do so because every motion, even the most adverse, is accepted as a step in the necessary process guided & imposed by the supreme Wisdom, Love & Power. This is the namas of the Prakriti to the Purusha. Till now it was only the submission of the Jiva to the Ishwara, & could not be perfectly effective because the exterior Prakriti was still rebellious. The next step must be the entire submission of the intelligence to the ideality.
   ***

r1914 07 11, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The egoistic faith now belongs to the devatas who oppose, not to the Jiva which accepts the entire mastery of Krishna. The shadow of their ego falls on the system, but even the system rejects it. That which was ego, is now only personality.
   Ananda

r1914 07 13, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   This also has descended to the perception of the Lilamaya in the Jiva which is in the divine Lilamaya & reflects Him, but not, except in special perception, identical with him. The Master is once more a little remote & the Manomaya Purusha half veils the Vijnanamaya. There is continual advance & progress but on the old planes at a higher level & not on the new planes which seemed to have been permanently gained for the siddhi.
   It is not precisely asiddhi that has conquered, but for the time being, a lower form of siddhi.

r1914 10 03, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The power of organisation is growing in Samadhi with the vijnanamaya vangmaya thought as its central agent. It is entering even into the deepest sushupta and attempting to organise there coherent lipi, perceptive thought & experience, with rupa to be added, making the Jiva jagrat in all stages.
   This is the beginning of final siddhi in the swapna-samadhi & in the antardrishta jagrat, which will necessarily bring with it siddhi in the bahirdarshi & in the sushupta.
  --
   There is still a tendency to choose those of the perceptions which are flattering to the hope. Only this is sure that the progress continues in spite of resistance. The finality of the Samata has once more been successfully denied, although the touches of revolt and grief are only physical & momentary; but the Jiva associates itself with them for the moment. There is the old process of persistent disintegration & crumbling down at points of the siddhi in its superficies which seems to be something more than superficial to the impatience of the Tapas.
   The moment of defeat has passed and for the rest of the afternoon, the siddhi will be pushed forward. Inactivity must on no ground be accepted. It is the pretension of the Asiddhi that it will only allow the siddhi on condition of passivity & retarded progress. The necessary passivity is already there in the mental parts; it has no longer to be extended to the whole system.

r1914 10 13, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Subsequently, it must be perceived how far that love implies for the Jiva fulfilment in this life of the desires & impulses implanted in him by the Iswara & of the ideas towards the realisation of which he is continually forced to strive.
   ***

r1914 10 31, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The utility of the holding back of the perfect Brahmadarshan is now manifest. The defect was that the mind had not made a proper harmony between the Anandamaya Chaitanya & the ignorant Jivatman. The latter tended to be suppressed in the darshana; therefore it has been restressed & now enters normally into its place in the darshana.
   ***
   The pursuit of rapidity is renounced by the Jiva, which has once more become passive, and is digesting the greater measure of perfection rendered possible in the lower consciousness.
   ***

r1914 11 25, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The Vani also became active, Anandamaya, taking up the old mental relations and establishing the personal & human contact between the Master & the Jiva.
   ***

r1914 11 26, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The final perfection of the relations with the Lilamaya Ishwara has firmly begun. They are based on the madhura-dasya, the eternal Bala-Kishora-bhava & the Kautuka-krida. The difficulty that remains is on the side of the Jiva in the grave importance it attaches still to satya, mangala & siddhi.
   This importance is real, as it is necessary to develop the Vyaya-lakshmi. But it will develop more rapidly when the samata of the Tapas is effected.
  --
   6) Dasya of Madhura the personal relation of the Jiva with Krishna the dasya (to be) tertiary with the most intense consciousness of passive yantrabhava in the whole system.
   7) Acceptance of all bhoga as a slave & instrument of the Lover to be the principle of the madhura.

r1914 12 12, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The chief siddhi of the morning is the entire confirmation of the Kali bhava & entire possession of the world in subjective unity by the Jiva-Prakriti.
   ***

r1914 12 21, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   7) The Jiva accepts all bhoga as the slave & instrument of the victorious & rudra Lover.
   8) The field of play of Krishna the five worlds working themselves out in the fifth, Bhurloka

r1915 05 22, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The confusions & ill-results of the lapse continued even into the night. The refusal of the Jiva to participate in the effort of the Siddhi prevented the movement towards resumption of siddhi from taking definite shape. [Ritam]2 was challenged even in the script and vangmaya thought & therefore all confidence refused to any form of thought or knowledge. Samadhi at night was barren. All thoughts & suggestions from whatever source or through whatever instrument were contradictory & confused; the reconciling ritam was excluded in obedience to the asraddha.
   ***

r1915 07 03, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Personal relation of Ishwara & the Jiva (prakriti) is now complete though not yet forceful in its central characteristic (rudra-bhava).
   ***

r1915 07 04, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The dominance of the Vijnana has been restored, but it has to be consciously related to its roots in the Ananda. As foreseen in the jail the Ishwara is seated in the Ananda; the Ishwara + Jiva in the Vijnana.
   Development of samadhi continues

r1915 07 11, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The right form of the Krishnadarshana seems now to be fixed the Ananda-Purusha Krishna containing the Ananda Brahman which contains the Ananda Purusha as the Jiva the Shuddha Ananda containing the Chidghana & Ahaituka and giving rise to the PremaKama. The right harmony in intensity of the three elements is not yet fixed.
   ***

r1917 01 22, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   For the first time today the Ishwara is the sakshi, and not the Jiva. At the same time the Ishwara jnata, bharta, anumanta, karta is being rapidly streng thened,1(the karta from this moment after being added[)]. There is still a downward tendency of the mental powers trying to insist on the Jiva in these capacities, but it is losing force.
   Ideality of style & substance is constantly increasing in the vijnana instruments, especially the perceptive thought, in spite of the tamasic resistance of the old mentality in its general sanskara.

r1917 02 02, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   In the afternoon again a stronger outbreak of asukham & ashanti with all the old circumstances of revolt against the method of the sadhana and the self-assertion of the Jiva, his refusal of anumati.
   ***

r1917 02 13, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   (3) Consciousness of the supramental Ishwari, the Shakti of which the mental Jiva is a mental personality
   The Akasha still resists the rupadrishti. It can no longer persist long in denying forms to the eye; but it still perseveres ordinarily in the blur method and is more ready to give precision than stability. It yields free variety of forms only when quick succession is allowed and complete precision is not demanded, and even then with a certain reluctance, a preference of forms that have been often repeated, a tendency to deny those, eg quadrupeds, which it has been in the habit of denying.

r1917 08 21, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The introduction of the dasya into the perceptive thought seems more difficult, but it is being easily done in the jnana. The test will be in the trikaldrishti-tapas. All responsibility for action, physical, vital, mental must be left entirely to the Iswara, the Shakti is only an instrument and the Jiva their meeting-place.
   All traces of the asamata, now only the occasional recurrence of an old habit, must be finally removed. This can be done by bringing forward the delight in the asiddhi.

r1917 08 22, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The siddhis established yesterday stand, except in vismriti, in which they are not so much denied as either unnoticed or in suspense. The tertiary dasya seems to be absolutely firm in the body, script, vani, and only suspended by vismriti in the perceptive jnana and in the vangmaya for the change which is being operated. This change is the transference of the thought from the control of the inferior devatas to that of the Jiva-Prakriti receiving it direct from the Ishwara. The perceptive thought is being similarly transferred. Thought is to occur henceforth in the vijnana of the Jiva; not as suggestion, but as thought in action and the thought of the Ishwara in origin.
   At present the perceptive thought is becoming impersonally vijnanamaya with a vague sense of the Ishwara behind. In telepathic trikaldrishti, when it is not vijnanamaya, its nature and descent as manasic suggestion from the mind-world through the rajas of the pranic is more and more often perceived in its fullness. This is the false trikaldrishti, which is in reality no more than telepathic suggestion of possibility. These suggestions come either from above or from around, from the mind and life-planes of the earth; in reality the latter derive rapidly from the former except when there is exchange on the earth plane itself; even then the derivation is eventually the same.

r1917 08 26, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Vangmaya is being taken up into the Ananda of the vijnana level, where it is no longer the thought of the Jivaprakriti with the Ishwara as the origin of the thought, but the thought of the Ishwara in the Shakti who is the medium and the instrument of the thinking. This has been done perfectly in the type; it has yet to be universalised.
   A similar process is taking place with the perceptive thought and has been done less strongly and perfectly in the type, but its perfection and universalisation cannot proceed so far because the ideal perceptive thought still carries in itself an element of mentality and therefore more easily descends into mental thinking than it ascends into pure ideal thinking.
   In the script to the presence of the Ishwara is being added the personality of the Ishwara and his relation of madhuradasya containing all his other relations with the Jiva-Shakti.
   T is still unidealised, but is pressing towards idealisation.

r1917 09 16, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Yesterdays lipi was Today is the last day of the intellectuality in the telepathy trikaldrishti aishwarya; it will be the first day of the ideality; that is the last day of acceptance of the intellectual T as a means of knowledge-siddhi and will-siddhi. The remnants continue to force themselves on the mind, but do not receive acceptation from the Jiva-Prakriti.
   ***

r1918 05 06, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Tapatya is being exiled steadily from the action of T. Tapatya is the straining to know and fulfil; it is not in itself desire, but the cause of desire in the prana and heart; desire being banished, tapatya has remained as an illegitimate prolongation and stress of what is received in the ideality, it is mental tapas, bringing false stress and falsification of values. Although not a cause of grief and disappointment like desire, it is a cause of false hope and false doubt and also of undue pravritti and undue nivritti of mental action and as a result of temperamental and physical action. It is being driven out by the establishment of the transcendent idea-will of which the universal tendencies and movements become the effective media and results. At first this tends to bring an excessive passivity of the instrumental Jiva, but this is a defect which is in the course of being remedied. Tapatya took up the communications of the idea will and personalised them into a mental effort, belief, hope in the instrumental Jiva. They have, where necessary, to be personalised but as part of the personality of the Ishwara creating in the Jiva ideal sraddha and pravritti.
   The day has been one chiefly of obstruction, only minor progress made. Fluency with incoherence in the newly progressing parts of the samadhi. Tejomaya rupa is frequent in swapna samadhi, but it is instable or imperfectly stable, without hold on the chidakasha. Perfect rupa has once or twice manifested in antardarshi, usually it is only crude; but it is only momentary.

r1918 05 22, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   This is being extended and transformed into the finality of the personal relation of the Jiva with the Iswara
   In samadhi at night obstruction, with prevalent incoherence. It was only by force of tapas that the play of the siddhi was brought about, and the free play could not be secured.

r1919 07 07, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Indications of fresh initiations of progress in the morning. The dasya is now rapidly growing in intensity; perfect tertiary dasya of thought is coming with the growth of the highest logistic ideality. Primary dasya has long since been taken up [ ]1 into the secondary, the Jiva into the Jiva-Prakriti (primary dasya is when the Jiva acts consciously in obedience to the prakriti as the executrix of the Ishwara or to the Ishwara acting through the varying forces of the prakriti or those which she guides or drives as an imperative force). The secondary dasya in which the Prakriti uses the instrument and itself obeys the Ishwara, but guided as if from behind a veil and more immediately using her own forces for the satisfaction of his ganas, the devatas, is now coming to a close; it is being taken up into the tertiary dasya. This is now an action of the gnostic devatas in the Prakriti with the sense of the Ishwara immediately behind them; but the Ishwara also begins again to be directly manifest in the guidance and the Person. This is growing; meanwhile the Prakriti is unifying with the Purusha and the Ishwara directly or through the Deva-shaktis driving the instrument with an absolute and immediately and intensely felt decisiveness of control as if it were being pushed by him with his hand upon it and it vibrated with the ananda of the touch and the driving. This is in thought and still more vividly in action. Some shadow of the old dasyas persist in a subordinate sensation.
   The highest ideality is now acting in jnana frequently with a complete possession; only, when the thought tapas is relaxed or there is some other preoccupation, the older state of mixed intuitive mind and lower gnosis holds predominance. Very little remnant of intellectuality is left in existence; only some after effect of it is left in the lowest action of the intuitive perception.

r1927 04 17, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Vishaya. Persistent and stably visible vision of birds (small dark figures, Jivanta, on the horizon[)]. For the first time liberty of this siddhi.
   ***

Sayings of Sri Ramakrishna (text), #Sayings of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  the Jivas (living beings) and the Jagat (non-living beings) are the manifestations of this Father-Mother
  Divinity. He is the source alike of what is pleasing and terrific in Nature.
  --
  only because of the One. First the One and then the many. First God, and then the Jivas and the Jagat
  (creatures and the world).
  --
  zeros by themselves have no value. Similarly so long as the Jiva (individual soul) does not cling to God,
  who is the One, he has no value, for all things here get their value from their connection with God. So
  long as the Jiva clings to God, who is the value-giving figure behind the world, and does all his work for
  Him, he gains more and more thereby; on the contrary, if he overlooks God and adds to his work many
  --
  19. The union of the Jivatman with the Paramatman is like the union of the hour and the minute hands
  of a watch once in every hour. They are inter-related and interdependent, and though usually separate,
  --
  21. What is the relation between the Jivatman and the Paramatman? As a current of water seems to be
  divided into two when a plank of wood is placed against it edgewise, so the Indivisible appears divided
  into two, the Jivatman and the Paramatrnan, due to the limitation of Maya.
  22. Water and a bubble on it are one and the same. The bubble has its birth in the water, floats on it,
  --
  mately resolved into it. So also the Jivatman and the Paramatman are one and the same, the difference
  between them being only one of degree. For, one is finite and limited while the other is infinite; one is
  --
  25. God is the infinite Being, while Jiva is only a finite being. How then can the finite grasp the Infinite? It
  is like a doll made of salt trying to fathom the depth of the ocean. In doing so the salt doll is dissolved
  into the sea and lost. Similarly the Jiva, in trying to measure God and know Him, loses its separateness
  and becomes one with Him.
  --
  28. The true nature of the Jiva is eternal ExistenceKnowledge-Bliss. It is due to egotism that he is
  limited by so many Upadhis (limiting adjuncts), and has forgotten his real nature.
  29. The nature of the Jiva changes with the addition of each Upadhi. When a man dresses like a fop,
  wearing the fine black-bordered muslin, the love songs of Nidhu Babu spring to his lips. A pair of English
  --
  God, is only two or three steps ahead of Lakshmana (the Jiva) , but Sita (Maya), coming in between the
  two, prevents Lakshmana from having a view of Rama.
  --
  he assuredly becomes a Jivanmukta, one freed in this very life, and transcends all fear.
  102. If I hold this cloth before me, you cannot see me any more, though I am still as near you as ever. So
  --
  the hand until they are heated on a fire. The same statement applies to the Jiva. This body is the ear then
  vessel; wealth and learning, caste and lineage, power and position are like rice, pulse and potatoes.
  Egotism is the heat. The Jiva is made hot (haughty) by egotism.
  105. Rain-water never stands on high ground, but runs down to the lowest level. So also the mercy of
  --
  of the Jiva perishes with three croaks. .
  175. There was a professional preacher who could rouse strong devotional feelings in the hearts of his
  --
  applied to him is Videha-literally 'bodiless;'. He led the life of a Jivanmukta. The annihilation of the idea
  of the body is exceedingly difficult to accomplish. Truly Janaka was a great hero. He handled with ease
  --
  once leaves him. Similarly the Jiva which is possessed by the evil spirit of Maya, on realising that he is so
  possessed, becomes at once free from it.
  --
  514. He who thinks that he is a Jiva, verily remains as a Jiva; but he who considers himself to be God,
  verily becomes a God. As one thinks, so does one become.
  --
  little and then goes off all at once. Similarly, ordinary Jivas, after long practice and devotional exercises,
  go into Samadhi and do not return.
  --
  talk of reality and unreality, of Jiva and Jagat, of knowledge and ignorance, is hushed. There remains,
  then, only 'Is-ness' (Being), and nothing else. For verily the salt doll tells no tale when it has become one
  --
  differentiated Herself into Jiva and Jagat (living beings and the universe) of manifold powers,physical,
  intellectual, moral and spiritual. And my Divine Mother is no other than the Brahman of the Vedanta,
  --
  vision (Divyachakshus). This enables him to see Jiva and Jagat, including his own self, as the One
  manifesting Oneself in different forms. This vision of glory comes to the Vijnani who has realised the
  --
  falls into Samadhi. Only a thin, transparent veil intervenes between the Jiva and the Paramatman. He
  then sees like this ... " And as he attempted to explain it in detail, he fell into Samadhi! When his mind
  --
  break that thin veil and become one with the Lord for ever. This eternal union of the Jiva and the
  Paramatman in the Sahasrara is known as getting into , the seventh plane."
  --
  908. The realisation of God is of two kinds-one consists in the unification of the Jivatman and the
  Paramatman and the other in seeing Him in His personal manifestation. The former is called Jnana, and
  --
  the light of Jnana illumines the Jiva, and dispels his age-long ignorance.
  916. On being questioned as to whether he was conscious of the gross world in the state of Samadhi,
  --
  of the body and the outer world is effaced from the mind, the Jivatman (individual Spirit) soars into the
  sky of the Paramatman (Supreme Spirit) and merges itself in samadhi.
  --
  923. When the ego is effaced, the Jiva dies and there follows the realization of Brahman in Samadhi.
  Vijnana after Samadhi
  --
  sand as the staircase. That which is the Supreme Brahman, has become the Jiva and Jagat-the twentyfour categories of the philosophers. That which is the Atman has become the five elements. You may ask
  why the earth is so hard if it has come out of the Atman. Through His will everything is possible. Are not
  --
  Rajas and Tamas. Jiva or the individual' soul is the traveler. Self-knowledge is his treasure. Tamas wants
  to destroy him, while Rajas intercedes and binds him with the fetters of the world, but Sattva protects
  him from the action of Rajas and Tamas, By taking refuge in Sattva, the Jiva becomes free from lust,
  anger and delusion which are the effects of Tamas; thus the Sattva quality emancipates the Jiva from the
  bondage of the world. But the Sattva quality itself is also a robber. It leads one, however, up to the path

Talks 001-025, #unset, #Arthur C Clarke, #Fiction
    While Self or Spirit is unmanifest and inactive, there are no relative doubles; e.g., subject and object - drik and drisya. If the enquiry into the ultimate cause of manifestation of mind itself is pushed on, mind will be found to be only the manifestation of the Real which is otherwise called Atman or Brahman. The mind is termed sukshma sarira or subtle-body; and Jiva is the individual soul. The Jiva is the essence of the growth of individuality; personality is referred to as Jiva. Thought or mind is said to be its phase, or one of the ways in which the Jiva manifests itself - the earlier stage or phase of such manifestation being vegetative life. This mind is always seen as being related to, or acting on, some non-mind or matter, and never by itself. Therefore mind and matter co-exist.

Talks 026-050, #Talks, #Sri Ramana Maharshi, #Hinduism
    (universal dominion) or whether a Jivas honest and strenuous efforts to attain it cannot of themselves lead him to That from whence is no return to life and death. The Maharshi with an ineffable smile which lit up His Holy Face and which was all-pervasive, shining upon the coterie around him, replied in tones of certainty and with the ring of truth; Divine Grace is essential for Realisation. It leads one to
    God-realisation. But such Grace is vouchsafed only to him who is a true devotee or a yogin, who has striven hard and ceaselessly on the path towards freedom.
    D.: There are six centres mentioned in the Yoga books; but the Jiva is said to reside in the Heart. Is it not so?
    M.: Yes. The Jiva is said to remain in the Heart in deep sleep; and in the brain in the waking state. The Heart need not be taken to be the muscular cavity with four chambers which propels blood. There are indeed passages which support the view. There are others who take it to mean a set of ganglia or nerve centres about that region. Whichever view is correct does not matter to us. We are not concerned with anything less than ourselves. That we have certainly within us. There could be no doubts or discussions about that.
    The Heart is used in the Vedas and the scriptures to denote the place whence the notion I springs. Does it spring only from the fleshy ball?
  --
    D.: Are Jivanmuktas (living liberated souls) of different kinds?
    M.: What does it matter if they differ externally? There is no difference in their wisdom (jnana).
  --
    M.: Know the doubter. If the doubter be held, the doubts will not arise. Here the doubter is transcendent. Again when the doubter ceases to exist, there will be no doubts arising. From where will they arise? All are jnanis, Jivanmuktas. Only they are not aware of the fact. Doubts must be uprooted. This means that the doubter must be uprooted. Here the doubter is the mind.
    D.: What is the method?

Talks 051-075, #unset, #Arthur C Clarke, #Fiction
    D.: What becomes of the Jiva after death?
    M.: The question is not appropriate for a Jiva now living. A disembodied Jiva may ask me, if convenient. In the meantime let the embodied Jiva solve its present problem and find who he is.
    There will be an end of such doubts.
  --
  It refers to them. They say that there is God; the man must worship and meditate; ultimately the Jiva merges into God. Others say that the Supreme Being and the Jiva are always apart and never merge into each other. Howsoever it may be at the end, let us not trouble ourselves about it now. All are agreed that the Jiva IS. Let the man find out the Jiva, i.e., his Self. Then there will be time to find out if
  the Self should merge in the Supreme, is a part thereof, or remains different from it. Let us not forestall the conclusion. Keep an open mind, dive within and find out the Self. The truth will itself dawn upon you. Why should you determine beforeh and if the finality is unity absolute or qualified, or duality? There is no meaning in it. The ascertainment is now made by logic and by intellect. The intellect derives light from the Self (the Higher Power). How can the reflected and partial light of the intellect envisage the whole and the original Light? The intellect cannot reach the Self and how can it ascertain its nature?
  --
  Such is the Jivanmuktas state. It is also said that his mind is dead.
  Is it not a paradox that a Jivanmukta has a mind and that it is dead?
  This has to be conceded in argument with ignorant folk.
  It is also said that Brahman is only the Jivanmuktas mind. How can one speak of him as Brahmavid (knower of Brahman). Brahman can never be an object to be known. This is, however, in accordance with common parlance.
  Satvic mind is surmised of the Jivanmukta and of Iswara.
  Otherwise, they argue, how does the Jivanmukta live and act?
  The satvic mind has to be admitted as a concession to argument.

Talks 076-099, #unset, #Arthur C Clarke, #Fiction
  Unbroken I-I is the ocean infinite, the ego, I thought, remains only a bubble on it and is called Jiva, i.e., individual soul. The bubble too is water; when it bursts it only mixes in the ocean. When it remains a bubble it is still a part of the ocean. Ignorant of this simple truth, innumerable methods under different denominations, such as yoga, bhakti, karma....... each again with many modifications, are being taught with great skill and in intricate detail only to entice the seekers and confuse their minds. So also are the religions and sects and dogmas. What are they all for? Only for knowing the Self.
  They are aids and practices required for knowing the Self.

Talks 100-125, #unset, #Arthur C Clarke, #Fiction
  [the Jiva, the knower consisting o f vritti (the mode of mind stu ff) and reflected light, in the latent form ] the internal intellect and the outgoing mind
  [buddhi and manas consisting of vritti and reflected light, as a sprout, this is the antahkarana (the inner o rgan)] modes taking shape as objects
  --
  The Self (Pure Knowledge) the Jiva (pramatr = the knower) the intellect and the mind
  (pramana = perception) modes seen as objects
  --
  In the Jiva the inner organ (antahkarana) consists of -
  Satva
  --
   the individual Jiva
   the universe
  --
  Sat = Being = the substratum (adhara). From this proceeds the particular, namely the Jiva who veiled by ignorance identifies himself with the gross body. Here ignorance stands for not investigating the
  Self. Jiva is in fact knowledge only; yet owing to ignorance the wrong identity with the gross body results.
  Again, the Master illustrated it with the red-hot iron ball (tapta-ayahpindavat).
  --
  = (Pure Knowledge) together form the Jiva = the individual.
  Talk 101.
  --
  (anamneses) sink into the heart in death: they do not perish. They will in right time sprout forth from the heart. That is how the Jivas are reborn.
  D.: How does the wide universe sprout forth from such subtle samskaras remaining sunk in the heart?
  --
  M.: Not to think I am Brahman or All is Brahman is itself Jivanmukti.
  He asked about inspired action.
  --
  D.: Jiva is said to be bound by karma. Is it so?
  M.: Let karma enjoy its fruits. As long as you are the doer so long are you the enjoyer.
  --
  D.: No, I am the subtle Jiva within the gross body.
  M.: So you see that you are really formless; but you are at present identifying yourself with the body. So long as you are formful why should you not worship the formless God as being formful?
  --
  M.: Atman is Jivatman (the individual Self) and the rest are plain. The
  Self is ever-present (nityasiddha). Each one wants to know the Self.

Talks 125-150, #Talks, #Sri Ramana Maharshi, #Hinduism
  M.: There are no grades of Reality. There are grades of experience for the Jiva and not of Reality. If anything can be gained anew, it could also be lost, whereas the Absolute is central - here and now.
  D.: If so, how do I remain ignorant of it (avarana)?
  M.: For whom is this ignorance (veiling)? Does the Absolute tell you that it is veiled? It is the Jiva who says that something veils the
  Absolute. Find out for whom this ignorance is.
  --
  There is the Tantric Advaita which admits three fundamentals jagat, Jiva, Isvara - world, soul, God. These three are also real. But the reality does not end with them. It extends beyond. That is the Tantric
  Advaita. The Reality is limitless. The three fundamentals do not exist apart from the Absolute Reality. All agree that Reality is all-pervading; thus Isvara pervades the Jiva; therefore the Jiva has eternal being. His knowledge is not limited. Limited knowledge is only imagined by him. In truth, his is infinite knowledge. Its limit is Silence. This truth was revealed by Dakshinamurti. For those who still perceive these three fundamentals they are said to be realities. They are concomitant with the ego.
  True, the images of gods are described in great detail. Such description points only to the final Reality. Otherwise why is the special significance of each detail also given? Think. The image is only a symbol. Only that which lies beyond name and form is Reality.

Talks 151-175, #Talks, #Sri Ramana Maharshi, #Hinduism
  Paramatman (Supreme Self) as different from the Jivatman (individual self), raised some questions.
  Sri Bhagavan clinched his various doubts by this one statement:
  Remove the upadhis (adjuncts), Jiva and parama, from the Atman and say if you still find the difference. If later these doubts still persist ask yourself, Who is the doubter? Who is the thinker? Find him.
  These doubts will vanish.

Talks 176-200, #Talks, #Sri Ramana Maharshi, #Hinduism
  M.: Cosmic consciousness is behind the ego. It may be called Isvara, and the ego is Jiva. Isvara may also be said to be the Absolute.
  There is no difference there.
  --
  D.: Jiva is ATMAN.
  M.: Learn what Jiva is. What is the difference between Jiva and Atman?
  Is Jiva itself Atman or is there any separate thing as Atman? There is an end for what you observe; that which is created has a destruction or end. That which is not created has no end. That which exists cannot be observed. It is unobservable. We must find out what it is that appears; the destruction of that which appears is the end. That which exists, exists for ever; that which newly appears is later lost.
  D.: What happens after birth in human form, what happens to the Jiva?
  M.: Let us know first what we are. We do not understand what we are, and until we know what we are there is no room for such a question. (Bhagavan obviously here refers to the confusion of body as Atman - dehatma buddhi - which is the cause for this confusion of ideas of death and birth, for Atman has no birth or death, it is untainted by the elements of Earth, Fire, Air and Water, etc.) (Gita
  --
  Talks with Sri Ramana Maharshi question is raised as to who and how you are now, these questions will not arise. You are the same while asleep (deep sleep), in dream and in waking state. Is the I thought Jiva, or the body Jiva? Is this thought or nature? Or is the experience that we live, etc., our nature?
  (Quotes the sloka from the Gita: Yada te . . . II, 52.)
  --
  M.: If you do not make Atma vichara, then loka vichara creeps in. That which is not, is sought for, but not that which is obvious. When once you have found what you seek, vichara (enquiry) also ceases and you rest in it. As long as one is confusing the body with the Atman, Atman is said to be lost and one is said to seek for it, but the ATMAN itself is never lost. It always exists. A body is said to be Atman, an indriya is said to be Atman, then there is the Jivatman and Paramatman and what not. There are a thousand and one things called Atman. The search for Atman is to know that which is really Atman.
  SAMADHI: KEVALA AND SAHAJA

Talks 500-550, #unset, #Arthur C Clarke, #Fiction
  Brahman) or Self-Realisation (Atma-Sakshatkara). Parantakala as opposed to aparantakala. In the latter the Jivas pass into oblivion to take other births. Their oblivion is enveloped in ignorance (avidya).
  Para is beyond the body. Parantakala is transcendence over the body, etc., i.e., jnana (knowledge). Paramritat prakriteh = beyond prakriti. Sarve implies that all are qualified for knowledge and liberation (moksha). yatayah = yama niyama sametah sat purushah
  --
  D.: But Yoga Vasishtha says that the chitta (mind) of a Jivanmukta is achala (unchanging).
  M.: So it is. Achala chitta (unchanging mind) is the same as suddha manas (pure mind). The jnani's manas is said to be suddha manas.
  --
  M.: If suddha manas is admitted, the Bliss (Ananda) experienced by the Jnani must also be admitted to be reflected. This reflection must finally merge into the Original. Therefore the Jivanmukti state is compared to the reflection of a spotless mirror in another similar mirror. What will be found in such a reflection? Pure Akasa
  (Ether). Similarly, the jnani's reflected Bliss (Ananda) represents only the true Bliss.
  --
  An Australian gentleman (Mr. Lowman) is on a visit here. He seems to be studying the Hindu system of Philosophy. He started saying that he believed in unity, the Jiva is yet in illusion and so on.
  M.: What is the unity you believe in? How can the Jiva find a place in it?
  D.: The Unity is the Absolute.
  M.: The Jiva cannot find a place in Unity.
  518
  --
  D.: But the Jiva has not realised the Absolute and imagines itself separate.
  M.: Jiva is separate because it must exist in order to imagine something.
  D.: But it is unreal.

Talks 600-652, #unset, #Arthur C Clarke, #Fiction
  D.: Is the Jivanadi an entity or a figment of the imagination?
  M.: The yogis say that there is a nadi called the Jivanadi, atmanadi or paranadi. The Upanishads speak of a centre from which thousands of nadis branch off. Some locate such a centre in the brain and others in other centres. The Garbhopanishad traces the formation of the foetus and the growth of the child in the womb. The Jiva is
  594
  Talks with Sri Ramana Maharshi considered to enter the child through the fontanelle in the seventh month of its growth. In evidence thereof it is pointed out that the fontanelle is tender in a baby and is also seen to pulsate. It takes some months for it to ossify. Thus the Jiva comes from above, enters through the fontanelle and works through the thousands of the nadis which are spread over the whole body. Therefore the seeker of Truth must concentrate on the sahasrara, that is the brain, in order to regain his source. Pranayama is said to help the yogi to rouse the Kundalini Sakti which lies coiled in the solar plexus. The sakti rises through a nerve called the Sushumna, which is imbedded in the core of the spinal cord and extends to the brain.
  If one concentrates on the Sahasrara there is no doubt that the ecstasy of samadhi ensues. The vasanas, that is the latencies, are not however destroyed. The yogi is therefore bound to wake up from the samadhi, because release from bondage has not yet been accomplished. He must still try to eradicate the vasanas in order that the latencies yet inherent in him may not disturb the peace of his samadhi. So he passes down from the sahasrara to the heart through what is called the Jivanadi, which is only a continuation of the Sushumna. The
  Sushumna is thus a curve. It starts from the solar plexus, rises through the spinal cord to the brain and from there bends down and ends in the heart. When the yogi has reached the heart, the samadhi becomes permanent. Thus we see that the heart is the final centre.
  Some Upanishads also speak of 101 nadis which spread from the heart, one of them being the vital nadi. If the Jiva comes down from above and gets reflected in the brain, as the yogis say, there must be a reflecting surface in action. That must also be capable of limiting the Infinite
  Consciousness to the limits of the body. In short the Universal Being becomes limited as a Jiva. Such reflecting medium is furnished by the aggregate of the vasanas of the individual. It acts like the water in a pot which reflects the image of an object. If the pot be drained of its water there will be no reflection. The object will remain without being reflected. The object here is the Universal Being-Consciousness which is all-pervading and therefore immanent in all. It need not be cognised by reflection alone; it is self-resplendent. Therefore the seeker's aim must be to drain away the vasanas from the heart and let no reflection obstruct the Light of Eternal Consciousness. This is achieved by the
  595
  --
  The Heart is therefore the centre. A person can never be away from it. If he is he is already dead. Although the Upanishads say that the Jiva functions through other centres on different occasions, yet he does not relinquish the Heart. The centres are simply places of business (vide Vedanta Chudamani). The Self is bound to the Heart, like a cow tethered to a peg. The movements are controlled by the length of the rope. All its wanderings centre around the peg.
  A caterpillar crawls on a blade of grass and when it has come to the end, it seeks another support. While doing so it holds on with its hind-legs to the blade of grass, lifts the body and sways to and fro before it can hold another. Similarly it is with the Self. It stays in the Heart and holds other centres also according to circumstances.
  --
  In it the Jiva in the Visva aspect and the Lord in the Virat aspect, abiding together in the eight petals of the Heart lotus, function through the eyes and enjoy novel pleasures from various objects by means of all the senses, organs, etc. The five gross elements which are widespread, the ten senses, the five vital airs, the four inner faculties, the twenty-four fundamentals - all these together form the gross body. The jagrat state is characterised by satva guna denoted by the letter A and presided over by the deity Vishnu. The swapna is the dream state in which the Jiva in the Taijasa aspect and the
  Lord in the Hiranyagarbha aspect, abiding together in the corolla of the Heart-Lotus, function in the neck and experience through the mind the results of the impressions collected in the waking state.
  --
  The sushupti is the state of deep sleep in which the Jiva in the Prajna aspect and the Lord in the Isvara aspect, abiding together in the stamen of the Heart-Lotus, experience the bliss of the Supreme by means of the subtle avidya (nescience). Just as a hen after roaming about in the day calls the chicks to her, enfolds them under her wings and goes to rest for the night, so also the subtle individual being, after finishing the experiences of the jagrat and swapna for the time being, enters with the impressions gathered during those states into the causal body which is made up of nescience, characterised by tamo guna, denoted by the letter M and presided over by the deity Rudra.
  Deep sleep is nothing but the experience of pure being. The three states go by different names, such as the three regions, the three forts, the three deities, etc. The being always abides in the Heart, as stated above.
  --
  Thus though in sleep the awareness of the Self is not lost, the ignorance of the Jiva is not affected by it. For this ignorance to be destroyed this subtle state of mind (vrittijnanam) is necessary; in the sunshine cotton does not burn; but if the cotton be placed under a lens it catches fire and is consumed by the rays of the Sun passing through the lens. So too, though the awareness of the Self is present at all times, it is not inimical to ignorance. If by meditation the subtle state of thought is won, then ignorance is destroyed. Also in Viveka Chudamani: ativa sukshmam paramatma tattvam na sthoola drishtya (the exceedingly subtle Supreme Self cannot be seen by the gross eye) and esha svayam jyotirasesha sakshi (this is Self-shining and witnesses all).
  This subtle mental state is not a modification of mind called vritti.
  --
  (ativahika sariram or puriashtakam or Jivatma). Am I right?
  M.: They are different names for the same state, but they are used according to the different points of view. After some time puriashtakam (the eight fold subtle body) will disappear and there will be the 'Eka' (one) only.
  --
  D.: The enquiry into the Self seems to lead to the ativahika, the puriashtaka or the Jivatma. Is it right?
  M.: Yes. It is called 'sarira' (body or abode, city or individual, puri or Jiva according to the outlook). They are the same.
  611
  --
  The latter is dhyana - Whence am I? (Kutoham?) This admits a Jivatma which seeks the Paramatma.
  Talk 643.
  --
  Is there not action for a Jivanmukta?
  M.: Who raises the question? Is he a Jivanmukta or another?
  D.: Not a Jivanmukta.
  M.: Let the question be raised after Jivanmukti is gained if it is found necessary. Mukti is admitted to be freedom from the mental activities also. Can a mukta think of action?
  D.: Even if he gives up the action, the action will not leave him. Is it not so?
  --
  Some say that one must know the 'tat' because the idea of the world constantly arises to deflect the mind. If the Reality behind it is first ascertained it will be found to be Brahman. The 'tvam' is understood later. It is the Jiva. Finally there will be Jivabrahmaikya
  (union of the two).

Talks With Sri Aurobindo 1, #unset, #Arthur C Clarke, #Fiction
  adept. Terms like Jiva, Tirthankara, Utkata Karma, etc. used to flow frequently from him and Sri Aurobindo also used to show interest in his declamations, sometimes joking at his theories and putting him into tight comers
  from which he tried to wriggle out somehow. At times he used to take Sri Aurobindo's railleries and cross-questioning very seriously. Looking far towards some horizon, with eyes slightly narrowed as if he had gone into the
  --
  NIRODBARAN: I remember also to have read in his autobiography, Jivan Smriti, that one day he felt a sudden outburst of joy and all Nature seemed to be
  full of Ananda. The outcome of that feeling or experience of bliss is supposed to be the poem "Nirjharer Swapna Bhanga" ("Interruption of the
  --
  Vyucchanti Jivam udirayanti usa mritam kancana bodhayanti.
  Raising high the living, awakening someone dead.
  --
  The other kind of liberation is Jivanmukti: one realises liberation while
  remaining in the body and in life and action, and that is supposed to be more
  --
  SATYENDRA: But I suppose there is a distinction between Videhamukti and Jivanmukti. Videhamukti answers to your definition. Janaka is called a Videhamukta and that is considered more difficult than being a Jivanmukta.
  SRI AUROBINDO: I thought it is the reverse.
  --
  SATYENDRA: In his diagram all Jivas, individual souls, are held in the Paramatman Consciousness; they are latent and the purpose of evolution is to make
  them conscious of their unity with the Divine.
  --
  it is: everything, space and air compact with the Nigodha or Jiva from eternity? (Laughter)
  SRI AUROBINDO: Space is also Swayambhu then?
  --
  PURANI: About Nigodha, not Jiva, the Jains say there are many micro-organisms inhabiting our body and several other things. A potato, for instance, is
  compact with these Jivas.
  492
  --
  PURANI: All vegetables that grow underground have these Jivas.
  SRI AUROBINDO: And do the vegetables that grow above the ground have
  fewer Jivas? For example, in dal or flour are there fewer?
  PURANI: Yes. To return to Jainism: each soul, according to it, is free but has

Talks With Sri Aurobindo 2, #Talks With Sri Aurobindo, #unset, #Zen
  SRI AUROBINDO: He is referring to Nigodh or Jiva. (Laughter) In that
  case one can say everything existing has a soul. A tree has a soul, a stone has

The Riddle of this World, #unknown, #Unknown, #unset
  are Ishwara, Shakti and Jiva, or else Sachchidananda, Maya and Jiva. But
  in our system which seeks to go beyond the present manifestation,

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Wikipedia - Jiva Gosvami
Wikipedia - Jiva Goswami -- Indian philosopher
Wikipedia - Jivamukti Yoga -- A school of modern yoga
Wikipedia - Jivanmukta
Wikipedia - Jivanmukti
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Wikipedia - Jivaroan peoples -- Groups of indigenous peoples in the headwaters of the MaraM-CM-1on River and its tributaries, Peru and Ecuador
Wikipedia - Jivatma
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Wikipedia - Kumarajiva
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Wikipedia - Parasparopagraho Jivanam
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Wikipedia - Sujiva
Wikipedia - Veselin M-EM- ljivanM-DM-^Manin -- Yugoslav National Army colonel and convicted war criminal
Abhisit Vejjajiva ::: Born: August 3, 1964; Occupation: Former Prime Minister of Thailand;
https://www.goodreads.com/book/show/1145388.The_Jivaro
https://www.goodreads.com/book/show/17734940-yuddh-jivanche
https://www.goodreads.com/book/show/9216148-jivanmukti-viveka
https://www.goodreads.com/author/show/14988785.Jamal_Jivanjee
https://www.goodreads.com/author/show/16820054.Jamil_Jivani
https://www.goodreads.com/author/show/19071114.Jivana_Heyman
https://www.goodreads.com/author/show/378664.Jane_Vejjajiva
https://www.goodreads.com/author/show/4123123.Mark_Menjivar
https://religion.wikia.org/wiki/Ajiva
https://religion.wikia.org/wiki/Ajiva-parisuddhi-sila
https://religion.wikia.org/wiki/Jiva
https://religion.wikia.org/wiki/Jivaka
https://religion.wikia.org/wiki/Jivan_mukta
https://religion.wikia.org/wiki/Kumarajiva
Kheper - Jivatman_Spark-Soul_and_Psychic_Being -- 30
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https://allpoetry.com/Djivan
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https://commons.wikimedia.org/wiki/File:B.D_Jatti,_Babu_Jagjivan_Ram_with_Rajkumar_Sethi.png
https://commons.wikimedia.org/wiki/File:Delicious_Shrikhand_And_Aamras_Puri,_Navjivan_Restaurant,_Patan,_Gujarat.jpg
https://commons.wikimedia.org/wiki/File:Jivamukti-0781.jpg
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Ujjivan Small Finance Bank
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