classes ::: noun, emotion, elements in the yoga,
children :::
branches ::: enjoy, Joy

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object:Joy
datecreated:2020-08-28
word class:noun
class:emotion
class:elements in the yoga

see also :::

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


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

TOPICS
SEE ALSO


AUTH

BOOKS
Big_Mind,_Big_Heart
Blazing_the_Trail_from_Infancy_to_Enlightenment
books_(quotes)
Cybernetics,_or_Control_and_Communication_in_the_Animal_and_the_Machine
DND_DM_Guide_5E
Enchiridion_text
Epigrams_from_Savitri
Evolution_II
Faust
Finnegans_Wake
Flow_-_The_Psychology_of_Optimal_Experience
General_Principles_of_Kabbalah
Heart_of_Matter
Hundred_Thousand_Songs_of_Milarepa
Infinite_Library
Kena_and_Other_Upanishads
Letters_On_Poetry_And_Art
Letters_On_Yoga
Letters_On_Yoga_III
Letters_On_Yoga_IV
Liber_157_-_The_Tao_Teh_King
Life_without_Death
Mantras_Of_The_Mother
Meditation__The_First_and_Last_Freedom
Modern_Man_in_Search_of_a_Soul
My_Burning_Heart
On_Interpretation
On_Thoughts_And_Aphorisms
Plotinus_-_Complete_Works_Vol_01
Process_and_Reality
Questions_And_Answers_1950-1951
Questions_And_Answers_1955
Savitri
Spiral_Dynamics
Sri_Aurobindo_or_the_Adventure_of_Consciousness
Surprised_by_Joy__The_Shape_of_My_Early_Life
The_Bible
The_Book_of_Joy__Lasting_Happiness_in_a_Changing_World
The_Book_of_Secrets__Keys_to_Love_and_Meditation
The_Diamond_Sutra
The_Divine_Companion
The_Divine_Milieu
The_Divinization_of_Matter__Lurianic_Kabbalah,_Physics,_and_the_Supramental_Transformation
The_Epic_of_Gilgamesh
The_Essential_Songs_of_Milarepa
The_Golden_Bough
The_Heros_Journey
The_Imitation_of_Christ
The_Ladder_of_Divine_Ascent
The_Lotus_Sutra
The_Prophet
The_Republic
The_Seals_of_Wisdom
The_Secret_Of_The_Veda
The_Tibetan_Yogas_of_Dream_and_Sleep
The_Use_and_Abuse_of_History
The_Way_of_Perfection
The_Wit_and_Wisdom_of_Alfred_North_Whitehead
The_Yoga_Sutras
Three_Books_on_Occult_Philosophy
Thus_Spoke_Zarathustra
Toward_the_Future
Twilight_of_the_Idols

IN CHAPTERS TITLE
07.01_-_The_Joy_of_Union;_the_Ordeal_of_the_Foreknowledge
1.05_-_ON_ENJOYING_AND_SUFFERING_THE_PASSIONS
1.07_-_On_mourning_which_causes_joy.
1.1.1.04_-_Joy_of_Poetic_Creation
1951-01-13_-_Aim_of_life_-_effort_and_joy._Science_of_living,_becoming_conscious._Forces_and_influences.
1955-12-07_-_Emotional_impulse_of_self-giving_-_A_young_dancer_in_France_-_The_heart_has_wings,_not_the_head_-_Only_joy_can_conquer_the_Adversary
1956-01-11_-_Desire_and_self-deception_-_Giving_all_one_is_and_has_-_Sincerity,_more_powerful_than_will_-_Joy_of_progress_Definition_of_youth
1956-06-20_-_Hearts_mystic_light,_intuition_-_Psychic_being,_contact_-_Secular_ethics_-_True_role_of_mind_-_Realise_the_Divine_by_love_-_Depression,_pleasure,_joy_-_Heart_mixture_-_To_follow_the_soul_-_Physical_process_-_remember_the_Mother
1956-08-01_-_Value_of_worship_-_Spiritual_realisation_and_the_integral_yoga_-_Symbols,_translation_of_experience_into_form_-_Sincerity,_fundamental_virtue_-_Intensity_of_aspiration,_with_anguish_or_joy_-_The_divine_Grace
1956-11-28_-_Desire,_ego,_animal_nature_-_Consciousness,_a_progressive_state_-_Ananda,_desireless_state_beyond_enjoyings_-_Personal_effort_that_is_mental_-_Reason,_when_to_disregard_it_-_Reason_and_reasons
1.asak_-_Whatever_road_we_take_to_You,_Joy
1.bsv_-_The_waters_of_joy
1.dz_-_Joyful_in_this_mountain_retreat
1.fs_-_Hymn_To_Joy
1.fs_-_Ode_To_Joy
1.fs_-_Ode_To_Joy_-_With_Translation
1.jk_-_Fragment._Welcome_Joy,_And_Welcome_Sorrow
1.jwvg_-_Joy
1.jwvg_-_Joy_And_Sorrow
1.jwvg_-_True_Enjoyment
1.rmr_-_Blank_Joy
1.whitman_-_Joy,_Shipmate,_Joy!
1.whitman_-_One_Hour_To_Madness_And_Joy
1.whitman_-_Poems_Of_Joys
1.ww_-_Surprised_By_Joy
4.2.4.07_-_Psychic_Joy

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
0_0.01_-_Introduction
00.01_-_The_Approach_to_Mysticism
00.01_-_The_Mother_on_Savitri
00.03_-_Upanishadic_Symbolism
00.04_-_The_Beautiful_in_the_Upanishads
00.05_-_A_Vedic_Conception_of_the_Poet
0.00a_-_Participants_in_the_Evening_Talks
000_-_Humans_in_Universe
0.00_-_INTRODUCTION
0.00_-_The_Book_of_Lies_Text
0.00_-_THE_GOSPEL_PREFACE
0.00_-_The_Wellspring_of_Reality
0.01f_-_FOREWARD
0.01_-_I_-_Sri_Aurobindos_personality,_his_outer_retirement_-_outside_contacts_after_1910_-_spiritual_personalities-_Vibhutis_and_Avatars_-__transformtion_of_human_personality
0.02_-_II_-_The_Home_of_the_Guru
0.02_-_Letters_to_a_Sadhak
0.03_-_III_-_The_Evening_Sittings
0.03_-_Letters_to_My_little_smile
0.03_-_The_Threefold_Life
0.04_-_Letters_to_a_Sadhak
0.04_-_The_Systems_of_Yoga
0.05_-_Letters_to_a_Child
0.05_-_The_Synthesis_of_the_Systems
0.06_-_Letters_to_a_Young_Sadhak
0.07_-_Letters_to_a_Sadhak
0.08_-_Letters_to_a_Young_Captain
0.09_-_Letters_to_a_Young_Teacher
01.01_-_The_Symbol_Dawn
01.02_-_Sri_Aurobindo_-_Ahana_and_Other_Poems
01.02_-_The_Creative_Soul
01.02_-_The_Issue
01.03_-_The_Yoga_of_the_King_-_The_Yoga_of_the_Souls_Release
01.03_-_Yoga_and_the_Ordinary_Life
01.04_-_Motives_for_Seeking_the_Divine
01.04_-_The_Poetry_in_the_Making
01.04_-_The_Secret_Knowledge
01.05_-_Rabindranath_Tagore:_A_Great_Poet,_a_Great_Man
01.05_-_The_Nietzschean_Antichrist
01.05_-_The_Yoga_of_the_King_-_The_Yoga_of_the_Spirits_Freedom_and_Greatness
01.06_-_On_Communism
01.06_-_Vivekananda
0.10_-_Letters_to_a_Young_Captain
01.12_-_Goethe
0.11_-_Letters_to_a_Sadhak
0.12_-_Letters_to_a_Student
0.13_-_Letters_to_a_Student
0.14_-_Letters_to_a_Sadhak
0_1954-08-25_-_what_is_this_personality?_and_when_will_she_come?
0_1955-04-04
0_1956-10-07
0_1957-10-08
0_1957-12-13
0_1958-01-01
0_1958-01-22
0_1958-02-03b_-_The_Supramental_Ship
0_1958-04-03
0_1958-06-06_-_Supramental_Ship
0_1958-07-05
0_1958-07-06
0_1958-07-23
0_1958-10-04
0_1958-10-17
0_1958-11-26
0_1958-12-15_-_tantric_mantra_-_125,000
0_1958-12-24
0_1959-01-14
0_1959-06-13a
0_1959-07-14
0_1959-08-11
0_1959-10-06_-_Sri_Aurobindos_abode
0_1959-10-15
0_1960-03-03
0_1960-03-07
0_1960-04-07
0_1960-04-13
0_1960-04-14
0_1960-04-20
0_1960-04-26
0_1960-05-16
0_1960-05-24_-_supramental_flood
0_1960-07-23_-_The_Flood_and_the_race_-_turning_back_to_guide_and_save_amongst_the_torrents_-_sadhana_vs_tamas_and_destruction_-_power_of_giving_and_offering_-_Japa,_7_lakhs,_140000_per_day,_1_crore_takes_20_years
0_1960-07-26_-_Mothers_vision_-_looking_up_words_in_the_subconscient
0_1960-09-20
0_1960-10-02a
0_1960-10-30
0_1960-11-08
0_1960-11-15
0_1960-12-20
0_1960-12-23
0_1960-12-31
0_1961-01-10
0_1961-01-24
0_1961-02-07
0_1961-02-11
0_1961-03-04
0_1961-03-11
0_1961-03-14
0_1961-03-27
0_1961-04-15
0_1961-04-29
0_1961-06-02
0_1961-06-06
0_1961-07-04
0_1961-07-15
0_1961-07-18
0_1961-07-28
0_1961-08-02
0_1961-08-05
0_1961-08-11
0_1961-09-16
0_1961-09-30
0_1961-10-02
0_1961-10-15
0_1961-10-30
0_1961-11-05
0_1961-12-16
0_1961-12-20
0_1962-01-12_-_supramental_ship
0_1962-01-21
0_1962-01-27
0_1962-02-03
0_1962-02-06
0_1962-02-13
0_1962-03-06
0_1962-03-13
0_1962-05-22
0_1962-05-27
0_1962-05-29
0_1962-05-31
0_1962-07-11
0_1962-07-18
0_1962-07-21
0_1962-07-25
0_1962-08-08
0_1962-08-11
0_1962-08-18
0_1962-08-28
0_1962-08-31
0_1962-09-05
0_1962-09-18
0_1962-09-26
0_1962-10-12
0_1962-10-27
0_1962-10-30
0_1962-11-17
0_1962-11-27
0_1962-11-30
0_1962-12-04
0_1962-12-19
0_1963-01-14
0_1963-01-30
0_1963-02-15
0_1963-02-19
0_1963-03-06
0_1963-03-09
0_1963-03-13
0_1963-03-23
0_1963-05-03
0_1963-05-15
0_1963-05-18
0_1963-06-19
0_1963-06-29
0_1963-07-17
0_1963-07-20
0_1963-07-27
0_1963-07-31
0_1963-08-17
0_1963-08-21
0_1963-08-24
0_1963-08-28
0_1963-09-25
0_1963-10-19
0_1963-11-04
0_1963-11-20
0_1963-12-11
0_1963-12-14
0_1963-12-21
0_1963-12-31
0_1964-01-18
0_1964-03-07
0_1964-03-25
0_1964-04-04
0_1964-04-25
0_1964-08-11
0_1964-10-07
0_1964-10-24a
0_1964-10-30
0_1964-11-04
0_1964-11-14
0_1964-11-21
0_1964-11-25
0_1964-12-02
0_1964-12-07
0_1965-02-04
0_1965-03-03
0_1965-03-20
0_1965-03-24
0_1965-06-02
0_1965-06-09
0_1965-06-12
0_1965-06-23
0_1965-07-07
0_1965-07-10
0_1965-07-14
0_1965-07-21
0_1965-08-07
0_1965-09-29
0_1965-10-10
0_1965-10-13
0_1965-10-16
0_1965-10-27
0_1965-10-30
0_1965-11-15
0_1965-11-27
0_1965-12-10
0_1965-12-25
0_1965-12-31
0_1966-01-22
0_1966-02-11
0_1966-03-04
0_1966-04-13
0_1966-04-16
0_1966-05-14
0_1966-06-02
0_1966-06-04
0_1966-06-08
0_1966-06-18
0_1966-07-09
0_1966-07-27
0_1966-08-31
0_1966-09-28
0_1966-10-19
0_1966-10-26
0_1966-11-09
0_1966-11-15
0_1966-11-23
0_1966-12-07
0_1966-12-21
0_1967-01-14
0_1967-02-15
0_1967-02-18
0_1967-03-02
0_1967-03-25
0_1967-04-05
0_1967-04-15
0_1967-05-03
0_1967-05-24
0_1967-06-07
0_1967-06-14
0_1967-07-15
0_1967-07-22
0_1967-07-26
0_1967-07-29
0_1967-08-12
0_1967-08-26
0_1967-10-04
0_1967-10-11
0_1967-11-08
0_1967-11-15
0_1967-11-Prayers_of_the_Consciousness_of_the_Cells
0_1967-12-02
0_1967-12-08
0_1967-12-20
0_1968-01-12
0_1968-02-07
0_1968-03-02
0_1968-03-13
0_1968-04-10
0_1968-05-18
0_1968-06-03
0_1968-07-06
0_1968-07-17
0_1968-08-07
0_1968-09-07
0_1968-10-26
0_1968-12-04
0_1969-01-04
0_1969-01-15
0_1969-01-18
0_1969-02-19
0_1969-03-26
0_1969-04-09
0_1969-04-16
0_1969-04-19
0_1969-04-23
0_1969-05-03
0_1969-05-17
0_1969-05-21
0_1969-05-24
0_1969-05-28
0_1969-05-31
0_1969-06-04
0_1969-07-30
0_1969-08-09
0_1969-08-20
0_1969-09-20
0_1969-11-15
0_1969-11-22
0_1969-11-26
0_1969-12-27
0_1970-03-04
0_1970-03-13
0_1970-03-14
0_1970-03-25
0_1970-04-01
0_1970-06-17
0_1970-07-04
0_1970-07-11
0_1970-07-25
0_1970-09-05
0_1970-09-12
0_1971-01-30
0_1971-02-06
0_1971-03-10
0_1971-04-17
0_1971-05-25
0_1971-08-28
0_1971-10-06
0_1971-11-27
0_1971-12-11
0_1971-12-25
0_1972-02-02
0_1972-02-05
0_1972-02-09
0_1972-02-10
0_1972-02-19
0_1972-03-18
0_1972-03-29a
0_1972-04-02b
0_1972-04-05
0_1972-04-12
0_1972-04-15
0_1972-05-17
0_1972-06-07
0_1972-07-01
0_1972-07-19
0_1973-01-10
02.01_-_A_Vedic_Story
02.01_-_The_World-Stair
02.01_-_The_World_War
02.02_-_Lines_of_the_Descent_of_Consciousness
02.02_-_The_Kingdom_of_Subtle_Matter
02.03_-_The_Glory_and_the_Fall_of_Life
02.04_-_The_Kingdoms_of_the_Little_Life
02.05_-_Robert_Graves
02.05_-_The_Godheads_of_the_Little_Life
02.06_-_The_Kingdoms_and_Godheads_of_the_Greater_Life
02.07_-_The_Descent_into_Night
02.08_-_The_World_of_Falsehood,_the_Mother_of_Evil_and_the_Sons_of_Darkness
02.09_-_The_Paradise_of_the_Life-Gods
02.09_-_The_Way_to_Unity
02.10_-_The_Kingdoms_and_Godheads_of_the_Little_Mind
02.11_-_The_Kingdoms_and_Godheads_of_the_Greater_Mind
02.12_-_Mysticism_in_Bengali_Poetry
02.12_-_The_Heavens_of_the_Ideal
02.14_-_Panacea_of_Isms
02.14_-_The_World-Soul
02.15_-_The_Kingdoms_of_the_Greater_Knowledge
03.01_-_Humanism_and_Humanism
03.01_-_The_Malady_of_the_Century
03.02_-_Aspects_of_Modernism
03.02_-_The_Adoration_of_the_Divine_Mother
03.02_-_Yogic_Initiation_and_Aptitude
03.03_-_Modernism_-_An_Oriental_Interpretation
03.03_-_The_House_of_the_Spirit_and_the_New_Creation
03.04_-_The_Vision_and_the_Boon
03.05_-_The_Spiritual_Genius_of_India
03.06_-_Divine_Humanism
03.07_-_Some_Thoughts_on_the_Unthinkable
03.07_-_The_Sunlit_Path
03.09_-_Art_and_Katharsis
03.10_-_Hamlet:_A_Crisis_of_the_Evolving_Soul
03.10_-_The_Mission_of_Buddhism
03.12_-_Communism:_What_does_it_Mean?
03.12_-_TagorePoet_and_Seer
03.13_-_Dynamic_Fatalism
03.14_-_Mater_Dolorosa
03.15_-_Origin_and_Nature_of_Suffering
03.15_-_Towards_the_Future
03.17_-_The_Souls_Odyssey
04.01_-_The_Birth_and_Childhood_of_the_Flame
04.01_-_The_Divine_Man
04.02_-_Human_Progress
04.02_-_The_Growth_of_the_Flame
04.03_-_The_Call_to_the_Quest
04.04_-_A_Global_Humanity
04.04_-_The_Quest
04.05_-_The_Immortal_Nation
04.07_-_Readings_in_Savitri
04.08_-_To_the_Heights_VIII_(Mahalakshmi)
04.20_-_To_the_Heights-XX
04.38_-_To_the_Heights-XXXVIII
05.01_-_At_the_Origin_of_Ignorance
05.01_-_Man_and_the_Gods
05.01_-_Of_Love_and_Aspiration
05.01_-_The_Destined_Meeting-Place
05.02_-_Gods_Labour
05.02_-_Satyavan
05.03_-_Bypaths_of_Souls_Journey
05.03_-_Of_Desire_and_Atonement
05.03_-_Satyavan_and_Savitri
05.04_-_Of_Beauty_and_Ananda
05.12_-_The_Soul_and_its_Journey
05.18_-_Man_to_be_Surpassed
06.01_-_The_Word_of_Fate
06.02_-_The_Way_of_Fate_and_the_Problem_of_Pain
06.04_-_The_Conscious_Being
06.07_-_Total_Transformation_Demands_Total_Rejection
06.10_-_Fatigue_and_Work
06.14_-_The_Integral_Realisation
06.16_-_A_Page_of_Occult_History
06.23_-_Here_or_Elsewhere
06.28_-_The_Coming_of_Superman
06.29_-_Towards_Redemption
06.30_-_Sweet_Holy_Tears
07.01_-_The_Joy_of_Union;_the_Ordeal_of_the_Foreknowledge
07.02_-_The_Parable_of_the_Search_for_the_Soul
07.03_-_The_Entry_into_the_Inner_Countries
07.04_-_The_Triple_Soul-Forces
07.05_-_The_Finding_of_the_Soul
07.06_-_Nirvana_and_the_Discovery_of_the_All-Negating_Absolute
07.07_-_The_Discovery_of_the_Cosmic_Spirit_and_the_Cosmic_Consciousness
07.30_-_Sincerity_is_Victory
07.40_-_Service_Human_and_Divine
08.01_-_Choosing_To_Do_Yoga
08.03_-_Death_in_the_Forest
08.07_-_Sleep_and_Pain
08.10_-_Are_Not_Dogs_More_Faithful_Than_Men?
08.14_-_Poetry_and_Poetic_Inspiration
08.16_-_Perfection_and_Progress
08.17_-_Psychological_Perfection
08.18_-_The_Origin_of_Desire
08.24_-_On_Food
08.31_-_Personal_Effort_and_Surrender
08.32_-_The_Surrender_of_an_Inner_Warrior
09.01_-_Towards_the_Black_Void
09.02_-_The_Journey_in_Eternal_Night_and_the_Voice_of_the_Darkness
09.04_-_The_Divine_Grace
09.05_-_The_Story_of_Love
09.09_-_The_Origin
10.01_-_A_Dream
10.01_-_Cycles_of_Creation
1.001_-_The_Aim_of_Yoga
10.01_-_The_Dream_Twilight_of_the_Ideal
10.02_-_Beyond_Vedanta
10.02_-_The_Gospel_of_Death_and_Vanity_of_the_Ideal
1.002_-_The_Heifer
1.003_-_Family_of_Imran
10.03_-_The_Debate_of_Love_and_Death
10.04_-_Lord_of_Time
10.04_-_The_Dream_Twilight_of_the_Earthly_Real
10.04_-_Transfiguration
1.004_-_Women
10.06_-_Looking_around_with_Craziness
10.07_-_The_Demon
1.009_-_Repentance
1.00a_-_Introduction
1.00c_-_INTRODUCTION
1.00d_-_DIVISION_D_-_KUNDALINI_AND_THE_SPINE
1.00_-_Main
1.00_-_Preface
1.00_-_PREFACE_-_DESCENSUS_AD_INFERNOS
1.00_-_Preliminary_Remarks
1.00_-_PRELUDE_AT_THE_THEATRE
1.00_-_PROLOGUE_IN_HEAVEN
1.00_-_The_Constitution_of_the_Human_Being
1.00_-_The_way_of_what_is_to_come
10.10_-_A_Poem
1.010_-_Jonah
1.010_-_Self-Control_-_The_Alpha_and_Omega_of_Yoga
1.011_-_Hud
10.11_-_Savitri
10.12_-_Awake_Mother
10.13_-_Go_Through
1.013_-_Thunder
1.014_-_Abraham
1.015_-_The_Rock
1.016_-_The_Bee
1.01_-_An_Accomplished_Westerner
1.01_-_BOOK_THE_FIRST
1.01_-_Description_of_the_Castle
1.01_-_Economy
1.01f_-_Introduction
1.01_-_Foreward
1.01_-_How_is_Knowledge_Of_The_Higher_Worlds_Attained?
1.01_-_Isha_Upanishad
1.01_-_MAPS_OF_EXPERIENCE_-_OBJECT_AND_MEANING
1.01_-_MASTER_AND_DISCIPLE
1.01_-_NIGHT
1.01_-_On_knowledge_of_the_soul,_and_how_knowledge_of_the_soul_is_the_key_to_the_knowledge_of_God.
1.01_-_On_Love
1.01_-_On_renunciation_of_the_world
1.01_-_Our_Demand_and_Need_from_the_Gita
1.01_-_Prayer
1.01_-_Proem
1.01_-_SAMADHI_PADA
1.01_-_Sets_down_the_first_line_and_begins_to_treat_of_the_imperfections_of_beginners.
1.01_-_Sri_Aurobindo
1.01_-_Tara_the_Divine
1.01_-_THAT_ARE_THOU
1.01_-_the_Call_to_Adventure
1.01_-_The_Cycle_of_Society
1.01_-_The_Dark_Forest._The_Hill_of_Difficulty._The_Panther,_the_Lion,_and_the_Wolf._Virgil.
1.01_-_The_Divine_and_The_Universe
1.01_-_The_First_Steps
1.01_-_The_Four_Aids
1.01_-_The_Path_of_Later_On
1.01_-_The_Rape_of_the_Lock
1.01_-_The_True_Aim_of_Life
1.01_-_The_Unexpected
1.01_-_To_Watanabe_Sukefusa
1.01_-_What_is_Magick?
1.01_-_Who_is_Tara
1.020_-_Ta-Ha
1.020_-_The_World_and_Our_World
10.21_-_Short_Notes_-_4-_Ego
1.02.1_-_The_Inhabiting_Godhead_-_Life_and_Action
1.021_-_The_Prophets
1.02.2.1_-_Brahman_-_Oneness_of_God_and_the_World
1.02.2.2_-_Self-Realisation
1.02.3.1_-_The_Lord
1.02.3.2_-_Knowledge_and_Ignorance
1.02.3.3_-_Birth_and_Non-Birth
10.23_-_Prayers_and_Meditations_of_the_Mother
1.02.4.1_-_The_Worlds_-_Surya
1.02.4.2_-_Action_and_the_Divine_Will
1.024_-_Affiliation_With_Larger_Wholes
10.24_-_Savitri
10.25_-_How_to_Read_Sri_Aurobindo_and_the_Mother
1.025_-_The_Criterion
1.026_-_The_Poets
10.27_-_Consciousness
1.028_-_Bringing_About_Whole-Souled_Dedication
1.028_-_History
1.02.9_-_Conclusion_and_Summary
1.029_-_The_Spider
1.02_-_BEFORE_THE_CITY-GATE
1.02_-_BOOK_THE_SECOND
1.02_-_IN_THE_COMPANY_OF_DEVOTEES
1.02_-_Isha_Analysis
1.02_-_Karma_Yoga
1.02_-_Karmayoga
1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.02_-_Meditating_on_Tara
1.02_-_On_the_Knowledge_of_God.
1.02_-_On_the_Service_of_the_Soul
1.02_-_Outline_of_Practice
1.02_-_Prana
1.02_-_SADHANA_PADA
1.02_-_Self-Consecration
1.02_-_Shakti_and_Personal_Effort
1.02_-_Skillful_Means
1.02_-_Substance_Is_Eternal
1.02_-_Taras_Tantra
1.02_-_The_7_Habits__An_Overview
1.02_-_The_Age_of_Individualism_and_Reason
1.02_-_The_Divine_Is_with_You
1.02_-_The_Divine_Teacher
1.02_-_The_Doctrine_of_the_Mystics
1.02_-_The_Eternal_Law
1.02_-_The_Great_Process
1.02_-_The_Human_Soul
1.02_-_The_Necessity_of_Magick_for_All
1.02_-_The_Philosophy_of_Ishvara
1.02_-_THE_PROBLEM_OF_SOCRATES
1.02_-_The_Recovery
1.02_-_The_Two_Negations_1_-_The_Materialist_Denial
1.02_-_The_Ultimate_Path_is_Without_Difficulty
1.02_-_The_Virtues
1.02_-_Twenty-two_Letters
1.02_-_Where_I_Lived,_and_What_I_Lived_For
1.031_-_Intense_Aspiration
10.31_-_The_Mystery_of_The_Five_Senses
1.033_-_The_Confederates
1.036_-_Ya-Seen
1.037_-_Preventing_the_Fall_in_Yoga
1.037_-_The_Aligners
1.039_-_Throngs
1.03_-_A_Parable
1.03_-_A_Sapphire_Tale
1.03_-_Bloodstream_Sermon
1.03_-_BOOK_THE_THIRD
1.03_-_Fire_in_the_Earth
1.03_-_Hymns_of_Gritsamada
1.03_-_Invocation_of_Tara
1.03_-_Man_-_Slave_or_Free?
1.03_-_Meeting_the_Master_-_Meeting_with_others
1.03_-_On_exile_or_pilgrimage
1.03_-_On_Knowledge_of_the_World.
1.03_-_ON_THE_AFTERWORLDLY
1.03_-_PERSONALITY,_SANCTITY,_DIVINE_INCARNATION
1.03_-_Preparing_for_the_Miraculous
1.03_-_Questions_and_Answers
1.03_-_Reading
1.03_-_Self-Surrender_in_Works_-_The_Way_of_The_Gita
1.03_-_Some_Practical_Aspects
1.03_-_Spiritual_Realisation,_The_aim_of_Bhakti-Yoga
1.03_-_Sympathetic_Magic
1.03_-_Tara,_Liberator_from_the_Eight_Dangers
1.03_-_The_Desert
1.03_-_The_Divine_and_Man
1.03_-_The_Gate_of_Hell._The_Inefficient_or_Indifferent._Pope_Celestine_V._The_Shores_of_Acheron._Charon._The
1.03_-_The_Gods,_Superior_Beings_and_Adverse_Forces
1.03_-_THE_GRAND_OPTION
1.03_-_The_House_Of_The_Lord
1.03_-_The_Human_Disciple
1.03_-_THE_ORPHAN,_THE_WIDOW,_AND_THE_MOON
1.03_-_The_Phenomenon_of_Man
1.03_-_The_Sephiros
1.03_-_The_Sunlit_Path
1.03_-_The_Two_Negations_2_-_The_Refusal_of_the_Ascetic
1.03_-_To_Layman_Ishii
1.03_-_VISIT_TO_VIDYASAGAR
1.03_-_YIBHOOTI_PADA
1.040_-_Forgiver
1.043_-_Decorations
1.044_-_Smoke
1.047_-_Muhammad
1.04_-_ADVICE_TO_HOUSEHOLDERS
1.04_-_A_Leader
1.04_-_Body,_Soul_and_Spirit
1.04_-_BOOK_THE_FOURTH
1.04_-_Communion
1.04_-_GOD_IN_THE_WORLD
1.04_-_Homage_to_the_Twenty-one_Taras
1.04_-_KAI_VALYA_PADA
1.04_-_Magic_and_Religion
1.04_-_Nada_Yoga
1.04_-_Of_other_imperfections_which_these_beginners_are_apt_to_have_with_respect_to_the_third_sin,_which_is_luxury.
1.04_-_On_blessed_and_ever-memorable_obedience
1.04_-_On_Knowledge_of_the_Future_World.
1.04_-_Reality_Omnipresent
1.04_-_Relationship_with_the_Divine
1.04_-_THE_APPEARANCE_OF_ANOMALY_-_CHALLENGE_TO_THE_SHARED_MAP
1.04_-_The_Conditions_of_Esoteric_Training
1.04_-_The_Core_of_the_Teaching
1.04_-_The_Crossing_of_the_First_Threshold
1.04_-_The_Discovery_of_the_Nation-Soul
1.04_-_The_Divine_Mother_-_This_Is_She
1.04_-_The_Future_of_Man
1.04_-_The_Gods_of_the_Veda
1.04_-_The_Origin_and_Development_of_Poetry.
1.04_-_The_Praise
1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice
1.04_-_The_Silent_Mind
1.04_-_THE_STUDY_(The_Compact)
1.04_-_Vital_Education
1.051_-_The_Spreaders
1.052_-_The_Mount
1.052_-_Yoga_Practice_-_A_Series_of_Positive_Steps
1.053_-_A_Very_Important_Sadhana
1.056_-_Lack_of_Knowledge_is_the_Cause_of_Suffering
1.057_-_Iron
1.057_-_The_Four_Manifestations_of_Ignorance
1.05_-_AUERBACHS_CELLAR
1.05_-_BOOK_THE_FIFTH
1.05_-_Buddhism_and_Women
1.05_-_CHARITY
1.05_-_Consciousness
1.05_-_Hymns_of_Bharadwaja
1.05_-_Mental_Education
1.05_-_Morality_and_War
1.05_-_Of_the_imperfections_into_which_beginners_fall_with_respect_to_the_sin_of_wrath
1.05_-_ON_ENJOYING_AND_SUFFERING_THE_PASSIONS
1.05_-_On_the_Love_of_God.
1.05_-_Prayer
1.05_-_Qualifications_of_the_Aspirant_and_the_Teacher
1.05_-_Ritam
1.05_-_Solitude
1.05_-_Some_Results_of_Initiation
1.05_-_The_Activation_of_Human_Energy
1.05_-_The_Ascent_of_the_Sacrifice_-_The_Psychic_Being
1.05_-_The_Destiny_of_the_Individual
1.05_-_THE_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN
1.05_-_The_Magical_Control_of_the_Weather
1.05_-_THE_MASTER_AND_KESHAB
1.05_-_THE_NEW_SPIRIT
1.05_-_The_True_Doer_of_Works
1.05_-_Vishnu_as_Brahma_creates_the_world
1.05_-_War_And_Politics
1.05_-_Yoga_and_Hypnotism
1.060_-_Tracing_the_Ultimate_Cause_of_Any_Experience
1.06_-_Being_Human_and_the_Copernican_Principle
1.06_-_BOOK_THE_SIXTH
1.06_-_Dhyana_and_Samadhi
1.06_-_Hymns_of_Parashara
1.06_-_Iconography
1.06_-_LIFE_AND_THE_PLANETS
1.06_-_Magicians_as_Kings
1.06_-_Man_in_the_Universe
1.06_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD
1.06_-_ON_THE_PALE_CRIMINAL
1.06_-_On_Thought
1.06_-_On_Work
1.06_-_Origin_of_the_four_castes
1.06_-_Psychic_Education
1.06_-_Psycho_therapy_and_a_Philosophy_of_Life
1.06_-_Quieting_the_Vital
1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life
1.06_-_The_Desire_to_be
1.06_-_The_Four_Powers_of_the_Mother
1.06_-_The_Greatness_of_the_Individual
1.06_-_The_Literal_Qabalah
1.06_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES
1.06_-_The_Objective_and_Subjective_Views_of_Life
1.06_-_The_Sign_of_the_Fishes
1.06_-_Wealth_and_Government
1.070_-_The_Seven_Stages_of_Perfection
1.075_-_Self-Control,_Study_and_Devotion_to_God
1.076_-_Man
1.077_-_The_Unleashed
1.079_-_The_Snatchers
1.07_-_A_Song_of_Longing_for_Tara,_the_Infallible
1.07_-_A_STREET
1.07_-_BOOK_THE_SEVENTH
1.07_-_Bridge_across_the_Afterlife
1.07_-_Hymn_of_Paruchchhepa
1.07_-_Incarnate_Human_Gods
1.07_-_Jnana_Yoga
1.07_-_Note_on_the_word_Go
1.07_-_Of_imperfections_with_respect_to_spiritual_envy_and_sloth.
1.07_-_On_mourning_which_causes_joy.
1.07_-_Past,_Present_and_Future
1.07_-_Production_of_the_mind-born_sons_of_Brahma
1.07_-_Raja-Yoga_in_Brief
1.07_-_Savitri
1.07_-_Standards_of_Conduct_and_Spiritual_Freedom
1.07_-_The_Continuity_of_Consciousness
1.07_-_The_Ego_and_the_Dualities
1.07_-_The_Fire_of_the_New_World
1.07_-_THE_GREAT_EVENT_FORESHADOWED_-_THE_PLANETIZATION_OF_MANKIND
1.07_-_The_Ideal_Law_of_Social_Development
1.07_-_The_Infinity_Of_The_Universe
1.07_-_THE_MASTER_AND_VIJAY_GOSWAMI
1.07_-_The_Process_of_Evolution
1.07_-_The_Psychic_Center
1.07_-_The_Three_Schools_of_Magick_2
1.07_-_TRUTH
1.080_-_He_Frowned
1.080_-_Pratyahara_-_The_Return_of_Energy
1.083_-_Choosing_an_Object_for_Concentration
1.088_-_The_Overwhelming
1.08_-_Adhyatma_Yoga
1.08a_-_The_Ladder
1.08_-_Attendants
1.08_-_BOOK_THE_EIGHTH
1.08_-_Civilisation_and_Barbarism
1.08_-_Departmental_Kings_of_Nature
1.08_-_EVENING_A_SMALL,_NEATLY_KEPT_CHAMBER
1.08_-_Independence_from_the_Physical
1.08_-_Introduction_to_Patanjalis_Yoga_Aphorisms
1.08_-_ON_THE_TREE_ON_THE_MOUNTAINSIDE
1.08_-_Origin_of_Rudra:_his_becoming_eight_Rudras
1.08_-_Phlegyas._Philippo_Argenti._The_Gate_of_the_City_of_Dis.
1.08_-_RELIGION_AND_TEMPERAMENT
1.08_-_The_Change_of_Vision
1.08_-_The_Depths_of_the_Divine
1.08_-_The_Four_Austerities_and_the_Four_Liberations
1.08_-_The_Gods_of_the_Veda_-_The_Secret_of_the_Veda
1.08_-_The_Historical_Significance_of_the_Fish
1.08_-_THE_MASTERS_BIRTHDAY_CELEBRATION_AT_DAKSHINESWAR
1.08_-_The_Supreme_Discovery
1.08_-_The_Supreme_Will
1.08_-_The_Synthesis_of_Movement
1.08_-_The_Three_Schools_of_Magick_3
1.08_-_Worship_of_Substitutes_and_Images
1.097_-_Sublimation_of_Object-Consciousness
1.098_-_The_Transformation_from_Human_to_Divine
1.099_-_The_Entry_of_the_Eternal_into_the_Individual
1.09_-_ADVICE_TO_THE_BRAHMOS
1.09_-_BOOK_THE_NINTH
1.09_-_Civilisation_and_Culture
1.09_-_Concentration_-_Its_Spiritual_Uses
1.09_-_Equality_and_the_Annihilation_of_Ego
1.09_-_Kundalini_Yoga
1.09_-_Legend_of_Lakshmi
1.09_-_Of_the_signs_by_which_it_will_be_known_that_the_spiritual_person_is_walking_along_the_way_of_this_night_and_purgation_of_sense.
1.09_-_SKIRMISHES_IN_A_WAY_WITH_THE_AGE
1.09_-_Sleep_and_Death
1.09_-_Sri_Aurobindo_and_the_Big_Bang
1.09_-_Talks
1.09_-_Taras_Ultimate_Nature
1.09_-_The_Absolute_Manifestation
1.09_-_The_Chosen_Ideal
1.09_-_The_Greater_Self
1.09_-_The_Guardian_of_the_Threshold
1.09_-_The_Pure_Existent
1.09_-_The_Worship_of_Trees
1.09_-_To_the_Students,_Young_and_Old
1.1.01_-_Seeking_the_Divine
1.1.01_-_The_Divine_and_Its_Aspects
11.01_-_The_Eternal_Day__The_Souls_Choice_and_the_Supreme_Consummation
1.1.02_-_Sachchidananda
1.1.03_-_Brahman
11.03_-_Cosmonautics
1.1.04_-_Philosophy
1.107_-_The_Bestowal_of_a_Divine_Gift
11.07_-_The_Labours_of_the_Gods:_The_five_Purifications
1.10_-_Aesthetic_and_Ethical_Culture
1.10_-_BOOK_THE_TENTH
1.10_-_Concentration_-_Its_Practice
1.10_-_Fate_and_Free-Will
1.10_-_Harmony
1.10_-_Laughter_Of_The_Gods
1.10_-_Relics_of_Tree_Worship_in_Modern_Europe
1.10_-_The_Absolute_of_the_Being
1.10_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES_(II)
1.10_-_The_Methods_and_the_Means
1.10_-_THE_NEIGHBORS_HOUSE
1.10_-_Theodicy_-_Nature_Makes_No_Mistakes
1.10_-_The_Secret_of_the_Veda
1.10_-_The_Three_Modes_of_Nature
1.10_-_The_Yoga_of_the_Intelligent_Will
1.10_-_THINGS_I_OWE_TO_THE_ANCIENTS
1.1.1.03_-_Creative_Power_and_the_Human_Instrument
1.1.1.04_-_Joy_of_Poetic_Creation
11.10_-_The_Test_of_Truth
11.14_-_Our_Finest_Hour
11.15_-_Sri_Aurobindo
1.11_-_BOOK_THE_ELEVENTH
1.11_-_Delight_of_Existence_-_The_Problem
1.11_-_GOOD_AND_EVIL
1.11_-_Higher_Laws
1.11_-_Legend_of_Dhruva,_the_son_of_Uttanapada
1.11_-_Oneness
1.11_-_Powers
1.11_-_The_Change_of_Power
1.11_-_The_Kalki_Avatar
1.11_-_The_Master_of_the_Work
1.1.1_-_The_Mind_and_Other_Levels_of_Being
1.11_-_The_Second_Genesis
1.11_-_The_Seven_Rivers
1.11_-_The_Soul_or_the_Astral_Body
1.11_-_The_Three_Purushas
1.11_-_WITH_THE_DEVOTEES_AT_DAKSHINEWAR
1.11_-_Works_and_Sacrifice
1.12_-_BOOK_THE_TWELFTH
1.1.2_-_Commentary
1.12_-_Delight_of_Existence_-_The_Solution
1.12_-_Dhruva_commences_a_course_of_religious_austerities
1.12_-_God_Departs
1.12_-_Independence
1.12_-_Love_The_Creator
1.12_-_Sleep_and_Dreams
1.12_-_The_Divine_Work
1.12_-_THE_FESTIVAL_AT_PNIHTI
1.12_-_The_Herds_of_the_Dawn
1.12_-_The_Office_and_Limitations_of_the_Reason
1.12_-_The_Sacred_Marriage
1.12_-_The_Significance_of_Sacrifice
1.12_-_The_Sociology_of_Superman
1.12_-_The_Strength_of_Stillness
1.12_-_The_Superconscient
1.13_-_A_Dream
1.13_-_And_Then?
1.13_-_BOOK_THE_THIRTEENTH
1.13_-_Dawn_and_the_Truth
1.13_-_Reason_and_Religion
1.13_-_SALVATION,_DELIVERANCE,_ENLIGHTENMENT
1.13_-_The_Lord_of_the_Sacrifice
1.13_-_THE_MASTER_AND_M.
1.13_-_The_Supermind_and_the_Yoga_of_Works
1.13_-_Under_the_Auspices_of_the_Gods
1.14_-_Descendants_of_Prithu
1.14_-_FOREST_AND_CAVERN
1.14_-_INSTRUCTION_TO_VAISHNAVS_AND_BRHMOS
1.14_-_On_the_clamorous,_yet_wicked_master-the_stomach.
1.14_-_The_Principle_of_Divine_Works
1.14_-_The_Sand_Waste_and_the_Rain_of_Fire._The_Violent_against_God._Capaneus._The_Statue_of_Time,_and_the_Four_Infernal_Rivers.
1.14_-_The_Secret
1.14_-_The_Structure_and_Dynamics_of_the_Self
1.14_-_The_Suprarational_Beauty
1.14_-_The_Victory_Over_Death
1.15_-_Conclusion
1.15_-_LAST_VISIT_TO_KESHAB
1.15_-_On_incorruptible_purity_and_chastity_to_which_the_corruptible_attain_by_toil_and_sweat.
1.15_-_Prayers
1.15_-_The_Supramental_Consciousness
1.15_-_The_Supreme_Truth-Consciousness
1.15_-_The_Transformed_Being
1.15_-_The_world_overrun_with_trees;_they_are_destroyed_by_the_Pracetasas
1.1.5_-_Thought_and_Knowledge
1.16_-_Dianus_and_Diana
1.16_-_Man,_A_Transitional_Being
1.16_-_The_Process_of_Avatarhood
1.16_-_The_Season_of_Truth
1.16_-_The_Suprarational_Ultimate_of_Life
1.16_-_The_Triple_Status_of_Supermind
1.16_-_WITH_THE_DEVOTEES_AT_DAKSHINESWAR
1.17_-_Astral_Journey__Example,_How_to_do_it,_How_to_Verify_your_Experience
1.17_-_DOES_MANKIND_MOVE_BIOLOGICALLY_UPON_ITSELF?
1.17_-_Legend_of_Prahlada
1.17_-_M._AT_DAKSHINEWAR
1.17_-_On_poverty_(that_hastens_heavenwards).
1.17_-_Religion_as_the_Law_of_Life
1.17_-_The_Burden_of_Royalty
1.17_-_The_Divine_Birth_and_Divine_Works
1.17_-_The_Divine_Soul
1.17_-_The_Seven-Headed_Thought,_Swar_and_the_Dashagwas
1.17_-_The_Transformation
1.18_-_Hiranyakasipu's_reiterated_attempts_to_destroy_his_son
1.18_-_M._AT_DAKSHINESWAR
1.18_-_Mind_and_Supermind
1.18_-_On_Friendship
1.18_-_The_Divine_Worker
1.18_-_The_Human_Fathers
1.19_-_Dialogue_between_Prahlada_and_his_father
1.19_-_Equality
1.19_-_GOD_IS_NOT_MOCKED
1.19_-_NIGHT
1.19_-_Tabooed_Acts
1.19_-_The_Curve_of_the_Rational_Age
1.19_-_THE_MASTER_AND_HIS_INJURED_ARM
1.19_-_The_Victory_of_the_Fathers
1.200-1.224_Talks
1.201_-_Socrates
12.01_-_The_Return_to_Earth
12.01_-_This_Great_Earth_Our_Mother
1.2.05_-_Aspiration
1.2.06_-_Rejection
1.2.07_-_Surrender
12.09_-_The_Story_of_Dr._Faustus_Retold
1.20_-_Death,_Desire_and_Incapacity
1.20_-_Equality_and_Knowledge
1.20_-_HOW_MAY_WE_CONCEIVE_AND_HOPE_THAT_HUMAN_UNANIMIZATION_WILL_BE_REALIZED_ON_EARTH?
1.20_-_RULES_FOR_HOUSEHOLDERS_AND_MONKS
1.20_-_TANTUM_RELIGIO_POTUIT_SUADERE_MALORUM
1.20_-_The_Hound_of_Heaven
1.21_-_A_DAY_AT_DAKSHINESWAR
1.21_-_IDOLATRY
1.21_-_On_unmanly_and_puerile_cowardice.
1.21_-_Tabooed_Things
1.21_-_The_Ascent_of_Life
1.21_-_The_Spiritual_Aim_and_Life
1.21_-_WALPURGIS-NIGHT
1.22_-_ADVICE_TO_AN_ACTOR
1.22__-_Dominion_over_different_provinces_of_creation_assigned_to_different_beings
1.22_-_EMOTIONALISM
1.22_-_On_Prayer
1.22_-_The_Necessity_of_the_Spiritual_Transformation
1.22_-_The_Problem_of_Life
1.23_-_Conditions_for_the_Coming_of_a_Spiritual_Age
1.23_-_FESTIVAL_AT_SURENDRAS_HOUSE
1.23_-_Improvising_a_Temple
1.23_-_The_Double_Soul_in_Man
1.240_-_1.300_Talks
1.240_-_Talks_2
1.24_-_Matter
1.24_-_On_meekness,_simplicity,_guilelessness_which_come_not_from_nature_but_from_habit,_and_about_malice.
1.24_-_PUNDIT_SHASHADHAR
1.24_-_RITUAL,_SYMBOL,_SACRAMENT
1.24_-_The_Killing_of_the_Divine_King
1.24_-_The_Seventh_Bolgia_-_Thieves._Vanni_Fucci._Serpents.
1.25_-_ADVICE_TO_PUNDIT_SHASHADHAR
1.25_-_Describes_the_great_gain_which_comes_to_a_soul_when_it_practises_vocal_prayer_perfectly._Shows_how_God_may_raise_it_thence_to_things_supernatural.
1.25_-_Fascinations,_Invisibility,_Levitation,_Transmutations,_Kinks_in_Time
1.25_-_On_the_destroyer_of_the_passions,_most_sublime_humility,_which_is_rooted_in_spiritual_feeling.
1.25_-_SPIRITUAL_EXERCISES
1.25_-_Temporary_Kings
1.25_-_The_Knot_of_Matter
1.26_-_Continues_the_description_of_a_method_for_recollecting_the_thoughts._Describes_means_of_doing_this._This_chapter_is_very_profitable_for_those_who_are_beginning_prayer.
1.26_-_FESTIVAL_AT_ADHARS_HOUSE
1.26_-_On_discernment_of_thoughts,_passions_and_virtues
1.26_-_PERSEVERANCE_AND_REGULARITY
1.26_-_The_Ascending_Series_of_Substance
1.26_-_The_Eighth_Bolgia__Evil_Counsellors._Ulysses_and_Diomed._Ulysses'_Last_Voyage.
1.27_-_AT_DAKSHINESWAR
1.27_-_CONTEMPLATION,_ACTION_AND_SOCIAL_UTILITY
1.27_-_The_Sevenfold_Chord_of_Being
1.28_-_On_holy_and_blessed_prayer,_mother_of_virtues,_and_on_the_attitude_of_mind_and_body_in_prayer.
1.28_-_Supermind,_Mind_and_the_Overmind_Maya
1.28_-_The_Killing_of_the_Tree-Spirit
1.29_-_Continues_to_describe_methods_for_achieving_this_Prayer_of_Recollection._Says_what_little_account_we_should_make_of_being_favoured_by_our_superiors.
1.29_-_The_Myth_of_Adonis
1.2_-_Katha_Upanishads
1.300_-_1.400_Talks
1.3.01_-_Peace__The_Basis_of_the_Sadhana
1.3.02_-_Equality__The_Chief_Support
1.3.03_-_Quiet_and_Calm
1.3.04_-_Peace
1.3.05_-_Silence
13.06_-_The_Passing_of_Satyavan
13.07_-_The_Inter-Zone
1.30_-_Concerning_the_linking_together_of_the_supreme_trinity_among_the_virtues.
1.30_-_Describes_the_importance_of_understanding_what_we_ask_for_in_prayer._Treats_of_these_words_in_the_Paternoster:_Sanctificetur_nomen_tuum,_adveniat_regnum_tuum._Applies_them_to_the_Prayer_of_Quiet,_and_begins_the_explanation_of_them.
1.3.1.02_-_The_Object_of_Our_Yoga
1.31_-_Continues_the_same_subject._Explains_what_is_meant_by_the_Prayer_of_Quiet._Gives_several_counsels_to_those_who_experience_it._This_chapter_is_very_noteworthy.
1.3.2.01_-_I._The_Entire_Purpose_of_Yoga
1.32_-_The_Ritual_of_Adonis
1.33_-_The_Gardens_of_Adonis
1.3.4.01_-_The_Beginning_and_the_End
1.3.4.04_-_The_Divine_Superman
1.34_-_Continues_the_same_subject._This_is_very_suitable_for_reading_after_the_reception_of_the_Most_Holy_Sacrament.
1.34_-_The_Myth_and_Ritual_of_Attis
1.3.5.02_-_Man_and_the_Supermind
1.3.5.03_-_The_Involved_and_Evolving_Godhead
1.3.5.04_-_The_Evolution_of_Consciousness
1.35_-_The_Tao_2
1.36_-_Human_Representatives_of_Attis
1.36_-_Treats_of_these_words_in_the_Paternoster__Dimitte_nobis_debita_nostra.
1.37_-_Describes_the_excellence_of_this_prayer_called_the_Paternoster,_and_the_many_ways_in_which_we_shall_find_consolation_in_it.
1.38_-_The_Myth_of_Osiris
1.38_-_Woman_-_Her_Magical_Formula
1.39_-_Continues_the_same_subject_and_gives_counsels_concerning_different_kinds_of_temptation._Suggests_two_remedies_by_which_we_may_be_freed_from_temptations.135
1.39_-_The_Ritual_of_Osiris
1.3_-_Mundaka_Upanishads
1.400_-_1.450_Talks
14.01_-_To_Read_Sri_Aurobindo
14.02_-_Occult_Experiences
14.04_-_More_of_Yajnavalkya
14.06_-_Liberty,_Self-Control_and_Friendship
14.07_-_A_Review_of_Our_Ashram_Life
14.08_-_A_Parable_of_Sea-Gulls
1.40_-_Describes_how,_by_striving_always_to_walk_in_the_love_and_fear_of_God,_we_shall_travel_safely_amid_all_these_temptations.
1.42_-_Treats_of_these_last_words_of_the_Paternoster__Sed_libera_nos_a_malo._Amen._But_deliver_us_from_evil._Amen.
1.439
1.44_-_Demeter_and_Persephone
1.44_-_Serious_Style_of_A.C.,_or_the_Apparent_Frivolity_of_Some_of_my_Remarks
1.450_-_1.500_Talks
1.45_-_The_Corn-Mother_and_the_Corn-Maiden_in_Northern_Europe
1.46_-_Selfishness
1.47_-_Lityerses
1.48_-_Morals_of_AL_-_Hard_to_Accept,_and_Why_nevertheless_we_Must_Concur
1.48_-_The_Corn-Spirit_as_an_Animal
1.49_-_Ancient_Deities_of_Vegetation_as_Animals
1.49_-_Thelemic_Morality
1.4_-_Readings_in_the_Taittiriya_Upanishad
15.01_-_The_Mother,_Human_and_Divine
15.06_-_Words,_Words,_Words...
15.07_-_Souls_Freedom
15.08_-_Ashram_-_Inner_and_Outer
1.50_-_A.C._and_the_Masters;_Why_they_Chose_him,_etc.
1.50_-_Eating_the_God
1.52_-_Killing_the_Divine_Animal
1.53_-_The_Propitation_of_Wild_Animals_By_Hunters
1.54_-_On_Meanness
1.54_-_Types_of_Animal_Sacrament
1.550_-_1.600_Talks
1.56_-_The_Public_Expulsion_of_Evils
1.57_-_Public_Scapegoats
1.58_-_Human_Scapegoats_in_Classical_Antiquity
1.59_-_Killing_the_God_in_Mexico
1.60_-_Between_Heaven_and_Earth
1.62_-_The_Fire-Festivals_of_Europe
1.63_-_Fear,_a_Bad_Astral_Vision
1.67_-_The_External_Soul_in_Folk-Custom
1.69_-_Farewell_to_Nemi
17.01_-_Hymn_to_Dawn
17.03_-_Agni_and_the_Gods
17.06_-_Hymn_of_the_Supreme_Goddess
17.08_-_Last_Hymn
17.10_-_A_Hymn
1.75_-_The_AA_and_the_Planet
1.76_-_The_Gods_-_How_and_Why_they_Overlap
1.78_-_Sore_Spots
18.02_-_Ramprasad
18.04_-_Modern_Poems
18.05_-_Ashram_Poets
19.02_-_Vigilance
19.05_-_The_Fool
1913_02_05p
1913_02_08p
1913_02_10p
1913_05_11p
1913_06_18p
1913_06_27p
1913_11_28p
1913_12_16p
1914_01_01p
1914_01_07p
1914_01_11p
1914_01_13p
1914_02_02p
1914_02_11p
1914_02_14p
1914_02_17p
1914_03_04p
1914_03_08p
1914_03_12p
1914_03_21p
1914_03_25p
1914_03_30p
1914_04_01p
1914_04_10p
1914_05_10p
1914_05_12p
1914_05_16p
1914_05_17p
1914_05_23p
1914_05_25p
1914_05_29p
1914_06_18p
1914_06_25p
1914_06_29p
1914_07_01p
1914_08_18p
1914_08_31p
1914_09_22p
1914_09_24p
1914_10_08p
1914_11_20p
1914_11_21p
1914_12_12p
1914_12_22p
1915_01_11p
1915_01_17p
1915_03_07p
1915_03_08p
1915_04_19p
1915_05_24p
1915_07_31p
1915_11_02p
1915_11_07p
1915_11_26p
1916_11_28p
1916_12_07p
1916_12_26p
1916_12_30p
1917_01_04p
1917_01_05p
1917_01_14p
1917_01_23p
1917_03_27p
1917_03_30p
1917_03_31p
1917_04_09p
1917_04_10p
1917_09_24p
1917_10_15p
1918_07_12p
1918_10_10p
1919_09_03p
19.19_-_Of_the_Just
1920_06_22p
19.21_-_Miscellany
19.23_-_Of_the_Elephant
19.24_-_The_Canto_of_Desire
19.25_-_The_Bhikkhu
1928_12_28p
1929-04-14_-_Dangers_of_Yoga_-_Two_paths,_tapasya_and_surrender_-_Impulses,_desires_and_Yoga_-_Difficulties_-_Unification_around_the_psychic_being_-_Ambition,_undoing_of_many_Yogis_-_Powers,_misuse_and_right_use_of_-_How_to_recognise_the_Divine_Will_-_Accept_things_that_come_from_Divine_-_Vital_devotion_-_Need_of_strong_body_and_nerves_-_Inner_being,_invariable
1929-04-21_-_Visions,_seeing_and_interpretation_-_Dreams_and_dreaml_and_-_Dreamless_sleep_-_Visions_and_formulation_-_Surrender,_passive_and_of_the_will_-_Meditation_and_progress_-_Entering_the_spiritual_life,_a_plunge_into_the_Divine
1929-04-28_-_Offering,_general_and_detailed_-_Integral_Yoga_-_Remembrance_of_the_Divine_-_Reading_and_Yoga_-_Necessity,_predetermination_-_Freedom_-_Miracles_-_Aim_of_creation
1929-05-12_-_Beings_of_vital_world_(vampires)_-_Money_power_and_vital_beings_-_Capacity_for_manifestation_of_will_-_Entry_into_vital_world_-_Body,_a_protection_-_Individuality_and_the_vital_world
1929-05-19_-_Mind_and_its_workings,_thought-forms_-_Adverse_conditions_and_Yoga_-_Mental_constructions_-_Illness_and_Yoga
1929-05-26_-_Individual,_illusion_of_separateness_-_Hostile_forces_and_the_mental_plane_-_Psychic_world,_psychic_being_-_Spiritual_and_psychic_-_Words,_understanding_speech_and_reading_-_Hostile_forces,_their_utility_-_Illusion_of_action,_true_action
1929-06-02_-__Divine_love_and_its_manifestation_-_Part_of_the_vital_being_in_Divine_love
1929-06-09_-_Nature_of_religion_-_Religion_and_the_spiritual_life_-_Descent_of_Divine_Truth_and_Force_-_To_be_sure_of_your_religion,_country,_family-choose_your_own_-_Religion_and_numbers
1929-06-16_-_Illness_and_Yoga_-_Subtle_body_(nervous_envelope)_-_Fear_and_illness
1929-06-23_-_Knowledge_of_the_Yogi_-_Knowledge_and_the_Supermind_-_Methods_of_changing_the_condition_of_the_body_-_Meditation,_aspiration,_sincerity
1929-07-28_-_Art_and_Yoga_-_Art_and_life_-_Music,_dance_-_World_of_Harmony
1929-08-04_-_Surrender_and_sacrifice_-_Personality_and_surrender_-_Desire_and_passion_-_Spirituality_and_morality
1950-12-21_-_The_Mother_of_Dreams
1950-12-25_-_Christmas_-_festival_of_Light_-_Energy_and_mental_growth_-_Meditation_and_concentration_-_The_Mother_of_Dreams_-_Playing_a_game_well,_and_energy
1951-01-04_-_Transformation_and_reversal_of_consciousness.
1951-01-08_-_True_vision_and_understanding_of_the_world._Progress,_equilibrium._Inner_reality_-_the_psychic._Animals_and_the_psychic.
1951-01-11_-_Modesty_and_vanity_-_Generosity
1951-01-13_-_Aim_of_life_-_effort_and_joy._Science_of_living,_becoming_conscious._Forces_and_influences.
1951-01-25_-_Needs_and_desires._Collaboration_of_the_vital,_mind_an_accomplice._Progress_and_sincerity_-_recognising_faults._Organising_the_body_-_illness_-_new_harmony_-_physical_beauty.
1951-02-12_-_Divine_force_-_Signs_indicating_readiness_-_Weakness_in_mind,_vital_-_concentration_-_Divine_perception,_human_notion_of_good,_bad_-_Conversion,_consecration_-_progress_-_Signs_of_entering_the_path_-_kinds_of_meditation_-_aspiration
1951-02-17_-_False_visions_-_Offering_ones_will_-_Equilibrium_-_progress_-_maturity_-_Ardent_self-giving-_perfecting_the_instrument_-_Difficulties,_a_help_in_total_realisation_-_paradoxes_-_Sincerity_-_spontaneous_meditation
1951-02-22_-_Surrender,_offering,_consecration_-_Experiences_and_sincerity_-_Aspiration_and_desire_-_Vedic_hymns_-_Concentration_and_time
1951-02-26_-_On_reading_books_-_gossip_-_Discipline_and_realisation_-_Imaginary_stories-_value_of_-_Private_lives_of_big_men_-_relaxation_-_Understanding_others_-_gnostic_consciousness
1951-03-22_-_Relativity-_time_-_Consciousness_-_psychic_Witness_-_The_twelve_senses_-_water-divining_-_Instinct_in_animals_-_story_of_Mothers_cat
1951-04-12_-_Japan,_its_art,_landscapes,_life,_etc_-_Fairy-lore_of_Japan_-_Culture-_its_spiral_movement_-_Indian_and_European-_the_spiritual_life_-_Art_and_Truth
1951-04-14_-_Surrender_and_sacrifice_-_Idea_of_sacrifice_-_Bahaism_-_martyrdom_-_Sleep-_forgetfulness,_exteriorisation,_etc_-_Dreams_and_visions-_explanations_-_Exteriorisation-_incidents_about_cats
1951-04-19_-_Demands_and_needs_-_human_nature_-_Abolishing_the_ego_-_Food-_tamas,_consecration_-_Changing_the_nature-_the_vital_and_the_mind_-_The_yoga_of_the_body__-_cellular_consciousness
1951-04-23_-_The_goal_and_the_way_-_Learning_how_to_sleep_-_relaxation_-_Adverse_forces-_test_of_sincerity_-_Attitude_to_suffering_and_death
1951-04-26_-_Irrevocable_transformation_-_The_divine_Shakti_-_glad_submission_-_Rejection,_integral_-_Consecration_-_total_self-forgetfulness_-_work
1951-04-28_-_Personal_effort_-_tamas,_laziness_-_Static_and_dynamic_power_-_Stupidity_-_psychic_and_intelligence_-_Philosophies-_different_languages_-_Theories_of_Creation_-_Surrender_of_ones_being_and_ones_work
1951-05-05_-_Needs_and_desires_-_Discernment_-_sincerity_and_true_perception_-_Mantra_and_its_effects_-_Object_in_action-_to_serve_-_relying_only_on_the_Divine
1953-03-25
1953-05-13
1953-05-20
1953-05-27
1953-06-10
1953-07-01
1953-07-08
1953-07-29
1953-08-05
1953-08-26
1953-09-16
1953-09-30
1953-10-07
1953-10-14
1953-11-04
1953-11-25
1953-12-09
1953-12-30
1954-02-17_-_Experience_expressed_in_different_ways_-_Origin_of_the_psychic_being_-_Progress_in_sports_-Everything_is_not_for_the_best
1954-04-14_-_Love_-_Can_a_person_love_another_truly?_-_Parental_love
1954-05-05_-_Faith,_trust,_confidence_-_Insincerity_and_unconsciousness
1954-05-19_-_Affection_and_love_-_Psychic_vision_Divine_-_Love_and_receptivity_-_Get_out_of_the_ego
1954-05-26_-_Symbolic_dreams_-_Psychic_sorrow_-_Dreams,_one_is_rarely_conscious
1954-06-23_-_Meat-eating_-_Story_of_Mothers_vegetable_garden_-_Faithfulness_-_Conscious_sleep
1954-06-30_-_Occultism_-_Religion_and_vital_beings_-_Mothers_knowledge_of_what_happens_in_the_Ashram_-_Asking_questions_to_Mother_-_Drawing_on_Mother
1954-07-07_-_The_inner_warrior_-_Grace_and_the_Falsehood_-_Opening_from_below_-_Surrender_and_inertia_-_Exclusive_receptivity_-_Grace_and_receptivity
1954-07-28_-_Money_-_Ego_and_individuality_-_The_shadow
1954-08-04_-_Servant_and_worker_-_Justification_of_weakness_-_Play_of_the_Divine_-_Why_are_you_here_in_the_Ashram?
1954-08-25_-_Ananda_aspect_of_the_Mother_-_Changing_conditions_in_the_Ashram_-_Ascetic_discipline_-_Mothers_body
1954-09-15_-_Parts_of_the_being_-_Thoughts_and_impulses_-_The_subconscient_-_Precise_vocabulary_-_The_Grace_and_difficulties
1954-12-29_-_Difficulties_and_the_world_-_The_experience_the_psychic_being_wants_-_After_death_-Ignorance
1955-02-09_-_Desire_is_contagious_-_Primitive_form_of_love_-_the_artists_delight_-_Psychic_need,_mind_as_an_instrument_-_How_the_psychic_being_expresses_itself_-_Distinguishing_the_parts_of_ones_being_-_The_psychic_guides_-_Illness_-_Mothers_vision
1955-03-02_-_Right_spirit,_aspiration_and_desire_-_Sleep_and_yogic_repose,_how_to_sleep_-_Remembering_dreams_-_Concentration_and_outer_activity_-_Mother_opens_the_door_inside_everyone_-_Sleep,_a_school_for_inner_knowledge_-_Source_of_energy
1955-04-13_-_Psychoanalysts_-_The_underground_super-ego,_dreams,_sleep,_control_-_Archetypes,_Overmind_and_higher_-_Dream_of_someone_dying_-_Integral_repose,_entering_Sachchidananda_-_Organising_ones_life,_concentration,_repose
1955-05-04_-_Drawing_on_the_universal_vital_forces_-_The_inner_physical_-_Receptivity_to_different_kinds_of_forces_-_Progress_and_receptivity
1955-05-25_-_Religion_and_reason_-_true_role_and_field_-_an_obstacle_to_or_minister_of_the_Spirit_-_developing_and_meaning_-_Learning_how_to_live,_the_elite_-_Reason_controls_and_organises_life_-_Nature_is_infrarational
1955-06-01_-_The_aesthetic_conscience_-_Beauty_and_form_-_The_roots_of_our_life_-_The_sense_of_beauty_-_Educating_the_aesthetic_sense,_taste_-_Mental_constructions_based_on_a_revelation_-_Changing_the_world_and_humanity
1955-07-13_-_Cosmic_spirit_and_cosmic_consciousness_-_The_wall_of_ignorance,_unity_and_separation_-_Aspiration_to_understand,_to_know,_to_be_-_The_Divine_is_in_the_essence_of_ones_being_-_Realising_desires_through_the_imaginaton
1955-07-20_-_The_Impersonal_Divine_-_Surrender_to_the_Divine_brings_perfect_freedom_-_The_Divine_gives_Himself_-_The_principle_of_the_inner_dimensions_-_The_paths_of_aspiration_and_surrender_-_Linear_and_spherical_paths_and_realisations
1955-08-03_-_Nothing_is_impossible_in_principle_-_Psychic_contact_and_psychic_influence_-_Occult_powers,_adverse_influences;_magic_-_Magic,_occultism_and_Yogic_powers_-Hypnotism_and_its_effects
1955-08-17_-_Vertical_ascent_and_horizontal_opening_-_Liberation_of_the_psychic_being_-_Images_for_discovery_of_the_psychic_being_-_Sadhana_to_contact_the_psychic_being
1955-10-12_-_The_problem_of_transformation_-_Evolution,_man_and_superman_-_Awakening_need_of_a_higher_good_-_Sri_Aurobindo_and_earths_history_-_Setting_foot_on_the_new_path_-_The_true_reality_of_the_universe_-_the_new_race_-_...
1955-11-16_-_The_significance_of_numbers_-_Numbers,_astrology,_true_knowledge_-_Divines_Love_flowers_for_Kali_puja_-_Desire,_aspiration_and_progress_-_Determining_ones_approach_to_the_Divine_-_Liberation_is_obtained_through_austerities_-_...
1955-12-07_-_Emotional_impulse_of_self-giving_-_A_young_dancer_in_France_-_The_heart_has_wings,_not_the_head_-_Only_joy_can_conquer_the_Adversary
1955-12-28_-_Aspiration_in_different_parts_of_the_being_-_Enthusiasm_and_gratitude_-_Aspiration_is_in_all_beings_-_Unlimited_power_of_good,_evil_has_a_limit_-_Progress_in_the_parts_of_the_being_-_Significance_of_a_dream
1956-01-11_-_Desire_and_self-deception_-_Giving_all_one_is_and_has_-_Sincerity,_more_powerful_than_will_-_Joy_of_progress_Definition_of_youth
1956-01-25_-_The_divine_way_of_life_-_Divine,_Overmind,_Supermind_-_Material_body__for_discovery_of_the_Divine_-_Five_psychological_perfections
1956-02-08_-_Forces_of_Nature_expressing_a_higher_Will_-_Illusion_of_separate_personality_-_One_dynamic_force_which_moves_all_things_-_Linear_and_spherical_thinking_-_Common_ideal_of_life,_microscopic
1956-02-15_-_Nature_and_the_Master_of_Nature_-_Conscious_intelligence_-_Theory_of_the_Gita,_not_the_whole_truth_-_Surrender_to_the_Lord_-_Change_of_nature
1956-02-29_-_Sacrifice,_self-giving_-_Divine_Presence_in_the_heart_of_Matter_-_Divine_Oneness_-_Divine_Consciousness_-_All_is_One_-_Divine_in_the_inconscient_aspires_for_the_Divine
1956-03-07_-_Sacrifice,_Animals,_hostile_forces,_receive_in_proportion_to_consciousness_-_To_be_luminously_open_-_Integral_transformation_-_Pain_of_rejection,_delight_of_progress_-_Spirit_behind_intention_-_Spirit,_matter,_over-simplified
1956-04-25_-_God,_human_conception_and_the_true_Divine_-_Earthly_existence,_to_realise_the_Divine_-_Ananda,_divine_pleasure_-_Relations_with_the_divine_Presence_-_Asking_the_Divine_for_what_one_needs_-_Allowing_the_Divine_to_lead_one
1956-06-20_-_Hearts_mystic_light,_intuition_-_Psychic_being,_contact_-_Secular_ethics_-_True_role_of_mind_-_Realise_the_Divine_by_love_-_Depression,_pleasure,_joy_-_Heart_mixture_-_To_follow_the_soul_-_Physical_process_-_remember_the_Mother
1956-07-18_-_Unlived_dreams_-_Radha-consciousness_-_Separation_and_identification_-_Ananda_of_identity_and_Ananda_of_union_-_Sincerity,_meditation_and_prayer_-_Enemies_of_the_Divine_-_The_universe_is_progressive
1956-07-25_-_A_complete_act_of_divine_love_-_How_to_listen_-_Sports_programme_same_for_boys_and_girls_-_How_to_profit_by_stay_at_Ashram_-_To_Women_about_Their_Body
1956-08-01_-_Value_of_worship_-_Spiritual_realisation_and_the_integral_yoga_-_Symbols,_translation_of_experience_into_form_-_Sincerity,_fundamental_virtue_-_Intensity_of_aspiration,_with_anguish_or_joy_-_The_divine_Grace
1956-08-08_-_How_to_light_the_psychic_fire,_will_for_progress_-_Helping_from_a_distance,_mental_formations_-_Prayer_and_the_divine_-_Grace_Grace_at_work_everywhere
1956-08-15_-_Protection,_purification,_fear_-_Atmosphere_at_the_Ashram_on_Darshan_days_-_Darshan_messages_-_Significance_of_15-08_-_State_of_surrender_-_Divine_Grace_always_all-powerful_-_Assumption_of_Virgin_Mary_-_SA_message_of_1947-08-15
1956-08-22_-_The_heaven_of_the_liberated_mind_-_Trance_or_samadhi_-_Occult_discipline_for_leaving_consecutive_bodies_-_To_be_greater_than_ones_experience_-_Total_self-giving_to_the_Grace_-_The_truth_of_the_being_-_Unique_relation_with_the_Supreme
1956-09-05_-_Material_life,_seeing_in_the_right_way_-_Effect_of_the_Supermind_on_the_earth_-_Emergence_of_the_Supermind_-_Falling_back_into_the_same_mistaken_ways
1956-09-19_-_Power,_predominant_quality_of_vital_being_-_The_Divine,_the_psychic_being,_the_Supermind_-_How_to_come_out_of_the_physical_consciousness_-_Look_life_in_the_face_-_Ordinary_love_and_Divine_love
1956-09-26_-_Soul_of_desire_-_Openness,_harmony_with_Nature_-_Communion_with_divine_Presence_-_Individuality,_difficulties,_soul_of_desire_-_personal_contact_with_the_Mother_-_Inner_receptivity_-_Bad_thoughts_before_the_Mother
1956-10-10_-_The_supramental_race__in_a_few_centuries_-_Condition_for_new_realisation_-_Everyone_must_follow_his_own_path_-_Progress,_no_two_paths_alike
1956-11-28_-_Desire,_ego,_animal_nature_-_Consciousness,_a_progressive_state_-_Ananda,_desireless_state_beyond_enjoyings_-_Personal_effort_that_is_mental_-_Reason,_when_to_disregard_it_-_Reason_and_reasons
1956-12-05_-_Even_and_objectless_ecstasy_-_Transform_the_animal_-_Individual_personality_and_world-personality_-_Characteristic_features_of_a_world-personality_-_Expressing_a_universal_state_of_consciousness_-_Food_and_sleep_-_Ordered_intuition
1956-12-12_-_paradoxes_-_Nothing_impossible_-_unfolding_universe,_the_Eternal_-_Attention,_concentration,_effort_-_growth_capacity_almost_unlimited_-_Why_things_are_not_the_same_-_will_and_willings_-_Suggestions,_formations_-_vital_world
1956-12-19_-_Preconceived_mental_ideas_-_Process_of_creation_-_Destructive_power_of_bad_thoughts_-_To_be_perfectly_sincere
1956-12-26_-_Defeated_victories_-_Change_of_consciousness_-_Experiences_that_indicate_the_road_to_take_-_Choice_and_preference_-_Diversity_of_the_manifestation
1957-01-09_-_God_is_essentially_Delight_-_God_and_Nature_play_at_hide-and-seek_-__Why,_and_when,_are_you_grave?
1957-01-16_-_Seeking_something_without_knowing_it_-_Why_are_we_here?
1957-01-23_-_How_should_we_understand_pure_delight?_-_The_drop_of_honey_-_Action_of_the_Divine_Will_in_the_world
1957-01-30_-_Artistry_is_just_contrast_-_How_to_perceive_the_Divine_Guidance?
1957-02-06_-_Death,_need_of_progress_-_Changing_Natures_methods
1957-02-13_-_Suffering,_pain_and_pleasure_-_Illness_and_its_cure
1957-03-06_-_Freedom,_servitude_and_love
1957-03-20_-_Never_sit_down,_true_repose
1957-03-22_-_A_story_of_initiation,_knowledge_and_practice
1957-04-24_-_Perfection,_lower_and_higher
1957-05-15_-_Differentiation_of_the_sexes_-_Transformation_from_above_downwards
1957-06-12_-_Fasting_and_spiritual_progress
1957-07-24_-_The_involved_supermind_-_The_new_world_and_the_old_-_Will_for_progress_indispensable
1957-07-31_-_Awakening_aspiration_in_the_body
1957-08-07_-_The_resistances,_politics_and_money_-_Aspiration_to_realise_the_supramental_life
1957-09-18_-_Occultism_and_supramental_life
1957-09-25_-_Preparation_of_the_intermediate_being
1957-10-16_-_Story_of_successive_involutions
1957-10-30_-_Double_movement_of_evolution_-_Disappearance_of_a_species
1957-12-18_-_Modern_science_and_illusion_-_Value_of_experience,_its_transforming_power_-_Supramental_power,_first_aspect_to_manifest
1958-01-01_-_The_collaboration_of_material_Nature_-_Miracles_visible_to_a_deep_vision_of_things_-_Explanation_of_New_Year_Message
1958-02-05_-_The_great_voyage_of_the_Supreme_-_Freedom_and_determinism
1958-02-19_-_Experience_of_the_supramental_boat_-_The_Censors_-_Absurdity_of_artificial_means
1958-04-23_-_Progress_and_bargaining
1958-05-07_-_The_secret_of_Nature
1958-05-14_-_Intellectual_activity_and_subtle_knowing_-_Understanding_with_the_body
1958-08-13_-_Profit_by_staying_in_the_Ashram_-_What_Sri_Aurobindo_has_come_to_tell_us_-_Finding_the_Divine
1958-09-17_-_Power_of_formulating_experience_-_Usefulness_of_mental_development
1958_10_10
1958-11-12_-_The_aim_of_the_Supreme_-_Trust_in_the_Grace
1958-11-26_-_The_role_of_the_Spirit_-_New_birth
1960_05_25
1960_06_03
1960_07_13
1960_11_10
1961_03_11_-_58
1961_07_18
1962_01_12
1962_01_21
1962_10_12
1963_01_14
1963_03_06
1963_05_15
1963_08_11?_-_94
1967-05-24.1_-_Defining_the_Divine
1967-05-24.2_-_Defining_God
1969_08_19
1969_08_30_-_139
1969_09_01_-_142
1969_09_31?_-_165
1969_11_08?
1969_11_26
1969_11_27?
1970_01_08
1970_01_10
1970_01_13?
1970_01_17
1970_02_19
1970_02_27?
1970_03_03
1970_03_09
1970_03_10
1970_03_11
1970_03_19?
1970_03_24
1970_03_25
1970_03_27
1970_03_30
1970_04_04
1970_04_09
1970_04_18
1970_04_20_-_485
1970_04_23_-_495
1970_04_28
1970_05_12
1.ac_-_A_Birthday
1.ac_-_Au_Bal
1.ac_-_Happy_Dust
1.ac_-_Lyric_of_Love_to_Leah
1.ac_-_The_Mantra-Yoga
1.ac_-_The_Priestess_of_Panormita
1.ami_-_To_the_Saqi_(from_Baal-i-Jibreel)
1.anon_-_Enuma_Elish_(When_on_high)
1.anon_-_Less_profitable
1.anon_-_The_Epic_of_Gilgamesh_Tablet_II
1.anon_-_The_Epic_of_Gilgamesh_TabletIX
1.anon_-_The_Epic_of_Gilgamesh_Tablet_XI_The_Story_of_the_Flood
1.anon_-_The_Poem_of_Antar
1.anon_-_The_Poem_of_Imru-Ul-Quais
1.ap_-_The_Universal_Prayer
1.asak_-_Whatever_road_we_take_to_You,_Joy
1.at_-_And_Galahad_fled_along_them_bridge_by_bridge_(from_The_Holy_Grail)
1.bs_-_He_Who_is_Stricken_by_Love
1.bsv_-_The_waters_of_joy
1.bv_-_When_I_see_the_lark_beating
1.cllg_-_A_Dance_of_Unwavering_Devotion
1.ct_-_Goods_and_Possessions
1.da_-_The_love_of_God,_unutterable_and_perfect
1.dz_-_Joyful_in_this_mountain_retreat
1.dz_-_One_of_fifteen_verses_on_Dogens_mountain_retreat
1f.lovecraft_-_Ashes
1f.lovecraft_-_Beyond_the_Wall_of_Sleep
1f.lovecraft_-_Celephais
1f.lovecraft_-_Deaf,_Dumb,_and_Blind
1f.lovecraft_-_Hypnos
1f.lovecraft_-_In_the_Walls_of_Eryx
1f.lovecraft_-_Medusas_Coil
1f.lovecraft_-_Old_Bugs
1f.lovecraft_-_Out_of_the_Aeons
1f.lovecraft_-_Pickmans_Model
1f.lovecraft_-_Sweet_Ermengarde
1f.lovecraft_-_The_Alchemist
1f.lovecraft_-_The_Battle_that_Ended_the_Century
1f.lovecraft_-_The_Beast_in_the_Cave
1f.lovecraft_-_The_Call_of_Cthulhu
1f.lovecraft_-_The_Case_of_Charles_Dexter_Ward
1f.lovecraft_-_The_Challenge_from_Beyond
1f.lovecraft_-_The_Crawling_Chaos
1f.lovecraft_-_The_Disinterment
1f.lovecraft_-_The_Dream-Quest_of_Unknown_Kadath
1f.lovecraft_-_The_Dreams_in_the_Witch_House
1f.lovecraft_-_The_Electric_Executioner
1f.lovecraft_-_The_Evil_Clergyman
1f.lovecraft_-_The_Hoard_of_the_Wizard-Beast
1f.lovecraft_-_The_Horror_at_Martins_Beach
1f.lovecraft_-_The_Horror_in_the_Museum
1f.lovecraft_-_The_Hound
1f.lovecraft_-_The_Last_Test
1f.lovecraft_-_The_Loved_Dead
1f.lovecraft_-_The_Moon-Bog
1f.lovecraft_-_The_Mound
1f.lovecraft_-_The_Music_of_Erich_Zann
1f.lovecraft_-_The_Nameless_City
1f.lovecraft_-_The_Night_Ocean
1f.lovecraft_-_The_Shadow_over_Innsmouth
1f.lovecraft_-_The_Shunned_House
1f.lovecraft_-_The_Strange_High_House_in_the_Mist
1f.lovecraft_-_The_Tomb
1f.lovecraft_-_The_Trap
1f.lovecraft_-_The_Tree
1f.lovecraft_-_The_Whisperer_in_Darkness
1f.lovecraft_-_Through_the_Gates_of_the_Silver_Key
1f.lovecraft_-_Till_A_the_Seas
1.fs_-_Amalia
1.fs_-_Cassandra
1.fs_-_Count_Eberhard,_The_Groaner_Of_Wurtembert._A_War_Song
1.fs_-_Dithyramb
1.fs_-_Elegy_On_The_Death_Of_A_Young_Man
1.fs_-_Elysium
1.fs_-_Evening
1.fs_-_Fantasie_--_To_Laura
1.fs_-_Feast_Of_Victory
1.fs_-_Fridolin_(The_Walk_To_The_Iron_Factory)
1.fs_-_Friendship
1.fs_-_Hero_And_Leander
1.fs_-_Hymn_To_Joy
1.fs_-_Melancholy_--_To_Laura
1.fs_-_Nadowessian_Death-Lament
1.fs_-_Ode_an_die_Freude
1.fs_-_Ode_To_Joy
1.fs_-_Ode_To_Joy_-_With_Translation
1.fs_-_Parables_And_Riddles
1.fs_-_Resignation
1.fs_-_The_Antiques_At_Paris
1.fs_-_The_Artists
1.fs_-_The_Assignation
1.fs_-_The_Complaint_Of_Ceres
1.fs_-_The_Count_Of_Hapsburg
1.fs_-_The_Cranes_Of_Ibycus
1.fs_-_The_Dance
1.fs_-_The_Driver
1.fs_-_The_Eleusinian_Festival
1.fs_-_The_Fight_With_The_Dragon
1.fs_-_The_Flowers
1.fs_-_The_Fortune-Favored
1.fs_-_The_Four_Ages_Of_The_World
1.fs_-_The_Fugitive
1.fs_-_The_Glove_-_A_Tale
1.fs_-_The_Gods_Of_Greece
1.fs_-_The_Hostage
1.fs_-_The_Ideal_And_The_Actual_Life
1.fs_-_The_Ideals
1.fs_-_The_Infanticide
1.fs_-_Thekla_-_A_Spirit_Voice
1.fs_-_The_Lay_Of_The_Bell
1.fs_-_The_Learned_Workman
1.fs_-_The_Playing_Infant
1.fs_-_The_Poetry_Of_Life
1.fs_-_The_Ring_Of_Polycrates_-_A_Ballad
1.fs_-_The_Secret
1.fs_-_The_Walk
1.fs_-_The_Youth_By_The_Brook
1.fs_-_To_Laura_(Mystery_Of_Reminiscence)
1.fs_-_Variety
1.fs_-_Written_In_A_Young_Lady's_Album
1.grh_-_Gorakh_Bani
1.hcyc_-_21_-_Since_I_abruptly_realized_the_unborn_(from_The_Shodoka)
1.hcyc_-_23_-_When_you_truly_awaken_(from_The_Shodoka)
1.hcyc_-_35_-_High_in_the_Himalayas,_only_fei-ni_grass_grows_(from_The_Shodoka)
1.hs_-_Bring_Perfumes_Sweet_To_Me
1.hs_-_O_Cup_Bearer
1.hs_-_Spring_and_all_its_flowers
1.hs_-_The_Day_Of_Hope
1.hs_-_The_Garden
1.hs_-_The_Good_Darkness
1.hs_-_The_Margin_Of_A_Stream
1.hs_-_The_Pearl_on_the_Ocean_Floor
1.hs_-_The_Rose_Has_Flushed_Red
1.hs_-_The_Rose_Is_Not_Fair
1.hs_-_The_Secret_Draught_Of_Wine
1.jda_-_My_heart_values_his_vulgar_ways_(from_The_Gitagovinda)
1.jda_-_You_rest_on_the_circle_of_Sris_breast_(from_The_Gitagovinda)
1.jk_-_A_Song_About_Myself
1.jk_-_A_Thing_Of_Beauty_(Endymion)
1.jk_-_Ben_Nevis_-_A_Dialogue
1.jk_-_Calidore_-_A_Fragment
1.jk_-_Endymion_-_Book_I
1.jk_-_Endymion_-_Book_II
1.jk_-_Endymion_-_Book_III
1.jk_-_Endymion_-_Book_IV
1.jk_-_Epistle_To_My_Brother_George
1.jk_-_Fancy
1.jk_-_Fill_For_Me_A_Brimming_Bowl
1.jk_-_Fragment._Welcome_Joy,_And_Welcome_Sorrow
1.jk_-_Hyperion,_A_Vision_-_Attempted_Reconstruction_Of_The_Poem
1.jk_-_Hyperion._Book_I
1.jk_-_Hyperion._Book_II
1.jk_-_Isabella;_Or,_The_Pot_Of_Basil_-_A_Story_From_Boccaccio
1.jk_-_Lamia._Part_I
1.jk_-_Lamia._Part_II
1.jk_-_Lines_On_Seeing_A_Lock_Of_Miltons_Hair
1.jk_-_Lines_Written_In_The_Highlands_After_A_Visit_To_Burnss_Country
1.jk_-_Ode_On_A_Grecian_Urn
1.jk_-_Ode_On_Indolence
1.jk_-_Ode_On_Melancholy
1.jk_-_Ode_To_Fanny
1.jk_-_Ode._Written_On_The_Blank_Page_Before_Beaumont_And_Fletchers_Tragi-Comedy_The_Fair_Maid_Of_The_In
1.jk_-_On_Receiving_A_Curious_Shell
1.jk_-_Otho_The_Great_-_Act_I
1.jk_-_Otho_The_Great_-_Act_II
1.jk_-_Otho_The_Great_-_Act_III
1.jk_-_Otho_The_Great_-_Act_V
1.jk_-_Sleep_And_Poetry
1.jk_-_Sonnet_-_As_From_The_Darkening_Gloom_A_Silver_Dove
1.jk_-_Sonnet_I._To_My_Brother_George
1.jk_-_Sonnet._On_Peace
1.jk_-_Sonnet._To_A_Lady_Seen_For_A_Few_Moments_At_Vauxhall
1.jk_-_Sonnet_To_Homer
1.jk_-_Sonnet_To_John_Hamilton_Reynolds
1.jk_-_Sonnet_VIII._To_My_Brothers
1.jk_-_Sonnet._Why_Did_I_Laugh_Tonight?
1.jk_-_Sonnet._Written_In_Disgust_Of_Vulgar_Superstition
1.jk_-_Specimen_Of_An_Induction_To_A_Poem
1.jk_-_Stanzas._In_A_Drear-Nighted_December
1.jk_-_Teignmouth_-_Some_Doggerel,_Sent_In_A_Letter_To_B._R._Haydon
1.jk_-_The_Cap_And_Bells;_Or,_The_Jealousies_-_A_Faery_Tale_.._Unfinished
1.jk_-_The_Eve_Of_St._Agnes
1.jk_-_To_Charles_Cowden_Clarke
1.jk_-_To_George_Felton_Mathew
1.jk_-_Woman!_When_I_Behold_Thee_Flippant,_Vain
1.jlb_-_Instants
1.jlb_-_The_Cyclical_Night
1.jm_-_The_Song_of_Food_and_Dwelling
1.jm_-_The_Song_on_Reaching_the_Mountain_Peak
1.jr_-_Book_1_-_Prologue
1.jr_-_By_the_God_who_was_in_pre-eternity_living_and_moving_and_omnipotent,_everlasting
1.jr_-_Ghazal_Of_Rumi
1.jr_-_If_You_Want_What_Visable_Reality
1.jr_-_I_Have_Fallen_Into_Unconsciousness
1.jr_-_I_smile_like_a_flower_not_only_with_my_lips
1.jr_-_Keep_on_knocking
1.jr_-_Moving_Water
1.jr_-_My_Mother_Was_Fortune,_My_Father_Generosity_And_Bounty
1.jr_-_The_grapes_of_my_body_can_only_become_wine
1.jr_-_The_Guest_House
1.jr_-_This_We_Have_Now
1.jt_-_Love-_where_did_You_enter_the_heart_unseen?_(from_In_Praise_of_Divine_Love)
1.jwvg_-_A_Legacy
1.jwvg_-_Anniversary_Song
1.jwvg_-_Answers_In_A_Game_Of_Questions
1.jwvg_-_Book_Of_Proverbs
1.jwvg_-_Departure
1.jwvg_-_Faithful_Eckhart
1.jwvg_-_General_Confession
1.jwvg_-_Growth
1.jwvg_-_Happiness_And_Vision
1.jwvg_-_It_Is_Good
1.jwvg_-_Joy
1.jwvg_-_Joy_And_Sorrow
1.jwvg_-_June
1.jwvg_-_Living_Remembrance
1.jwvg_-_Mahomets_Song
1.jwvg_-_My_Goddess
1.jwvg_-_Playing_At_Priests
1.jwvg_-_Prometheus
1.jwvg_-_The_Beautiful_Night
1.jwvg_-_The_Bliss_Of_Absence
1.jwvg_-_The_Buyers
1.jwvg_-_The_Exchange
1.jwvg_-_The_Instructors
1.jwvg_-_The_Muses_Son
1.jwvg_-_The_Pupil_In_Magic
1.jwvg_-_The_Reckoning
1.jwvg_-_The_Remembrance_Of_The_Good
1.jwvg_-_The_Rule_Of_Life
1.jwvg_-_The_Sea-Voyage
1.jwvg_-_The_Wanderer
1.jwvg_-_To_The_Chosen_One
1.jwvg_-_True_Enjoyment
1.jwvg_-_Welcome_And_Farewell
1.jwvg_-_Wont_And_Done
1.kbr_-_Dohas_(Couplets)_I_(with_translation)
1.kbr_-_Hang_Up_The_Swing_Of_Love_Today!
1.kbr_-_Hang_up_the_swing_of_love_today!
1.kbr_-_I_Have_Attained_The_Eternal_Bliss
1.kbr_-_I_have_attained_the_Eternal_Bliss
1.kbr_-_Looking_At_The_Grinding_Stones_-_Dohas_(Couplets)_I
1.kbr_-_Poem_5
1.kbr_-_Poem_6
1.kbr_-_Tell_me,_O_Swan,_your_ancient_tale
1.kbr_-_The_bhakti_path...
1.kbr_-_The_bhakti_path_winds_in_a_delicate_way
1.kbr_-_The_Guest_Is_Inside_You,_And_Also_Inside_Me
1.kbr_-_The_Guest_is_inside_you,_and_also_inside_me
1.kbr_-_The_Light_of_the_Sun
1.kbr_-_The_light_of_the_sun,_the_moon,_and_the_stars_shines_bright
1.khc_-_Idle_Wandering
1.kt_-_A_Song_on_the_View_of_Voidness
1.lb_-_Chiang_Chin_Chiu
1.lb_-_Down_From_The_Mountain
1.lb_-_Drinking_Alone_in_the_Moonlight
1.lb_-_Green_Mountain
1.lb_-_Reaching_the_Hermitage
1.lb_-_The_River_Song
1.lb_-_The_Roosting_Crows
1.lb_-_Three_Poems_on_Wine
1.lc_-_Jabberwocky
1.lla_-_I,_Lalla,_willingly_entered_through_the_garden-gate
1.lla_-_To_learn_the_scriptures_is_easy
1.lovecraft_-_An_Epistle_To_Rheinhart_Kleiner,_Esq.,_Poet-Laureate,_And_Author_Of_Another_Endless_Day
1.lovecraft_-_Christmastide
1.lovecraft_-_Fact_And_Fancy
1.lovecraft_-_Fungi_From_Yuggoth
1.lovecraft_-_Halcyon_Days
1.lovecraft_-_Laeta-_A_Lament
1.lovecraft_-_Lines_On_General_Robert_Edward_Lee
1.lovecraft_-_March
1.lovecraft_-_Poemata_Minora-_Volume_II
1.lovecraft_-_The_Poe-ets_Nightmare
1.lovecraft_-_The_Teutons_Battle-Song
1.mb_-_long_conversations
1.mb_-_The_Beloved_Comes_Home
1.mb_-_The_Dagger
1.mb_-_The_Five-Coloured_Garment
1.mm_-_Of_the_voices_of_the_Godhead
1.mm_-_Then_shall_I_leap_into_love
1.mm_-_Three_Golden_Apples_from_the_Hesperian_grove_(from_Atalanta_Fugiens)
1.okym_-_62_-_Another_said_--_Why,_neer_a_peevish_Boy
1.okym_-_75_-_And_when_Thyself_with_shining_Foot_shall_pass
1.pbs_-_A_Bridal_Song
1.pbs_-_Adonais_-_An_elegy_on_the_Death_of_John_Keats
1.pbs_-_A_Lament
1.pbs_-_Alastor_-_or,_the_Spirit_of_Solitude
1.pbs_-_And_like_a_Dying_Lady,_Lean_and_Pale
1.pbs_-_Art_Thou_Pale_For_Weariness
1.pbs_-_A_Tale_Of_Society_As_It_Is_-_From_Facts,_1811
1.pbs_-_Charles_The_First
1.pbs_-_Chorus_from_Hellas
1.pbs_-_Despair
1.pbs_-_Epipsychidion
1.pbs_-_Epipsychidion_(Excerpt)
1.pbs_-_Epipsychidion_-_Passages_Of_The_Poem,_Or_Connected_Therewith
1.pbs_-_Epithalamium
1.pbs_-_Epithalamium_-_Another_Version
1.pbs_-_Fiordispina
1.pbs_-_Fragment_-_Apostrophe_To_Silence
1.pbs_-_Fragment_-_Home
1.pbs_-_Fragments_Of_An_Unfinished_Drama
1.pbs_-_Fragment_-_Supposed_To_Be_An_Epithalamium_Of_Francis_Ravaillac_And_Charlotte_Corday
1.pbs_-_Ginevra
1.pbs_-_Hellas_-_A_Lyrical_Drama
1.pbs_-_Homers_Hymn_To_Castor_And_Pollux
1.pbs_-_Hymn_to_Intellectual_Beauty
1.pbs_-_Hymn_To_Mercury
1.pbs_-_Invocation
1.pbs_-_Invocation_To_Misery
1.pbs_-_Julian_and_Maddalo_-_A_Conversation
1.pbs_-_Letter_To_Maria_Gisborne
1.pbs_-_Lines_--_Far,_Far_Away,_O_Ye
1.pbs_-_Lines_-_We_Meet_Not_As_We_Parted
1.pbs_-_Lines_Written_Among_The_Euganean_Hills
1.pbs_-_Marenghi
1.pbs_-_Mariannes_Dream
1.pbs_-_Matilda_Gathering_Flowers
1.pbs_-_Melody_To_A_Scene_Of_Former_Times
1.pbs_-_Mont_Blanc_-_Lines_Written_In_The_Vale_of_Chamouni
1.pbs_-_Mutability
1.pbs_-_Mutability_-_II.
1.pbs_-_Ode_To_Liberty
1.pbs_-_Orpheus
1.pbs_-_Peter_Bell_The_Third
1.pbs_-_Prince_Athanase
1.pbs_-_Prometheus_Unbound
1.pbs_-_Queen_Mab_-_Part_I.
1.pbs_-_Queen_Mab_-_Part_III.
1.pbs_-_Queen_Mab_-_Part_IV.
1.pbs_-_Queen_Mab_-_Part_IX.
1.pbs_-_Queen_Mab_-_Part_V.
1.pbs_-_Queen_Mab_-_Part_VI.
1.pbs_-_Queen_Mab_-_Part_Vi_(Excerpts)
1.pbs_-_Queen_Mab_-_Part_VIII.
1.pbs_-_Remembrance
1.pbs_-_Rosalind_and_Helen_-_a_Modern_Eclogue
1.pbs_-_Scenes_From_The_Faust_Of_Goethe
1.pbs_-_Sister_Rosa_-_A_Ballad
1.pbs_-_Song
1.pbs_-_Song._Sorrow
1.pbs_-_Song._Translated_From_The_Italian
1.pbs_-_Sonnet_-_From_The_Italian_Of_Dante
1.pbs_-_Stanzas_Written_in_Dejection,_Near_Naples
1.pbs_-_The_Cenci_-_A_Tragedy_In_Five_Acts
1.pbs_-_The_Cyclops
1.pbs_-_The_Daemon_Of_The_World
1.pbs_-_The_Devils_Walk._A_Ballad
1.pbs_-_The_Drowned_Lover
1.pbs_-_The_Mask_Of_Anarchy
1.pbs_-_The_Past
1.pbs_-_The_Retrospect_-_CWM_Elan,_1812
1.pbs_-_The_Revolt_Of_Islam_-_Canto_I-XII
1.pbs_-_The_Sensitive_Plant
1.pbs_-_The_Sunset
1.pbs_-_The_Triumph_Of_Life
1.pbs_-_The_Witch_Of_Atlas
1.pbs_-_To_A_Skylark
1.pbs_-_To_Harriet_--_It_Is_Not_Blasphemy_To_Hope_That_Heaven
1.pbs_-_To_Mary_Shelley_(2)
1.pbs_-_To-morrow
1.pbs_-_To_Night
1.pbs_-_To_the_Moon
1.pbs_-_To_The_Moonbeam
1.pbs_-_To_William_Shelley
1.pbs_-_Wine_Of_The_Fairies
1.pbs_-_With_A_Guitar,_To_Jane
1.poe_-_A_Dream
1.poe_-_Al_Aaraaf-_Part_1
1.poe_-_Al_Aaraaf-_Part_2
1.poe_-_Alone
1.poe_-_Eureka_-_A_Prose_Poem
1.poe_-_Evening_Star
1.poe_-_Hymn
1.poe_-_Hymn_To_Aristogeiton_And_Harmodius
1.poe_-_Israfel
1.poe_-_Sancta_Maria
1.poe_-_Tamerlane
1.poe_-_The_Conversation_Of_Eiros_And_Charmion
1.raa_-_And_YHVH_spoke_to_me_when_I_saw_His_name
1.raa_-_Circles_3_(from_Life_of_the_Future_World)
1.rb_-_A_Grammarian's_Funeral_Shortly_After_The_Revival_Of_Learning
1.rb_-_Aix_In_Provence
1.rb_-_An_Epistle_Containing_the_Strange_Medical_Experience_of_Kar
1.rb_-_Any_Wife_To_Any_Husband
1.rb_-_Bishop_Blougram's_Apology
1.rb_-_By_The_Fire-Side
1.rb_-_Caliban_upon_Setebos_or,_Natural_Theology_in_the_Island
1.rb_-_Childe_Roland_To_The_Dark_Tower_Came
1.rb_-_Cleon
1.rb_-_Fra_Lippo_Lippi
1.rb_-_In_A_Gondola
1.rb_-_Incident_Of_The_French_Camp
1.rb_-_In_Three_Days
1.rb_-_Introduction:_Pippa_Passes
1.rbk_-_Epithalamium
1.rb_-_Love_Among_The_Ruins
1.rb_-_Meeting_At_Night
1.rb_-_Mesmerism
1.rb_-_My_Last_Duchess
1.rb_-_Old_Pictures_In_Florence
1.rb_-_Paracelsus_-_Part_III_-_Paracelsus
1.rb_-_Paracelsus_-_Part_II_-_Paracelsus_Attains
1.rb_-_Paracelsus_-_Part_I_-_Paracelsus_Aspires
1.rb_-_Paracelsus_-_Part_IV_-_Paracelsus_Aspires
1.rb_-_Paracelsus_-_Part_V_-_Paracelsus_Attains
1.rb_-_Pauline,_A_Fragment_of_a_Question
1.rb_-_Pippa_Passes_-_Part_III_-_Evening
1.rb_-_Pippa_Passes_-_Part_I_-_Morning
1.rb_-_Rabbi_Ben_Ezra
1.rb_-_Rhyme_for_a_Child_Viewing_a_Naked_Venus_in_a_Painting_of_'The_Judgement_of_Paris'
1.rb_-_Sordello_-_Book_the_Fifth
1.rb_-_Sordello_-_Book_the_First
1.rb_-_Sordello_-_Book_the_Fourth
1.rb_-_Sordello_-_Book_the_Second
1.rb_-_Sordello_-_Book_the_Sixth
1.rb_-_Sordello_-_Book_the_Third
1.rb_-_The_Flight_Of_The_Duchess
1.rb_-_The_Glove
1.rb_-_The_Last_Ride_Together
1.rb_-_The_Pied_Piper_Of_Hamelin
1.rb_-_Two_In_The_Campagna
1.rb_-_Women_And_Roses
1.rmpsd_-_Mother_this_is_the_grief_that_sorely_grieves_my_heart
1.rmpsd_-_Why_disappear_into_formless_trance?
1.rmr_-_Abishag
1.rmr_-_Blank_Joy
1.rmr_-_Elegy_X
1.rmr_-_Going_Blind
1.rmr_-_Lament_(Whom_will_you_cry_to,_heart?)
1.rmr_-_The_Apple_Orchard
1.rmr_-_The_Sonnets_To_Orpheus_-_Book_2_-_XIII
1.rmr_-_The_Swan
1.rt_-_(1)_Thou_hast_made_me_endless_(from_Gitanjali)
1.rt_-_(63)_Thou_hast_made_me_known_to_friends_whom_I_knew_not_(from_Gitanjali)
1.rt_-_(84)_It_is_the_pang_of_separation_that_spreads_throughout_the_world_(from_Gitanjali)
1.rt_-_A_Hundred_Years_Hence
1.rt_-_Akash_Bhara_Surya_Tara_Biswabhara_Pran_(Translation)
1.rt_-_Along_The_Way
1.rt_-_And_In_Wonder_And_Amazement_I_Sing
1.rt_-_Babys_Way
1.rt_-_Birth_Story
1.rt_-_Brahm,_Viu,_iva
1.rt_-_Broken_Song
1.rt_-_Death
1.rt_-_Distant_Time
1.rt_-_Fireflies
1.rt_-_From_Afar
1.rt_-_Gitanjali
1.rt_-_Give_Me_Strength
1.rt_-_I
1.rt_-_I_Found_A_Few_Old_Letters
1.rt_-_Innermost_One
1.rt_-_Keep_Me_Fully_Glad
1.rt_-_Leave_This
1.rt_-_Light
1.rt_-_Little_Flute
1.rt_-_Lost_Star
1.rt_-_Lovers_Gifts_II_-_Come_To_My_Garden_Walk
1.rt_-_Lovers_Gifts_LII_-_Tired_Of_Waiting
1.rt_-_Lovers_Gifts_XLIV_-_Where_Is_Heaven
1.rt_-_Maran-Milan_(Death-Wedding)
1.rt_-_Old_And_New
1.rt_-_Senses
1.rt_-_Shyama
1.rt_-_Signet_Of_Eternity
1.rt_-_Silent_Steps
1.rt_-_Stray_Birds_01_-_10
1.rt_-_Stray_Birds_11-_20
1.rt_-_Stray_Birds_61_-_70
1.rt_-_Stream_Of_Life
1.rt_-_Superior
1.rt_-_The_Gardener_LXXXIV_-_Over_The_Green
1.rt_-_The_Gardener_XVI_-_Hands_Cling_To_Eyes
1.rt_-_The_Homecoming
1.rt_-_The_Lost_Star
1.rt_-_The_Portrait
1.rt_-_This_Dog
1.rt_-_Tumi_Sandhyar_Meghamala_-_You_Are_A_Cluster_Of_Clouds_-_Translation
1.rt_-_Unending_Love
1.rwe_-_Bacchus
1.rwe_-_Boston
1.rwe_-_Celestial_Love
1.rwe_-_Dirge
1.rwe_-_Dmonic_Love
1.rwe_-_From_the_Persian_of_Hafiz_I
1.rwe_-_Initial_Love
1.rwe_-_In_Memoriam
1.rwe_-_May-Day
1.rwe_-_Merlin_I
1.rwe_-_Merlin's_Song
1.rwe_-_Monadnoc
1.rwe_-_My_Garden
1.rwe_-_Saadi
1.rwe_-_Solution
1.rwe_-_The_Adirondacs
1.rwe_-_The_Bell
1.rwe_-_The_Days_Ration
1.rwe_-_The_Humble_Bee
1.rwe_-_The_Poet
1.rwe_-_The_Sphinx
1.rwe_-_The_World-Soul
1.rwe_-_Threnody
1.rwe_-_Voluntaries
1.rwe_-_Wakdeubsankeit
1.rwe_-_Water
1.rwe_-_Waves
1.rwe_-_Woodnotes
1.sca_-_Happy,_indeed,_is_she_whom_it_is_given_to_share_this_sacred_banquet
1.sca_-_What_you_hold,_may_you_always_hold
1.sfa_-_How_Virtue_Drives_Out_Vice
1.sfa_-_Prayer_Inspired_by_the_Our_Father
1.sfa_-_The_Praises_of_God
1.shvb_-_Ave_generosa_-_Hymn_to_the_Virgin
1.shvb_-_O_ignis_Spiritus_Paracliti
1.sig_-_Ecstasy
1.sjc_-_Not_for_All_the_Beauty
1.sjc_-_On_the_Communion_of_the_Three_Persons_(from_Romance_on_the_Gospel)
1.snk_-_In_Praise_of_the_Goddess
1.snk_-_The_Shattering_of_Illusion_(Moha_Mudgaram_from_The_Crest_Jewel_of_Discrimination)
1.snt_-_The_Light_of_Your_Way
1.snt_-_We_awaken_in_Christs_body
1.snt_-_You,_oh_Christ,_are_the_Kingdom_of_Heaven
1.srd_-_Krishna_Awakes
1.srh_-_The_Royal_Song_of_Saraha_(Dohakosa)
1.srm_-_The_Marital_Garland_of_Letters
1.srm_-_The_Necklet_of_Nine_Gems
1.srm_-_The_Song_of_the_Poppadum
1.stav_-_I_Live_Without_Living_In_Me
1.stl_-_The_Divine_Dew
1.sv_-_Kali_the_Mother
1.tc_-_Success_and_failure?_No_known_address
1.tm_-_A_Psalm
1.tm_-_Follow_my_ways_and_I_will_lead_you
1.tm_-_Night-Flowering_Cactus
1.tr_-_I_Watch_People_In_The_World
1.tr_-_Wild_Roses
1.tr_-_You_Do_Not_Need_Many_Things
1.vpt_-_The_moon_has_shone_upon_me
1.wb_-_Auguries_of_Innocence
1.wb_-_Eternity
1.wby_-_A_Dramatic_Poem
1.wby_-_Anashuya_And_Vijaya
1.wby_-_At_Algeciras_-_A_Meditaton_Upon_Death
1.wby_-_Coole_Park_1929
1.wby_-_Coole_Park_And_Ballylee,_1931
1.wby_-_Demon_And_Beast
1.wby_-_Friends
1.wby_-_He_Bids_His_Beloved_Be_At_Peace
1.wby_-_Imitated_From_The_Japanese
1.wby_-_Meditations_In_Time_Of_Civil_War
1.wby_-_Shepherd_And_Goatherd
1.wby_-_Supernatural_Songs
1.wby_-_The_Apparitions
1.wby_-_The_Ballad_Of_Father_Gilligan
1.wby_-_The_Dedication_To_A_Book_Of_Stories_Selected_From_The_Irish_Novelists
1.wby_-_The_Fascination_Of_Whats_Difficult
1.wby_-_The_Gyres
1.wby_-_The_Man_And_The_Echo
1.wby_-_The_Shadowy_Waters_-_The_Shadowy_Waters
1.wby_-_The_Song_Of_The_Happy_Shepherd
1.wby_-_The_Tower
1.wby_-_The_Two_Trees
1.wby_-_The_Wanderings_Of_Oisin_-_Book_I
1.wby_-_Tom_ORoughley
1.wby_-_Under_The_Moon
1.wby_-_Upon_A_Dying_Lady
1.wby_-_Vacillation
1.whitman_-_A_Carol_Of_Harvest_For_1867
1.whitman_-_After_an_Interval
1.whitman_-_American_Feuillage
1.whitman_-_As_A_Strong_Bird_On_Pinious_Free
1.whitman_-_As_Consequent,_Etc.
1.whitman_-_Ashes_Of_Soldiers
1.whitman_-_Bathed_In_Wars_Perfume
1.whitman_-_Brother_Of_All,_With_Generous_Hand
1.whitman_-_Carol_Of_Occupations
1.whitman_-_Chanting_The_Square_Deific
1.whitman_-_City_Of_Orgies
1.whitman_-_Crossing_Brooklyn_Ferry
1.whitman_-_Darest_Thou_Now_O_Soul
1.whitman_-_Drum-Taps
1.whitman_-_Eidolons
1.whitman_-_Excelsior
1.whitman_-_Facing_West_From_Californias_Shores
1.whitman_-_France,_The_18th_Year_Of_These_States
1.whitman_-_From_Pent-up_Aching_Rivers
1.whitman_-_Good-Bye_My_Fancy!
1.whitman_-_In_Cabind_Ships_At_Sea
1.whitman_-_In_Former_Songs
1.whitman_-_I_Saw_In_Louisiana_A_Live_Oak_Growing
1.whitman_-_I_Sing_The_Body_Electric
1.whitman_-_Joy,_Shipmate,_Joy!
1.whitman_-_Long,_Too_Long_America
1.whitman_-_Mediums
1.whitman_-_Native_Moments
1.whitman_-_Now_List_To_My_Mornings_Romanza
1.whitman_-_One_Hour_To_Madness_And_Joy
1.whitman_-_Or_From_That_Sea_Of_Time
1.whitman_-_Out_of_the_Cradle_Endlessly_Rocking
1.whitman_-_Passage_To_India
1.whitman_-_Pioneers!_O_Pioneers!
1.whitman_-_Poems_Of_Joys
1.whitman_-_Proud_Music_Of_The_Storm
1.whitman_-_Rise,_O_Days
1.whitman_-_Sea-Shore_Memories
1.whitman_-_Shut_Not_Your_Doors
1.whitman_-_Sing_Of_The_Banner_At_Day-Break
1.whitman_-_So_Long
1.whitman_-_Song_of_Myself
1.whitman_-_Song_Of_Myself-_X
1.whitman_-_Song_Of_Myself-_XII
1.whitman_-_Song_Of_Myself-_XXIV
1.whitman_-_Song_Of_Myself-_XXVIII
1.whitman_-_Song_Of_Myself-_XXXIII
1.whitman_-_Song_Of_The_Broad-Axe
1.whitman_-_Song_Of_The_Exposition
1.whitman_-_Song_Of_The_Open_Road
1.whitman_-_Song_Of_The_Redwood-Tree
1.whitman_-_Song_Of_The_Universal
1.whitman_-_Starting_From_Paumanok
1.whitman_-_The_Artillerymans_Vision
1.whitman_-_The_Mystic_Trumpeter
1.whitman_-_The_Prairie_States
1.whitman_-_These,_I,_Singing_In_Spring
1.whitman_-_The_Sleepers
1.whitman_-_The_Wound_Dresser
1.whitman_-_To_A_Stranger
1.whitman_-_To_Him_That_Was_Crucified
1.whitman_-_To_The_Man-of-War-Bird
1.whitman_-_To_Think_Of_Time
1.whitman_-_Wandering_At_Morn
1.whitman_-_Warble_Of_Lilac-Time
1.whitman_-_We_Two_Boys_Together_Clinging
1.whitman_-_We_Two-How_Long_We_Were_Foold
1.whitman_-_When_I_Heard_At_The_Close_Of_The_Day
1.ww_-_0-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons_-_Dedication
1.ww_-_10_-_Alone_far_in_the_wilds_and_mountains_I_hunt
1.ww_-_1-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_24_-_Walt_Whitman,_a_cosmos,_of_Manhattan_the_son
1.ww_-_2-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_3-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_4-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_5-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_7-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_A_Character
1.ww_-_Address_To_My_Infant_Daughter
1.ww_-_Address_To_The_Scholars_Of_The_Village_School_Of_---
1.ww_-_A_Farewell
1.ww_-_A_Jewish_Family_In_A_Small_Valley_Opposite_St._Goar,_Upon_The_Rhine
1.ww_-_Among_All_Lovely_Things_My_Love_Had_Been
1.ww_-_A_Morning_Exercise
1.ww_-_An_Evening_Walk
1.ww_-_Anticipation,_October_1803
1.ww_-_A_Poet's_Epitaph
1.ww_-_Artegal_And_Elidure
1.ww_-_A_Whirl-Blast_From_Behind_The_Hill
1.ww_-_Beggars
1.ww_-_Book_Eighth-_Retrospect--Love_Of_Nature_Leading_To_Love_Of_Man
1.ww_-_Book_Eleventh-_France_[concluded]
1.ww_-_Book_Fifth-Books
1.ww_-_Book_First_[Introduction-Childhood_and_School_Time]
1.ww_-_Book_Fourteenth_[conclusion]
1.ww_-_Book_Fourth_[Summer_Vacation]
1.ww_-_Book_Ninth_[Residence_in_France]
1.ww_-_Book_Second_[School-Time_Continued]
1.ww_-_Book_Seventh_[Residence_in_London]
1.ww_-_Book_Sixth_[Cambridge_and_the_Alps]
1.ww_-_Book_Tenth_{Residence_in_France_continued]
1.ww_-_Book_Third_[Residence_at_Cambridge]
1.ww_-_Book_Thirteenth_[Imagination_And_Taste,_How_Impaired_And_Restored_Concluded]
1.ww_-_Bothwell_Castle
1.ww_-_Brook!_Whose_Society_The_Poet_Seeks
1.ww_-_Calais-_August_15,_1802
1.ww_-_Call_Not_The_Royal_Swede_Unfortunate
1.ww_-_Composed_In_The_Valley_Near_Dover,_On_The_Day_Of_Landing
1.ww_-_Composed_Near_Calais,_On_The_Road_Leading_To_Ardres,_August_7,_1802
1.ww_-_Dion_[See_Plutarch]
1.ww_-_Drifting_on_the_Lake
1.ww_-_Elegiac_Stanzas_In_Memory_Of_My_Brother,_John_Commander_Of_The_E._I._Companys_Ship_The_Earl_Of_Aber
1.ww_-_Epitaphs_Translated_From_Chiabrera
1.ww_-_Even_As_A_Dragons_Eye_That_Feels_The_Stress
1.ww_-_From_The_Cuckoo_And_The_Nightingale
1.ww_-_Goody_Blake_And_Harry_Gill
1.ww_-_Guilt_And_Sorrow,_Or,_Incidents_Upon_Salisbury_Plain
1.ww_-_Hart-Leap_Well
1.ww_-_Her_Eyes_Are_Wild
1.ww_-_In_Due_Observance_Of_An_Ancient_Rite
1.ww_-_I_Travelled_among_Unknown_Men
1.ww_-_It_was_an_April_morning-_fresh_and_clear
1.ww_-_Laodamia
1.ww_-_Lines_Composed_a_Few_Miles_above_Tintern_Abbey
1.ww_-_Lines_Written_As_A_School_Exercise_At_Hawkshead,_Anno_Aetatis_14
1.ww_-_Lines_Written_In_Early_Spring
1.ww_-_Lines_Written_On_A_Blank_Leaf_In_A_Copy_Of_The_Authors_Poem_The_Excursion,
1.ww_-_Look_Now_On_That_Adventurer_Who_Hath_Paid
1.ww_-_Maternal_Grief
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1803
1.ww_-_Memorials_of_A_Tour_In_Scotland-_1803_I._Departure_From_The_Vale_Of_Grasmere,_August_1803
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1803_XIV._Fly,_Some_Kind_Haringer,_To_Grasmere-Dale
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1803_X._Rob_Roys_Grave
1.ww_-_Michael-_A_Pastoral_Poem
1.ww_-_My_Cottage_at_Deep_South_Mountain
1.ww_-_November_1813
1.ww_-_Nutting
1.ww_-_Ode
1.ww_-_Ode_Composed_On_A_May_Morning
1.ww_-_Ode_on_Intimations_of_Immortality
1.ww_-_Ode_to_Duty
1.ww_-_On_A_Celebrated_Event_In_Ancient_History
1.ww_-_Personal_Talk
1.ww_-_Resolution_And_Independence
1.ww_-_Ruth
1.ww_-_September_1815
1.ww_-_Siege_Of_Vienna_Raised_By_Jihn_Sobieski
1.ww_-_Song_at_the_Feast_of_Brougham_Castle
1.ww_-_Stanzas
1.ww_-_Stanzas_Written_In_My_Pocket_Copy_Of_Thomsons_Castle_Of_Indolence
1.ww_-_Star-Gazers
1.ww_-_Stone_Gate_Temple_in_the_Blue_Field_Mountains
1.ww_-_Surprised_By_Joy
1.ww_-_The_Birth_Of_Love
1.ww_-_The_Brothers
1.ww_-_The_Complaint_Of_A_Forsaken_Indian_Woman
1.ww_-_The_Danish_Boy
1.ww_-_The_Excursion-_II-_Book_First-_The_Wanderer
1.ww_-_The_Excursion-_IV-_Book_Third-_Despondency
1.ww_-_The_Excursion-_IX-_Book_Eighth-_The_Parsonage
1.ww_-_The_Excursion-_V-_Book_Fouth-_Despondency_Corrected
1.ww_-_The_Excursion-_VII-_Book_Sixth-_The_Churchyard_Among_the_Mountains
1.ww_-_The_Excursion-_X-_Book_Ninth-_Discourse_of_the_Wanderer,_and_an_Evening_Visit_to_the_Lake
1.ww_-_The_Farmer_Of_Tilsbury_Vale
1.ww_-_The_Fountain
1.ww_-_The_French_Revolution_as_it_appeared_to_Enthusiasts
1.ww_-_The_Green_Linnet
1.ww_-_The_Idiot_Boy
1.ww_-_The_Idle_Shepherd_Boys
1.ww_-_The_Kitten_And_Falling_Leaves
1.ww_-_The_Morning_Of_The_Day_Appointed_For_A_General_Thanksgiving._January_18,_1816
1.ww_-_The_Mother's_Return
1.ww_-_The_Oak_And_The_Broom
1.ww_-_The_Oak_Of_Guernica_Supposed_Address_To_The_Same
1.ww_-_The_Old_Cumberland_Beggar
1.ww_-_The_Prelude,_Book_1-_Childhood_And_School-Time
1.ww_-_The_Recluse_-_Book_First
1.ww_-_The_Sparrow's_Nest
1.ww_-_The_Waggoner_-_Canto_Fourth
1.ww_-_The_Waggoner_-_Canto_Second
1.ww_-_The_Waggoner_-_Canto_Third
1.ww_-_To_A_Butterfly_(2)
1.ww_-_To_a_Highland_Girl_(At_Inversneyde,_upon_Loch_Lomond)
1.ww_-_To_a_Sky-Lark
1.ww_-_To_A_Young_Lady_Who_Had_Been_Reproached_For_Taking_Long_Walks_In_The_Country
1.ww_-_To_May
1.ww_-_To_My_Sister
1.ww_-_To_Sir_George_Howland_Beaumont,_Bart_From_the_South-West_Coast_Or_Cumberland_1811
1.ww_-_To_The_Daisy_(2)
1.ww_-_To_The_Daisy_(Third_Poem)
1.ww_-_To_The_Small_Celandine
1.ww_-_To_The_Spade_Of_A_Friend_(An_Agriculturist)
1.ww_-_Translation_Of_Part_Of_The_First_Book_Of_The_Aeneid
1.ww_-_Troilus_And_Cresida
1.ww_-_Upon_Perusing_The_Forgoing_Epistle_Thirty_Years_After_Its_Composition
1.ww_-_Upon_The_Same_Event
1.ww_-_Weak_Is_The_Will_Of_Man,_His_Judgement_Blind
1.ww_-_When_To_The_Attractions_Of_The_Busy_World
1.ww_-_Where_Lies_The_Land_To_Which_Yon_Ship_Must_Go?
1.ww_-_With_Ships_the_Sea_was_Sprinkled_Far_and_Nigh
1.ww_-_Written_In_A_Blank_Leaf_Of_Macpherson's_Ossian
1.ww_-_Written_in_March
1.ww_-_Written_With_A_Pencil_Upon_A_Stone_In_The_Wall_Of_The_House,_On_The_Island_At_Grasmere
1.ww_-_Yarrow_Revisited
1.ww_-_Yarrow_Visited
1.yby_-_In_Praise_of_God_(from_Avoda)
1.ym_-_Nearing_Hao-pa
20.01_-_Charyapada_-_Old_Bengali_Mystic_Poems
20.03_-_Act_I:The_Descent
20.04_-_Act_II:_The_Play_on_Earth
20.05_-_Act_III:_The_Return
2.01_-_AT_THE_STAR_THEATRE
2.01_-_Indeterminates,_Cosmic_Determinations_and_the_Indeterminable
2.01_-_Mandala_One
2.01_-_Proem
2.01_-_THE_ADVENT_OF_LIFE
2.01_-_THE_CHILD_WITH_THE_MIRROR
2.01_-_The_Mother
2.01_-_The_Object_of_Knowledge
2.01_-_The_Picture
2.01_-_The_Preparatory_Renunciation
2.01_-_The_Road_of_Trials
2.01_-_The_Yoga_and_Its_Objects
2.01_-_War.
2.02_-_Brahman,_Purusha,_Ishwara_-_Maya,_Prakriti,_Shakti
2.02_-_Habit_2__Begin_with_the_End_in_Mind
2.02_-_Indra,_Giver_of_Light
2.02_-_Meeting_With_the_Goddess
2.02_-_On_Letters
2.02_-_THE_DURGA_PUJA_FESTIVAL
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.02_-_The_Monstrance
2.02_-_The_Status_of_Knowledge
2.02_-_The_Synthesis_of_Devotion_and_Knowledge
2.02_-_UPON_THE_BLESSED_ISLES
2.02_-_Yoga
2.03_-_Atomic_Forms_And_Their_Combinations
2.03_-_Indra_and_the_Thought-Forces
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_On_Medicine
2.03_-_ON_THE_PITYING
2.03_-_The_Christian_Phenomenon_and_Faith_in_the_Incarnation
2.03_-_THE_ENIGMA_OF_BOLOGNA
2.03_-_The_Eternal_and_the_Individual
2.03_-_THE_MASTER_IN_VARIOUS_MOODS
2.03_-_The_Naturalness_of_Bhakti-Yoga_and_its_Central_Secret
2.03_-_The_Purified_Understanding
2.03_-_The_Pyx
2.03_-_The_Supreme_Divine
2.04_-_ADVICE_TO_ISHAN
2.04_-_Agni,_the_Illumined_Will
2.04_-_On_Art
2.04_-_Positive_Aspects_of_the_Mother-Complex
2.04_-_The_Divine_and_the_Undivine
2.04_-_The_Secret_of_Secrets
2.05_-_Apotheosis
2.05_-_Habit_3__Put_First_Things_First
2.05_-_Infinite_Worlds
2.05_-_On_Poetry
2.05_-_Renunciation
2.05_-_The_Cosmic_Illusion;_Mind,_Dream_and_Hallucination
2.05_-_The_Tale_of_the_Vampires_Kingdom
2.05_-_Universal_Love_and_how_it_leads_to_Self-Surrender
2.05_-_VISIT_TO_THE_SINTHI_BRAMO_SAMAJ
2.06_-_ON_THE_RABBLE
2.06_-_Reality_and_the_Cosmic_Illusion
2.06_-_The_Synthesis_of_the_Disciplines_of_Knowledge
2.06_-_WITH_VARIOUS_DEVOTEES
2.06_-_Works_Devotion_and_Knowledge
2.07_-_BANKIM_CHANDRA
2.07_-_I_Also_Try_to_Tell_My_Tale
2.07_-_The_Knowledge_and_the_Ignorance
2.07_-_The_Mother__Relations_with_Others
2.07_-_The_Release_from_Subjection_to_the_Body
2.07_-_The_Supreme_Word_of_the_Gita
2.07_-_The_Upanishad_in_Aphorism
2.08_-_AT_THE_STAR_THEATRE_(II)
2.08_-_God_in_Power_of_Becoming
2.08_-_Memory,_Self-Consciousness_and_the_Ignorance
2.08_-_On_Non-Violence
2.08_-_The_Release_from_the_Heart_and_the_Mind
2.09_-_Human_representations_of_the_Divine_Ideal_of_Love
2.09_-_On_Sadhana
2.09_-_THE_MASTERS_BIRTHDAY
2.09_-_THE_NIGHT_SONG
2.09_-_The_Release_from_the_Ego
2.0_-_Reincarnation_and_Karma
2.0_-_THE_ANTICHRIST
2.1.01_-_God_The_One_Reality
2.1.02_-_Combining_Work,_Meditation_and_Bhakti
2.1.02_-_Love_and_Death
2.1.02_-_Nature_The_World-Manifestation
2.1.03_-_Man_and_Superman
2.10_-_Conclusion
2.10_-_Knowledge_by_Identity_and_Separative_Knowledge
2.10_-_On_Vedic_Interpretation
2.10_-_THE_DANCING_SONG
2.10_-_THE_MASTER_AND_NARENDRA
2.10_-_The_Vision_of_the_World-Spirit_-_Time_the_Destroyer
2.11_-_On_Education
2.11_-_The_Boundaries_of_the_Ignorance
2.11_-_The_Crown
2.11_-_The_Modes_of_the_Self
2.11_-_The_Vision_of_the_World-Spirit_-_The_Double_Aspect
2.11_-_WITH_THE_DEVOTEES_IN_CALCUTTA
2.12_-_THE_MASTERS_REMINISCENCES
2.12_-_The_Realisation_of_Sachchidananda
2.1.2_-_The_Vital_and_Other_Levels_of_Being
2.12_-_The_Way_and_the_Bhakta
2.1.3.1_-_Students
2.1.3.3_-_Reading
2.1.3.4_-_Conduct
2.13_-_Exclusive_Concentration_of_Consciousness-Force_and_the_Ignorance
2.13_-_On_Psychology
2.13_-_THE_MASTER_AT_THE_HOUSES_OF_BALARM_AND_GIRISH
2.1.3_-_Wrong_Movements_of_the_Vital
2.1.4.2_-_Teaching
2.1.4.3_-_Discipline
2.1.4.4_-_Homework
2.1.4.5_-_Tests
2.14_-_AT_RAMS_HOUSE
2.1.4_-_The_Lower_Vital_Being
2.14_-_The_Origin_and_Remedy_of_Falsehood,_Error,_Wrong_and_Evil
2.14_-_The_Passive_and_the_Active_Brahman
2.14_-_The_Unpacking_of_God
2.1.5.1_-_Study_of_Works_of_Sri_Aurobindo_and_the_Mother
2.1.5.4_-_Arts
2.15_-_CAR_FESTIVAL_AT_BALARMS_HOUSE
2.15_-_ON_IMMACULATE_PERCEPTION
2.15_-_On_the_Gods_and_Asuras
2.15_-_Reality_and_the_Integral_Knowledge
2.15_-_The_Cosmic_Consciousness
2.16_-_Oneness
2.16_-_Power_of_Imagination
2.16_-_The_15th_of_August
2.16_-_The_Integral_Knowledge_and_the_Aim_of_Life;_Four_Theories_of_Existence
2.16_-_VISIT_TO_NANDA_BOSES_HOUSE
2.1.7.08_-_Comments_on_Specific_Lines_and_Passages_of_the_Poem
2.17_-_December_1938
2.17_-_THE_MASTER_ON_HIMSELF_AND_HIS_EXPERIENCES
2.17_-_The_Progress_to_Knowledge_-_God,_Man_and_Nature
2.17_-_The_Soul_and_Nature
2.18_-_January_1939
2.18_-_Maeroprosopus_and_Maeroprosopvis
2.18_-_ON_GREAT_EVENTS
2.18_-_SRI_RAMAKRISHNA_AT_SYAMPUKUR
2.18_-_The_Evolutionary_Process_-_Ascent_and_Integration
2.18_-_The_Soul_and_Its_Liberation
2.19_-_Out_of_the_Sevenfold_Ignorance_towards_the_Sevenfold_Knowledge
2.19_-_THE_MASTER_AND_DR._SARKAR
2.19_-_The_Planes_of_Our_Existence
2.2.01_-_The_Problem_of_Consciousness
2.2.01_-_Work_and_Yoga
2.2.02_-_Becoming_Conscious_in_Work
2.2.03_-_The_Divine_Force_in_Work
2.2.03_-_The_Psychic_Being
2.2.03_-_The_Science_of_Consciousness
2.2.05_-_Creative_Activity
22.06_-_On_The_Brink(3)
2.20_-_ON_REDEMPTION
2.20_-_The_Infancy_and_Maturity_of_ZO,_Father_and_Mother,_Israel_The_Ancient_and_Understanding
2.20_-_The_Lower_Triple_Purusha
2.20_-_THE_MASTERS_TRAINING_OF_HIS_DISCIPLES
2.20_-_The_Philosophy_of_Rebirth
2.21_-_1940
2.2.1_-_Cheerfulness_and_Happiness
2.21_-_IN_THE_COMPANY_OF_DEVOTEES_AT_SYAMPUKUR
2.21_-_ON_HUMAN_PRUDENCE
2.21_-_The_Ladder_of_Self-transcendence
2.21_-_The_Order_of_the_Worlds
2.2.1_-_The_Prusna_Upanishads
2.22_-_Rebirth_and_Other_Worlds;_Karma,_the_Soul_and_Immortality
2.2.2_-_Sorrow_and_Suffering
2.2.2_-_The_Mandoukya_Upanishad
2.22_-_THE_MASTER_AT_COSSIPORE
2.22_-_THE_STILLEST_HOUR
2.22_-_The_Supreme_Secret
2.22_-_Vijnana_or_Gnosis
2.2.3_-_Depression_and_Despondency
2.23_-_Man_and_the_Evolution
2.23_-_The_Conditions_of_Attainment_to_the_Gnosis
2.23_-_The_Core_of_the_Gita.s_Meaning
2.23_-_THE_MASTER_AND_BUDDHA
2.24_-_Gnosis_and_Ananda
2.2.4_-_Sentimentalism,_Sensitiveness,_Instability,_Laxity
2.2.4_-_Taittiriya_Upanishad
2.24_-_THE_MASTERS_LOVE_FOR_HIS_DEVOTEES
2.24_-_The_Message_of_the_Gita
2.25_-_AFTER_THE_PASSING_AWAY
2.25_-_List_of_Topics_in_Each_Talk
2.25_-_The_Higher_and_the_Lower_Knowledge
2.25_-_The_Triple_Transformation
2.26_-_Samadhi
2.26_-_The_Ascent_towards_Supermind
2.26_-_The_First_and_Second_Unions
2.27_-_Hathayoga
2.27_-_The_Gnostic_Being
2.28_-_The_Divine_Life
2.2.9.02_-_Plato
2.3.01_-_Aspiration_and_Surrender_to_the_Mother
2.3.01_-_Concentration_and_Meditation
2.3.02_-_Opening,_Sincerity_and_the_Mother's_Grace
2.3.03_-_Integral_Yoga
2.3.03_-_The_Mother's_Presence
2.3.04_-_The_Mother's_Force
2.3.05_-_The_Lower_Nature_or_Lower_Hemisphere
2.3.06_-_The_Mind
2.3.06_-_The_Mother's_Lights
2.3.07_-_The_Mother_in_Visions,_Dreams_and_Experiences
2.3.07_-_The_Vital_Being_and_Vital_Consciousness
2.3.08_-_The_Mother's_Help_in_Difficulties
2.3.08_-_The_Physical_Consciousness
2.30_-_The_Uniting_of_the_Names_45_and_52
2.3.1_-_Ego_and_Its_Forms
2.3.1_-_Svetasvatara_Upanishad
2.3.2_-_Desire
2.4.01_-_Divine_Love,_Psychic_Love_and_Human_Love
24.01_-_Narads_Visit_to_King_Aswapathy
2.4.02.08_-_Contact_with_the_Divine
2.4.02_-_Bhakti,_Devotion,_Worship
2.4.1_-_Human_Relations_and_the_Spiritual_Life
2.4.2_-_Interactions_with_Others_and_the_Practice_of_Yoga
25.02_-_HYMN_TO_DAWN
25.04_-_In_Love_with_Darkness
25.06_-_FORWARD
26.09_-_Le_Periple_d_Or_(Pome_dans_par_Yvonne_Artaud)
27.01_-_The_Golden_Harvest
27.03_-_The_Great_Holocaust_-_Chhinnamasta
28.01_-_Observations
29.04_-_Mothers_Playground
29.06_-_There_is_also_another,_similar_or_parallel_story_in_the_Veda_about_the_God_Agni,_about_the_disappearance_of_this
2_-_Other_Hymns_to_Agni
30.01_-_World-Literature
30.02_-_Greek_Drama
3.00.2_-_Introduction
30.03_-_Spirituality_in_Art
30.06_-_The_Poet_and_The_Seer
30.08_-_Poetry_and_Mantra
30.09_-_Lines_of_Tantra_(Charyapada)
3.00_-_Introduction
30.11_-_Modern_Poetry
30.13_-_Rabindranath_the_Artist
30.14_-_Rabindranath_and_Modernism
30.18_-_Boris_Pasternak
3.01_-_Fear_of_God
3.01_-_Love_and_the_Triple_Path
3.01_-_Proem
3.01_-_The_Principles_of_Ritual
3.01_-_Towards_the_Future
3.02_-_Aridity_in_Prayer
3.02_-_Aspiration
3.02_-_Mysticism
3.02_-_Nature_And_Composition_Of_The_Mind
3.02_-_THE_DEPLOYMENT_OF_THE_NOOSPHERE
3.02_-_The_Great_Secret
3.02_-_The_Motives_of_Devotion
3.02_-_The_Psychology_of_Rebirth
3.02_-_The_Soul_in_the_Soul_World_after_Death
3.03_-_The_Ascent_to_Truth
3.03_-_The_Consummation_of_Mysticism
3.03_-_The_Four_Foundational_Practices
3.03_-_The_Godward_Emotions
3.03_-_THE_MODERN_EARTH
3.03_-_The_Soul_Is_Mortal
3.03_-_The_Spirit_Land
3.04_-_Folly_Of_The_Fear_Of_Death
3.04_-_LUNA
3.04_-_On_Thought_-_III
3.04_-_The_Spirit_in_Spirit-Land_after_Death
3.04_-_The_Way_of_Devotion
3.05_-_The_Divine_Personality
3.06_-_Charity
3.06_-_Death
3.06_-_The_Delight_of_the_Divine
3.06_-_The_Sage
3.06_-_Thought-Forms_and_the_Human_Aura
3.06_-_UPON_THE_MOUNT_OF_OLIVES
3.07.2_-_Finding_the_Real_Source
3.07_-_The_Ananda_Brahman
3.07_-_The_Formula_of_the_Holy_Grail
3.08_-_The_Mystery_of_Love
3.09_-_Of_Silence_and_Secrecy
3.09_-_The_Return_of_the_Soul
3.0_-_THE_ETERNAL_RECURRENCE
31.01_-_The_Heart_of_Bengal
3.1.01_-_The_Problem_of_Suffering_and_Evil
3.1.02_-_Asceticism_and_the_Integral_Yoga
3.1.02_-_Spiritual_Evolution_and_the_Supramental
3.1.02_-_Who
31.06_-_Jagadish_Chandra_Bose
3.10_-_ON_THE_THREE_EVILS
31.10_-_East_and_West
3.1.10_-_Karma
3.1.15_-_Rebirth
3.1.16_-_The_Triumph-Song_of_Trishuncou
3.1.1_-_The_Transformation_of_the_Physical
3.1.23_-_The_Rishi
3.1.24_-_In_the_Moonlight
3.12_-_ON_OLD_AND_NEW_TABLETS
3.15_-_THE_OTHER_DANCING_SONG
3.16.1_-_Of_the_Oath
3.16_-_THE_SEVEN_SEALS_OR_THE_YES_AND_AMEN_SONG
3.18_-_Of_Clairvoyance_and_the_Body_of_Light
31_Hymns_to_the_Star_Goddess
3.2.01_-_The_Newness_of_the_Integral_Yoga
3.2.02_-_Yoga_and_Skill_in_Works
32.03_-_In_This_Crisis
3.2.03_-_To_the_Ganges
3.2.04_-_Suddenly_out_from_the_wonderful_East
32.04_-_The_Human_Body
3.2.06_-_The_Adwaita_of_Shankaracharya
32.07_-_The_God_of_the_Scientist
3.2.08_-_Bhakti_Yoga_and_Vaishnavism
3.2.09_-_The_Teachings_of_Some_Modern_Indian_Yogis
32.11_-_Life_and_Self-Control_(A_Letter)
3.2.1_-_Food
3.2.2_-_Sleep
3.2.4_-_Sex
3.3.01_-_The_Superman
3.3.02_-_All-Will_and_Free-Will
33.03_-_Muraripukur_-_I
3.3.03_-_The_Delight_of_Works
33.04_-_Deoghar
33.07_-_Alipore_Jail
33.08_-_I_Tried_Sannyas
33.09_-_Shyampukur
33.11_-_Pondicherry_II
33.13_-_My_Professors
33.14_-_I_Played_Football
33.16_-_Soviet_Gymnasts
3.3.1_-_Agni,_the_Divine_Will-Force
3.3.1_-_Illness_and_Health
34.01_-_Hymn_To_Indra
34.02_-_Hymn_To_All-Gods
3.4.02_-_The_Inconscient
34.03_-_Hymn_To_Dawn
34.06_-_Hymn_to_Sindhu
34.07_-_The_Bride_of_Brahman
3.4.1.06_-_Reading_and_Sadhana
34.10_-_Hymn_To_Earth
3.4.2_-_Guru_Yoga
3.5.01_-_Aphorisms
3-5_Full_Circle
3.6.01_-_Heraclitus
36.08_-_A_Commentary_on_the_First_Six_Suktas_of_Rigveda
36.09_-_THE_SIT_SUKTA
37.01_-_Yama_-_Nachiketa_(Katha_Upanishad)
37.03_-_Satyakama_And_Upakoshala
37.04_-_The_Story_Of_Rishi_Yajnavalkya
37.05_-_Narada_-_Sanatkumara_(Chhandogya_Upanishad)
37.07_-_Ushasti_Chakrayana_(Chhandogya_Upanishad)
3.7.1.01_-_Rebirth
3.7.1.02_-_The_Reincarnating_Soul
3.7.1.06_-_The_Ascending_Unity
3.7.1.07_-_Involution_and_Evolution
3.7.1.09_-_Karma_and_Freedom
3.7.1.10_-_Karma,_Will_and_Consequence
3.7.1.12_-_Karma_and_Justice
3.7.2.02_-_The_Terrestial_Law
3.7.2.03_-_Mind_Nature_and_Law_of_Karma
3.7.2.04_-_The_Higher_Lines_of_Karma
3.7.2.05_-_Appendix_I_-_The_Tangle_of_Karma
38.01_-_Asceticism_and_Renunciation
38.02_-_Hymns_and_Prayers
38.04_-_Great_Time
38.05_-_Living_Matter
38.06_-_Ravana_Vanquished
3.8.1.02_-_Arya_-_Its_Significance
3.8.1.03_-_Meditation
3.8.1.06_-_The_Universal_Consciousness
3_-_Commentaries_and_Annotated_Translations
40.01_-_November_24,_1926
4.01_-_Prayers_and_Meditations
4.01_-_Proem
4.01_-_Sweetness_in_Prayer
4.01_-_THE_COLLECTIVE_ISSUE
4.01_-_The_Presence_of_God_in_the_World
4.01_-_The_Principle_of_the_Integral_Yoga
4.02_-_BEYOND_THE_COLLECTIVE_-_THE_HYPER-PERSONAL
4.02_-_Difficulties
4.02_-_Divine_Consolations.
4.02_-_GOLD_AND_SPIRIT
4.02_-_Humanity_in_Progress
4.02_-_The_Integral_Perfection
4.03_-_Mistakes
4.03_-_Prayer_of_Quiet
4.03_-_Prayer_to_the_Ever-greater_Christ
4.03_-_The_Meaning_of_Human_Endeavor
4.03_-_The_Psychology_of_Self-Perfection
4.03_-_The_Special_Phenomenology_of_the_Child_Archetype
4.04_-_Conclusion
4.04_-_In_the_Total_Christ
4.04_-_THE_LEECH
4.04_-_The_Perfection_of_the_Mental_Being
4.04_-_THE_REGENERATION_OF_THE_KING
4.04_-_Weaknesses
4.05_-_The_Instruments_of_the_Spirit
4.05_-_The_Passion_Of_Love
4.06_-_Purification-the_Lower_Mentality
4.06_-_RETIRED
4.06_-_THE_KING_AS_ANTHROPOS
4.07_-_Purification-Intelligence_and_Will
4.07_-_THE_RELATION_OF_THE_KING-SYMBOL_TO_CONSCIOUSNESS
4.08_-_The_Liberation_of_the_Spirit
4.08_-_THE_VOLUNTARY_BEGGAR
4.09_-_The_Liberation_of_the_Nature
4.09_-_THE_SHADOW
4.0_-_NOTES_TO_ZARATHUSTRA
4.0_-_The_Path_of_Knowledge
4.1.01_-_The_Intellect_and_Yoga
4.10_-_AT_NOON
4.10_-_The_Elements_of_Perfection
4.1.1.05_-_The_Central_Process_of_the_Yoga
4.1.1_-_The_Difficulties_of_Yoga
4.11_-_The_Perfection_of_Equality
4.1.2_-_The_Difficulties_of_Human_Nature
4.12_-_The_Way_of_Equality
4.13_-_The_Action_of_Equality
4.1.4_-_Resistances,_Sufferings_and_Falls
4.14_-_The_Power_of_the_Instruments
4.14_-_THE_SONG_OF_MELANCHOLY
4.15_-_ON_SCIENCE
4.15_-_Soul-Force_and_the_Fourfold_Personality
4.16_-_The_Divine_Shakti
4.17_-_The_Action_of_the_Divine_Shakti
4.17_-_THE_AWAKENING
4.19_-_THE_DRUNKEN_SONG
4.19_-_The_Nature_of_the_supermind
4.1_-_Jnana
4.2.02_-_An_Image
4.2.03_-_The_Birth_of_Sin
4.2.04_-_Epiphany
4.20_-_The_Intuitive_Mind
4.2.1.01_-_The_Importance_of_the_Psychic_Change
4.2.1.04_-_The_Psychic_and_the_Mental,_Vital_and_Physical_Nature
4.2.1_-_The_Right_Attitude_towards_Difficulties
4.2.2.01_-_The_Meaning_of_Psychic_Opening
4.2.2.04_-_The_Psychic_Opening_and_the_Inner_Centres
4.22_-_The_supramental_Thought_and_Knowledge
4.2.3.05_-_Obstacles_to_the_Psychic's_Emergence
4.23_-_The_supramental_Instruments_--_Thought-process
4.2.3_-_Vigilance,_Resolution,_Will_and_the_Divine_Help
4.2.4.06_-_Agni_and_the_Psychic_Fire
4.2.4.07_-_Psychic_Joy
4.2.4.09_-_Psychic_Tears_or_Weeping
4.2.4.11_-_Psychic_Intensity
4.24_-_The_supramental_Sense
4.2.4_-_Time_and_CHange_of_the_Nature
4.2.5.03_-_The_Psychic_and_Spiritual_Movements
4.2.5_-_Dealing_with_Depression_and_Despondency
4.26_-_The_Supramental_Time_Consciousness
4.2_-_Karma
4.3.1.02_-_The_True_Self_Within
4.3.3_-_Dealing_with_Hostile_Attacks
4.3_-_Bhakti
4.4.1.07_-_Experiences_of_Ascent_and_Descent
4.41_-_Chapter_One
4.4.2.02_-_Ascension_or_Rising_above_the_Head
4.42_-_Chapter_Two
4.43_-_Chapter_Three
4.4.4.02_-_Peace,_Calm,_Quiet_as_a_Basis_for_the_Descent
5.01_-_EPILOGUE
5.02_-_Perfection_of_the_Body
5.03_-_The_Divine_Body
5.04_-_Supermind_and_the_Life_Divine
5.04_-_Three_Dreams
5.06_-_THE_TRANSFORMATION
5.07_-_Beginnings_Of_Civilization
5.1.01.1_-_The_Book_of_the_Herald
5.1.01.2_-_The_Book_of_the_Statesman
5.1.01.3_-_The_Book_of_the_Assembly
5.1.01.4_-_The_Book_of_Partings
5.1.01.5_-_The_Book_of_Achilles
5.1.01.6_-_The_Book_of_the_Chieftains
5.1.01.7_-_The_Book_of_the_Woman
5.1.01.8_-_The_Book_of_the_Gods
5.1.01.9_-_Book_IX
5.1.01_-_Terminology
5.1.02_-_Ahana
5.1.02_-_The_Gods
5.2.01_-_The_Descent_of_Ahana
5.2.02_-_The_Meditations_of_Mandavya
5.4.01_-_Notes_on_Root-Sounds
5_-_The_Phenomenology_of_the_Spirit_in_Fairytales
6.02_-_STAGES_OF_THE_CONJUNCTION
6.05_-_THE_PSYCHOLOGICAL_INTERPRETATION_OF_THE_PROCEDURE
6.06_-_Remembrances
6.07_-_Myself_and_My_Creed
6.08_-_Intellectual_Visions
6.09_-_Imaginary_Visions
6.0_-_Conscious,_Unconscious,_and_Individuation
6.1.07_-_Life
7.01_-_The_Soul_(the_Psychic)
7.02_-_Courage
7.03_-_Cheerfulness
7.03_-_The_Heart
7.04_-_Self-Reliance
7.04_-_The_Vital
7.05_-_Patience_and_Perseverance
7.05_-_The_Senses
7.06_-_The_Body_(the_Physical)
7.06_-_The_Simple_Life
7.08_-_Sincerity
7.10_-_Order
7.11_-_Building_and_Destroying
7.14_-_Modesty
7.15_-_The_Family
7.16_-_Sympathy
7.3.13_-_Ascent
7.4.01_-_Man_the_Enigma
7.5.28_-_The_Greater_Plan
7.5.29_-_The_Universal_Incarnation
7.5.37_-_Lila
7.5.52_-_The_Unseen_Infinite
7.5.60_-_Divine_Hearing
7.5.61_-_Because_Thou_Art
7.5.64_-_The_Iron_Dictators
7.6.01_-_Symbol_Moon
7.6.02_-_The_World_Game
7.6.12_-_The_Mother_of_God
7_-_Yoga_of_Sri_Aurobindo
9.99_-_Glossary
Aeneid
A_God's_Labour
Avatars_of_the_Tortoise
Big_Mind_(non-dual)
Big_Mind_(ten_perfections)
Blazing_P1_-_Preconventional_consciousness
Blazing_P2_-_Map_the_Stages_of_Conventional_Consciousness
Blazing_P3_-_Explore_the_Stages_of_Postconventional_Consciousness
Book_1_-_The_Council_of_the_Gods
BOOK_I._-_Augustine_censures_the_pagans,_who_attributed_the_calamities_of_the_world,_and_especially_the_sack_of_Rome_by_the_Goths,_to_the_Christian_religion_and_its_prohibition_of_the_worship_of_the_gods
BOOK_II._-_A_review_of_the_calamities_suffered_by_the_Romans_before_the_time_of_Christ,_showing_that_their_gods_had_plunged_them_into_corruption_and_vice
BOOK_III._-_The_external_calamities_of_Rome
BOOK_II._--_PART_III._ADDENDA._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS
BOOK_I._--_PART_I._COSMIC_EVOLUTION
BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_I._--_PART_II._THE_EVOLUTION_OF_SYMBOLISM_IN_ITS_APPROXIMATE_ORDER
BOOK_IV._-_That_empire_was_given_to_Rome_not_by_the_gods,_but_by_the_One_True_God
BOOK_IX._-_Of_those_who_allege_a_distinction_among_demons,_some_being_good_and_others_evil
Book_of_Imaginary_Beings_(text)
Book_of_Proverbs
Book_of_Psalms
BOOK_VIII._-_Some_account_of_the_Socratic_and_Platonic_philosophy,_and_a_refutation_of_the_doctrine_of_Apuleius_that_the_demons_should_be_worshipped_as_mediators_between_gods_and_men
BOOK_VII._-_Of_the_select_gods_of_the_civil_theology,_and_that_eternal_life_is_not_obtained_by_worshipping_them
BOOK_VI._-_Of_Varros_threefold_division_of_theology,_and_of_the_inability_of_the_gods_to_contri_bute_anything_to_the_happiness_of_the_future_life
BOOK_V._-_Of_fate,_freewill,_and_God's_prescience,_and_of_the_source_of_the_virtues_of_the_ancient_Romans
BOOK_XI._-_Augustine_passes_to_the_second_part_of_the_work,_in_which_the_origin,_progress,_and_destinies_of_the_earthly_and_heavenly_cities_are_discussed.Speculations_regarding_the_creation_of_the_world
BOOK_XIII._-_That_death_is_penal,_and_had_its_origin_in_Adam's_sin
BOOK_XII._-_Of_the_creation_of_angels_and_men,_and_of_the_origin_of_evil
BOOK_XIV._-_Of_the_punishment_and_results_of_mans_first_sin,_and_of_the_propagation_of_man_without_lust
BOOK_XIX._-_A_review_of_the_philosophical_opinions_regarding_the_Supreme_Good,_and_a_comparison_of_these_opinions_with_the_Christian_belief_regarding_happiness
BOOK_X._-_Porphyrys_doctrine_of_redemption
BOOK_XVIII._-_A_parallel_history_of_the_earthly_and_heavenly_cities_from_the_time_of_Abraham_to_the_end_of_the_world
BOOK_XVII._-_The_history_of_the_city_of_God_from_the_times_of_the_prophets_to_Christ
BOOK_XVI._-_The_history_of_the_city_of_God_from_Noah_to_the_time_of_the_kings_of_Israel
BOOK_XV._-_The_progress_of_the_earthly_and_heavenly_cities_traced_by_the_sacred_history
BOOK_XXII._-_Of_the_eternal_happiness_of_the_saints,_the_resurrection_of_the_body,_and_the_miracles_of_the_early_Church
BOOK_XXI._-_Of_the_eternal_punishment_of_the_wicked_in_hell,_and_of_the_various_objections_urged_against_it
BOOK_XX._-_Of_the_last_judgment,_and_the_declarations_regarding_it_in_the_Old_and_New_Testaments
Chapter_I_-_WHICH_TREATS_OF_THE_CHARACTER_AND_PURSUITS_OF_THE_FAMOUS_GENTLEMAN_DON_QUIXOTE_OF_LA_MANCHA
Conversations_with_Sri_Aurobindo
COSA_-_BOOK_I
COSA_-_BOOK_II
COSA_-_BOOK_III
COSA_-_BOOK_IV
COSA_-_BOOK_IX
COSA_-_BOOK_V
COSA_-_BOOK_VI
COSA_-_BOOK_VII
COSA_-_BOOK_VIII
COSA_-_BOOK_X
COSA_-_BOOK_XI
COSA_-_BOOK_XII
COSA_-_BOOK_XIII
Cratylus
Deutsches_Requiem
DM_2_-_How_to_Meditate
DS2
DS3
DS4
ENNEAD_01.01_-_The_Organism_and_the_Self.
ENNEAD_01.03_-_Of_Dialectic,_or_the_Means_of_Raising_the_Soul_to_the_Intelligible_World.
ENNEAD_01.04_-_Whether_Animals_May_Be_Termed_Happy.
ENNEAD_01.05_-_Does_Happiness_Increase_With_Time?
ENNEAD_01.06_-_Of_Beauty.
ENNEAD_02.02_-_About_the_Movement_of_the_Heavens.
ENNEAD_02.03_-_Whether_Astrology_is_of_any_Value.
ENNEAD_02.09_-_Against_the_Gnostics;_or,_That_the_Creator_and_the_World_are_Not_Evil.
ENNEAD_03.02_-_Of_Providence.
ENNEAD_03.04_-_Of_Our_Individual_Guardian.
ENNEAD_03.05_-_Of_Love,_or_Eros.
ENNEAD_03.06_-_Of_the_Impassibility_of_Incorporeal_Entities_(Soul_and_and_Matter).
ENNEAD_03.07_-_Of_Time_and_Eternity.
ENNEAD_03.08b_-_Of_Nature,_Contemplation_and_Unity.
ENNEAD_04.03_-_Psychological_Questions.
ENNEAD_04.04_-_Questions_About_the_Soul.
ENNEAD_04.07_-_Of_the_Immortality_of_the_Soul:_Polemic_Against_Materialism.
ENNEAD_04.08_-_Of_the_Descent_of_the_Soul_Into_the_Body.
ENNEAD_05.01_-_The_Three_Principal_Hypostases,_or_Forms_of_Existence.
ENNEAD_05.02_-_Of_Generation_and_of_the_Order_of_Things_that_Follow_the_First.
ENNEAD_05.03_-_The_Self-Consciousnesses,_and_What_is_Above_Them.
ENNEAD_05.05_-_That_Intelligible_Entities_Are_Not_External_to_the_Intelligence_of_the_Good.
ENNEAD_05.08_-_Concerning_Intelligible_Beauty.
ENNEAD_06.02_-_The_Categories_of_Plotinos.
ENNEAD_06.04_-_The_One_and_Identical_Being_Is_Everywhere_Present_As_a_Whole.
ENNEAD_06.04_-_The_One_Identical_Essence_is_Everywhere_Entirely_Present.
ENNEAD_06.05_-_The_One_and_Identical_Being_is_Everywhere_Present_In_Its_Entirety.345
ENNEAD_06.05_-_The_One_Identical_Essence_is_Everywhere_Entirely_Present.
ENNEAD_06.07_-_How_Ideas_Multiplied,_and_the_Good.
ENNEAD_06.08_-_Of_the_Will_of_the_One.
ENNEAD_06.09_-_Of_the_Good_and_the_One.
Epistle_to_the_Romans
First_Epistle_of_Paul_to_the_Thessalonians
Gorgias
Guru_Granth_Sahib_first_part
IS_-_Chapter_1
Isha_Upanishads
I._THE_ATTRACTIVE_POWER_OF_GOD
Jaap_Sahib_Text_(Guru_Gobind_Singh)
Liber_111_-_The_Book_of_Wisdom_-_LIBER_ALEPH_VEL_CXI
Liber_46_-_The_Key_of_the_Mysteries
Liber_71_-_The_Voice_of_the_Silence_-_The_Two_Paths_-_The_Seven_Portals
Medea_-_A_Vergillian_Cento
MMM.01_-_MIND_CONTROL
MoM_References
Phaedo
Prayers_and_Meditations_by_Baha_u_llah_text
r1912_01_13
r1912_07_04
r1912_07_18
r1912_07_20
r1912_11_21
r1912_11_27
r1912_11_30
r1912_12_06
r1912_12_10
r1912_12_15
r1912_12_26
r1912_12_31
r1913_01_01
r1913_01_03
r1913_01_13
r1913_01_14
r1913_01_31
r1913_11_12
r1913_12_13
r1913_12_22
r1913_12_28
r1913_12_31
r1914_03_13
r1914_03_18
r1914_03_19
r1914_03_21
r1914_03_24
r1914_03_26
r1914_03_27
r1914_03_28
r1914_03_29
r1914_04_05
r1914_04_06
r1914_04_08
r1914_04_20
r1914_04_28
r1914_05_04
r1914_05_21
r1914_05_22
r1914_06_10
r1914_06_14
r1914_06_15
r1914_06_17
r1914_06_18
r1914_06_19
r1914_06_20
r1914_06_27
r1914_06_29
r1914_07_07
r1914_07_08
r1914_07_11
r1914_07_24
r1914_07_25
r1914_07_30
r1914_11_18
r1914_11_26
r1914_11_27
r1914_12_12
r1914_12_22
r1915_01_05a
r1915_01_05b
r1915_01_10
r1915_01_14
r1915_01_24
r1915_05_20
r1915_05_21
r1915_06_26
r1917_01_11
r1917_01_16
r1917_03_20
Ragnarok
Sayings_of_Sri_Ramakrishna_(text)
Symposium_translated_by_B_Jowett
Tablets_of_Baha_u_llah_text
Talks_026-050
Talks_051-075
Talks_100-125
Talks_176-200
Talks_225-239
Talks_500-550
Talks_600-652
Talks_With_Sri_Aurobindo_1
Talks_With_Sri_Aurobindo_2
The_Act_of_Creation_text
Theaetetus
The_Aleph
The_Anapanasati_Sutta__A_Practical_Guide_to_Mindfullness_of_Breathing_and_Tranquil_Wisdom_Meditation
The_Book_of_Certitude_-_P1
The_Book_of_Certitude_-_P2
The_Book_of_Job
The_Book_of_Joshua
The_Book_of_the_Prophet_Isaiah
The_Book_of_Wisdom
The_Coming_Race_Contents
The_Divine_Names_Text_(Dionysis)
The_Dream_of_a_Ridiculous_Man
The_Dwellings_of_the_Philosophers
The_Epistle_of_James
The_Epistle_of_Paul_to_the_Philippians
the_Eternal_Wisdom
The_Fearful_Sphere_of_Pascal
The_First_Epistle_of_Paul_to_Timothy
The_First_Epistle_of_Peter
The_First_Letter_of_John
The_Five,_Ranks_of_The_Apparent_and_the_Real
The_Gold_Bug
The_Golden_Verses_of_Pythagoras
The_Gospel_According_to_John
The_Gospel_According_to_Luke
The_Gospel_According_to_Mark
The_Gospel_According_to_Matthew
The_Hidden_Words_text
The_Immortal
The_Letter_to_the_Hebrews
The_Library_Of_Babel_2
The_Logomachy_of_Zos
The_Lottery_in_Babylon
The_One_Who_Walks_Away
The_Pilgrims_Progress
The_Poems_of_Cold_Mountain
The_Pythagorean_Sentences_of_Demophilus
The_Riddle_of_this_World
The_Second_Epistle_of_John
The_Second_Epistle_of_Paul_to_Timothy
The_Theologians
Thus_Spoke_Zarathustra_text
Timaeus
Valery_as_Symbol
Verses_of_Vemana

PRIMARY CLASS

elements_in_the_yoga
emotion
SIMILAR TITLES
enjoy
In the Joy of the Eternal sole and one.
James Joyce
Joy
Surprised by Joy The Shape of My Early Life
The Book of Joy Lasting Happiness in a Changing World
the joys of productivity

DEFINITIONS


TERMS STARTING WITH

Joy: A term employed by some of the older astrologers to indicate an affinity between certain planets and certain Signs.

Joyce ::: A distributed language based on Pascal and CSP, by Per Brinch Hansen.[Joyce - A Programming Language for Distributed Systems, Per Brinch Hansen, Soft Prac & Exp 17(1):29-50 (Jan 1987)]. (1994-12-06)

Joyce A distributed language based on {Pascal} and {CSP}, by Per Brinch Hansen. ["Joyce - A Programming Language for Distributed Systems", Per Brinch Hansen, Soft Prac & Exp 17(1):29-50 (Jan 1987)]. (1994-12-06)

Joy "language" A {functional programming} language by Manfred von Thun. Joy is unusual because it is not based on {lambda calculus}, but on the {composition} of {functions}. Functions take a stack as argument, consume any number of parameters from it, and return it with any number of results on it. The concatenation of programs denotes the composition of functions. One of the datatypes of Joy is that of quoted programs, of which lists are a special case. {Joy Home (http://latrobe.edu.au/philosophy/phimvt/joy.html)}. (2003-06-13)

Joy ::: (language) A functional programming language by Manfred von Thun. Joy is unusual because it is not based on lambda calculus, but on the composition of programs denotes the composition of functions. One of the datatypes of Joy is that of quoted programs, of which lists are a special case. .(2003-06-13)

Joyo Eon 浄影慧遠. See JINGYING HUIYUAN

Joy or 

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

Joy, Stage of: See: Dasa-bhumi.

Joyuishikiron jukki 成唯識論述. See CHENG WEISHI LUN SHU JI

Joyuishikiron 成唯識論. See CHENG WEISHI LUN, VIJNAPTIMĀTRATĀSIDDHI

Joy, William {William Joy}

joyace ::: n. --> Enjoyment; gayety; festivity; joyfulness.

joyancy ::: n. --> Joyance.

JOY AND BEATITUDE. THOU HAST NO FACE;

JOY. ::: Joy is sital, Ansnda is spiritual.

joyed ::: imp. & p. p. --> of Joy

joyful ::: a. --> Full of joy; having or causing joy; very glad; as, a joyful heart.

joyful ::: causing, bringing, manifesting or expressing joy. joyfully.

joying ::: p. pr. & vb. n. --> of Joy

joyless ::: a. --> Not having joy; not causing joy; unenjoyable.

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

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

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


joyous ::: a. --> Glad; gay; merry; joyful; also, affording or inspiring joy; with of before the word or words expressing the cause of joy.

joyous ::: full of or characterized by joy.

joysome ::: a. --> Causing joyfulness.

joystick "hardware, games" A device consisting of a hand held stick that pivots about one end and transmits its angle in two dimensions to a computer. Joysticks are often used to control games, and usually have one or more push-buttons whose state can also be read by the computer. Most I/O interface cards for {IBM PCs} have a joystick (game control) port. (1995-03-08)

joystick ::: (hardware, games) A device consisting of a hand held stick that pivots about one end and transmits its angle in two dimensions to a computer. Joysticks state can also be read by the computer. Most I/O interface cards for IBM PCs have a joystick (game control) port. (1995-03-08)


TERMS ANYWHERE

1. Emitting rays of light; bright; shining. 2. Bright with joy, hope, etc. 3. Radiating or as if radiating light; brilliant; shining; filled with light.

1. Filled with bliss, ecstasy; joy. 2. Filled with spiritual joy. All-Blissful.

2. The divine enjoyment, bhaga, typified by the god Bhaga, the Enjoyer in the power of the Truth.” The Secret of the Veda

acclaim ::: v. t. --> To applaud.
To declare by acclamations.
To shout; as, to acclaim my joy. ::: v. i. --> To shout applause.


acclamation ::: n. --> A shout of approbation, favor, or assent; eager expression of approval; loud applause.
A representation, in sculpture or on medals, of people expressing joy.


ACTION. ::: If a man is spiritual and has gone beyond the vital and mind, he does not need to be always “doing” something. The self or spirit has the joy of its own existence. It is free to do nothing and free to do everything - but not because it is bound to action and unable to exist without it.
To be able to work with full energy is necessary, but to be able not to work is also necessary.
Action in sādhanā ::: The feeling that all one does is from the Divine, that all action is the Mother’s is a necessary step in experience but one cannot remain in it ; one has to go further. Those can remain in it who do not want to change the nature, but only to have the experience of the Truth behind it. Your action is according to universal Nature and in that again it is according to your individual nature, and all Nature is a force put out by the Divine Mother for the action of the universe. But as things are it is an action of the Ignorance and the ego; while what we want is an action of the divine Truth unveiled and undeformed by the Ignorance and the ego.
The aim of the sadhana is to become a conscious and perfect instrument instead of one that is unconscious and therefore imperfect. One can be a conscious and perfect instrument only when one is no longer acting in obedience to the ignorant push of the lower nature but in surrender to the Mother and aware of her higher Force acting within oneself.


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

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

admit ::: v. t. --> To suffer to enter; to grant entrance, whether into a place, or into the mind, or consideration; to receive; to take; as, they were into his house; to admit a serious thought into the mind; to admit evidence in the trial of a cause.
To give a right of entrance; as, a ticket admits one into a playhouse.
To allow (one) to enter on an office or to enjoy a privilege; to recognize as qualified for a franchise; as, to admit an


aesthesis ::: “By aesthesis is meant a reaction of the consciousness, mental and vital and even bodily, which receives a certain element in things, something that can be called their taste, Rasa, which, passing through the mind or sense or both, awakes a vital enjoyment of the taste, Bhoga, and this can again awaken us, awaken even the soul in us to something yet deeper and more fundamental than mere pleasure and enjoyment, to some form of the spirit’s delight of existence, Ananda.” Letters on Savitri

AGNI. ::: Fire; Fire of Sacrifice; the Fire-God; Flame of Divine Force; illumined will; Divine Will; Fire of human aspiration; flame of purification or transformation in the psychic being; psychic fire.
The psychic fire is the fire of aspiration, purification and Tapasya.
Without Agni the sacrificial flame cannot bum on the altar of the soul. That flame of Agni is the seven-tongued power of the Will, a Force of God instinct with Knowledge. This conscious and forceful will is the immortal guest in our mortality, a pure priest and a divine worker, the mediator between earth and heaven. It carries what we offer to the higher Powers and brings back in return their force and light and joy into our humanity.
Agni and colours ::: the principle of Fire can manifest all the colours and the pure white fire is that which contains in itself all the colours.


  Agni first, for without him the sacrificial flame cannot burn on the altar of the soul. That flame of Agni is the seven-tongued power of the Will, a Force of God instinct with knowledge. This conscious and forceful will is the immortal guest in our mortality, a pure priest and a divine worker, the mediator between earth and heaven. It carries what we offer to the higher Powers and brings back in return their force and light and joy into our humanity.” *The Secret of the Veda

Agni first, for without him the sacrificial flame cannot burn on the altar of the soul. That flame of Agni is the seven-tongued power of the Will, a Force of God instinct with knowledge. This conscious and forceful will is the immortal guest in our mortality, a pure priest and a divine worker, the mediator between earth and heaven. It carries what we offer to the higher Powers and brings back in return their force and light and joy into our humanity.” The Secret of the Veda

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

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

agony ::: n. --> Violent contest or striving.
Pain so extreme as to cause writhing or contortions of the body, similar to those made in the athletic contests in Greece; and hence, extreme pain of mind or body; anguish; paroxysm of grief; specifically, the sufferings of Christ in the garden of Gethsemane.
Paroxysm of joy; keen emotion.
The last struggle of life; death struggle.


Ail experiences are not accompanied by joy.

alacrious ::: a. --> Brisk; joyously active; lively.

alacrity ::: n. --> A cheerful readiness, willingness, or promptitude; joyous activity; briskness; sprightliness; as, the soldiers advanced with alacrity to meet the enemy.

“A life of gnostic beings carrying the evolution to a higher supramental status might fitly be characterised as a divine life; for it would be a life in the Divine, a life of the beginnings of a spiritual divine light and power and joy manifested in material Nature.” The Life Divine

"All disease is a means towards some new joy of health, all evil & pain a tuning of Nature for some more intense bliss & good, all death an opening on widest immortality. Why and how this should be so, is God"s secret which only the soul purified of egoism can penetrate.” Essays Divine and Human

“All disease is a means towards some new joy of health, all evil & pain a tuning of Nature for some more intense bliss & good, all death an opening on widest immortality. Why and how this should be so, is God’s secret which only the soul purified of egoism can penetrate.” Essays Divine and Human

". . . all division is intended to enrich by an experience of various sweetness of unification the joy of realised unity.” The Life Divine

“… all division is intended to enrich by an experience of various sweetness of unification the joy of realised unity.” The Life Divine

allegresse ::: n. --> Joy; gladsomeness.

amorous ::: a. --> Inclined to love; having a propensity to love, or to sexual enjoyment; loving; fond; affectionate; as, an amorous disposition.
Affected with love; in love; enamored; -- usually with of; formerly with on.
Of or relating to, or produced by, love.


amusements ::: pleasurable pastimes of the mind or attention; mental diversions and enjoyments in lieu of more serious matters.

amuse ::: to hold the attention of (someone) pleasantly; entertain or divert in an enjoyable or cheerful manner. amused, amusing.

ananda. ::: bliss &

ANANDA. ::: Delight; essential principle of delight; bliss; spiritual ecstasy; the bliss of the Spirit which is the secret source· and support of all existence.
Ānanda is the secret delight from which all things are born, by which all is sustained in existence and to which all can rise in the spiritual culmination.
It is the Divine Bliss which comes from above. It is not joy or pleasure, but something self-existent, pure and quite beyond what any joy or pleasure can be.
Something greater than peace or joy, something that, like Truth and Light, is the very nature of the supramental Divine. It can come by frequent inrushes or descents, partially or for a time, but it cannot -remain in the system so long as the system has not been prepared for it.
It can come not only with its fullest intensity but with a more enduring persistence when the mind is at peace and the heart delivered from ordinary joy and sorrow. If the mind and heart are restless, changeful, unquiet, Ānanda of a kind may come, but it is mixed with vital excitement and cannot abide. One must get peace and calm fixed in the consciousness first, then there is a solid basis on which Ānanda can spread itself and in its turn become an enduring part of the consciousness and the nature.
Ānanda (ascension into) ::: It is quite impossible to ascend to the real Ānanda plane (except in a profound trance), until after the supramental consciousness has been entered, realised and possessed; but it is quite possible and normal to feel some form of Ānanda consciousness on any level. This consciousness, wherever it is felt, is a derivation from the Ānanda plane, but it is very much diminished in power and modified to suit the lesser power of receptivity of the inferior levels.
Ānanda (divine) in the physical ::: self-existent in its essence, its manifestation is dependent only on an inner union with the Divine.
Ānanda (of the Brahman) ::: there is an absoluteness of immutable ecstasy in it, a concentrated intensity of silent and inalienable rapture.


anandamaya ::: 1. [full of ananda], joyous. ::: 2. [ =anandamaya purusa].

anandamaya purusa (Anandamaya Purusha) ::: Bliss-Self; the all-blissful being or all-enjoying and all-productive soul; an infinite "I Am" of Bliss.

  And do you want to know why he is always represented as a child? It is because he is in constant progression. To the extent that the world is perfected, his play is also perfected — what was the play of yesterday will no longer be the play of tomorrow; his play will become more and more harmonious, benign and joyful to the extent that the world becomes capable of responding to it and enjoying it with the Divine.” Words of the Mother, MCW Vol. 15.

And do you want to know why he is always represented as a child? It is because he is in constant progression. To the extent that the world is perfected, his play is also perfected—what was the play of yesterday will no longer be the play of tomorrow; his play will become more and more harmonious, benign and joyful to the extent that the world becomes capable of responding to it and enjoying it with the Divine.” Words of the Mother, MCW Vol. 15.

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

animalism ::: n. --> The state, activity, or enjoyment of animals; mere animal life without intellectual or moral qualities; sensuality.

anticipation ::: n. --> The act of anticipating, taking up, placing, or considering something beforehand, or before the proper time in natural order.
Previous view or impression of what is to happen; instinctive prevision; foretaste; antepast; as, the anticipation of the joys of heaven.
Hasty notion; intuitive preconception.
The commencing of one or more tones of a chord with


apolaustic ::: a. --> Devoted to enjoyment.

Apsaras ::: Sri Aurobindo: “The Apsaras are the most beautiful and romantic conception on the lesser plane of Hindu mythology. From the moment that they arose out of the waters of the milky Ocean, robed in ethereal raiment and heavenly adornment, waking melody from a million lyres, the beauty and light of them has transformed the world. They crowd in the sunbeams, they flash and gleam over heaven in the lightnings, they make the azure beauty of the sky; they are the light of sunrise and sunset and the haunting voices of forest and field. They dwell too in the life of the soul; for they are the ideal pursued by the poet through his lines, by the artist shaping his soul on his canvas, by the sculptor seeking a form in the marble; for the joy of their embrace the hero flings his life into the rushing torrent of battle; the sage, musing upon God, sees the shining of their limbs and falls from his white ideal. The delight of life, the beauty of things, the attraction of sensuous beauty, this is what the mystic and romantic side of the Hindu temperament strove to express in the Apsara. The original meaning is everywhere felt as a shining background, but most in the older allegories, especially the strange and romantic legend of Pururavas as we first have it in the Brahmanas and the Vishnoupurana.

apsaras ::: Sri Aurobindo: "The Apsaras are the most beautiful and romantic conception on the lesser plane of Hindu mythology. From the moment that they arose out of the waters of the milky Ocean, robed in ethereal raiment and heavenly adornment, waking melody from a million lyres, the beauty and light of them has transformed the world. They crowd in the sunbeams, they flash and gleam over heaven in the lightnings, they make the azure beauty of the sky; they are the light of sunrise and sunset and the haunting voices of forest and field. They dwell too in the life of the soul; for they are the ideal pursued by the poet through his lines, by the artist shaping his soul on his canvas, by the sculptor seeking a form in the marble; for the joy of their embrace the hero flings his life into the rushing torrent of battle; the sage, musing upon God, sees the shining of their limbs and falls from his white ideal. The delight of life, the beauty of things, the attraction of sensuous beauty, this is what the mystic and romantic side of the Hindu temperament strove to express in the Apsara. The original meaning is everywhere felt as a shining background, but most in the older allegories, especially the strange and romantic legend of Pururavas as we first have it in the Brahmanas and the Vishnoupurana.

Apsaras ::: “The Apsaras are the most beautiful and romantic conception on the lesser plane of Hindu mythology. From the moment that they arose out of the waters of the milky Ocean, robed in ethereal raiment and heavenly adornment, waking melody from a million lyres, the beauty and light of them has transformed the world. They crowd in the sunbeams, they flash and gleam over heaven in the lightnings, they make the azure beauty of the sky; they are the light of sunrise and sunset and the haunting voices of forest and field. They dwell too in the life of the soul; for they are the ideal pursued by the poet through his lines, by the artist shaping his soul on his canvas, by the sculptor seeking a form in the marble; for the joy of their embrace the hero flings his life into the rushing torrent of battle; the sage, musing upon God, sees the shining of their limbs and falls from his white ideal. The delight of life, the beauty of things, the attraction of sensuous beauty, this is what the mystic and romantic side of the Hindu temperament strove to express in the Apsara. The original meaning is everywhere felt as a shining background, but most in the older allegories, especially the strange and romantic legend of Pururavas as we first have it in the Brahmanas and the Vishnoupurana.

  "As long as we live in the ignorant seeming, we are the ego and are subject to the modes of Nature. Enslaved to appearances, bound to the dualities, tossed between good and evil, sin and virtue, grief and joy, pain and pleasure, good fortune and ill fortune, success and failure, we follow helplessly the iron or gilt and iron round of the wheel of Maya.” *The Synthesis of Yoga

“As long as we live in the ignorant seeming, we are the ego and are subject to the modes of Nature. Enslaved to appearances, bound to the dualities, tossed between good and evil, sin and virtue, grief and joy, pain and pleasure, good fortune and ill fortune, success and failure, we follow helplessly the iron or gilt and iron round of the wheel of Maya.” The Synthesis of Yoga

asnute saha brahmana ::: enjoyeth... along with the brahman. [Tait. 2.1]

assignee ::: v. --> A person to whom an assignment is made; a person appointed or deputed by another to do some act, perform some business, or enjoy some right, privilege, or property; as, an assignee of a bankrupt. See Assignment (c). An assignee may be by special appointment or deed, or be created by jaw; as an executor.
In England, the persons appointed, under a commission of bankruptcy, to manage the estate of a bankrupt for the benefit of his creditors.


"As soon as we become aware of the Self, we are conscious of it as eternal, unborn, unembodied, uninvolved in its workings: it can be felt within the form of being, but also as enveloping it, as above it, surveying its embodiment from above, adhyaksa; it is omnipresent, the same in everything, infinite and pure and intangible for ever. This Self can be experienced as the Self of the individual, the Self of the thinker, doer, enjoyer, but even so it always has this greater character; its individuality is at the same time a vast universality or very readily passes into that, and the next step to that is a sheer transcendence or a complete and ineffable passing into the Absolute. The Self is that aspect of the Brahman in which it is intimately felt as at once individual, cosmic, transcendent of the universe. The realisation of the Self is the straight and swift way towards individual liberation, a static universality, a Nature-transcendence. At the same time there is a realisation of Self in which it is felt not only sustaining and pervading and enveloping all things, but constituting everything and identified in a free identity with all its becomings in Nature. Even so, freedom and impersonality are always the character of the Self. There is no appearance of subjection to the workings of its own Power in the universe, such as the apparent subjection of the Purusha to Prakriti. To realise the Self is to realise the eternal freedom of the Spirit.” The Life Divine

“As soon as we become aware of the Self, we are conscious of it as eternal, unborn, unembodied, uninvolved in its workings: it can be felt within the form of being, but also as enveloping it, as above it, surveying its embodiment from above, adhyaksa; it is omnipresent, the same in everything, infinite and pure and intangible for ever. This Self can be experienced as the Self of the individual, the Self of the thinker, doer, enjoyer, but even so it always has this greater character; its individuality is at the same time a vast universality or very readily passes into that, and the next step to that is a sheer transcendence or a complete and ineffable passing into the Absolute. The Self is that aspect of the Brahman in which it is intimately felt as at once individual, cosmic, transcendent of the universe. The realisation of the Self is the straight and swift way towards individual liberation, a static universality, a Nature-transcendence. At the same time there is a realisation of Self in which it is felt not only sustaining and pervading and enveloping all things, but constituting everything and identified in a free identity with all its becomings in Nature. Even so, freedom and impersonality are always the character of the Self. There is no appearance of subjection to the workings of its own Power in the universe, such as the apparent subjection of the Purusha to Prakriti. To realise the Self is to realise the eternal freedom of the Spirit.” The Life Divine

As Sri Aurobindo once wrote to Dilip Kumar Roy, (I paraphrase) ‘ The earth is a conscious being and the world is only the form it takes to manifest.’ This statement of the Avatar, predating the GAIA theory by many years and far surpassing it in its infinite scope, promises an earth returned to beauty to manifest, unknown to man, an inconceivable perfection. I once wrote to Mother with a question about what would happen to plants and flowers in the New Creation. Her reply filled me with joy and gratitude for She said that the flowers would be among the first to change (be transformed) because their entire life is an aspiration for light. Imagine the beauty to come with flowers brilliant with the Divine Light, colours such as never seen before, fragrances that can transofrm suffering and sorrow into a life free of pain and filled with joy.

asvamedha (Ashwamedha) ::: the offering of the horse. [Ved.]: the offering of the Life-Power with all its impulses, desires, enjoyments to the divine existence. [Later]: [a great sacrifice performed by an imperial sovereign and sometimes used as a means of empire-building.]

Asvins (Ashwins, Aswins) ::: the two Riders on the Horse; lords of the joyous upward action of the mind and the vital powers; twin divine powers whose special function is to perfect the nervous or vital being in man in the sense of active enjoyment, but they are also powers of Truth, of intelligent action, of right enjoyment. [Ved.]

AWAKENING ::: There is a stage in the sadhana in which the inner being begins to awake. Often the first result is ::: (I) a sort of witness attitude in which the inner consciousness looks at all that happens as a spectator or observer, observing things but taking no active interest or pleasure in them. (2) A state of neutral equanimity in which there is neither joy nor sorrow, only quietude. (3) A sense of being something separate from all that happens, observing it but not part of it. (4) An absence of attachment to things, people or events.

**"Aware of his occult omnipotent source,Allured by the omniscient Ecstasy,He felt the invasion and the nameless joy.”

beatifical ::: a. --> Having the power to impart or complete blissful enjoyment; blissful.

beatific ::: showing, producing, or experiencing exalted joy or blessedness.

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


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

being in us for a definite end ; thirdly, liberation, that is to say, the release of our being from the narrow and painful knots of the individualised energy in a false . and limited play, which at present are the law of our nature. The enjoyment of our libera- ted being which brings us into um'ty or union with the Supreme, is the consummation ; it is ihat for which Yoga is done.

bhaga ::: enjoyment, enjoyer; Bhaga: the deva as the Lord of enjoyment, the divine Enjoyer in man.

Bhaga Savitr (Bhaga Savitri) ::: [Savitr, the Creator, as Bhaga, the Enjoyer].

bhaga ::: share, portion; enjoyment. [Ved.]

bhakti rasa. ::: the joy of bhakti

bhava samadhi. ::: superconscious state attained by devotees through intense divine emotion in which the devotee retains his ego and enjoys communion with the Self

bhoga ::: enjoyment, possession.

bhogaisvaryagatim prati ::: directed to enjoyment and lordship as its goal. [Gita 2.43]

bhoga kshetra. ::: a place of enjoyment

bhoga marg&

bhogartham ::: for the sake of enjoyment.

bhogasamarthya ::: capacity for enjoyment. ::: bhogasamarthyam [nominative]

bhoga. ::: worldly pursuits of joys and sorrows; worldly affairs; transactions between physical bodies; worldly experience

bhogin ::: [enjoyer].

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

bhogya. ::: object of experience or enjoyment

bhokta. ::: enjoyer; experiencer; subject of experience or enjoyment

bhokta ::: enjoyer.

bhoktaram yajnatapasam ::: enjoyer of sacrifice and tapasya (askesis). [Gita 5.29]

bhoktaram yajnatapasam sarvabhutamahesvaram ::: enjoyer of sacrifice and askesis, great Lord of all beings. [cf. Gita 5.29]

Bhujyu ::: "the seeker of enjoyment", son of King Tugra. [Ved.]

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

blase ::: a. --> Having the sensibilities deadened by excess or frequency of enjoyment; sated or surfeited with pleasure; used up.

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


blessedly ::: adv. --> Happily; fortunately; joyfully.

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

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


blissful ::: a. --> Full of, characterized by, or causing, joy and felicity; happy in the highest degree.

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

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

blithe ::: a. --> Gay; merry; sprightly; joyous; glad; cheerful; as, a blithe spirit.

blitheful ::: a. --> Gay; full of gayety; joyous.

blithe ::: joyous, merry, or gay in disposition; glad; cheerful.

bonfire ::: n. --> A large fire built in the open air, as an expression of public joy and exultation, or for amusement.

brahmacharya. ::: the first stage of life, the stage of the religious studentship with celibacy; moderation in all things; freedom from craving for all sensual enjoyments; self-restraint on all levels; dwelling in Brahman

(bringing with it Knowledge) or Force (bringing strength and dynamism of many kinds) or Ananda (bringing love and joy of existence) can come next according to the trend of the nature.

brook ::: v. t. --> A natural stream of water smaller than a river or creek.
To use; to enjoy.
To bear; to endure; to put up with; to tolerate; as, young men can not brook restraint.
To deserve; to earn.


burgher ::: n. --> A freeman of a burgh or borough, entitled to enjoy the privileges of the place; any inhabitant of a borough.
A member of that party, among the Scotch seceders, which asserted the lawfulness of the burgess oath (in which burgesses profess "the true religion professed within the realm"), the opposite party being called antiburghers.


But a time will come when you will feel more and more that you are the instrument and not the worker. For first by the force of your devotion your contact with the Divine Mother will become so intimate that at all times you will have only to con- centrate and to put everything into her hands to have her present guidance, her direct command or impulse, the sure indi- cation of the thing to be done and the way to do it and the result. And afterwards you wfil realise that the divine Shakti not only inspires and guides, but initiates and carries out your works ; all your movements are originated by her, all your powers are hers, mind, life and body are conscious and joyful instruments of her action, means for her play, moulds for her manifestation in the physical universe. There can be

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

"But man also has a life-mind, a vital mentality which is an instrument of desire: this is not satisfied with the actual, it is a dealer in possibilities; it has the passion for novelty and is seeking always to extend the limits of experience for the satisfaction of desire, for enjoyment, for an enlarged self-affirmation and aggrandisement of its terrain of power and profit. It desires, enjoys, possesses actualities, but it hunts also after unrealised possibilities, is ardent to materialise them, to possess and enjoy them also. It is not satisfied with the physical and objective only, but seeks too a subjective, an imaginative, a purely emotive satisfaction and pleasure.” *The Life Divine

“But man also has a life-mind, a vital mentality which is an instrument of desire: this is not satisfied with the actual, it is a dealer in possibilities; it has the passion for novelty and is seeking always to extend the limits of experience for the satisfaction of desire, for enjoyment, for an enlarged self-affirmation and aggrandisement of its terrain of power and profit. It desires, enjoys, possesses actualities, but it hunts also after unrealised possibilities, is ardent to materialise them, to possess and enjoy them also. It is not satisfied with the physical and objective only, but seeks too a subjective, an imaginative, a purely emotive satisfaction and pleasure.” The Life Divine

“But when I speak of the Divine Will, I mean something different,—something that has descended here into an evolutionary world of Ignorance, standing at the back of things, pressing on the Darkness with its Light, leading things presently towards the best possible in the conditions of a world of Ignorance and leading it eventually towards a descent of a greater power of the Divine, which will be not an omnipotence held back and conditioned by the law of the world as it is, but in full action and therefore bringing the reign of light, peace, harmony, joy, love, beauty and Ananda, for these are the Divine Nature.” Letters on Yoga

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

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

carol ::: a song of praise or joy.

caroling ::: p. pr. & vb. n. --> of Carol ::: n. --> A song of joy or devotion; a singing, as of carols.

carolling ::: singing loudly and joyously.

carol ::: n. --> A round dance.
A song of joy, exultation, or mirth; a lay.
A song of praise of devotion; as, a Christmas or Easter carol.
Joyful music, as of a song.
Alt. of Carrol ::: v. t.


celebrate ::: v. t. --> To extol or honor in a solemn manner; as, to celebrate the name of the Most High.
To honor by solemn rites, by ceremonies of joy and respect, or by refraining from ordinary business; to observe duly; to keep; as, to celebrate a birthday.
To perform or participate in, as a sacrament or solemn rite; to solemnize; to perform with appropriate rites; as, to celebrate a marriage.


cheerful ::: a. --> Having or showing good spirits or joy; cheering; cheery; contented; happy; joyful; lively; animated; willing.

cheerfulness ::: n. --> Good spirits; a state of moderate joy or gayety; alacrity.

cheerless ::: a. --> Without joy, gladness, or comfort.

cheer ::: n. --> The face; the countenance or its expression.
Feeling; spirit; state of mind or heart.
Gayety; mirth; cheerfulness; animation.
That which promotes good spirits or cheerfulness; provisions prepared for a feast; entertainment; as, a table loaded with good cheer.
A shout, hurrah, or acclamation, expressing joy enthusiasm, applause, favor, etc.


chiaroscuro ::: 1. The arrangement of light and dark elements in a pictorial work of art. 2. *Poetic*: Contrasting sense as in, darkness and light, ‘joy and gloom", ‘praise and blame," etc.

chirrupy ::: a. --> Cheerful; joyous; chatty.

citizen ::: n. --> One who enjoys the freedom and privileges of a city; a freeman of a city, as distinguished from a foreigner, or one not entitled to its franchises.
An inhabitant of a city; a townsman.
A person, native or naturalized, of either sex, who owes allegiance to a government, and is entitled to reciprocal protection from it.
One who is domiciled in a country, and who is a citizen,


commendam ::: n. --> A vacant living or benefice commended to a cleric (usually a bishop) who enjoyed the revenue until a pastor was provided. A living so held was said to be held in commendam. The practice was abolished by law in 1836.

communicate ::: v. i. --> To share in common; to participate in.
To impart; to bestow; to convey; as, to communicate a disease or a sensation; to communicate motion by means of a crank.
To make known; to recount; to give; to impart; as, to communicate information to any one.
To administer the communion to.
To share or participate; to possess or enjoy in common; to have sympathy.


community ::: n. --> Common possession or enjoyment; participation; as, a community of goods.
A body of people having common rights, privileges, or interests, or living in the same place under the same laws and regulations; as, a community of monks. Hence a number of animals living in a common home or with some apparent association of interests.
Society at large; a commonwealth or state; a body politic; the public, or people in general.


complacency ::: n. --> Calm contentment; satisfaction; gratification.
The cause of pleasure or joy.
The manifestation of contentment or satisfaction; good nature; kindness; civility; affability.


confidential ::: a. --> Enjoying, or treated with, confidence; trusted in; trustworthy; as, a confidential servant or clerk.
Communicated in confidence; secret.


congratulate ::: v. t. --> To address with expressions of sympathetic pleasure on account of some happy event affecting the person addressed; to wish joy to. ::: v. i. --> To express of feel sympathetic joy; as, to congratulate with one&

congratulatory ::: a. --> Expressive of sympathetic joy; as, a congratulatory letter.

conjubilant ::: a. --> Shouting together for joy; rejoicing together.

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

contenement ::: n. --> That which is held together with another thing; that which is connected with a tenement, or thing holden, as a certain quantity of land adjacent to a dwelling, and necessary to the reputable enjoyment of the dwelling; appurtenance.

crow ::: v. i. --> To make the shrill sound characteristic of a cock, either in joy, gayety, or defiance.
To shout in exultation or defiance; to brag.
To utter a sound expressive of joy or pleasure.
A bird, usually black, of the genus Corvus, having a strong conical beak, with projecting bristles. It has a harsh, croaking note. See Caw.
A bar of iron with a beak, crook, or claw; a bar of iron


debar ::: v. t. --> To cut off from entrance, as if by a bar or barrier; to preclude; to hinder from approach, entry, or enjoyment; to shut out or exclude; to deny or refuse; -- with from, and sometimes with of.

delicious ::: a. --> Affording exquisite pleasure; delightful; most sweet or grateful to the senses, especially to the taste; charming.
Addicted to pleasure; seeking enjoyment; luxurious; effeminate.


delight ::: 1. A high degree of pleasure or enjoyment; joy; rapture. 2. Something that gives great pleasure. **delights, world-delight, World-Delight.

delight ::: v. t. --> A high degree of gratification of mind; a high- wrought state of pleasurable feeling; lively pleasure; extreme satisfaction; joy.
That which gives great pleasure or delight.
Licentious pleasure; lust.
To give delight to; to affect with great pleasure; to please highly; as, a beautiful landscape delights the eye; harmony delights the ear.


deny ::: 1. To refuse to recognize or acknowledge; disavow. 2. To declare untrue; contradict. 3. To refuse to fulfil the requests or expectations; refuse to give. 4. To give a refusal to; turn down or away. 5. To withhold the possession, user, or enjoyment of. denies, denied, denying.

descent ::: “This descent is felt as a pouring in of calm and peace, of force and power, of light, of joy and ecstasy, of wideness and freedom and knowledge, of a Divine Being or a Presence—sometimes one of these, sometimes several of them or all together.” Letters on Yoga

"Desire is the root of all sorrow, disappointment, affliction, for though it has a feverish joy of pursuit and satisfaction, yet because it is always a straining of the being, it carries into its pursuit and its getting a labour, hunger, struggle, a rapid subjection to fatigue, a sense of limitation, dissatisfaction and early disappointment with all its gains, a ceaseless morbid stimulation, trouble, disquiet, asânti. ” The Synthesis of Yoga

“Desire is the root of all sorrow, disappointment, affliction, for though it has a feverish joy of pursuit and satisfaction, yet because it is always a straining of the being, it carries into its pursuit and its getting a labour, hunger, struggle, a rapid subjection to fatigue, a sense of limitation, dissatisfaction and early disappointment with all its gains, a ceaseless morbid stimulation, trouble, disquiet, asânti.” The Synthesis of Yoga

desire ::: n. **1. A longing or craving, as for something that brings satisfaction or enjoyment. 2.** Sexual appetite or a sexual urge.

desire ::: v. t. --> To long for; to wish for earnestly; to covet.
To express a wish for; to entreat; to request.
To require; to demand; to claim.
To miss; to regret.
The natural longing that is excited by the enjoyment or the thought of any good, and impels to action or effort its continuance or possession; an eager wish to obtain or enjoy.
An expressed wish; a request; petition.


DEVOTION. ::: Worship is only the first step on the path of devotion. Where external worship changes into the inner adora- tion, real bhakti begins ; that deepens into the intensity of divine love ; that love leads to the joy of closeness in our relations with the Divine ; the joy of closeness passes into the bliss of union.

devour ::: v. t. --> To eat up with greediness; to consume ravenously; to feast upon like a wild beast or a glutton; to prey upon.
To seize upon and destroy or appropriate greedily, selfishly, or wantonly; to consume; to swallow up; to use up; to waste; to annihilate.
To enjoy with avidity; to appropriate or take in eagerly by the senses.


Dionysion ::: Madhav: “Dionysian, belonging to the god of wine, the wine that is intoxicating joy; as if one had drunk from the cup of the god of wine.” The Book of the Divine Mother

discomfort ::: v. t. --> To discourage; to deject.
To destroy or disturb the comfort of; to deprive o/ quiet enjoyment; to make uneasy; to pain; as, a smoky chimney discomforts a family.
Discouragement.
Want of comfort; uneasiness, mental or physical; disturbance of peace; inquietude; pain; distress; sorrow.


disherit ::: v. t. --> To disinherit; to cut off, or detain, from the possession or enjoyment of an inheritance.

disturber ::: n. --> One who, or that which, disturbs of disquiets; a violator of peace; a troubler.
One who interrupts or incommodes another in the peaceable enjoyment of his right.


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

Divine Power, Light, Ananda may descend and work behind the veil, but we shall feel nothing and only sec certain results after a long time. Or at most we feel a certain clarity and peace in the mind, a joy in the vital, a happy state in the physical and infer the touch of the Divine. But if we are aware in the physical, we shall feel the I^t, power or Ananda flowing through the body, the limbs, nerves, blood, breath and, through

Divine Will is something that has descended here into an evolutionary world of Ignorance, standing at the back of things, pressing on the ‘Darkness with its Light, leading things presently towards the best possible in the conditions of a world of Ignorance and leading it eventually towards a descent of a greater power of the Divine, which will be not an omnipotence held back and conditioned by the law of the world as it is, but in full action and therefore bringing the reign of light, peace, harmony, joy, love, beauty, and Ananda, for these arc the Divine Nature.

dowager ::: n. --> A widow endowed, or having a jointure; a widow who either enjoys a dower from her deceased husband, or has property of her own brought by her to her husband on marriage, and settled on her after his decease.
A title given in England to a widow, to distinguish her from the wife of her husband&


dower ::: n. --> That with which one is gifted or endowed; endowment; gift.
The property with which a woman is endowed
That which a woman brings to a husband in marriage; dowry.
That portion of the real estate of a man which his widow enjoys during her life, or to which a woman is entitled after the death of her husband.


DRY PERIOD. ::: There is a long stage of preparation neces- sary in order to arrive at the moer psychologic^ condition in which the doors of experience can open and one can walk from vista to vista — though even then new gates may present them- selves and refuse to open until all is ready. This period can be dry and desert-like unless one has the ardour of self-introspec- tion and self-conquest and finds every step of the effort and struggle interesting or unless one has or gets the secret of trust and self-giving which secs the hand of the Divine in every step of the path and even in the difficulty the grace or the guidance.

Such interval periods come to all and cannot be avoided.

The main thing is to meet them with quietude and not become restless, depressed or despondent. A constant fire can be there only when a certain stage has been reached, that is when one is always inside consciously living in the psychic being, but for that all this preparation of the mind, vital, physical is necessary.

For this fire belongs to the psychic and one cannot command it always merely by the mind's effort. The psychic has to be fully liberated and that is what the Force is working to make fully possible.

The difficulty comes when either the vital with its desires or the physical with its past habitual movements comes in — as they do with almost everyone. It is then that the dryness and difficulty of spontaneous aspiration come. This dryness is a well- known obstacle in all sadhana. But one has to persist and not be discouraged. If one keep? the will fixed even in these barren periods, they pass and after their passage a greater force of aspiration and experience becomes possible.

Dryness comes usually when the vital dislikes a movement or' condition or the refusal of its desires and starts non-co-operation.

But sometimes it is a condition that has to be crossed through, e.g. the neutral or dry quietude which sometimes comes when the ordinary movements have been thrown out but nothing positive has yet come to take their place, i.e, peace, joy, a higher know- ledge or force or action.


earthly ::: a. --> Pertaining to the earth; belonging to this world, or to man&

earthly life ::: Sri Aurobindo: "This earthly life need not be necessarily and for ever a wheel of half-joyous half-anguished effort; attainment may also be intended and the glory and joy of God made manifest upon earth.” The Life Divine

ecstasy ::: 1. Intense joy or delight. 2. A state of exalted emotion so intense that one is carried beyond thought. 3. Used by mystical writers as the technical name for the state of rapture in which the body was supposed to become incapable of sensation, while the soul was engaged in the contemplation of divine things. 4. The trance, frenzy, or rapture associated with mystic or prophetic exaltation. Ecstasy, ecstasy"s, ecstasies, ecstasied, self-ecstasy, strange-ecstasied.

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

ecstasy ::: n. --> The state of being beside one&

ecstatic ::: n. --> Pertaining to, or caused by, ecstasy or excessive emotion; of the nature, or in a state, of ecstasy; as, ecstatic gaze; ecstatic trance.
Delightful beyond measure; rapturous; ravishing; as, ecstatic bliss or joy.
An enthusiast.


effervesce ::: v. i. --> To be in a state of natural ebullition; to bubble and hiss, as fermenting liquors, or any fluid, when some part escapes in a gaseous form.
To exhibit, in lively natural expression, feelings that can not be repressed or concealed; as, to effervesce with joy or merriment.


emotion ::: 1. An affective state of consciousness in which joy, sorrow, fear, hate, or the like, is experienced, as distinguished from cognitive or volitional states of consciousness. Also abstract ‘feeling" as distinguished from the other classes of mental phenomena. 2. A state of mental agitation or disturbance. **emotion"s, emotions.

emotional vital (the) ::: that part of the higher vital being which is the seat of various feelings, such as love, joy, sorrow, hatred, and the rest.

emphyteusis ::: n. --> A real right, susceptible of assignment and of descent, charged on productive real estate, the right being coupled with the enjoyment of the property on condition of taking care of the estate and paying taxes, and sometimes a small rent.

enhancement ::: n. --> The act of increasing, or state of being increased; augmentation; aggravation; as, the enhancement of value, price, enjoyments, crime.

enjoy ::: 1. To receive pleasure or satisfaction from; take delight in. 2. To find or experience pleasure for (oneself). enjoyed, enjoying.

enjoyable ::: a. --> Capable of being enjoyed or of giving joy; yielding enjoyment.

enjoyed ::: imp. & p. p. --> of Enjoy

enjoyer ::: a person who delights in having or using or experiencing something.

enjoyer ::: n. --> One who enjoys.

enjoying ::: p. pr. & vb. n. --> of Enjoy

enjoyment ::: n. --> The condition of enjoying anything; pleasure or satisfaction, as in the possession or occupancy of anything; possession and use; as, the enjoyment of an estate.
That which gives pleasure or keen satisfaction.


enjoy ::: v. t. --> To take pleasure or satisfaction in the possession or experience of; to feel or perceive with pleasure; to be delighted with; as, to enjoy the dainties of a feast; to enjoy conversation.
To have, possess, and use with satisfaction; to occupy or have the benefit of, as a good or profitable thing, or as something desirable; as, to enjoy a free constitution and religious liberty.
To have sexual intercourse with.


enlarge ::: v. t. --> To make larger; to increase in quantity or dimensions; to extend in limits; to magnify; as, the body is enlarged by nutrition; to enlarge one&

epicure ::: n. --> A follower of Epicurus; an Epicurean.
One devoted to dainty or luxurious sensual enjoyments, esp. to the luxuries of the table.


EQUALITY. ::: Not to be disturbed by either joy or grief, pleasure or displeasure, by what people say or do or by any outward things is called in yoga state of samaia, equality to all things.

Essence of surrender is to accept whole-heartedly the influence and the guidance when the joy and peace come down, to accept them without question or cavil and let them grow ; when the

evanescent ::: a. --> Liable to vanish or pass away like vapor; vanishing; fleeting; as, evanescent joys.
Vanishing from notice; imperceptible.


exalt ::: v. t. --> To raise high; to elevate; to lift up.
To elevate in rank, dignity, power, wealth, character, or the like; to dignify; to promote; as, to exalt a prince to the throne, a citizen to the presidency.
To elevate by prise or estimation; to magnify; to extol; to glorify.
To lift up with joy, pride, or success; to inspire with delight or satisfaction; to elate.


exchange ::: n. --> The act of giving or taking one thing in return for another which is regarded as an equivalent; as, an exchange of cattle for grain.
The act of substituting one thing in the place of another; as, an exchange of grief for joy, or of a scepter for a sword, and the like; also, the act of giving and receiving reciprocally; as, an exchange of civilities or views.
The thing given or received in return; esp., a


exclamation ::: n. --> A loud calling or crying out; outcry; loud or emphatic utterance; vehement vociferation; clamor; that which is cried out, as an expression of feeling; sudden expression of sound or words indicative of emotion, as in surprise, pain, grief, joy, anger, etc.
A word expressing outcry; an interjection; a word expressing passion, as wonder, fear, or grief.
A mark or sign by which outcry or emphatic utterance is marked; thus [!]; -- called also exclamation point.


exclude ::: v. t. --> To shut out; to hinder from entrance or admission; to debar from participation or enjoyment; to deprive of; to except; -- the opposite to admit; as, to exclude a crowd from a room or house; to exclude the light; to exclude one nation from the ports of another; to exclude a taxpayer from the privilege of voting.
To thrust out or eject; to expel; as, to exclude young animals from the womb or from eggs.


exclusive ::: a. --> Having the power of preventing entrance; debarring from participation or enjoyment; possessed and enjoyed to the exclusion of others; as, exclusive bars; exclusive privilege; exclusive circles of society.
Not taking into the account; excluding from consideration; -- opposed to inclusive; as, five thousand troops, exclusive of artillery.


exhilarant ::: a. --> Exciting joy, mirth, or pleasure. ::: n. --> That which exhilarates.

exhilarate ::: v. t. --> To make merry or jolly; to enliven; to animate; to gladden greatly; to cheer; as, good news exhilarates the mind; wine exhilarates a man. ::: v. i. --> To become joyous.

experience ::: n. --> Trial, as a test or experiment.
The effect upon the judgment or feelings produced by any event, whether witnessed or participated in; personal and direct impressions as contrasted with description or fancies; personal acquaintance; actual enjoyment or suffering.
An act of knowledge, one or more, by which single facts or general truths are ascertained; experimental or inductive knowledge; hence, implying skill, facility, or practical wisdom gained by personal


exuberance ::: n. --> The state of being exuberant; an overflowing quantity; a copious or excessive production or supply; superabundance; richness; as, an exuberance of joy, of fancy, or of foliage.

exultation ::: n. --> The act of exulting; lively joy at success or victory, or at any advantage gained; rapturous delight; triumph.

exults ::: shows or feels a lively or triumphant joy; rejoices exceedingly; is highly elated or jubilant. exulting, exultant, exultation.

exult ::: v. i. --> To be in high spirits; figuratively, to leap for joy; to rejoice in triumph or exceedingly; to triumph; as, an exulting heart.

fain ::: a. --> Well-pleased; glad; apt; wont; fond; inclined.
Satisfied; contented; also, constrained. ::: adv. --> With joy; gladly; -- with wold. ::: v. t. & i.


feastful ::: a. --> Festive; festal; joyful; sumptuous; luxurious.

feast ::: n. --> A festival; a holiday; a solemn, or more commonly, a joyous, anniversary.
A festive or joyous meal; a grand, ceremonious, or sumptuous entertainment, of which many guests partake; a banquet characterized by tempting variety and abundance of food.
That which is partaken of, or shared in, with delight; something highly agreeable; entertainment.
To eat sumptuously; to dine or sup on rich provisions,


felicitate ::: a. --> Made very happy. ::: v. t. --> To make very happy; to delight.
To express joy or pleasure to; to wish felicity to; to call or consider (one&


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

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


festal ::: a. --> Of or pertaining to a holiday or a feast; joyous; festive.

festally ::: adv. --> Joyously; festively; mirthfully.

festival ::: a. --> Pertaining to a fest; festive; festal; appropriate to a festival; joyous; mirthful.

festi-val ::: n. --> A time of feasting or celebration; an anniversary day of joy, civil or religious.

festive ::: a. --> Pertaining to, or becoming, a feast; festal; joyous; gay; mirthful; sportive.

festivity ::: n. --> The condition of being festive; social joy or exhilaration of spirits at an entertaintment; joyfulness; gayety.
A festival; a festive celebration.


feu de joie ::: --> A fire kindled in a public place in token of joy; a bonfire; a firing of guns in token of joy.

:::   Footnote: "E.g. the Russellian fear of emptiness which is the form the active mind gives to Silence. Yet it was on what you call emptiness, on the Silence, that my whole yoga was founded and it was through it that there came afterwards all the inexhaustible riches of a greater Knowledge, Will and Joy — all the experiences of greater mental, psychic and vital realms, all the ranges up to overmind and beyond. The cup has often to be emptied before it can be new-filled; the yogin, the sadhak ought not to be afraid of emptiness or silence.” Letters on Yoga

Footnote: “E.g. the Russellian fear of emptiness which is the form the active mind gives to Silence. Yet it was on what you call emptiness, on the Silence, that my whole yoga was founded and it was through it that there came afterwards all the inexhaustible riches of a greater Knowledge, Will and Joy—all the experiences of greater mental, psychic and vital realms, all the ranges up to overmind and beyond. The cup has often to be emptied before it can be new-filled; the yogin, the sadhak ought not to be afraid of emptiness or silence.” Letters on Yoga

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

foregoer ::: n. --> One who goes before another; a predecessor; hence, an ancestor&

forego ::: v. t. --> To quit; to relinquish; to leave.
To relinquish the enjoyment or advantage of; to give up; to resign; to renounce; -- said of a thing already enjoyed, or of one within reach, or anticipated. ::: v. i. --> To go before; to precede; -- used especially in the


foretaste ::: n. --> A taste beforehand; enjoyment in advance; anticipation. ::: v. t. --> To taste before full possession; to have previous enjoyment or experience of; to anticipate.
To taste before another.


For the soul released from the grip of death and ignorance after travelling in”far-off eternities” , where, we cannot even hazard a guess, returning to earth a joyous captive of the Divine Mother, the earth appears to be nothing more than a green hillock, and yet, Satyavan lives”glad” in the moments of a sun that is transient,”among the busy works of men.”

freeman ::: n. --> One who enjoys liberty, or who is not subject to the will of another; one not a slave or vassal.
A member of a corporation, company, or city, possessing certain privileges; a member of a borough, town, or State, who has the right to vote at elections. See Liveryman.


freemason ::: n. --> One of an ancient and secret association or fraternity, said to have been at first composed of masons or builders in stone, but now consisting of persons who are united for social enjoyment and mutual assistance.

free ::: superl. --> Exempt from subjection to the will of others; not under restraint, control, or compulsion; able to follow one&

From day to day with never-ceasing joy,

fructuary ::: n. --> One who enjoys the profits, income, or increase of anything.

fructure ::: n. --> Use; fruition; enjoyment.

fruitive ::: a. --> Enjoying; possessing.

fruit ::: v. t. --> Whatever is produced for the nourishment or enjoyment of man or animals by the processes of vegetable growth, as corn, grass, cotton, flax, etc.; -- commonly used in the plural.
The pulpy, edible seed vessels of certain plants, especially those grown on branches above ground, as apples, oranges, grapes, melons, berries, etc. See 3.
The ripened ovary of a flowering plant, with its contents and whatever parts are consolidated with it.


gaudful ::: a. --> Joyful; showy.

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


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

gladful ::: a. --> Full of gladness; joyful; glad.

gladly ::: a. --> Preferably; by choice.
With pleasure; joyfully; cheerfully; eagerly.


gladness ::: n. --> State or quality of being glad; pleasure; joyful satisfaction; cheerfulness.

gladsome ::: a. --> Pleased; joyful; cheerful.
Causing joy, pleasure, or cheerfulness; having the appearance of gayety; pleasing.


glad ::: superl. --> Pleased; joyous; happy; cheerful; gratified; -- opposed to sorry, sorrowful, or unhappy; -- said of persons, and often followed by of, at, that, or by the infinitive, and sometimes by with, introducing the cause or reason.
Wearing a gay or bright appearance; expressing or exciting joy; producing gladness; exhilarating. ::: v. t.


gleeful ::: a. --> Merry; gay; joyous.

glee ::: n. --> Music; minstrelsy; entertainment.
Joy; merriment; mirth; gayety; paricularly, the mirth enjoyed at a feast.
An unaccompanied part song for three or more solo voices. It is not necessarily gleesome.


gleesome ::: a. --> Merry; joyous; gleeful.

glow ::: n. 1. A light emitted by or as if by a substance heated to luminosity; incandescence. 2. Brilliance or warmth of colour. 3. Intensity of emotion; ardour. joy-glow, petal-glow. v. 4. To shine intensely, as if from great heat. 5. To show a strong bright colour. glows, glowed, glowing.

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

grace ::: n. --> The exercise of love, kindness, mercy, favor; disposition to benefit or serve another; favor bestowed or privilege conferred.
The divine favor toward man; the mercy of God, as distinguished from His justice; also, any benefits His mercy imparts; divine love or pardon; a state of acceptance with God; enjoyment of the divine favor.
The prerogative of mercy execised by the executive, as pardon.


gratification ::: n. --> The act of gratifying, or pleasing, either the mind, the taste, or the appetite; as, the gratification of the palate, of the appetites, of the senses, of the desires, of the heart.
That which affords pleasure; satisfaction; enjoyment; fruition: delight.
A reward; a recompense; a gratuity.


gratulate ::: a. --> To salute with declaration of joy; to congratulate.
Worthy of gratulation.


gratulatory ::: a. --> Expressing gratulation or joy; congratulatory.

greeting ::: p. pr. & vb. n. --> of Greet ::: n. --> Expression of kindness or joy; salutation at meeting; a compliment from one absent.

gust ::: n. --> A sudden squall; a violent blast of wind; a sudden and brief rushing or driving of the wind. Snow, and hail, stormy gust and flaw.
A sudden violent burst of passion.
The sense or pleasure of tasting; relish; gusto.
Gratification of any kind, particularly that which is exquisitely relished; enjoyment.
Intellectual taste; fancy.


gusto ::: n. --> Nice or keen appreciation or enjoyment; relish; taste; fancy.

ha ::: interj. --> An exclamation denoting surprise, joy, or grief. Both as uttered and as written, it expresses a great variety of emotions, determined by the tone or the context. When repeated, ha, ha, it is an expression of laughter, satisfaction, or triumph, sometimes of derisive laughter; or sometimes it is equivalent to "Well, it is so."

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


happy ::: superl. --> Favored by hap, luck, or fortune; lucky; fortunate; successful; prosperous; satisfying desire; as, a happy expedient; a happy effort; a happy venture; a happy omen.
Experiencing the effect of favorable fortune; having the feeling arising from the consciousness of well-being or of enjoyment; enjoying good of any kind, as peace, tranquillity, comfort; contented; joyous; as, happy hours, happy thoughts.
Dexterous; ready; apt; felicitous.


harsha. :::joy; exhilaration; excitement

Hathayoga with its physical material, first to purify and to tran- quillisc. The normal state of man is a condition of trouble and disorder, a kingdom either at war with itself or badly governed ; for the lord, the Purusha, is subjected to his ministers the facul- ties, subjected even to his subjects, the instruments of sensation, emotion, action, enjoyment. Suarajya. self-rule, must be sub- stituted for this subjection. Fits!, therefore, the powers of ordei must be helped to overcome the powers of disorder. The pre- liminary movement of Rajayoga is a careful self-discipline by which good habits of mind are substituted for the lawless move- ments that indulge the lower nervous being. By the practice of

healthy ::: superl. --> Being in a state of health; enjoying health; hale; sound; free from disease; as, a healthy chid; a healthy plant.
Evincing health; as, a healthy pulse; a healthy complexion.
Conducive to health; wholesome; salubrious; salutary; as, a healthy exercise; a healthy climate.


heart ::: n. --> A hollow, muscular organ, which, by contracting rhythmically, keeps up the circulation of the blood.
The seat of the affections or sensibilities, collectively or separately, as love, hate, joy, grief, courage, and the like; rarely, the seat of the understanding or will; -- usually in a good sense, when no epithet is expressed; the better or lovelier part of our nature; the spring of all our actions and purposes; the seat of moral life and character; the moral affections and character itself; the individual


He felt the invasion and the nameless joy.”

heigh-ho ::: interj. --> An exclamation of surprise, joy, dejection, uneasiness, weariness, etc.

“Hell and heaven are often imaginary states of the soul or rather of the vital which it constructs about it after its passing. What is meant by hell is a painful passage through the vital or lingering there, as for instance, in many cases of suicide where one remains surrounded by the forces of suffering and turmoil created by this unnatural and violent exit. There are, of course, also worlds of mind and vital worlds which are penetrated with joyful or dark experiences. One may pass through these as the result of things formed in the nature which create the necessary affinities, but the idea of reward or retribution is a crude and vulgar conception which is a mere popular error.” Letters on Yoga

HELL AND HEAVEN. ::: They arc often imaginary states of the soul or rather of the vital which it constructs about It after its passing. What is meant by hell is a painful passage through the vital or lingering there, as for instance, in many cases of suicide where one remains surrounded by the forces of suffering and turmoil created by this unnatural and violent exit. There are, of course, also worlds of mind and vital worlds which are penetrated with Joyful or dark experiences. One may pass through these as the result of things formed in the nature which create the necessary affimties, but the Idea of reward or retri- bution is a crude and vulgar conception which is a mere popular error.

HELPFUL FORCES. ::: If there are always forces around which are concerned to depress and discourage, there are always forces above and around us which we can draw upon, — draw into our- selves to restore, to fill up again with strength and faith and joy

hey ::: a. --> High. ::: interj. --> An exclamation of joy, surprise, or encouragement.
A cry to set dogs on.


heyday ::: interj. --> An expression of frolic and exultation, and sometimes of wonder. ::: n. --> The time of triumph and exultation; hence, joy, high spirits, frolicsomeness; wildness.

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

holocaust ::: “The Mother not only governs all from above but she descends into this lesser triple universe. Impersonally, all things here, even the movements of the Ignorance, are herself in veiled power and her creations in diminished substance, her Nature-body and Nature-force, and they exist because, moved by the mysterious fiat of the Supreme to work out something that was there in the possibilities of the Infinite, she has consented to the great sacrifice and has put on like a mask the soul and forms of the Ignorance. But personally too she has stooped to descend here into the Darkness that she may lead it to the Light, into the Falsehood and Error that she may convert it to the Truth, into this Death that she may turn it to godlike Life, into this world-pain and its obstinate sorrow and suffering that she may end it in the transforming ecstasy of her sublime Ananda. In her deep and great love for her children she has consented to put on herself the cloak of this obscurity, condescended to bear the attacks and torturing influences of the powers of the Darkness and the Falsehood, borne to pass though the portals of the birth that is a death, taken upon herself the pangs and sorrows and sufferings of the creation, since it seemed that thus alone could it be lifted to the Light and Joy and Truth and eternal Life. This is the great sacrifice called sometimes the sacrifice of the Purusha, but much more deeply the holocaust of Prakriti, the sacrifice of the Divine Mother.” The Mother

hoo ::: interj. --> See Ho.
Hurrah! -- an exclamation of triumphant joy.


Hoping to fill this new fair world with her joy.

hurrah ::: interj. --> Alt. of Hurra ::: n. --> A cheer; a shout of joy, etc. ::: v. i.

hurra ::: interj. --> A word used as a shout of joy, triumph, applause, encouragement, or welcome.

huzza ::: interj. --> A word used as a shout of joy, exultation, approbation, or encouragement. ::: n. --> A shout of huzza; a cheer; a hurrah. ::: v. i.

“I certainly won’t have ‘attracted’ [in place of ‘allured’]—there is an enormous difference between the force of the two words and merely ‘attracted by the Ecstasy’ would take away all my ecstasy in the line—nothing so tepid can be admitted. Neither do I want ‘thrill’ [in place of ‘joy’] which gives a false colour—precisely it would mean that the ecstasy was already touching him with its intensity which is far from my intention.

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

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

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

IGNORANCE. ::: Avidya, the separative consciousness and the egoistic mind and life that flow from it and all that is natural to the separative consciousness and the egoistic mind and life.

This Ignorance is the result of a movement by which the cosmic Intelligence separated itself from the light of the Supermind (the divine Gnosis) and lost the Truth.

Sevenfold Ignorance ::: If we look at this Ignorance in which ordinarily we live by the very circumstance of our separative existence in a material, ip a spatial and temporal universe, wc see that on its obscurer side it reduces itself, from whatever direction we look at or approach it, into the fact of a many- sided self-ignorance. We are Ignorant of the Absolute which is the source of all being and becoming ; we take partial facts of being, temporal relations of the becoming for the whole truth of existence — that is the first, the original ignorance. We are ignorant of the spaceless, timeless, immobile and immutable Self ; we take the constant mobility and mutation of the cosmic becom- ing in Time and Space for the whole truth of existence — that is the second, the cosmic ignorance. We are ignorant of our universal self, the cosmic existence, the cosmic consciousness, our infinite unity with all being and becoming ; we take our limited egoistic mentality, vitality, corporeality for our true self and regard everything other than that as not-sclf — that is the tViTid, \Vie egoistic ignorance. V/c aie ignorant of oat eteinai becoming in Time ; we take this Uttle life in a small span of Time, in a petty field of Space for our beginning, our middle and our end, — that is the fourth, the temporal ignorance. Even within this brief temporal becoming we are ignorant of our large and complex being, of that in us which is super-conscient, sub- conscient, intraconscient, circumcooscient to our surface becoming; we take that surface becoming with its small selection of overtly mentalised experiences for our whole existence — that is the fifth, the psychological ignorance. We are ignorant of the true constitution of our becoming ; we take the mind or life or body or any two or all three tor our true principle or the whole account of what we are, losing sight of that which constitutes them and determines by its occult presence and is meant to deter- mine sovereignly by its emergence from their operations, — that is the sixth, the constitutional ignorance. As a result of all these ignorances, we miss the true knowledge, government and enjoy- ment of our life in the world ; we are ignorant in our thought, will, sensations, actions, return wrong or imperfect responses at every point to the questionings of the world, wander in a maze of errors and desires, strivings and failures, pain and pleasure, sin and stumbling, follow a crooked road, grope blindly for a changing goal, — that is the seventh, the practical ignorance.


ineffable ::: a. --> Incapable of being expresses in words; unspeakable; unutterable; indescribable; as, the ineffable joys of heaven.

INTEGRAL YOGA ::: This yoga accepts the value of cosmic existence and holds it to be a reality; its object is to enter into a higher Truth-Consciousness or Divine Supramental Consciousness in which action and creation are the expression not of ignorance and imperfection, but of the Truth, the Light, the Divine Ānanda. But for that, the surrender of the mortal mind, life and body to the Higher Consciousnessis indispensable, since it is too difficult for the mortal human being to pass by its own effort beyond mind to a Supramental Consciousness in which the dynamism is no longer mental but of quite another power. Only those who can accept the call to such a change should enter into this yoga.

Aim of the Integral Yoga ::: It is not merely to rise out of the ordinary ignorant world-consciousness into the divine consciousness, but to bring the supramental power of that divine consciousness down into the ignorance of mind, life and body, to transform them, to manifest the Divine here and create a divine life in Matter.

Conditions of the Integral Yoga ::: This yoga can only be done to the end by those who are in total earnest about it and ready to abolish their little human ego and its demands in order to find themselves in the Divine. It cannot be done in a spirit of levity or laxity; the work is too high and difficult, the adverse powers in the lower Nature too ready to take advantage of the least sanction or the smallest opening, the aspiration and tapasyā needed too constant and intense.

Method in the Integral Yoga ::: To concentrate, preferably in the heart and call the presence and power of the Mother to take up the being and by the workings of her force transform the consciousness. One can concentrate also in the head or between the eye-brows, but for many this is a too difficult opening. When the mind falls quiet and the concentration becomes strong and the aspiration intense, then there is the beginning of experience. The more the faith, the more rapid the result is likely to be. For the rest one must not depend on one’s own efforts only, but succeed in establishing a contact with the Divine and a receptivity to the Mother’s Power and Presence.

Integral method ::: The method we have to pursue is to put our whole conscious being into relation and contact with the Divine and to call Him in to transform Our entire being into His, so that in a sense God Himself, the real Person in us, becomes the sādhaka of the sādhana* as well as the Master of the Yoga by whom the lower personality is used as the centre of a divine transfiguration and the instrument of its own perfection. In effect, the pressure of the Tapas, the force of consciousness in us dwelling in the Idea of the divine Nature upon that which we are in our entirety, produces its own realisation. The divine and all-knowing and all-effecting descends upon the limited and obscure, progressively illumines and energises the whole lower nature and substitutes its own action for all the terms of the inferior human light and mortal activity.

In psychological fact this method translates itself into the progressive surrender of the ego with its whole field and all its apparatus to the Beyond-ego with its vast and incalculable but always inevitable workings. Certainly, this is no short cut or easy sādhana. It requires a colossal faith, an absolute courage and above all an unflinching patience. For it implies three stages of which only the last can be wholly blissful or rapid, - the attempt of the ego to enter into contact with the Divine, the wide, full and therefore laborious preparation of the whole lower Nature by the divine working to receive and become the higher Nature, and the eventual transformation. In fact, however, the divine strength, often unobserved and behind the veil, substitutes itself for the weakness and supports us through all our failings of faith, courage and patience. It” makes the blind to see and the lame to stride over the hills.” The intellect becomes aware of a Law that beneficently insists and a Succour that upholds; the heart speaks of a Master of all things and Friend of man or a universal Mother who upholds through all stumblings. Therefore this path is at once the most difficult imaginable and yet in comparison with the magnitude of its effort and object, the most easy and sure of all.

There are three outstanding features of this action of the higher when it works integrally on the lower nature. In the first place, it does not act according to a fixed system and succession as in the specialised methods of Yoga, but with a sort of free, scattered and yet gradually intensive and purposeful working determined by the temperament of the individual in whom it operates, the helpful materials which his nature offers and the obstacles which it presents to purification and perfection. In a sense, therefore, each man in this path has his own method of Yoga. Yet are there certain broad lines of working common to all which enable us to construct not indeed a routine system, but yet some kind of Shastra or scientific method of the synthetic Yoga.

Secondly, the process, being integral, accepts our nature such as it stands organised by our past evolution and without rejecting anything essential compels all to undergo a divine change. Everything in us is seized by the hands of a mighty Artificer and transformed into a clear image of that which it now seeks confusedly to present. In that ever-progressive experience we begin to perceive how this lower manifestation is constituted and that everything in it, however seemingly deformed or petty or vile, is the more or less distorted or imperfect figure of some elements or action in the harmony of the divine Nature. We begin to understand what the Vedic Rishis meant when they spoke of the human forefathers fashioning the gods as a smith forges the crude material in his smithy.

Thirdly, the divine Power in us uses all life as the means of this integral Yoga. Every experience and outer contact with our world-environment, however trifling or however disastrous, is used for the work, and every inner experience, even to the most repellent suffering or the most humiliating fall, becomes a step on the path to perfection. And we recognise in ourselves with opened eyes the method of God in the world, His purpose of light in the obscure, of might in the weak and fallen, of delight in what is grievous and miserable. We see the divine method to be the same in the lower and in the higher working; only in the one it is pursued tardily and obscurely through the subconscious in Nature, in the other it becomes swift and selfconscious and the instrument confesses the hand of the Master. All life is a Yoga of Nature seeking to manifest God within itself. Yoga marks the stage at which this effort becomes capable of self-awareness and therefore of right completion in the individual. It is a gathering up and concentration of the movements dispersed and loosely combined in the lower evolution.

Key-methods ::: The way to devotion and surrender. It is the psychic movement that brings the constant and pure devotion and the removal of the ego that makes it possible to surrender.

The way to knowledge. Meditation in the head by which there comes the opening above, the quietude or silence of the mind and the descent of peace etc. of the higher consciousness generally till it envelops the being and fills the body and begins to take up all the movements.
Yoga by works ::: Separation of the Purusha from the Prakriti, the inner silent being from the outer active one, so that one has two consciousnesses or a double consciousness, one behind watching and observing and finally controlling and changing the other which is active in front. The other way of beginning the yoga of works is by doing them for the Divine, for the Mother, and not for oneself, consecrating and dedicating them till one concretely feels the Divine Force taking up the activities and doing them for one.

Object of the Integral Yoga is to enter into and be possessed by the Divine Presence and Consciousness, to love the Divine for the Divine’s sake alone, to be tuned in our nature into the nature of the Divine, and in our will and works and life to be the instrument of the Divine.

Principle of the Integral Yoga ::: The whole principle of Integral Yoga is to give oneself entirely to the Divine alone and to nobody else, and to bring down into ourselves by union with the Divine Mother all the transcendent light, power, wideness, peace, purity, truth-consciousness and Ānanda of the Supramental Divine.

Central purpose of the Integral Yoga ::: Transformation of our superficial, narrow and fragmentary human way of thinking, seeing, feeling and being into a deep and wide spiritual consciousness and an integrated inner and outer existence and of our ordinary human living into the divine way of life.

Fundamental realisations of the Integral Yoga ::: The psychic change so that a complete devotion can be the main motive of the heart and the ruler of thought, life and action in constant union with the Mother and in her Presence. The descent of the Peace, Power, Light etc. of the Higher Consciousness through the head and heart into the whole being, occupying the very cells of the body. The perception of the One and Divine infinitely everywhere, the Mother everywhere and living in that infinite consciousness.

Results ::: First, an integral realisation of Divine Being; not only a realisation of the One in its indistinguishable unity, but also in its multitude of aspects which are also necessary to the complete knowledge of it by the relative consciousness; not only realisation of unity in the Self, but of unity in the infinite diversity of activities, worlds and creatures.

Therefore, also, an integral liberation. Not only the freedom born of unbroken contact of the individual being in all its parts with the Divine, sāyujya mukti, by which it becomes free even in its separation, even in the duality; not only the sālokya mukti by which the whole conscious existence dwells in the same status of being as the Divine, in the state of Sachchidananda ; but also the acquisition of the divine nature by the transformation of this lower being into the human image of the divine, sādharmya mukti, and the complete and final release of all, the liberation of the consciousness from the transitory mould of the ego and its unification with the One Being, universal both in the world and the individual and transcendentally one both in the world and beyond all universe.

By this integral realisation and liberation, the perfect harmony of the results of Knowledge, Love and Works. For there is attained the complete release from ego and identification in being with the One in all and beyond all. But since the attaining consciousness is not limited by its attainment, we win also the unity in Beatitude and the harmonised diversity in Love, so that all relations of the play remain possible to us even while we retain on the heights of our being the eternal oneness with the Beloved. And by a similar wideness, being capable of a freedom in spirit that embraces life and does not depend upon withdrawal from life, we are able to become without egoism, bondage or reaction the channel in our mind and body for a divine action poured out freely upon the world.

The divine existence is of the nature not only of freedom, but of purity, beatitude and perfection. In integral purity which shall enable on the one hand the perfect reflection of the divine Being in ourselves and on the other the perfect outpouring of its Truth and Law in us in the terms of life and through the right functioning of the complex instrument we are in our outer parts, is the condition of an integral liberty. Its result is an integral beatitude, in which there becomes possible at once the Ānanda of all that is in the world seen as symbols of the Divine and the Ānanda of that which is not-world. And it prepares the integral perfection of our humanity as a type of the Divine in the conditions of the human manifestation, a perfection founded on a certain free universality of being, of love and joy, of play of knowledge and of play of will in power and will in unegoistic action. This integrality also can be attained by the integral Yoga.

Sādhanā of the Integral Yoga does not proceed through any set mental teaching or prescribed forms of meditation, mantras or others, but by aspiration, by a self-concentration inwards or upwards, by a self-opening to an Influence, to the Divine Power above us and its workings, to the Divine Presence in the heart and by the rejection of all that is foreign to these things. It is only by faith, aspiration and surrender that this self-opening can come.

The yoga does not proceed by upadeśa but by inner influence.

Integral Yoga and Gita ::: The Gita’s Yoga consists in the offering of one’s work as a sacrifice to the Divine, the conquest of desire, egoless and desireless action, bhakti for the Divine, an entering into the cosmic consciousness, the sense of unity with all creatures, oneness with the Divine. This yoga adds the bringing down of the supramental Light and Force (its ultimate aim) and the transformation of the nature.

Our yoga is not identical with the yoga of the Gita although it contains all that is essential in the Gita’s yoga. In our yoga we begin with the idea, the will, the aspiration of the complete surrender; but at the same time we have to reject the lower nature, deliver our consciousness from it, deliver the self involved in the lower nature by the self rising to freedom in the higher nature. If we do not do this double movement, we are in danger of making a tamasic and therefore unreal surrender, making no effort, no tapas and therefore no progress ; or else we make a rajasic surrender not to the Divine but to some self-made false idea or image of the Divine which masks our rajasic ego or something still worse.

Integral Yoga, Gita and Tantra ::: The Gita follows the Vedantic tradition which leans entirely on the Ishvara 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 Tantric tradition leans on the Shakti or Ishvari 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.

Integral Yoga and Hatha-Raja Yogas ::: For an integral yoga the special methods of Rajayoga and Hathayoga may be useful at times in certain stages of the progress, but are not indispensable. Their principal aims must be included in the integrality of the yoga; but they can be brought about by other means. For the methods of the integral yoga must be mainly spiritual, and dependence on physical methods or fixed psychic or psychophysical processes on a large scale would be the substitution of a lower for a higher action. Integral Yoga and Kundalini Yoga: There is a feeling of waves surging up, mounting to the head, which brings an outer unconsciousness and an inner waking. It is the ascending of the lower consciousness in the ādhāra to meet the greater consciousness above. It is a movement analogous to that on which so much stress is laid in the Tantric process, the awakening of the Kundalini, the Energy coiled up and latent in the body and its mounting through the spinal cord and the centres (cakras) and the Brahmarandhra to meet the Divine above. In our yoga it is not a specialised process, but a spontaneous upnish of the whole lower consciousness sometimes in currents or waves, sometimes in a less concrete motion, and on the other side a descent of the Divine Consciousness and its Force into the body.

Integral Yoga and other Yogas ::: The old yogas reach Sachchidananda through the spiritualised mind and depart into the eternally static oneness of Sachchidananda or rather pure Sat (Existence), absolute and eternal or else a pure Non-exist- ence, absolute and eternal. Ours having realised Sachchidananda in the spiritualised mind plane proceeds to realise it in the Supramcntal plane.

The suprcfhe supra-cosmic Sachchidananda is above all. Supermind may be described as its power of self-awareness and W’orld- awareness, the world being known as within itself and not out- side. So to live consciously in the supreme Sachchidananda one must pass through the Supermind.

Distinction ::: The realisation of Self and of the Cosmic being (without which the realisation of the Self is incomplete) are essential steps in our yoga ; it is the end of other yogas, but it is, as it were, the beginning of outs, that is to say, the point where its own characteristic realisation can commence.

It is new as compared with the old yogas (1) Because it aims not at a departure out of world and life into Heaven and Nir- vana, but at a change of life and existence, not as something subordinate or incidental, but as a distinct and central object.

If there is a descent in other yogas, yet it is only an incident on the way or resulting from the ascent — the ascent is the real thing. Here the ascent is the first step, but it is a means for the descent. It is the descent of the new coosdousness attain- ed by the ascent that is the stamp and seal of the sadhana. Even the Tantra and Vaishnavism end in the release from life ; here the object is the divine fulfilment of life.

(2) Because the object sought after is not an individual achievement of divine realisation for the sake of the individual, but something to be gained for the earth-consciousness here, a cosmic, not solely a supra-cosmic acbievement. The thing to be gained also is the bringing of a Power of consciousness (the Supramental) not yet organised or active directly in earth-nature, even in the spiritual life, but yet to be organised and made directly active.

(3) Because a method has been preconized for achieving this purpose which is as total and integral as the aim set before it, viz., the total and integral change of the consciousness and nature, taking up old methods, but only as a part action and present aid to others that are distinctive.

Integral Yoga and Patanjali Yoga ::: Cilia is the stuff of mixed mental-vital-physical consciousness out of which arise the movements of thought, emotion, sensation, impulse etc.

It is these that in the Patanjali system have to be stilled altogether so that the consciousness may be immobile and go into Samadhi.

Our yoga has a different function. The movements of the ordinary consciousness have to be quieted and into the quietude there has to be brought down a higher consciousness and its powers which will transform the nature.


intemperate ::: a. --> Indulging any appetite or passion to excess; immoderate to enjoyments or exertion.
Specifically, addicted to an excessive or habitual use of alcoholic liquors.
Excessive; ungovernable; inordinate; violent; immoderate; as, intemperate language, zeal, etc.; intemperate weather. ::: v. t.


interdict ::: n. --> To forbid; to prohibit or debar; as, to interdict intercourse with foreign nations.
To lay under an interdict; to cut off from the enjoyment of religious privileges, as a city, a church, an individual.
A prohibitory order or decree; a prohibition.
A prohibition of the pope, by which the clergy or laymen are restrained from performing, or from attending, divine service, or from administering the offices or enjoying the privileges of the


  "In the spiritual sense, however, sacrifice has a different meaning — it does not so much indicate giving up what is held dear as an offering of oneself, one"s being, one"s mind, heart, will, body, life, actions to the Divine. It has the original sense of ‘making sacred" and is used as an equivalent of the word yajna. When the Gita speaks of the ‘sacrifice of knowledge", it does not mean a giving up of anything, but a turning of the mind towards the Divine in the search for knowledge and an offering of oneself through it. It is in this sense, too, that one speaks of the offering or sacrifice of works. The Mother has written somewhere that the spiritual sacrifice is joyful and not painful in its nature. On the spiritual path, very commonly, if a seeker still feels the old ties and responsibilities strongly he is not asked to sever or leave them, but to let the call in him grow till all within is ready. Many, indeed, come away earlier because they feel that to cut loose is their only chance, and these have to go sometimes through a struggle. But the pain, the struggle, is not the essential character of this spiritual self-offering.” Letters on Yoga

“In the spiritual sense, however, sacrifice has a different meaning—it does not so much indicate giving up what is held dear as an offering of oneself, one’s being, one’s mind, heart, will, body, life, actions to the Divine. It has the original sense of ‘making sacred’ and is used as an equivalent of the word yajna. When the Gita speaks of the ‘sacrifice of knowledge’, it does not mean a giving up of anything, but a turning of the mind towards the Divine in the search for knowledge and an offering of oneself through it. It is in this sense, too, that one speaks of the offering or sacrifice of works. The Mother has written somewhere that the spiritual sacrifice is joyful and not painful in its nature. On the spiritual path, very commonly, if a seeker still feels the old ties and responsibilities strongly he is not asked to sever or leave them, but to let the call in him grow till all within is ready. Many, indeed, come away earlier because they feel that to cut loose is their only chance, and these have to go sometimes through a struggle. But the pain, the struggle, is not the essential character of this spiritual self-offering.” Letters on Yoga

intolerance ::: n. --> Want of capacity to endure; as, intolerance of light.
The quality of being intolerant; refusal to allow to others the enjoyment of their opinions, chosen modes of worship, and the like; want of patience and forbearance; illiberality; bigotry; as, intolerance shown toward a religious sect.


intolerant ::: a. --> Not enduring; not able to endure.
Not tolerating difference of opinion or sentiment, especially in religious matters; refusing to allow others the enjoyment of their opinions, rights, or worship; unjustly impatient of the opinion of those disagree with us; not tolerant; unforbearing; bigoted. ::: n.


intoxicate ::: a. --> Intoxicated.
Overexcited, as with joy or grief. ::: v. t. --> To poison; to drug.
To make drunk; to inebriate; to excite or to stupefy by strong drink or by a narcotic substance.


io ::: n. --> An exclamation of joy or triumph; -- often interjectional.

irrepressible ::: a. --> Not capable of being repressed, restrained, or controlled; as, irrepressible joy; an irrepressible conflict.

ishana. ::: the all-enjoyer; the Lord of everything; the Lord of space

"Ishwara is Brahman the Reality, Self, Spirit, revealed as possessor, enjoyer of his own self-existence, creator of the universe and one with it, Pantheos, and yet superior to it, the Eternal, the Infinite, the Ineffable, the Divine Transcendence.” The Life Divine

“Ishwara is Brahman the Reality, Self, Spirit, revealed as possessor, enjoyer of his own self-existence, creator of the universe and one with it, Pantheos, and yet superior to it, the Eternal, the Infinite, the Ineffable, the Divine Transcendence.” The Life Divine

Japa must come in a live push carrying the Joy or the light of the thing in it,

jointure ::: n. --> A joining; a joint.
An estate settled on a wife, which she is to enjoy after husband&


jolif ::: a. --> Joyful; merry; pleasant; jolly.

jollity ::: n. --> Noisy mirth; gayety; merriment; festivity; boisterous enjoyment.

jolly ::: superl. --> Full of life and mirth; jovial; joyous; merry; mirthful.
Expressing mirth, or inspiring it; exciting mirth and gayety.
Of fine appearance; handsome; excellent; lively; agreeable; pleasant.


jovial ::: a. --> Of or pertaining to the god, or the planet, Jupiter.
Sunny; serene.
Gay; merry; joyous; jolly; mirth-inspiring; hilarious; characterized by mirth or jollity; as, a jovial youth; a jovial company; a jovial poem.


joyace ::: n. --> Enjoyment; gayety; festivity; joyfulness.

joyancy ::: n. --> Joyance.

JOY. ::: Joy is sital, Ansnda is spiritual.

joyed ::: imp. & p. p. --> of Joy

joyful ::: a. --> Full of joy; having or causing joy; very glad; as, a joyful heart.

joyful ::: causing, bringing, manifesting or expressing joy. joyfully.

joying ::: p. pr. & vb. n. --> of Joy

joyless ::: a. --> Not having joy; not causing joy; unenjoyable.

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

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


joyous ::: a. --> Glad; gay; merry; joyful; also, affording or inspiring joy; with of before the word or words expressing the cause of joy.

joyous ::: full of or characterized by joy.

joysome ::: a. --> Causing joyfulness.

jubilant ::: a. --> Uttering songs of triumph; shouting with joy; triumphant; exulting.

jubilee ::: n. --> Every fiftieth year, being the year following the completion of each seventh sabbath of years, at which time all the slaves of Hebrew blood were liberated, and all lands which had been alienated during the whole period reverted to their former owners.
The joyful commemoration held on the fiftieth anniversary of any event; as, the jubilee of Queen Victoria&


karana. ::: the cause; causal; the reason; the seed of all seeds; the original cause of creation; the subtle cause of everything; the unmanifested potential cause that, in due time, takes shape as the visible effect; that which brings the joy of Reality

KEYS OF YOGA. ::: There Is above us, above the conscious- ness in the physical body, a great supporting extension as it were ot peace, light, power, joy — we can become aware of it, and bring It down into the physical consciousness ; and that, at first for a time, afterwards more frequently and for a longer time, in the end for good, can remain and change the whole basis of our daily consciousness. Even before we are aware ' of it above, »‘c can feel it coming down and entering into us.

kill-joy ::: n. --> One who causes gloom or grief; a dispiriting person.

lickerish ::: a. --> Eager; craving; urged by desire; eager to taste or enjoy; greedy.
Tempting the appetite; dainty.
Lecherous; lustful.


linger ::: 1. To be slow in leaving, especially out of reluctance; tarry. 2. To be tardy in acting; procrastinate. 3. To remain present although waning or gradually dying. 4. To dwell in contemplation, thought, or enjoyment. lingers, lingered, lingering.

liveryman ::: n. --> One who wears a livery, as a servant.
A freeman of the city, in London, who, having paid certain fees, is entitled to wear the distinguishing dress or livery of the company to which he belongs, and also to enjoy certain other privileges, as the right of voting in an election for the lord mayor, sheriffs, chamberlain, etc.
One who keeps a livery stable.


lost ::: v. t. --> Parted with unwillingly or unintentionally; not to be found; missing; as, a lost book or sheep.
Parted with; no longer held or possessed; as, a lost limb; lost honor.
Not employed or enjoyed; thrown away; employed ineffectually; wasted; squandered; as, a lost day; a lost opportunity or benefit.
Having wandered from, or unable to find, the way;


:::   "Love is, in its essence, the joy of identity; it finds its ultimate expression in the bliss of union.” On Education, MCW Vol. 12.

“Love is, in its essence, the joy of identity; it finds its ultimate expression in the bliss of union.” On Education, MCW Vol. 12.

". . . love is the crown of knowledge; for love is the delight of union, and unity must be conscious of joy of union to find all the riches of its own delight. Perfect knowledge indeed leads to perfect love, integral knowledge to a rounded and multitudinous richness of love.” The Synthesis of Yoga

“… love is the crown of knowledge; for love is the delight of union, and unity must be conscious of joy of union to find all the riches of its own delight. Perfect knowledge indeed leads to perfect love, integral knowledge to a rounded and multitudinous richness of love.” The Synthesis of Yoga

"Love is the power and passion of the divine self-delight and without love we may get the rapt peace of its infinity, the absorbed silence of the Ananda, but not its absolute depth of richness and fullness. Love leads us from the suffering of division into the bliss of perfect union, but without losing that joy of the act of union which is the soul"s greatest discovery and for which the life of the cosmos is a long preparation. Therefore to approach God by love is to prepare oneself for the greatest possible spiritual fulfilment. ” The Synthesis of Yoga

“Love is the power and passion of the divine self-delight and without love we may get the rapt peace of its infinity, the absorbed silence of the Ananda, but not its absolute depth of richness and fullness. Love leads us from the suffering of division into the bliss of perfect union, but without losing that joy of the act of union which is the soul’s greatest discovery and for which the life of the cosmos is a long preparation. Therefore to approach God by love is to prepare oneself for the greatest possible spiritual fulfilment.” The Synthesis of Yoga

lust ::: n. --> Pleasure.
Inclination; desire.
Longing desire; eagerness to possess or enjoy; -- in a had sense; as, the lust of gain.
Licentious craving; sexual appetite.
Hence: Virility; vigor; active power.
To list; to like.
To have an eager, passionate, and especially an inordinate or


luxury ::: 1. Free or habitual indulgence in or enjoyment of comforts and pleasures in addition to those necessary for a reasonable standard of well-being. 2. A pleasure out of the ordinary. 3. A foolish or worthless form of self-indulgence.

Madhav: “Parent-sun, her spirit is always conscious of its source above, the sun of truth, the sun of divine joy.” The Book of the Divine Mother

Madhav: “This is an experience of the gates opening, an important experience in yoga. Even as early as in the Vedic hymns, the Rishis describe how the divine doors open, devih dvarah, and the light, the joy, the knowledge pour in. Sat-Sang Vol. IX

madhu. ::: honey; enjoyment

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

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

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

merry ::: superl. --> Laughingly gay; overflowing with good humor and good spirits; jovial; inclined to laughter or play ; sportive.
Cheerful; joyous; not sad; happy.
Causing laughter, mirth, gladness, or delight; as, / merry jest. ::: n.


morganatic ::: a. --> Pertaining to, in the manner of, or designating, a kind of marriage, called also left-handed marriage, between a man of superior rank and a woman of inferior, in which it is stipulated that neither the latter nor her children shall enjoy the rank or inherit the possessions of her husband.

motion, and on the other side a descent of the Divine Conscious- ness and its Force into the body. This descent is felt as a pouring in of calm and peace, of force and power, of light, of joy and ecstasy, of wideness and freedom and knowledge, of a Divine

mudita. ::: joy; happiness

NECESSITIES. ::: The necessities of a sadhaka should be as few as possible ; for there are only a veiy few things that are real necessities in life. The rest are either utilities or things decorative to life or luxuries. These a yogin has a right to possess or enjoy only on one of two conditions ;

nobleman ::: n. --> One of the nobility; a noble; a peer; one who enjoys rank above a commoner, either by virtue of birth, by office, or by patent.

Nolini: “The river known as the Ganges actually has three different names corresponding to the different worlds in which it exists—Heaven = Alacananda, Earth = Ganges, Lower world = Bogavati (river of enjoyment).”

::: "Not to be disturbed by either joy or grief, pleasure or displeasure by what people say or do or by any outward things is called in yoga a state of samata , equality to all things.” Letters on Yoga

“Not to be disturbed by either joy or grief, pleasure or displeasure by what people say or do or by any outward things is called in yoga a state of samata , equality to all things.” Letters on Yoga

nowel ::: n. --> Christmas; also, a shout of joy at Christmas for the birth of the Savior.
A kind of hymn, or canticle, of mediaeval origin, sung in honor of the Nativity of our Lord; a Christmas carol.
The core, or the inner part, of a mold for casting a large hollow object.
The bottom part of a mold or of a flask, in distinction from the cope; the drag.


odd fellow ::: --> A member of a secret order, or fraternity, styled the Independent Order of Odd Fellows, established for mutual aid and social enjoyment.

omnipotent ::: “One seated in the sleep of Superconscience, a massed Intelligence, blissful and the enjoyer of Bliss…. This is the omnipotent, this is the omniscient, this is the inner control, this is the source of all.” The Upanishads

open ::: a. --> Free of access; not shut up; not closed; affording unobstructed ingress or egress; not impeding or preventing passage; not locked up or covered over; -- applied to passageways; as, an open door, window, road, etc.; also, to inclosed structures or objects; as, open houses, boxes, baskets, bottles, etc.; also, to means of communication or approach by water or land; as, an open harbor or roadstead.
Free to be used, enjoyed, visited, or the like; not private; public; unrestricted in use; as, an open library, museum, court, or


— or in it, our Father in heaven, — and t\e'do not feel or sec him in ourselves or around us. So long as we keep this vision, fbe mortaUty in us is queilcd by that Immortality ; it feeis the light, power and joy and responds to it according to its capa- city ; or it feels the descent of the spirit and it is then for a time transformed or else uplifted into some lustre of reflection of the light and power ; it ^comes a vessel of the Ananda. But at other times it lapses into old mortality and exists or works dully or pettily in the ruck of its earthly habits. The complete redemption comes by the descent of the divine Power into the

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

our mind works ns a chained skjvc is cmcrpng the disc of a secret sun of Power and Joy and Knowledge.

overjoy ::: v. t. --> To make excessively joyful; to gratify extremely. ::: n. --> Excessive joy; transport.

paean ::: a song or lyric poem expressing triumph or thanksgiving, or joy. In classical antiquity, it is usually performed by a chorus, but some examples seem intended for an individual voice (monody). It comes from the Greek παιάν (also παιήων or παιών), "song of triumph, any solemn song or chant.” paeans, paean-song.

paean ::: n. --> An ancient Greek hymn in honor of Apollo as a healing deity, and, later, a song addressed to other deities.
Any loud and joyous song; a song of triumph.
See Paeon.


"Pain and grief are Nature"s reminder to the soul that the pleasure it enjoys is only a feeble hint of the real delight of existence. In each pain and torture of our being is the secret of a flame of rapture compared with which our greatest pleasures are only as dim flickerings.” Essays in Philosophy and Yoga*

“Pain and grief are Nature’s reminder to the soul that the pleasure it enjoys is only a feeble hint of the real delight of existence. In each pain and torture of our being is the secret of a flame of rapture compared with which our greatest pleasures are only as dim flickerings.” Essays in Philosophy and Yoga

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

paradised ::: a. --> Placed in paradise; enjoying delights as of paradise.

participation ::: n. --> The act or state of participating, or sharing in common with others; as, a participation in joy or sorrows.
Distribution; division into shares.
community; fellowship; association.


passion ::: n. 1. Suffering. 2. A powerful emotion, such as love, joy, hatred, or anger. 3. An abandoned display of emotion, especially of anger. 4. Strong sexual desire; lust. 5. Violent anger. 6. The sufferings of Jesus in the period following the Last Supper and including the Crucifixion, as related in the New Testament. passion"s, passions, world-passion. adj. **passioning. v. 7. To be affected by intense emotions such as love, joy, hatred, anger, etc. passions, passioned, passioning, passion-tranced. ::: **

Peace and joy can be there perraanenlly, but the condition of this permanence is that one should have the constant contact or indwelling of the Divine, and this comes naturally not to the outer mind or vital but to the inner soul or psychic being. There- fore one who wants his yoga to be a path of peace or joy must be prepared to dwell in Ws soul rather than In his outer mental and emotkmaJ nature.

peaceful ::: a. --> Possessing or enjoying peace; not disturbed by war, tumult, agitation, anxiety, or commotion; quiet; tranquil; as, a peaceful time; a peaceful country; a peaceful end.
Not disposed or tending to war, tumult or agitation; pacific; mild; calm; peaceable; as, peaceful words.


pleasant ::: giving or affording pleasure or enjoyment; agreeable.

pleasure ::: 1. The state or feeling of being pleased or gratified. 2. A source of enjoyment or delight. Pleasure, pleasure"s, pleasures, pleasure-burdened, pleasure-walks, sense-pleasures.

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


possessor ::: n. --> One who possesses; one who occupies, holds, owns, or controls; one who has actual participation or enjoyment, generally of that which is desirable; a proprietor.

prajna&

PRAYER. ::: The life of man is a life of wants and needs and therefore of desires, not only in his physical and vital, but in his mental and spiritual being. When he becomes conscious of a greater Power governing the world, he approaches it through prayer for the fulfilment of his needs, for help in his rough journey, for protection and aid in his struggle. Whatever crudi- ties there may be in the ordinary religious approach to God by prayer, and there are many, especially that attitude which ima- gines the Divine as if capable of being propitiated, bribed, flat- tered into acquiescence or indulgence by praise, entreaty and gifts and has often little te^td to the spirit in which he is approached, still this way of turning to the Divine is an essen- tial movement of our religious being and reposes on a universal truth.

The efficacy of prayer is often doubted and prayer itself supposed to be a thing irrational and necessarily superfluous and ineffective. It is true that the universal will executes always its aim and cannot be deflected by egoistic propitiation and entreaty, it is true of the Transcendent who expresses himself in the universal order that, being omniscient, his larger knowledge must foresee the thing to be done and it does not need direction or stimulation by human thought and that the individual's desires are not and cannot be in any world-order the true determining factor. But neither is that order or the execution of the universal will altogether effected by mechanical Law, but by powers and forces of which for human life at least, human will, aspiration and faith are not among the least important. Prayer is only a particular form given to that will, aspiration and faith. Its forms are very often crude and not only childlike, which is in itself no defect, but childish; but still it has a real power and significance. Its power and sense is to put the will, aspiration and faith of man into touch with the divine Will as that of a conscious Being with whom we can enter into conscious and living relations. For our will and aspiration can act either by our own strength and endeavour, which can no doubt be made a thing great and effective whether for lower or higher purposes, -and there are plenty of disciplines which put it forward as the one force to be used, -- or it can act in dependence upon and with subordination to the divine or the universal Will. And this latter way, again, may either look upon that Will as responsive indeed to our aspiration, but almost mechanically, by a sort of law of energy, or at any rate quite impersonally, or else it may look upon it as responding consciously to the divine aspiration and faith of the human soul and consciously bringing to it the help, the guidance, the protection and fruition demanded, yogaksemam vahamyaham. ~ TSOY, SYN

Prayer helps to prepare this relation for us at first on the lower plane even while it is (here consistent with much that is mere egoism and self-delusion; but afterwards we can draw towards the spiritual truth which is behind it. It is not then the givinc of the thing asked for that matters, but the relation itself, the contact of man’s life with God, the conscious interchange.

In spiritual matters and in the seeking of spiritual gains, this conscious relation is a great power; it is a much greater power than our own entirely self-reliant struggle and effort and it brings a fuller spiritual growth and experience. Necessarily, in the end prayer either ceases in the greater thing for which it prepared us, -- in fact the form we call prayer is not itself essential so long as the faith, the will, the aspiration are there, -- or remains only for the joy of the relation. Also its objects, the artha or interest it seeks to realise, become higher and higher until we reach the highest motiveless devotion, which is that of divine love pure and simple without any other demand or longing.

Prayer for others ::: The fact of praying and the attitude it brings, especially unselfish prayer for others, itself opens you to the higher Power, even if there is no corresponding result in the person prayed for. 'Nothing can be positively said about that, for the result must necessarily depend on the persons, whe- ther they arc open or receptive or something in them can res- pond to any Force the prayer brings down.

Prayer must well up from the heart on a crest of emotion or aspiration.

Prayer {Ideal)'. Not prayer insisting on immediate fulfilment, but prayer that is itself a communion of the mind and heart with the Divine*and can have the joy and satisfaction of itself, trusting for fulfilment by the Divine in his own time.


prebendary ::: n. --> A clergyman attached to a collegiate or cathedral church who enjoys a prebend in consideration of his officiating at stated times in the church. See Note under Benefice, n., 3.
A prebendaryship.


preemption ::: n. --> The act or right of purchasing before others.
The privilege or prerogative formerly enjoyed by the king of buying provisions for his household in preference to others.
The right of an actual settler upon public lands (particularly those of the United States) to purchase a certain portion at a fixed price in preference to all other applicants.


prescription ::: n. --> The act of prescribing, directing, or dictating; direction; precept; also, that which is prescribed.
A direction of a remedy or of remedies for a disease, and the manner of using them; a medical recipe; also, a prescribed remedy.
A prescribing for title; the claim of title to a thing by virtue immemorial use and enjoyment; the right or title acquired by possession had during the time and in the manner fixed by


prescriptive ::: a. --> Consisting in, or acquired by, immemorial or long-continued use and enjoyment; as, a prescriptive right of title; pleading the continuance and authority of long custom.

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

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

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

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

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

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

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

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

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

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

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

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

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

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


privilege ::: 1. A special advantage or immunity or benefit not enjoyed by all. 2. The advantages and immunities enjoyed by a small usually powerful group or class, esp. to the disadvantage of others.

privileged ::: imp. & p. p. --> of Privilege ::: a. --> Invested with a privilege; enjoying a peculiar right, advantage, or immunity.

privilege ::: n. --> A peculiar benefit, advantage, or favor; a right or immunity not enjoyed by others or by all; special enjoyment of a good, or exemption from an evil or burden; a prerogative; advantage; franchise.
See Call, Put, Spread, etc. ::: v. t.


priya&

property ::: a. --> That which is proper to anything; a peculiar quality of a thing; that which is inherent in a subject, or naturally essential to it; an attribute; as, sweetness is a property of sugar.
An acquired or artificial quality; that which is given by art, or bestowed by man; as, the poem has the properties which constitute excellence.
The exclusive right of possessing, enjoying, and disposing of a thing; ownership; title.


"Pure indeed is he for whom as for the eater of things there is the flowing progression by Nature,(1) as by an axe, and with a happy travail she, his Mother, brought him forth that he may accomplish her works and taste of the enjoyment.(2)

“Pure indeed is he for whom as for the eater of things there is the flowing progression by Nature, (1) as by an axe, and with a happy travail she, his Mother, brought him forth that he may accomplish her works and taste of the enjoyment.(2)

ramana. ::: enjoyer; one who enjoys or delights in something

rapture ::: n. --> A seizing by violence; a hurrying along; rapidity with violence.
The state or condition of being rapt, or carried away from one&


rapturous ::: a. --> Ecstatic; transporting; ravishing; feeling, expressing, or manifesting rapture; as, rapturous joy, pleasure, or delight; rapturous applause.

rapturous ::: filled with great joy or rapture; ecstatic. rapturously.

ravish ::: v. t. --> To seize and carry away by violence; to snatch by force.
To transport with joy or delight; to delight to ecstasy.
To have carnal knowledge of (a woman) by force, and against her consent; to rape.


raw ::: superl. --> Not altered from its natural state; not prepared by the action of heat; as, raw sienna; specifically, not cooked; not changed by heat to a state suitable for eating; not done; as, raw meat.
Hence: Unprepared for use or enjoyment; immature; unripe; unseasoned; inexperienced; unpracticed; untried; as, raw soldiers; a raw recruit.
Not worked in due form; in the natural state; untouched by art; unwrought.


reenjoyment ::: n. --> Renewed enjoyment.

reenjoy ::: v. i. --> To enjoy anew.

regret ::: v. --> Pain of mind on account of something done or experienced in the past, with a wish that it had been different; a looking back with dissatisfaction or with longing; grief; sorrow; especially, a mourning on account of the loss of some joy, advantage, or satisfaction.
Dislike; aversion. ::: v. t.


rejoice ::: (often followed by in.) To feel joyful; be filled with joy; be delighted. rejoices, rejoiced, rejoicing.

rejoice ::: v. i. --> To feel joy; to experience gladness in a high degree; to have pleasurable satisfaction; to be delighted. ::: v. t. --> To enjoy.
To give joy to; to make joyful; to gladden.


rejoicing ::: p. pr. & vb. n. --> of Rejoice ::: n. --> Joy; gladness; delight.
The expression of joy or gladness.
That which causes to rejoice; occasion of joy.


"Religion is the first attempt of man to get beyond himself and beyond the obvious and material facts of his existence. Its first essential work is to confirm and make real to him his subjective sense of an Infinite on which his material and mental being depends and the aspiration of his soul to come into its presence and live in contact with it. Its function is to assure him too of that possibility of which he has always dreamed, but of which his ordinary life gives him no assurance, the possibility of transcending himself and growing out of bodily life and mortality into the joy of immortal life and spiritual existence. It also confirms in him the sense that there are worlds or planes of existence other than that in which his lot is now cast, worlds in which this mortality and this subjection to evil and suffering are not the natural state, but rather bliss of immortality is the eternal condition. Incidentally, it gives him a rule of mortal life by which he shall prepare himself for immortality. He is a soul and not a body and his earthly life is a means by which he determines the future conditions of his spiritual being.” The Synthesis of Yoga

“Religion is the first attempt of man to get beyond himself and beyond the obvious and material facts of his existence. Its first essential work is to confirm and make real to him his subjective sense of an Infinite on which his material and mental being depends and the aspiration of his soul to come into its presence and live in contact with it. Its function is to assure him too of that possibility of which he has always dreamed, but of which his ordinary life gives him no assurance, the possibility of transcending himself and growing out of bodily life and mortality into the joy of immortal life and spiritual existence. It also confirms in him the sense that there are worlds or planes of existence other than that in which his lot is now cast, worlds in which this mortality and this subjection to evil and suffering are not the natural state, but rather bliss of immortality is the eternal condition. Incidentally, it gives him a rule of mortal life by which he shall prepare himself for immortality. He is a soul and not a body and his earthly life is a means by which he determines the future conditions of his spiritual being.” The Synthesis of Yoga

relish ::: v. t. --> To taste or eat with pleasure; to like the flavor of; to partake of with gratification; hence, to enjoy; to be pleased with or gratified by; to experience pleasure from; as, to relish food.
To give a relish to; to cause to taste agreeably. ::: v. i. --> To have a pleasing or appetizing taste; to give


reversionary ::: a. --> Of or pertaining to a reversion; involving a reversion; to be enjoyed in succession, or after the termination of a particular estate; as, a reversionary interest or right. ::: n. --> That which is to be received in reversion.

sabbatical ::: a. --> Of or pertaining to the Sabbath; resembling the Sabbath; enjoying or bringing an intermission of labor.

sac ::: n. --> See Sacs.
The privilege formerly enjoyed by the lord of a manor, of holding courts, trying causes, and imposing fines.
See 2d Sack.
A cavity, bag, or receptacle, usually containing fluid, and either closed, or opening into another cavity to the exterior; a sack.


sacrifice ::: “Sacrifice means an inner offering to the Divine and the real spiritual sacrifice is a very joyful thing.” Letters on Yoga

sadhu. ::: a noble person, or one who has realised the Self; an ascetic or one who has renounced the world in quest of liberation; seeker of Truth; one who is practising spiritual disciplines; one who has dedicated his life to spiritual endeavour; engaged in the pursuit and enjoyment of the bliss of the Self

sadistic ::: pertaining to cruelty that evidences a subconscious craving and is apparently satisfied, sexually or otherwise, by the infliction of pain on another by means of aggressive or destructive behaviour or the assertion of power over that person; also loosely, deliberate or excessive cruelty morbidly enjoyed.

samadhi. ::: transcendental awareness; the quiet state of blissful awareness; oneness; union with Brahman; the goal of all yogic practice, which is attained when the yogi constantly sees the supreme Self in his Heart; a direct but temporary absorption in the Self in which there is only the feeling "I am" and no thoughts; the state of superconsciousness where Reality is experienced attended with all-knowledge and joy &

satiate ::: a. --> Filled to satiety; glutted; sated; -- followed by with or of. ::: v. t. --> To satisfy the appetite or desire of; to feed to the full; to furnish enjoyment to, to the extent of desire; to sate; as, to satiate appetite or sense.

satisfaction ::: n. --> The act of satisfying, or the state of being satisfied; gratification of desire; contentment in possession and enjoyment; repose of mind resulting from compliance with its desires or demands.
Settlement of a claim, due, or demand; payment; indemnification; adequate compensation.
That which satisfies or gratifies; atonement.


savour ::: 1. A specific taste or smell. v. **2. To derive or receive pleasure from; get enjoyment from; take pleasure in. savoured**

seasoning ::: p. pr. & vb. n. --> of Season ::: n. --> The act or process by which anything is seasoned.
That which is added to any species of food, to give it a higher relish, as salt, spices, etc.; a condiment.
Hence, something added to enhance enjoyment or relieve


self-enjoyment ::: n. --> Enjoyment of one&

shout ::: v. i. --> To utter a sudden and loud outcry, as in joy, triumph, or exultation, or to attract attention, to animate soldiers, etc. ::: v. t. --> To utter with a shout; to cry; -- sometimes with out; as, to shout, or to shout out, a man&

shukshma deha. ::: the subtle or astral body, which possess nineteen properties &

&

smile ::: v. i. --> To express amusement, pleasure, moderate joy, or love and kindness, by the features of the face; to laugh silently.
To express slight contempt by a look implying sarcasm or pity; to sneer.
To look gay and joyous; to have an appearance suited to excite joy; as, smiling spring; smiling plenty.
To be propitious or favorable; to favor; to countenance; -- often with on; as, to smile on one&


SORROW. ::: Sorrow is not a way to sM/i / ; it confuses and weakens and distracts the mind, depresses the vital forces, darkens the spirit. A relapse from joy and vital elasticity and Ananda to sorrow, self-distrust, despondency and weakness is a recoil from a greater to a lesser consciousness.

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

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

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

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

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

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

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

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

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

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

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



Spiritualisation and transformation ::: Spiritual experiences can fix themselves in the inner consciousness and alter it, transform it, if you like ; one can realise the Divine everywhere, the Self in qU and all in the Self, the universal Shakti doing all things ; one can feel merged in the Cosmic Self or full of ecstatic bhakti or Ananda. But one may and usually does still go on in the outer parts of Nature thinking with the intellect or at best the intuitive mind, willing with a menial will, feeling joy and sorrow on the vital surface, undergoing physical oHIictions and suffering from the struggle of life in the body with death and disease.

sportless ::: a. --> Without sport or mirth; joyless.

Sri Aurobindo: "A life of gnostic beings carrying the evolution to a higher supramental status might fitly be characterised as a divine life; for it would be a life in the Divine, a life of the beginnings of a spiritual divine light and power and joy manifested in material Nature.” *The Life Divine

Sri Aurobindo: "But when I speak of the Divine Will, I mean something different, — something that has descended here into an evolutionary world of Ignorance, standing at the back of things, pressing on the Darkness with its Light, leading things presently towards the best possible in the conditions of a world of Ignorance and leading it eventually towards a descent of a greater power of the Divine, which will be not an omnipotence held back and conditioned by the law of the world as it is, but in full action and therefore bringing the reign of light, peace, harmony, joy, love, beauty and Ananda, for these are the Divine Nature.” *Letters on Yoga

Sri Aurobindo: "By aesthesis is meant a reaction of the consciousness, mental and vital and even bodily, which receives a certain element in things, something that can be called their taste, Rasa, which, passing through the mind or sense or both, awakes a vital enjoyment of the taste, Bhoga, and this can again awaken us, awaken even the soul in us to something yet deeper and more fundamental than mere pleasure and enjoyment, to some form of the spirit"s delight of existence, Ananda.” *Letters on Savitri

Sri Aurobindo: "Hell and heaven are often imaginary states of the soul or rather of the vital which it constructs about it after its passing. What is meant by hell is a painful passage through the vital or lingering there, as for instance, in many cases of suicide where one remains surrounded by the forces of suffering and turmoil created by this unnatural and violent exit. There are, of course, also worlds of mind and vital worlds which are penetrated with joyful or dark experiences. One may pass through these as the result of things formed in the nature which create the necessary affinities, but the idea of reward or retribution is a crude and vulgar conception which is a mere popular error.” Letters on Yoga

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

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

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

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

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

*Sri Aurobindo: "One seated in the sleep of Superconscience, a massed Intelligence, blissful and the enjoyer of Bliss…. This is the omnipotent, this is the omniscient, this is the inner control, this is the source of all.” The Upanishads

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

Sri Aurobindo: "Sacrifice means an inner offering to the Divine and the real spiritual sacrifice is a very joyful thing.” *Letters on Yoga

Sri Aurobindo: "The Mother not only governs all from above but she descends into this lesser triple universe. Impersonally, all things here, even the movements of the Ignorance, are herself in veiled power and her creations in diminished substance, her Nature-body and Nature-force, and they exist because, moved by the mysterious fiat of the Supreme to work out something that was there in the possibilities of the Infinite, she has consented to the great sacrifice and has put on like a mask the soul and forms of the Ignorance. But personally too she has stooped to descend here into the Darkness that she may lead it to the Light, into the Falsehood and Error that she may convert it to the Truth, into this Death that she may turn it to godlike Life, into this world-pain and its obstinate sorrow and suffering that she may end it in the transforming ecstasy of her sublime Ananda. In her deep and great love for her children she has consented to put on herself the cloak of this obscurity, condescended to bear the attacks and torturing influences of the powers of the Darkness and the Falsehood, borne to pass though the portals of the birth that is a death, taken upon herself the pangs and sorrows and sufferings of the creation, since it seemed that thus alone could it be lifted to the Light and Joy and Truth and eternal Life. This is the great sacrifice called sometimes the sacrifice of the Purusha, but much more deeply the holocaust of Prakriti, the sacrifice of the Divine Mother.” The Mother

Sri Aurobindo: "This descent is felt as a pouring in of calm and peace, of force and power, of light, of joy and ecstasy, of wideness and freedom and knowledge, of a Divine Being or a Presence — sometimes one of these, sometimes several of them or all together.” Letters on Yoga

Sri Aurobindo: "Who is the superman? He who can rise above this matter-regarding broken mental human unit and possess himself universalised and deified in a divine force, a divine love and joy and a divine knowledge.” *The Hour of God

stoic ::: adj. 1. Of or pertaining to the school of philosophy founded by Zeno, who taught that people should be free from passion, unmoved by joy or grief, and submit without complaint to unavoidable necessity. n. 2. A member or adherent of the Stoic school of philosophy. Stoic"s.

stoic ::: n. --> A disciple of the philosopher Zeno; one of a Greek sect which held that men should be free from passion, unmoved by joy or grief, and should submit without complaint to unavoidable necessity, by which all things are governed.
Hence, a person not easily excited; an apathetic person; one who is apparently or professedly indifferent to pleasure or pain.
Alt. of Stoical


" Suffering is not inflicted as a punishment for sin or for hostility — that is a wrong idea. Suffering comes like pleasure and good fortune as an inevitable part of life in the ignorance. The dualities of pleasure and pain, joy and grief, good fortune and ill-fortune are the inevitable results of the ignorance which separates us from our true consciousness and from the Divine. Only by coming back to it can we get rid of suffering. Karma from the past lives exists, much of what happens is due to it, but not all. For we can mend our karma by our own consciousness and efforts. But the suffering is simply a natural consequence of past errors, not a punishment, just as a burn is the natural consequence of playing with fire. It is part of the experience by which the soul through its instruments learns and grows until it is ready to turn to the Divine.” Letters on Yoga

“ Suffering is not inflicted as a punishment for sin or for hostility—that is a wrong idea. Suffering comes like pleasure and good fortune as an inevitable part of life in the ignorance. The dualities of pleasure and pain, joy and grief, good fortune and ill-fortune are the inevitable results of the ignorance which separates us from our true consciousness and from the Divine. Only by coming back to it can we get rid of suffering. Karma from the past lives exists, much of what happens is due to it, but not all. For we can mend our karma by our own consciousness and efforts. But the suffering is simply a natural consequence of past errors, not a punishment, just as a burn is the natural consequence of playing with fire. It is part of the experience by which the soul through its instruments learns and grows until it is ready to turn to the Divine.” Letters on Yoga

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

SUNLIT PATH ::: There Is a sunlit path as well as a gloomy one and It Is the better of the two — a path In which one goes forward In absolute reliaoce on the Mother, fearing ootWng, sorrowing over nothing. Aspiration is needed but there can be a sunlit aspiration full of light and faith and confidence and joy.

superman ::: “Who is the superman? He who can rise above this matter-regarding broken mental human unit and possess himself universalised and deified in a divine force, a divine love and joy and a divine knowledge.” The Hour of God

Supermind at its highest reach is the divine Gnosis, (he IVis- dom-Power-Light-Bliss of God by which the Divine knows and upholds and governs and enjoys the universe.

taijasa. ::: consciousness turned inward; an individual in the subtle state, as in a dream; when the Self, identified with the experiencer, is veiled and coloured by an individual's subtle body; enjoyer of subtle dream-objects

temperance ::: v. t. --> Habitual moderation in regard to the indulgence of the natural appetites and passions; restrained or moderate indulgence; moderation; as, temperance in eating and drinking; temperance in the indulgence of joy or mirth; specifically, moderation, and sometimes abstinence, in respect to using intoxicating liquors.
Moderation of passion; patience; calmness; sedateness.
State with regard to heat or cold; temperature.


"That is the way things come, only one does not notice. Thoughts, ideas, happy inventions etc., etc., are always wandering about (in thought-waves or otherwise), seeking a mind that may embody them. One mind takes, looks, rejects — another takes, looks, accepts. Two different minds catch the same thought-form or thought-wave, but the mental activities being different, make different results out of them. Or it comes to one and he does nothing, then it walks off saying, ‘O this unready animal!" and goes to another who promptly welcomes it and it settles into expression with a joyous bubble of inspiration, illumination or enthusiasm of original discovery or creation and the recipient cries proudly, ‘I, I have done this". Ego, sir! ego! You are the recipient, the conditioning medium, if you like — nothing more.” Letters on Yoga

“That is the way things come, only one does not notice. Thoughts, ideas, happy inventions etc., etc., are always wandering about (in thought-waves or otherwise), seeking a mind that may embody them. One mind takes, looks, rejects—another takes, looks, accepts. Two different minds catch the same thought-form or thought-wave, but the mental activities being different, make different results out of them. Or it comes to one and he does nothing, then it walks off saying, ‘O this unready animal!’ and goes to another who promptly welcomes it and it settles into expression with a joyous bubble of inspiration, illumination or enthusiasm of original discovery or creation and the recipient cries proudly, ‘I, I have done this’. Ego, sir! ego! You are the recipient, the conditioning medium, if you like—nothing more.” Letters on Yoga

"The Avatar does not come as a thaumaturgic magician, but as the divine leader of humanity and the exemplar of a divine humanity. Even human sorrow and physical suffering he must assume and use so as to show, first, how that suffering may be a means of redemption, — as did Christ, — secondly, to show how, having been assumed by the divine soul in the human nature, it can also be overcome in the same nature, — as did Buddha. The rationalist who would have cried to Christ, ‘If thou art the Son of God, come down from the cross," or points out sagely that the Avatar was not divine because he died and died too by disease, — as a dog dieth, — knows not what he is saying: for he has missed the root of the whole matter. Even, the Avatar of sorrow and suffering must come before there can be the Avatar of divine joy; the human limitation must be assumed in order to show how it can be overcome; and the way and the extent of the overcoming, whether internal only or external also, depends upon the stage of the human advance; it must not be done by a non-human miracle.” Essays on the Gita

“The Avatar does not come as a thaumaturgic magician, but as the divine leader of humanity and the exemplar of a divine humanity. Even human sorrow and physical suffering he must assume and use so as to show, first, how that suffering may be a means of redemption,—as did Christ,—secondly, to show how, having been assumed by the divine soul in the human nature, it can also be overcome in the same nature,—as did Buddha. The rationalist who would have cried to Christ, ‘If thou art the Son of God, come down from the cross,’ or points out sagely that the Avatar was not divine because he died and died too by disease,—as a dog dieth,—knows not what he is saying: for he has missed the root of the whole matter. Even, the Avatar of sorrow and suffering must come before there can be the Avatar of divine joy; the human limitation must be assumed in order to show how it can be overcome; and the way and the extent of the overcoming, whether internal only or external also, depends upon the stage of the human advance; it must not be done by a non-human miracle.” Essays on the Gita

:::   "The Conscious Being, Purusha, is the Self as originator, witness, support and lord and enjoyer of the forms and works of Nature.” *The Life Divine

“The Conscious Being, Purusha, is the Self as originator, witness, support and lord and enjoyer of the forms and works of Nature.” The Life Divine

  The divine enjoyment, bhaga, typified by the god Bhaga, the Enjoyer in the power of the Truth.” The Secret of the Veda

The feeling (not merely the idea or tbe aspiration) that all the life and the work are the Mother’s and a strong joy of the vital nature in this consecration and surrender. A consequent calm content and disappearance of egoistic attachment to the work and its personal results, but at the same time a peat joy in the work and in the use of the capacities for the divine purpose. , .

"The freedom of the Gita is that of the freeman, the true freedom of the birth into the higher nature, self-existent in its divinity. Whatever he does and however he lives, the free soul lives in the Divine; he is the privileged child of the mansion, bâlavat, who cannot err or fall because all he is and does is full of the Perfect, the All-blissful, the All-loving, the All-beautiful. The kingdom which he enjoys, râjyam samrddham, is a sweet and happy dominion of which it may be said, in the pregnant phrase of the Greek thinker, ``The kingdom is of the child."" Essays on the Gita

“The freedom of the Gita is that of the freeman, the true freedom of the birth into the higher nature, self-existent in its divinity. Whatever he does and however he lives, the free soul lives in the Divine; he is the privileged child of the mansion, bâlavat, who cannot err or fall because all he is and does is full of the Perfect, the All-blissful, the All-loving, the All-beautiful. The kingdom which he enjoys, râjyam samrddham, is a sweet and happy dominion of which it may be said, in the pregnant phrase of the Greek thinker, ``The kingdom is of the child.’’ Essays on the Gita

"The general power of Delight is love and the special mould which the joy of love takes is the vision of beauty.” *The Synthesis of Yoga

“The general power of Delight is love and the special mould which the joy of love takes is the vision of beauty.” The Synthesis of Yoga

The more intimate Yo^a of Bhakti resolves itself simply into these four movements, tlic desire of the Soul when it turns towards God and the straining of its emotion towards him, the pain of love and the divine return of love, the delight of love possessed and the play of that delight, and the eternal enjoy- ment of the divine Lover which is the heart of celestial bliss.

The Mother: “Krishna represents both the universal Godhead and the immanent Godhead, he whom one can meet within one’s being and in all that constitutes the manifested world. And do you want to know why he is always represented as a child? It is because he is in constant progression. To the extent that the world is perfected, his play is also perfected—what was the play of yesterday will no longer be the play of tomorrow; his play will become more and more harmonious, benign and joyful to the extent that the world becomes capable of responding to it and enjoying it with the Divine.” Words of the Mother, MCW Vol. 15.

*The Mother: "To conquer the Adversary is not a small thing. One must have a greater power than his to vanquish him. But one can liberate oneself totally from his influence. And from the minute one is completely free from his influence, one"s self-giving can be total. And with the self-giving comes joy, long before the Adversary is truly vanquished and disappears.”

The Mother: “To conquer the Adversary is not a small thing. One must have a greater power than his to vanquish him. But one can liberate oneself totally from his influence. And from the minute one is completely free from his influence, one’s self-giving can be total. And with the self-giving comes joy, long before the Adversary is truly vanquished and disappears.”

The personal effort required Is a triple labour of aspiration, rejection and surrender ; an aspiration vigilant, constant, un- ceasing — 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, prefer- ences, habits, constructions, so that the true knowledge may find room in a silent mind, — rejection of the vital nature’s desires, demands, cravings, sensations, passions, selfishness, pride, arro- gance, 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 ShaUi.

"The real motive power of the life of the soul is Will; desire is only a deformation of will in the dominant bodily life and physical mind. The essential turn of the soul to possession and enjoyment of the world consists in a will to delight, and the enjoyment of the satisfaction of craving is only a vital and physical degradation of the will to delight. It is essential that we should distinguish between pure will and desire, between the inner will to delight and the outer lust and craving of the mind and body.” The Synthesis of Yoga

“The real motive power of the life of the soul is Will; desire is only a deformation of will in the dominant bodily life and physical mind. The essential turn of the soul to possession and enjoyment of the world consists in a will to delight, and the enjoyment of the satisfaction of craving is only a vital and physical degradation of the will to delight. It is essential that we should distinguish between pure will and desire, between the inner will to delight and the outer lust and craving of the mind and body.” The Synthesis of Yoga

There is also the way -of the psychic, — when the psychic being comes out in its inherent power, its consecration, adoration, love of the Divine, self-^ving, surrendei and imposes these on the mind, vital and physical consciousness and compels them to turn all their movements Godward. If the psychic is strong and master throughout, then there is no or little subjective suffering and the objective cannot affect either the sou! or the other parts of the consciousness the way is sunlit and a great joy and sweetness are the note of the whole sadhana.

"There is a sunlit path as well as a gloomy one and it is the better of the two — a path in which one goes forward in absolute reliance on the Mother, fearing nothing, sorrowing over nothing. Aspiration is needed but there can be a sunlit aspiration full of light and faith and confidence and joy. If difficulty comes, even that can be faced with a smile.” Letters on Yoga

“There is a sunlit path as well as a gloomy one and it is the better of the two—a path in which one goes forward in absolute reliance on the Mother, fearing nothing, sorrowing over nothing. Aspiration is needed but there can be a sunlit aspiration full of light and faith and confidence and joy. If difficulty comes, even that can be faced with a smile.” Letters on Yoga

:::   "The third step is to know the Divine Being who is at once our supreme transcendent Self, the Cosmic Being, foundation of our universality, and the Divinity within of which our psychic being, the true evolving individual in our nature, is a portion, a spark, a flame growing into the eternal Fire from which it was lit and of which it is the witness ever living within us and the conscious instrument of its light and power and joy and beauty.” *The Life Divine

“The third step is to know the Divine Being who is at once our supreme transcendent Self, the Cosmic Being, foundation of our universality, and the Divinity within of which our psychic being, the true evolving individual in our nature, is a portion, a spark, a flame growing into the eternal Fire from which it was lit and of which it is the witness ever living within us and the conscious instrument of its light and power and joy and beauty.” The Life Divine

The vital mind or desire mind ::: is a mind of dynamic will, action, desire; it is occupied with force and achievement and satisfaction and possession, with enjoyment and suffering, giving and taking, growth and expansion, etc.

the vital nature’s desires, demands, cravings, sensations, passions, selfishness, pride, arrogance, lust, greed, jealousy, envy, hosti- lity 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.

"The whole nature of man is to become more than himself. He was the man-animal, he has become more than the animal man. He is the thinker, the craftsman, the seeker after beauty. He shall be more than the thinker, he shall be the seer of knowledge; he shall be more than the craftsman, he shall be the creator and master of his creation; he shall be more than the seeker of beauty, for he shall enjoy all beauty and all delight. Physical he seeks for this immortal substance; vital he seeks after immortal life and the infinite power of his being; mental and partial in knowledge, he seeks after the whole light and the utter vision.

“The whole nature of man is to become more than himself. He was the man-animal, he has become more than the animal man. He is the thinker, the craftsman, the seeker after beauty. He shall be more than the thinker, he shall be the seer of knowledge; he shall be more than the craftsman, he shall be the creator and master of his creation; he shall be more than the seeker of beauty, for he shall enjoy all beauty and all delight. Physical he seeks for this immortal substance; vital he seeks after immortal life and the infinite power of his being; mental and partial in knowledge, he seeks after the whole light and the utter vision.

third-penny ::: n. --> A third part of the profits of fines and penalties imposed at the country court, which was among the perquisites enjoyed by the earl.

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

"This Self is fourfold, — the Self of Waking who has the outer intelligence and enjoys external things, is its first part; the Self of Dream who has the inner intelligence and enjoys things subtle, is its second part; the Self of Sleep, unified, a massed intelligence, blissful and enjoying bliss, is the third part… the lord of all, the omniscient, the inner Control. That which is unseen, indefinable, self-evident in its one selfhood, is the fourth part: this is the Self, this is that which has to be known.” Mandukya Upanishad. (5) The Life Divine*

“This Self is fourfold,—the Self of Waking who has the outer intelligence and enjoys external things, is its first part; the Self of Dream who has the inner intelligence and enjoys things subtle, is its second part; the Self of Sleep, unified, a massed intelligence, blissful and enjoying bliss, is the third part… the lord of all, the omniscient, the inner Control. That which is unseen, indefinable, self-evident in its one selfhood, is the fourth part: this is the Self, this is that which has to be known.” Mandukya Upanishad. (5) The Life Divine

"This universal aesthesis of beauty and delight does not ignore or fail to understand the differences and oppositions, the gradations, the harmony and disharmony obvious to the ordinary consciousness; but, first of all, it draws a Rasa from them and with that comes the enjoyment, Bhoga. and the touch or the mass of the Ananda. It sees that all things have their meaning, their value, their deeper or total significance which the mind does not see, for the mind is only concerned with a surface vision, surface contacts and its own surface reactions. When something expresses perfectly what it was meant to express, the completeness brings with it a sense of harmony, a sense of artistic perfection; it gives even to what is discordant a place in a system of cosmic concordances and the discords become part of a vast harmony, and wherever there is harmony, there is a sense of beauty. ” Letters on Savitri*

“This universal aesthesis of beauty and delight does not ignore or fail to understand the differences and oppositions, the gradations, the harmony and disharmony obvious to the ordinary consciousness; but, first of all, it draws a Rasa from them and with that comes the enjoyment, Bhoga. and the touch or the mass of the Ananda. It sees that all things have their meaning, their value, their deeper or total significance which the mind does not see, for the mind is only concerned with a surface vision, surface contacts and its own surface reactions. When something expresses perfectly what it was meant to express, the completeness brings with it a sense of harmony, a sense of artistic perfection; it gives even to what is discordant a place in a system of cosmic concordances and the discords become part of a vast harmony, and wherever there is harmony, there is a sense of beauty.” Letters on Savitri

thrill ::: n. --> A warbling; a trill.
A drill. See 3d Drill, 1.
A sensation as of being thrilled; a tremulous excitement; as, a thrill of horror; a thrill of joy. ::: v. t. --> A breathing place or hole; a nostril, as of a bird.


tickle ::: v. t. --> To touch lightly, so as to produce a peculiar thrilling sensation, which commonly causes laughter, and a kind of spasm which become dengerous if too long protracted.
To please; to gratify; to make joyous. ::: v. i. --> To feel titillation.


tions; but here there comes in the Overmind law of each Force working out its own possibilities. The natural possibilities of a world in which an original Inconscience and a division of consciousness are the main principles, would be the emergence of Forces of Darkness impelled to maintain the Ignorance by which they live, an ignorant struggle to know originative of falsehood and error, an ignorant struggle to live engendering wrong and evil, an egoistic struggle to enjoy, parent of fragmentary joys and pains and sufferings; these are therefore the inevitable first-imprinted characters, though not the sole possibilities of our evolutionary existence. Still, because the Non-Existence is a concealed Existence, the Inconscience a concealed Consciousness, the insensibility a masked and dormant Ananda, these secret realities must emerge; the hidden Overmind and Supermind too must in the end fulfil themselves in this apparently opposite organisation from a dark Infinite. …

::: "To be free from all preference and receive joyfully whatever comes from the Divine Will is not possible at first for any human being. What one should have at first is the constant idea that what the Divine wills is always for the best even when the mind does not see how it is so, . . . .” Letters on Yoga*

“To be free from all preference and receive joyfully whatever comes from the Divine Will is not possible at first for any human being. What one should have at first is the constant idea that what the Divine wills is always for the best even when the mind does not see how it is so, …” Letters on Yoga

tontine ::: n. --> An annuity, with the benefit of survivorship, or a loan raised on life annuities with the benefit of survivorship. Thus, an annuity is shared among a number, on the principle that the share of each, at his death, is enjoyed by the survivors, until at last the whole goes to the last survivor, or to the last two or three, according to the terms on which the money is advanced. Used also adjectively; as, tontine insurance.

transport ::: v. t. --> To carry or bear from one place to another; to remove; to convey; as, to transport goods; to transport troops.
To carry, or cause to be carried, into banishment, as a criminal; to banish.
To carry away with vehement emotion, as joy, sorrow, complacency, anger, etc.; to ravish with pleasure or ecstasy; as, music transports the soul.


tremble ::: 1. Shake involuntarily, as from excitement or anger; quake. 2. Feel fear or anxiety. 3. Vibrate with short slight movements. 4. Vibrate with emotion such as joy. trembles, trembled.

triumph ::: n. --> A magnificent and imposing ceremonial performed in honor of a general who had gained a decisive victory over a foreign enemy.
Hence, any triumphal procession; a pompous exhibition; a stately show or pageant.
A state of joy or exultation for success.
Success causing exultation; victory; conquest; as, the triumph of knowledge.
A trump card; also, an old game at cards.


triumplant ::: v. i. --> Rejoicing for victory; triumphing; exultant.
Celebrating victory; expressive of joy for success; as, a triumphant song or ode.
Graced with conquest; victorious.
Of or pertaining to triumph; triumphal.


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

tutelage ::: n. --> The act of guarding or protecting; guardianship; protection; as, the king&

Until you are capable of this complete dynamic identification, you have to regard yourself as a soul and body created for her service, one who does all for her sake. Even if the idea of the separate worker Is strong in you and you feel that it is you who do the act, yet it must be done for her. All stress of egoistic choice, all hankeriog after personal profit, all stipulation of self- regarding desire must be extirpated from the nature. There must be no demand for fruit and no seeking for reward ; the only fruit for you is the pleasure of the Divine Mother and the ful- filment of her work, your only reward a constant progression in divine consciousness and calm and strength and bliss. The joy of service and the joy of inner groxvth through works is the suffi- cient recompense of the sefless worker.

uparati. ::: renunciation of activities that are not duties; cessation of activities related to caste, creed or family; the power to ensure that the senses may not once again be drawn toward worldly objects; indifference toward the enjoyment of sense-objects; total calmness; tranquillity

user ::: n. --> One who uses.
Enjoyment of property; use.


usufruct ::: n. --> The right of using and enjoying the profits of an estate or other thing belonging to another, without impairing the substance.

usurpation ::: n. --> The act of usurping, or of seizing and enjoying; an authorized, arbitrary assumption and exercise of power, especially an infringing on the rights of others; specifically, the illegal seizure of sovereign power; -- commonly used with of, also used with on or upon; as, the usurpation of a throne; the usurpation of the supreme power.
Use; usage; custom.


utopia ::: n. --> An imaginary island, represented by Sir Thomas More, in a work called Utopia, as enjoying the greatest perfection in politics, laws, and the like. See Utopia, in the Dictionary of Noted Names in Fiction.
Hence, any place or state of ideal perfection.


vairagya. ::: dispassion; absence of worldly desires; detachment; desirelessness; disinterest; indifference towards and disgust for all worldly things and enjoyments; one of the four prerequisites for qualification as a spiritual aspirant of vedanta

vaisvanara. :::the cosmic man in the field of the waking state; consciousness turned outward; the cosmic being, the person who feels, and has the consciousness that He is all this cosmos; the nature of the waking consciousness, both in its individual and cosmic aspects; the Self reigning supreme in the physical cosmos; enjoyer of gross objects

Vilal being — its four parts ::: There arc four parts of the vital being— first, the menial vital which gives a mental expres- sion by thought, speech or olher^vise to the emotions, desires, passions, sensations and other movements of the vital being ; the emotional vital which is the seat of various feelings such as love, joy, sorrow, hatred, and the rest ; the central vital which is the seat of the stronger vital longings and reactions, e.g. ambi- tion, pride, fear, love of fame, attractions and repulsions, desires and passions of various kinds and the field of many vital ener- gies ; last, the lower vital which is occupied with small desires and feelings, such as make the greater part of daily life, e.g. food desire, sexual desire, small likings, dislikings, vanity, quarrels, love of praise, anger at blame, litfle wishes of all kinds — and a numberless host of other things. Their respective seats are

vishaya. ::: sense object; object of perception or enjoyment; subject matter; content; areas; range; field-object domain; sphere; realm, scope; matters of enjoyment or experience; doubt

vishaya vasanas. ::: predisposition towards sense enjoyments

Vital being — its four parts: There arc four parts of the vital being — first, the mental vital which gives a mental expres- sion by thought, speech or otherwise to the emotions, desires, passions, sensations and other movements of the vital being ; the emotional vital which is the scat of various feelings such as love, Joy, sorrow, hatred, and the rest ; the central vital which is the seat of the stronger rilal longings and reactions, e.g. ambi- tion, pride, fear, love of fame, attractions and repulsions, desires and passions of various kinds and the held of many vital ener- gies ; last, the lower vital which is occupied with small desires and feelings, such as make the greater part of daily life, e.g. food desire, sexual desire, small likings, dislikings, vanity, quarrels, love of praise, anger at blame, little wishes of all kinds — and a numberless host of other tlungs. Their respective seats are

Vital insincerity ::: The thing which enjoys the suffering and wants it is part of the human vital — it is these things that \se describe as the insincerity and pcrs'crsc nrist of the vital, it cries out against sorrow and trouble and accuses the Dirine and life and everybody else of torturing it, but for the most pan the sorrow and the trouble come and remain because the perverse something in the vital wants them ! That element in the vital has lo be got rid of altogether.

Vital joy ::: Though it is a very helpful thing for the ordinary human life, vital joy is something excited, eager, mobile wnfhout a settled basis — that is why it soon gels tired and cannot con- tinue. Vital joy has to be replaced by a quiet settled psychic gladness with the mind and vital very clear and very peaceful.

vital (the) ::: the life-nature made up of desires, sensations, feelings, passions, energies of action, will of desire, reactions of the desire-soul of man and of all that play of possessive and other related instincts, anger, greed, lust, etc., that belong to this field of nature. The vital part of man is a true instrument only when its feelings and tendencies have been purified by the psychic touch and governed by the spiritual light and power. The vital has three main parts:

higher vital ::: the mental vital and emotional vital taken together. The mental vital gives a mental expression by thought, speech or otherwise to the emotions, desires, passions, sensations or other movements of the vital being; the emotional vital is the seat of various feelings, such as love, joy, sorrow, hatred and the rest.

central vital or vital proper ::: dynamic, sensational and passionate, it is the seat of the stronger vital longings and reactions, such as ambition, pride, fear, love of fame, attractions and repulsions, desires and passion of various kinds and the field of many vital energies.

lower vital ::: made up of the smaller movements of human life-desire and life-reactions, it is occupied with small desires and feelings, such as food desire, sexual desire, small likings, dislikings, vanity, quarrels, love of praise, anger at blame, little wishes of all kinds, etc. The material vital is that part of the lower vital turned entirely upon physical things, full of desires and greeds and seekings for pleasure on the physical plane.


voluptuary ::: n. --> A voluptuous person; one who makes his physical enjoyment his chief care; one addicted to luxury, and the gratification of sensual appetites. ::: a. --> Voluptuous; luxurious.

voluptuous ::: a. --> Full of delight or pleasure, especially that of the senses; ministering to sensuous or sensual gratification; exciting sensual desires; luxurious; sensual.
Given to the enjoyments of luxury and pleasure; indulging to excess in sensual gratifications.


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

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

welcome ::: n. --> Received with gladness; admitted willingly to the house, entertainment, or company; as, a welcome visitor.
Producing gladness; grateful; as, a welcome present; welcome news.
Free to have or enjoy gratuitously; as, you are welcome to the use of my library.
Salutation to a newcomer.
Kind reception of a guest or newcomer; as, we entered the


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

whoop ::: n. --> The hoopoe.
A shout of pursuit or of war; a very of eagerness, enthusiasm, enjoyment, vengeance, terror, or the like; an halloo; a hoot, or cry, as of an owl.
A loud, shrill, prolonged sound or sonorous inspiration, as in whooping cough. ::: v. i.


Will (Divine) ::: something that has descended here into an evolutionary world of Ignorance, standing at the back of things, pressing on the Darkness with its Light, leading things presently towards the best possible in the conditions of a world of Ignorance and leading it eventually towards a descent of a greater power of the Divine, which will not be an omnipotence held back and conditioned by the world as it is, but in full action and therefore bringing the reign of light, peace, harmony, joy, love, beauty and Ananda.

winsome ::: a. --> Cheerful; merry; gay; light-hearted.
Causing joy or pleasure; gladsome; pleasant. html{color:


withdraw ::: v. t. --> To take back or away, as what has been bestowed or enjoyed; to draw back; to cause to move away or retire; as, to withdraw aid, favor, capital, or the like.
To take back; to recall or retract; as, to withdraw false charges. ::: v. i.


"Within us, there are two centres of the Purusha, the inner Soul through which he touches us to our awakening; there is the Purusha in the lotus of the heart which opens upward all our powers and the Purusha in the thousand-petalled lotus whence descend through the thought and will, opening the third eye in us, the lightnings of vision and the fire of the divine energy. The bliss existence may come to us through either one of these centres. When the lotus of the heart breaks open, we feel a divine joy, love and peace expanding in us like a flower of light which irradiates the whole being.” The Synthesis of Yoga

“Within us, there are two centres of the Purusha, the inner Soul through which he touches us to our awakening; there is the Purusha in the lotus of the heart which opens upward all our powers and the Purusha in the thousand-petalled lotus whence descend through the thought and will, opening the third eye in us, the lightnings of vision and the fire of the divine energy. The bliss existence may come to us through either one of these centres. When the lotus of the heart breaks open, we feel a divine joy, love and peace expanding in us like a flower of light which irradiates the whole being.” The Synthesis of Yoga

worldliness ::: n. --> The quality of being worldly; a predominant passion for obtaining the good things of this life; covetousness; addictedness to gain and temporal enjoyments; worldly-mindedness.

worldling ::: --> A person whose soul is set upon gaining temporal possessions; one devoted to this world and its enjoyments.

worldly ::: a. --> Relating to the world; human; common; as, worldly maxims; worldly actions.
Pertaining to this world or life, in contradistinction from the life to come; secular; temporal; devoted to this life and its enjoyments; bent on gain; as, worldly pleasures, affections, honor, lusts, men.
Lay, as opposed to clerical.


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

zest ::: 1. Keen relish; hearty enjoyment; gusto. 2. An agreeable or piquant flavor imparted to something.

zest ::: n. --> A piece of orange or lemon peel, or the aromatic oil which may be squeezed from such peel, used to give flavor to liquor, etc.
Hence, something that gives or enhances a pleasant taste, or the taste itself; an appetizer; also, keen enjoyment; relish; gusto.
The woody, thick skin inclosing the kernel of a walnut. ::: v. t.




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   1 Mitsugi Saotome
   1 Michel de Montaigne
   1 Max Ehrmann
   1 MATA AMRITANANDAMAYI
   1 Masanobu Fukuoka
   1 Marcus Aurelius
   1 Manapurush Swami Shivananda
   1 Mahatma Gandhi
   1 Mahabharata
   1 Lewis Carroll
   1 Leonardo da Vinci
   1 Latita Vistara
   1 Krisna Prem
   1 Keith Loy
   1 Katha Upanishad
   1 Karl Barth
   1 Kahlil Gibran
   1 Joyce Meyer
   1 Joyce Carol Oates
   1 Jonathan Nolan & Lisa Joy
   1 Johann Wolfgang von Goethe to Charlotte von Stein
   1 Johann Wolfgang von Goethe
   1 Jean de La Bruyère
   1 James Allison
   1 James 1. 2
   1 Jack Kerouac in On The Road
   1 Isocrates
   1 Hermes: "On the Rebirth"
   1 Henry Ward Beecher
   1 Hans Christian Andersen
   1 George Bernard Shaw
   1 Gary Gygax
   1 from The Life of St Ignatius
   1 Frithjof Schuon
   1 Frederick Lenz
   1 Fo-tho-hing-tsang-king
   1 Foshu-hing-tsan-king
   1 Fo-shu-hing-tsan-king
   1 Ed Hacker
   1 Eddie Cantor
   1 Eckhart Tolle
   1 Earl Nightingale
   1 Douglas Adams
   1 Dilgo Khyentse Rinpoche
   1 Diane Von Furstenberg
   1 C.S. Lewis
   1 Charles Dickens
   1 Chamtrul Rinpoche
   1 Buddhist Proverb
   1 Bhagavat Purana
   1 Bhagavad Gita
   1 Basil the Great
   1 Ashley Montagu
   1 Arthur Lovejoy
   1 Antoine the Healer
   1 Anilbaran Roy
   1 Angelus Silesius
   1 Anandamayi Ma
   1 Amelia Earhart
   1 Aleister Crowley
   1 Alan Watts
   1 Walt Whitman
   1 Swami Vivekananda
   1 Sri Ramana Maharshi
   1 Sri Nisargadatta Maharaj
   1 Pierre Teilhard de Chardin
   1 Kabir
   1 Johann Wolfgang von Goethe
   1 Jalaluddin Rumi
   1 Hafiz
   1 Epictetus
   1 Abu Hamid al-Ghazali
   1 Aberjhani
   1 2nd century sermon
   1 1Pt 4:13-14).

NEW FULL DB (2.4M)

  166 James Joyce
   67 Joyce Meyer
   36 Joyce Carol Oates
   28 John Green
   28 E N Joy
   15 Rumi
   14 Anonymous
   11 William Shakespeare
   11 Karen Joy Fowler
   11 Joyce Maynard
   9 Joy Harjo
   8 William Blake
   8 T S Joyce
   8 Joy Williams
   8 Joyce Kilmer
   8 Friedrich Schiller
   8 Bill Joy
   7 Mason Cooley
   7 Joy Fielding
   6 Mark Twain

1:The simple joy of being." ~ Lewis Carroll,
2:Joy is already within you. ~ Anandamayi Ma,
3:The hurt you embrace becomes joy. ~ Jalaluddin Rumi,
4:Joy is the simplest form of gratitude." ~ Karl Barth,
5:Excess of sorrow laughs. Excess of joy weeps. ~ William Blake,
6:The noblest pleasure is the joy of understanding. ~ Leonardo da Vinci,
7:One loses joy and happiness in the attempt to possess them." ~ Masanobu Fukuoka,
8:How much better is it to weep at joy, than to joy at weeping? ~ William Shakespeare,
9:The pain of parting is nothing to the joy of meeting again. ~ Charles Dickens, [T5],
10:It is in the nature of things that joy arises in a person free from remorse.
   ~ Buddha,
11:wildflower growing freely in the beauty and joy of each day." ~ Native American Proverb,
12:There is more joy in one desire conquered than in a thousand desires satisfied
   ~ Buddha,
13:In Thy delirious joy Thou dancest, clapping Thy hands together! ~ THE GOSPEL OF SRI RAMAKRISHNA,
14:You carry all the ingredients to turn your existence into joy. Mix them. ~ Hafiz,
15:The purpose of one's life is fulfilled only when one is able to give joy to another. ~ Sri Sarada Devi,
16:The sun does not shine for a few trees and flowers, but for the wide world's joy." ~ Henry Ward Beecher,
17:Within your own house dwells the treasury of joy; so why do you go begging door to door." ~ Sufi saying,
18:Joy is the sheer evidence of God. ~ Pierre Teilhard de Chardin,
19:Colors are light's suffering and joy ~ Johann Wolfgang von Goethe,
20:The more earnestness you have in your practice, the greater will be the joy. ~ Manapurush Swami Shivananda,
21:The rose and thorn, the treasure and dragon, joy and sorrow, all mingle into one. ~ Saadi,
22:Work done with joy is work done well. ~ The Mother, Some Answers From The Mother, S5,
23:Sacrifice that causes pain is no sacrifice at all. True sacrifice is joy-giving and uplifting." ~ Mahatma Gandhi,
24:You feel a river moving in you, a joy." ~ Jalaluddin Rumi, @Sufi_Path
25:God, whose love and joy are present everywhere, can't come to visit you unless you aren't there. ~ Angelus Silesius,
26:I believe it all. If I seem not to, it is only that my joy is too great to let my belief settle itself. ~ C S Lewis,
27:From the very beginning of his education, the child should experience the joy of discovery. ~ Alfred North Whitehead
28:Like day, I bring an end to myself, and in joy I start all over again. ~ Jalaluddin Rumi,
29:This is the true joy in life, the being used for a purpose recognized by yourself as a mighty one.
   ~ George Bernard Shaw,
30:The Knowledge brings also the Power and the Joy.
   ~ Sri Aurobindo, The Synthesis Of Yoga, [T5],
31:Our first mistake is the belief that the circumstance gives the joy which we give to the circumstance. ~ Ralph Waldo Emerson,
32:One gains the purest joy from spirited things only when they are not tied in with earning one's livelihood.
   ~ Albert Einstein,
33:With an eye made quiet by the power of harmony, and the deep power of joy, we see into the life of things. ~ William Wordsworth,
34:Do not let the past disturb you, just leave everything in the Sacred Heart and begin again with joy." ~ Saint Teresa of Calcutta,
35:The treasure of joy is closer to you than you are to yourself-so why should you go searching from door to door?
   ~ Sufi Proverb,
36:He who loves is in joy, he is free and nothing stops him. ~ Imitation of Christ, the Eternal Wisdom
37:Even fall has its perverted joy ~ Sri Aurobindo, Savitri, The Glory and Fall of Life,
38:What joy is there in this world which is everywhere a prey to flames? ~ Dhammapada, the Eternal Wisdom
39:Had you entered the world after obtaining God, what peace and joy you would have found! ~ Sri Ramakrishna,
40:I slept and dreamt that life was joy. I awoke and saw that life was service. I acted and behold, service was joy. ~ Rabindranath Tagore,
41:Until now you have asked nothing in my name. Ask, and you will receive, that your joy may be full. ~ Anonymous, The Bible, John, 16:24,
42:joy
in being alone
autumn evening
~ Ogawa, @BashoSociety
43:Your mind is a walled garden, even death cannot touch the flowers blooming there.
   ~ Jonathan Nolan & Lisa Joy, Westworld, Ford to Dolores,
44:And could you keep your heart in wonder at the daily miracles of life, your pain would not seem less wondrous than you joy." ~ Kahlil Gibran,
45:A pleasant and happy life does not come from external things. Man draws from within himself, as from a spring, pleasure and joy." ~ Plutarch,
46:It is he who is never discouraged who greatens and tastes the eternal joy. ~ Mahabharata, the Eternal Wisdom
47:The wise in joy and in sorrow depart not from the equality of their souls. ~ Buddhist Text, the Eternal Wisdom
48:Calling the adventure of consciousness and joy
   ~ Sri Aurobindo, Savitri, The Symbol Dawn, [T5],
49:Lose yourself altogether when bowing down to God with a single-minded devotion and you will obtain joy and power in proportion. ~ Sri Anandamayi Ma,
50:stand in your center
and be flooded
with joy
~ Ogawa, @BashoSociety
51:The sage having perceived God by the spiritual union casts from him grief and joy. ~ Katha Upanishad, the Eternal Wisdom
52:Joy that throbs behind
The marvel and the mystery of pain. ~ Sri Aurobindo, Savitri, The Word of Fate,
53:A great joy is always deep in our heart, and always we can find it there. With my blessings
   ~ The Mother, Words Of The Mother II,
54:Love, joy and happiness come from the psychic. The Self gives peace or a universal Ananda. ~ Sri Aurobindo, Letters On Yoga - I,
55:What gives the force and joy of the work is however not physical but vital. ~ Sri Aurobindo, Letters on Yoga - II, Work and Yoga,
56:a long day
tears of joy
flowing freely
~ Kobayashi Issa, @BashoSociety
57:a long day
tears of joy
rolling down
~ Kobayashi Issa, @BashoSociety
58:The joy of the soul in the dualities is the secret of the mind's pleasure in living. ~ Sri Aurobindo, Essays on the Gita, Equality,
59:The only important thing is to follow the Divine's truth with love and joy. My blessings
   ~ The Mother, Mantras Of The Mother, 9 May,
60:A single occupation, a single aim, a single joy - the Divine.
   ~ The Mother, Words Of The Mother II, The Divine Is with You, 14, [T5],
61:Let your aspiration leap forward, pure and straight, towards the supreme consciousness which is all joy and all beatitude. ~ The Mother,
62:A man should be glad of heart. If you have joy no longer, find out where you have fallen into error. ~ Tolstoi, the Eternal Wisdom
63:And when the benevolence of benevolences manifests itself, all things are in her light and in joy. ~ The Zohar, the Eternal Wisdom
64:Oh, when will dawn the blessed day
When tears of joy will flow from my eyes
As I repeat Lord Hari's name? ~ Sri Ramakrishna, The Gospel of Sri Ramakrishna,
65:He who to some gives victory, joy and good,
To some gives rest. ~ Sri Aurobindo, Collected Poems, To R.,
66:The joy of perfect union can come only when what has to be done is done.
   ~ The Mother, Words Of The Mother II, Relationship with the Divine,
67:... And often they are good and generous children, though deprived of the true Light which alone can give joy and hope to their lives." ~ Our Lady to Father Stefano Gobbi,
68:From little things; Knows not the livid loneliness of fear Nor mountain heights where bitter joy can hear The sound of wings." ~ Amelia Earhart, (1897 - 1937?), Wikipedia,
69:Contemplate the mirror of thy heart and thou shalt taste little by little a pure joy and unmixed peace. ~ Sadi, "Bostan", the Eternal Wisdom
70:No Joy is comparable to the feeling of the eternal Presence in one's heart. With my Blessings.
   ~ The Mother, Mantras Of The Mother, 04 July, [T5],
71:Pain with its lash, joy with its silver bribe
Guard the Wheel's circling immobility. ~ Sri Aurobindo, Savitri, The Issue,
72:After realization, should one dance with joy or take up his former work? Go on with your work, leaving the issue with the Lord. ~ Sri Ramakrishna,
73:Confidence in help from outside brings with it distress. Only self-confidence gives force and joy. ~ Fo-tho-hing-tsang-king, the Eternal Wisdom
74:At the site of Narendra, I am drunken with joy. Never have I asked him, "Who is your father?" or "How many houses have you got?" ~ Sri Ramakrishna,
75:The self or spirit has the joy of its own existence. ~ Sri Aurobindo, Letters on Himself and the Ashram, Vedanta and Other Paths of Self-Realisation,
76:Desire's so sweet
That the mere joy might seem quite crude and poor
And spoil the sweetness. ~ Sri Aurobindo, Collected Plays and Stories, Act I,
77:For me, prayer is a surge of the heart; it is a simple look turned toward heaven, it is a cry of recognition and of love, embracing both trial and joy. ~ Saint Therese of Lisieux,
78:No one is shut out from this joy; all share the same reason for rejoicing. Our Lord, victor over sin and death, finding no man free from sin, came to free us all. ~ Leo the Great,
79:For me, prayer is a surge of the heart; it is a simple look turned toward heaven, it is a cry of recognition and of love, embracing both trial and joy." ~ Saint Therese of Lisieux,
80:From a veiled God-joy the worlds were made ~ Sri Aurobindo, Savitri, 02.05,
81:Imperfect is the joy not shared by all. ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul's Choice and the Supreme Consummation,
82:She no longer cares for anything except to abandon herself to joy, nourished by the divine milk ...this holy madness... ~ Saint Teresa of Avila,
83:Among all human pursuits, the pursuit of wisdom is more perfect, more noble, more useful, and more full of joy ~ Saint Thomas Aquinas, (ScG 1.2).,
84:The Avatar of sorrow and suffering must come before there can be the Avatar of divine joy. ~ Sri Aurobindo, Essays on the Gita, The Process of Avatarhood,
85:Do not live to be happy, live to serve the Divine and the joy that you will experience will be beyond all expectations.
   ~ The Mother, Words Of The Mother II,
86:Of all the pursuits open to men, the search for wisdom is most perfect, more sublime, more profitable and more full of joy.
   ~ Saint Thomas Aquinas,
87:But the fruit of the spirit is love, joy, peace, long suffering, gentleness, goodness, faith, meekness, temperance. ~ Latita Vistara, the Eternal Wisdom
88:Let us give joy to all, for joy is ours.
For not for ourselves alone our spirits came ~ Sri Aurobindo, Savitri, The Return to Earth,
89:Count it all joy when ye fall into diverse temptations, knowing this that the trying of your faith work-eth patience. ~ James 1. 2, 3, the Eternal Wisdom
90:Every now and then a clear harmonic cry gave new suggestions of a tune that would someday be the only tune in the world and would raise men's souls to joy. ~ Jack Kerouac in On The Road,
91:In spite of death and evil circumstance
A will to live persists, a joy to be. ~ Sri Aurobindo, Savitri, The Debate of Love and Death,
92:He puts on joy and sorrow like a robe
And drinks experience like a strengthening wine. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
93:The purpose of this change wrought in them by the gifts of both justification and glorification is that they may abide in an eternal, changeless state of joy. ~ Saint Fulgentius of Ruspe,
94:To say God is devoid of love and joy is an absurdity, which proves one has never realized the Supreme Being, the fountain of eternal love. ~ Sri Ramakrishna,
95:Be the silent watcher of your thoughts and behavior. You are beneath the thinker. You are the stillness beneath the mental noise. You are the love and joy beneath the pain. ~ Eckhart Tolle,
96:The more we are afflicted in this world, the greater is our assurance in the next; the more we sorrow in the present, the greater will be our joy in the future." ~ Saint Isidore of Seville,
97:A World-adventurer borne on Destiny's wing
Gambles with death and triumph, joy and grief. ~ Sri Aurobindo, Collected Poems, Lila,
98:Holy Knowledge, by thee illumined, I hymn by thee the ideal light; I rejoice with the joy of the Intelligence. ~ Hermes: "On the Rebirth", the Eternal Wisdom
99:The true joy of a moonlit night is something we no longer understand. Only the men of old, when there were no lights, could understand the true joy of a moonlit night.
   ~ Yasunari Kawabata,
100:To be receptive is to feel the urge to give and the joy of giving to the Divine's Work all one has, all one is, all one does.
   ~ The Mother, Words Of The Mother II,
101:Even grief has joy hidden beneath its roots. ~ Sri Aurobindo, Savitri, 02.06,
102:For joy and not for sorrow earth was made
And not as a dream in endless suffering Time. ~ Sri Aurobindo, Savitri, The Debate of Love and Death,
103:Intense aspiration is always good, but let there also be calm and peace and joy in the mind and heart, and a confidence that all will be done in its due time. ~ SriAurobindo, Letters On Yoga - II,
104:To be able to see something of the loftiest realities, however thin and weak the sight may be, is a cause of the greatest joy ~ Saint Thomas Aquinas, (ScG 1.8).,
105:Your pain is a school unto itself-- and your joy a lovely temple." ~ Aberjhani, (b.1957) historian, columnist, novelist, poet, artist, and editor," Wrote "The River of Winged Dreams," "Wikipedia.,
106:The nearer we get to the absolute Ananda, the greater becomes our joy in man and the universe. ~ Sri Aurobindo, The Future Poetry, The Soul of Poetic Delight and Beauty,
107:Two kinds of joy are there, O my brothers, and what are they? The noisy and the silent joy; but nobler is the joy that is silent. ~ Sangiti Sutta, the Eternal Wisdom
108:Not alone the mind in its trouble
God beholds, but the spirit behind that has joy of the torture. ~ Sri Aurobindo, Collected Poems, Ilion,
109:Life is like a moth which in summer at nightfall turns about a lamp; there it finds at first a fugitive joy, but afterwards death. ~ Zeisho Aishako, the Eternal Wisdom
110:It is for ananda that the world exists; for joy that the Self puts Himself into the great and serious game of life. ~ Sri Aurobindo, Karmayogin, The Awakening Soul of India,
111:...peace and joy can be there permanently, but the condition of this permanence is that one should have the constant contact or indwelling of the Divine..
   ~ The Mother, [T5],
112:Perfect resignation gives the deepest joy of all. Accept it as your sole resource. Whatever God does at any time is wholly benign. If you can bear this in mind you will be at peace. ~ SRI ANANDAMAYI MA,
113:A great wicked joy Glad of one's own and others' calamity. ~ Sri Aurobindo, Savitri, The World of Falsehood, the Mother of Evil and the Sons of Darkness,
114:All division is intended to enrich by an experience of various sweetness of unification the joy of realised unity. ~ Sri Aurobindo, The Life Divine, The Divine and the Undivine,
115:Sin poisons with its vivid flowers of joy
Or leaves a red scar burnt across the soul; ~ Sri Aurobindo, Savitri, The Way of Fate and the Problem of Pain,
116:Thou shalt invest thyself with her as with a raiment of glory and thou shalt put her on thy head as a crown of joy. Say unto wisdom, ... "Thou art my sister", and call understanding thy kinswoman. ~ Proverbs,
117:He whose whole play of life is with the Self and in the Self has his joy and so does actions, is the best of the knowers of the Eternal. ~ Mundaka Upanishad, the Eternal Wisdom
118:O my God, fill my soul with holy joy, courage and strength to serve You. Enkindle Your love in me and then walk with me along the next stretch of road before me." ~ Saint Benedicta of the Cross, (Edith Stein),
119:Joy cannot endure until the end:
There is a darkness in terrestrial things
That will not suffer long too glad a note. ~ Sri Aurobindo, Savitri, The Issue,
120:The proud man wishes to distinguish himself from others and deprives himself thus of the best joy of life, of a free and joyful communion with men. ~ Tolstoy, the Eternal Wisdom
121:Man's natural joy of life is overcast
And sorrow is his nurse of destiny. ~ Sri Aurobindo, Savitri, 02.04
122:Ananda is the presence of the Self and Master of our being and the stream of its out-flowing can be the pure joy of his Lila. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ananda Brahman,
123:Meditation and Japa appear dry in the beginning. But still you must engage the mind in the contemplation of the Deity, like swallowing a bitter medicine. Slowly spiritual joy will grow in you. ~ Swami Brahmananda,
124:Earth and her strong winds move me, take me away, and my soul is swept up in joy." ~ Uvavnuk, 19th century Eskimo shaman woman, oral poet, Wikipedia. Trans. by Jane Hirshfield. For music see: http://bit.ly/2DPCu2U,
125:Two kinds of joy are there, O my brothers, and what are they? The joy to possess and the joy to renounce; but nobler is the joy of renunciation. ~ Buddhist Texts, the Eternal Wisdom
126:True joy, genuine festival, means the casting out of wickedness. To achieve this one must live a life of perfect goodness and, in the serenity of the fear of God, practise contemplation in one's heart. ~ Athanasius,
127:Count not life nor death, defeat nor triumph, Pyrrhus.
Only thy soul regard and the gods in thy joy or thy labour. ~ Sri Aurobindo, Collected Poems, Ilion,
128:Two kinds of joy are there O my brothers, and what are they? The joy of the senses and the joy of the spirit; but nobler is the joy of the spirit. ~ Buddhist Texts, the Eternal Wisdom
129:See that you are not suddenly saddened by the adversities of this world, for you do not know the good they bring, being ordained in the judgments of God for the everlasting joy of the elect. ~ Saint John of the Cross,
130:Wherever we are, we can train as a warrior. Our tools are sitting meditation, tonglen, slogan practice, and cultivating the four limitless qualities of loving-kindness, compassion, joy, and equanimity. ~ Pema Chodron,
131:As if in different worlds they walked, though close ~ Sri Aurobindo, Savitri, The Joy of Union; the Ordeal of the Foreknowledge of Death and the Heart's Grief and Pain,
132:Without tormenting yourself, work hard, then you will find joy. In the beginning you are to drudge on as if you were learning the alphabet. Do not worry, do not complain, gradually peace will come. ~ SWAMI BRAHMANANDA,
133:Two kinds of joy are there, O my brothers, and what are they? The joy of distraction and the joy of vigilance; but nobler is the joy that is heedful. ~ Buddhist Texts, the Eternal Wisdom
134:Life and treasure and fame to cast on the wings of a moment,
Fiercer joy than this the gods have not given to mortals. ~ Sri Aurobindo, Collected Poems, Ilion,
135:Two kinds of joy are there, O my brothers, and what are they? The joy of egoism and the joy to forget oneself; but nobler is the joy of self-oblivion. ~ Buddhist Texts, the Eternal Wisdom
136:But pain came first, then only joy could be.
Pain ploughed the first hard ground of the world-drowse. ~ Sri Aurobindo, Savitri, The Way of Fate and the Problem of Pain,
137:I learned from experience that joy does not reside in the things about us, but in the very depths of the soul, that one can have it in the gloom of a dungeon as well as in the palace of a king. ~ Saint Therese of Lisieux,
138:To get the universal Ananda all our instruments must learn to take not any partial or perverse, but the essential joy of all things. ~ Sri Aurobindo, The Synthesis Of Yoga, The Way of Equality,
139:When you rise in the morning, give thanks for the light, for your life, for your strength. Give thanks for your food and for the joy of living. If you see no reason to give thanks, the fault lies in yourself." ~ Tecumseh,
140:Thou shalt invest thyself with her as with a raiment of glory and thou shalt put her on thy head as a crown of joy. Say unto wisdom, ~ Anonymous, The Bible, Ecclesiastes, the Eternal Wisdom
141:When he says: 'Break into shouts of joy, you who never knew a mother's pangs', he means that we should not grow weary like women in labour, but tirelessly and in all simplicity offer our prayers to God. ~ 2nd century sermon,
142:Close only as love whom sorrow and delight
Cannot diminish, nor long absence change
Nor daily prodigality of joy
Expend immortal love. ~ Sri Aurobindo, Collected Plays and Stories, Act II,
143:On this day land and sea share between them the grace of the Saviour, and the whole world is filled with joy. Today's feast of the Epiphany manifests even more wonders than the feast of Christmas. ~ Proclus of Constantinople,
144:Two kinds of joy are there, O my brothers, and what are they? The joy of the sated senses and the joy of the equal soul; but nobler is the joy of equality. ~ Buddhist Texts, the Eternal Wisdom
145:You should do japa irrespective of the state of your mind. Consider yourself as one detached from the mind. Whether the mind registers a feeling of joy or sorrow should not be a matter of concern to you. ~ Swami Vijnanananda,
146:The more she plunged into love that anguish grew;
   Her deepest grief from sweetest gulfs arose.
   ~ Sri Aurobindo, Savitri, The Joy of Union; the Ordeal of the Foreknowledge,
147:All that leads you away from me in thought and feeling is bad. All that brings you closer to me and gives you the perception and joy of my presence is good.
   ~ The Mother, Some Answers From The Mother,
148:My joy is in labouring to acquire spiritual wealth; for the riches of this world pass away, but the treasures of our spiritual earnings abide for ever. ~ Foshu-hing-tsan-king, the Eternal Wisdom
149:Dearly beloved, today our Saviour is born; let us rejoice. Sadness should have no place on the birthday of life. The fear of death has been swallowed up; life brings us joy with the promise of eternal happiness. ~ Leo the Great,
150:Desire to see God, be fearful of losing Him, and find joy in everything that can lead to Him. If you act in this way, you will always live in great peace. ~ Saint Teresa of Avila, [T5],
151:Why are we all joy when we have done a good action ? Because each good action assures us that our true "I" is not limited to our own person, but exists in all that lives. ~ Tolstoi, the Eternal Wisdom
152:Attachment to pleasure-seeking never give one peace or happiness. As much as the mind is withdrawn from sense enjoyment , that much joy will it derive. Apart from this, there is no other means of attaining peace. ~ Swami Adbhutananda,
153:How can we know that we are receptive?

   When we feel the urge to give and the joy of giving to the Divine's work, then we can be sure that we have become receptive.
   ~ The Mother, Words Of The Mother II,
154:One who wants his Yoga to be a path of peace or joy, must be prepared to dwell in his soul rather than in his outer mental and emotional nature. ~ Sri Aurobindo, Letters on Yoga - IV, The Lower Vital Being,
155:The bliss which sleeps in things and tries to wake,
Breaks out in him in a small joy of life. ~ Sri Aurobindo, Savitri, 02.05,
156:Doing good to others is not a duty. It is a joy, for it increases our own health and happiness." ~ Zoroaster, (c. 628~ c. 551), Iranian religious reformer and prophet, traditionally regarded as the founder of Zoroastrianism, Wikipedia.,
157:In God there can be no selfishness, because the Three Selves of God are three subsistent relations of selflessness, overflowing and superabounding in joy in the perfection of their gift of their one life to one another. ~ Thomas Merton,
158:Spirituality is a single word expressive of three lines of human aspiration towards divine knowledge, divine love and joy, divine strength. ~ Sri Aurobindo, Early Cultural Writings, The National Value of Art,
159:A little gift comes from the Immensitudes,
But measureless to life its gain of joy;
All the untold Beyond is mirrored there. ~ Sri Aurobindo, Savitri, The Paradise of the Life-Gods,
160:How should you practice these instructions? Be like a hungry yak, browsing on one tuft of grass with its eyes already fixed on the next. Practice with joy and enthusiasm, and never fall into laziness or apathy. ~ Dilgo Khyentse Rinpoche,
161:If you were but worthy to suffer something for the name of Jesus, what great glory would be in store for you, what great joy to all the saints of God, what great edification to those about you! ~ Thomas A Kempis, The Imitation of Christ,
162:The greatest of all duties is to remember God. The first thing to do in the morning is to meditate on Him and think how you can give your life to His service, so that all day long you will be filled with His joy. ~ Paramahamsa Yogananda,
163:Soul's soar
It seemed the yearning of a lonely flute
That roamed along the shores of memory
And filled the eyes with tears of longing joy. ~ Sri Aurobindo, Savitri, The World-Soul,
164:I am that Madan who inform the stars
With lustre and on life's wide canvas fill
Pictures of light and shade, of joy and tears. ~ Sri Aurobindo, Collected Poems, Love and Death,
165:If we love God for what we can get from Him in the world, we really love the world, not God, and we can never be true devotees. The true devotee loves God just for the joy of loving Him, because God is the Beloved. ~ Swami Ramakrishnananda,
166:Life, the river of the Spirit, consenting to anguish and sorrow
If by her heart's toil a loan-light of joy from the heavens she can borrow. ~ Sri Aurobindo, Collected Poems, Ahana,
167:The Buddhist Nirvana won by the heroic spirit of moral self-conquest and calm wisdom is a state of ineffable calm and joy. ~ Sri Aurobindo, The Renaissance in India, A Rationalistic Critic on Indian Culture - III,
168:A veil is kept, something is still held back,
Lest, captives of the beauty and the joy,
Our souls forget to the Highest to aspire. ~ Sri Aurobindo, Savitri, The Kingdom of Subtle Matter,
169:Therefore, considering with a firm heart the way of the spirit, renounce the trust which made you see something durable in the cause of joy and sorrow and return into calm. ~ Bhagavat Purana, the Eternal Wisdom
170:A charm and greatness locked in every hour
Awakes the joy which sleeps in all things made. ~ Sri Aurobindo, Savitri, 02.06,
171:Beyond the earth, but meant for delivered earth,
Wisdom and joy prepare their perfect crown;
Truth superhuman calls to thinking man. ~ Sri Aurobindo, Savitri, The Debate of Love and Death,
172:When we have all the true delight of his being, then heaven is within ourselves, and wherever he is and we are, there we have the joy of his kingdom. ~ Sri Aurobindo, The Synthesis Of Yoga, The Delight of the Divine,
173:Highest knowledge, devotion, spirituality - these can only be acquired through great self-effort. One has to struggle hard to win them. Then only do they become one's own, and enduring, filling the mind with joy unspeakable. ~ SWAMI VIRAJANANDA,
174:There is nothing here that is stable, let this truth be ever present to you and you will not let yourselves be transported by joy in prosperity nor cast down by sorrow in disgrace. ~ Isocrates, the Eternal Wisdom
175:For body without mind has not the light,
The rapture of spirit sense, the joy of life;
All then becomes subconscient, tenebrous. ~ Sri Aurobindo, Savitri, The Entry into the Inner Countries,
176:Her deepest grief from sweetest gulfs arose.
Remembrance was a poignant pang ~ Sri Aurobindo, Savitri, The Joy of Union; the Ordeal of the Foreknowledge of Death and the Heart's Grief and Pain,
177:Knowledge of God has entered into us and at once ignorance disappears. The knowledge of joy arrives and before her, my son, sorrow shall flee away to those who can still feel her sting. ~ Hermes, the Eternal Wisdom
178:Night was a chrysoprase on velvet cloth,
A nestling darkness or a moonlit deep; ~ Sri Aurobindo, Savitri, The Joy of Union; the Ordeal of the Foreknowledge of Death and the Heart's Grief and Pain,
179:Suffering is due only to our weakness and imperfection. When external forces affect us, if we have acquired sufficient strength to assimilate them, we derive joy from them, otherwise they produce pain.
   ~ Anilbaran Roy, Interviews and Conversations,
180:It is other life, it is love, which gives your life meaning…We must discover the joy of each other, the joy of challenge, the joy of growth." ~ Mitsugi Saotome, (b. 1937) a Japanese aikido instructor currently living in the United States, Wikipedia.,
181:He tastes the honey of tears and puts off joy
Repenting, and has laughter and has wrath,
And both are a broken music of the soul ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal,
182:He who watches over his body, his speech, his whole self, who is full of serenity and joy, possesses a spirit unified and finds satisfaction in solitude, he is in-deed a man of religion. ~ Buddhist Text, the Eternal Wisdom
183:Day was a purple pageant and a hymn,
A wave of the laughter of light from morn to eve. ~ Sri Aurobindo, Savitri, The Joy of Union; the Ordeal of the Foreknowledge of Death and the Heart's Grief and Pain,
184:Mind is Nature's marriage of convenance
Between truth and falsehood, between joy and pain:
This struggling pair no court can separate. ~ Sri Aurobindo, Savitri, The Dream Twilight of the Earthly Real,
185:Never regard study as a duty, but as the enviable opportunity to learn to know the liberating influence of beauty in the realm of the spirit for your own personal joy and to the profit of the community to which your later work belongs.
   ~ Albert Einstein,
186:Adventure leaped an unexpected friend,
And danger brought a keen sweet tang of joy;
Each happening was a deep experience. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul's Release,
187:Indifference, pain and joy, a triple disguise,
Attire of the rapturous Dancer in the ways,
Withhold from thee the body of God's bliss. ~ Sri Aurobindo, Savitri, The Way of Fate and the Problem of Pain,
188:ONE hour to madness and joy! / O furious! O confine me not!
   (What is this that frees me so in storms? / What do my shouts amid lightnings and raging winds mean?) ...
   ~ Walt Whitman, Leaves of Grass, One Hour to Madness and Joy,
189:Whoever gives himself up to rational meditations, finds very soon the joy in all that is good. He sees that riches and beauty are impermanent and wisdom the most precious of jewels. ~ Fo-shu-hing-tsan-king, the Eternal Wisdom
190:In an outburst of heavenly joy and ease
Life yields to the divinity within
And gives the rapture-offering of its all,
And the soul opens to felicity. ~ Sri Aurobindo, Savitri, The Heavens of the Ideal,
191:Realize that true happiness lies within you. Waste no time and effort searching for peace and contentment and joy in the world outside. Remember that there is no happiness in having or in getting, but only in giving. Reach out. Share. Smile. Hug." ~ Og Mandino,
192:St. Thomas thinks... that real freedom consists precisely in being moved from within by God, who is not 'another' in any normal sense, precisely because there is no rivalry between the Creator and any of his creatures... ~ James Allison, The Joy of Being Wrong,
193:Sometimes I speak to men and women just as a little girl speaks to her doll. She knows, of course, that the doll does not understand her, but she creates for herself the joy of communication through a pleasant and conscious self-deception. ~ Arthur Schopenhauer,
194:Lord, make me an instrument of thy peace. Where there is hatred, let me sow love, Where there is injury, pardon; Where there is doubt, faith; Where there is despair, hope; Where there is darkness, light; And where there is sadness, joy.
   ~ Saint Francis of Assisi,
195:If any man be devout and love God, let him enjoy this fair and radiant triumphal feast. If any man be a wise servant, let him rejoicing enter into the joy of his Lord. If any have laboured long in fasting, let him now receive his recompense. ~ Saint John Chrysostom,
196:I made the worlds my net, each joy a mesh.
A Hunger amorous of its suffering prey,
Life that devours, my image see in things. ~ Sri Aurobindo, Savitri, The Journey in Eternal Night and the Voice of the Darkness,
197:It was a world of sorrow and of hate,
Sorrow with hatred for its lonely joy,
Hatred with others' sorrow as its feast; ~ Sri Aurobindo, Savitri, The World of Falsehood, the Mother of Evil and the Sons of Darkness,
198:Whoever applies himself intelligently to profound meditation, soon finds joy in what is good; he becomes conscious that beauty and riches are transient things and wisdom the fairest ornament. ~ Fo-sho-hing-tsan-king, the Eternal Wisdom
199:A divinising stream possessed his veins,
His body's cells awoke to spirit sense,
Each nerve became a burning thread of joy:
Tissue and flesh partook beatitude. ~ Sri Aurobindo, Savitri, The Vision and the Boon,
200:I cannot tell you how readable the book of nature is becoming for me: my long efforts at deciphering, letter by letter, have helped me; now all of a sudden it is having effect, and my quiet joy is inexpressive. ~ Johann Wolfgang von Goethe to Charlotte von Stein, 1786,
201:The book of psalms is the voice of complete assent, the joy of freedom, a cry of happiness, the echo of gladness. It soothes the temper, distracts from care, lightens the burden of sorrow. It is a source of security at night, a lesson in wisdom by day. ~ Saint Ambrose,
202:Buddhism teaches that joy and happiness arise from letting go. Please sit down and take an inventory of your life. There are things you've been hanging on to that really are not useful and deprive you of your freedom. Find the courage to let them go." ~ Thich Nhat Hanh,
203:Ibrahim Ben Adham, in his prayers, said, "O God! In my eyes heaven itself is less than a gnat in comparison with the love of Thee and the joy of Thy remembrance which thou hast granted me." ~ Abu Hamid al-Ghazali, Alchemy of Happiness,
204:The pure shall not die, but he who leads not the spiritual life dies without ceasing. The wise man knows this difference and takes pleasure in purity and spirituality; it is his joy to live like the saints. ~ Udanavarga, the Eternal Wisdom
205:Our Savior was born today: let us be glad. For there is no proper place for sadness, when we keep the birthday of the Life, which destroys the fear of mortality and brings to us the joy of promised eternity. No one is kept from sharing in this happiness. ~ Saint Leo the Great,
206:It is the Divine Presence that gives value to life. This Presence is the source of all peace, all joy, all security. Find this Presence in yourself and all your difficulties will disappear.
   ~ The Mother, Words Of The Mother II, The Divine Is with You,
207:When Ignatius reflected on worldly thoughts, he felt pleasure; but when he gave them up, he felt dry and depressed. Yet when he thought of [holiness], he not only experienced pleasure when thinking it, but even after he still experienced great joy. ~ from The Life of St Ignatius,
208:The Lord is within you, He is seated in your heart. Whatever you see, hear, taste & touch is God. Therefore hate not anybody, cheat not anybody, harm not anybody. Love & be one with all. You will soon attain eternal bliss, immortality, & perennial joy. ~ Swami Sivananda Saraswati,
209:Rejoice insofar as you are sharing Christ's sufferings, so that you may also be glad and shout for joy when his glory is revealed. If you are reviled for the name of Christ, you are blessed, because the spirit of glory, which is the Spirit of God, is resting on you ~ 1Pt 4:13-14).,
210:The powers of Mary in the last times over the demons will be very conspicuous. Mary will extend the reign of Christ over the heathens and Mohamedans and it will be a time of great joy when Mary as Mistress and Queen of Hearts is enthroned…" ~ Ven. Mary of Jesus of Ágreda (+1665),
211:A love that bore the cross of pain with joy
Eudaemonised the sorrow of the world,
Made happy the weight of long unending Time,
The secret caught of God's felicity. ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
212:The deathless Two-in-One,
A single being in two bodies clasped,
A diarchy of two united souls,
Seated absorbed in deep creative joy;
Their trance of bliss sustained the mobile world. ~ Sri Aurobindo, Savitri, The World-Soul,
213:The Spirit has made itself Matter in order to place itself there as an instrument for the well-being and joy, yogakṣema, of created beings, for a self. offering of universal physical utility and service. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
214:I housed within my heart the life of things,
All hearts athrob in the world I felt as mine;
I shared the joy that in creation sings
And drank its sorrow like a poignant wine. ~ Sri Aurobindo, Collected Poems, Life-Unity,
215:Overtaken by the spirit's sudden spell,
Smitten by a divine passion's alchemy,
Pain's self compelled transformed to potent joy
Curing the antithesis twixt heaven and hell. ~ Sri Aurobindo, Savitri, The Paradise of the Life-Gods,
216:Doom is a passage for our inborn force,
Our ordeal is the hidden spirit's choice,
Ananke is our being's own decree. ~ Sri Aurobindo, Savitri, The Joy of Union; the Ordeal of the Foreknowledge of Death and the Heart's Grief and Pain,
217:The Friend of Man helps him with life and death
Until he knows. Then, freed from mortal breath,
Grief, pain, resentment, terror pass away.
He feels the joy of the immortal play; ~ Sri Aurobindo, Collected Poems, Epiphany,
218:Poured its maze of tangled charm
And heady draught of Nature's primitive joy
And the fire and mystery of forbidden delight
Drunk from the world-libido's bottomless well. ~ Sri Aurobindo, Savitri, The Entry into the Inner Countries,
219:There meet and clasp the eternal opposites,
There pain becomes a violent fiery joy;
Evil turns back to its original good,
And sorrow lies upon the breasts of Bliss. ~ Sri Aurobindo, Savitri, The Way of Fate and the Problem of Pain,
220:Jul 9 First thing you should learn is how to be still physically. Take one month for stilling the body. You will find that you are able to easily arrest the twitching, tremors, & jerks. When the body is still, you will find great joy & confidence. Learn to enjoy that stillness.~ Swami Rama,
221:Love and the need of mastery, joy and the longing for greatness
Rage like a fire unquenchable burning the world and creating,
Nor till humanity dies will they sink in the ashes of Nature. ~ Sri Aurobindo, Collected Poems, Ilion,
222:This mute stupendous Energy that whirls
The stars and nebulae in its long train,
Like a huge Serpent through my being curls
With its diamond hood of joy and fangs of pain. ~ Sri Aurobindo, Collected Poems, The Witness Spirit,
223:Men are guided by their own nature, whether good or bad; there is no gainsaying that. But in the world, there are always some who get intoxicated when they hear of God, and shed tears of joy when they read of God. Such men are true Bhaktas. ~ Swami Vivekananda,
224:Into a simplest movement she could bring
A oneness with earth's glowing robe of light,
A lifting up of common acts by love. ~ Sri Aurobindo, Savitri, The Joy of Union; the Ordeal of the Foreknowledge of Death and the Heart's Grief and Pain,
225:Love men, love God. Fear not to love, O King,
Fear not to enjoy;
For Death's a passage, grief a fancied thing
Fools to annoy.
From self escape and find in love alone
A higher joy. ~ Sri Aurobindo, Collected Poems, The Rishi,
226:His fate within him shapes his acts and rules;
Its face and form already are born in him,
Its parentage is in his secret soul ~ Sri Aurobindo, Savitri, The Joy of Union; the Ordeal of the Foreknowledge of Death and the Heart's Grief and Pain,
227:See how he himself provides you with a way of singing. Do not search for words, as if you could find a lyric which would give God pleasure. Sing to him 'with songs of joy.' This is singing well to God, just singing with songs of joy. ~ Saint Augustine of Hippo,
228:A hidden Bliss is at the root of things.
A mute Delight regards Time's countless works:
To house God's joy in things Space gave wide room,
To house God's joy in self our souls were born. ~ Sri Aurobindo, Savitri, The Debate of Love and Death,
229:Our mind is a glimmering curtain of that Ray,
Our strength a parody of the Immortal's power,
Our joy a dreamer on the Eternal's way
Hunting the unseizable beauty of an hour. ~ Sri Aurobindo, Collected Poems, The Universal Incarnation,
230:A song is a thing of joy; more profoundly, it is a thing of love. Anyone, therefore, who has learned to love the new life has learned to sing a new song, and the new song reminds us of our new life. ~ Saint Augustine of Hippo, Sermo 34, 1-3. 5-6: CCL 42, 424-426,
231:There is a joy behind suffering; pain digs our road to his pleasance.
All things have bliss for their secret; only our consciousness falters
Fearing to offer itself as a victim on ecstasy's altars. ~ Sri Aurobindo, Collected Poems, Ahana,
232:Mortals, your end is beatitude, rapture eternal his meaning:
Joy, which he most now denies, is his purpose: the hedges, the screening
Were but the rules of his play; his denials came to lure farther. ~ Sri Aurobindo, Collected Poems, Ahana,
233:Then Spring, an ardent lover, leaped through leaves
And caught the earth-bride in his eager clasp;
His advent was a fire of irised hues,
His arms were a circle of the arrival of joy. ~ Sri Aurobindo, Savitri, The Birth and Childhood of the Flame,
234:Nature and Fate compel his free-will's choice.
But greater spirits this balance can reverse
And make the soul the artist of its fate. ~ Sri Aurobindo, Savitri, The Joy of Union; the Ordeal of the Foreknowledge of Death and the Heart's Grief and Pain,
235:And as he sang the demons wept with joy
Foreseeing the end of their long dreadful task
And the defeat for which they hoped in vain,
And glad release from their self-chosen doom
And return into the One. ~ Sri Aurobindo, Savitri, The Word of Fate,
236:Like men who lengthen out departure's pain,
Unwilling to separate sorrowful clinging hands,
Unwilling to see for the last time a face, ~ Sri Aurobindo, Savitri, The Joy of Union; the Ordeal of the Foreknowledge of Death and the Heart's Grief and Pain,
237:The animal's thoughtless joy is left behind,
Care and reflection burden his daily walk;
He has risen to greatness and to discontent,
He is awake to the Invisible. ~ Sri Aurobindo, Savitri, 02.04
238:Man's hopes and longings build the journeying wheels
That bear the body of his destiny
And lead his blind will towards an unknown goal. ~ Sri Aurobindo, Savitri, The Joy of Union; the Ordeal of the Foreknowledge of Death and the Heart's Grief and Pain,
239:The many-toned melody
Tirelessly throbbing through the rapturous air
Caught in the song that sways the Apsara's limbs
When she floats gleaming like a cloud of light,
A wave of joy on heaven's moonstone floor. ~ Sri Aurobindo, Savitri, The Word of Fate,
240:Leave to the gods their godhead and, mortal, turn to thy labour;
Take what thou canst from the hour that is thine and be fearless in spirit;
This is the greatness of man and the joy of his stay in the sunlight. ~ Sri Aurobindo, Collected Poems, Ilion,
241:And throngs of blue-black clouds crept through the sky
And rain fled sobbing over the dripping leaves
And storm became the forest's titan voice. ~ Sri Aurobindo, Savitri, The Joy of Union; the Ordeal of the Foreknowledge of Death and the Heart's Grief and Pain,
242:Day came, priest of a sacrifice of joy
Into the worshipping silence of her world;
He carried immortal lustre as his robe,
Trailed heaven like a purple scarf and wore
As his vermilion caste-mark a red sun. ~ Sri Aurobindo, Savitri, The Finding of the Soul,
243:Sincerity, Aspiration, Faith, Devotion and Self-Giving, Surrender to the Divine Will, Love, Openness and Receptivity, Purity and Humility, Gratitude and Faithfulness, Will and Perseverance, Enthusiasm, Hope and Straightforwardness, Happiness and Joy, Heroism and Bravery, Prudence and Balance, Truth and Speech ~ ?, toc,
244:What most she needs, what most exceeds her scope,
A Mind unvisited by illusion's gleams,
A Will expressive of soul's deity,
A Strength not forced to stumble by its speed,
A Joy that drags not sorrow as its shade. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
245:To heal the evils and mistakes of Space
And change the tragedy of the ignorant world
Into a Divine Comedy of joy
And the laughter and the rapture of God's bliss.
The Mother of God is mother of our souls ~ Sri Aurobindo, Collected Poems, The Mother of God,
246:There are three kinds of Ānanda, joy: the joy of worldly enjoyment, the joy of worship,& the Joy of Brahman. The joy of worldly enjoyment is the joy of 'lust & greed'. The joy of worship one enjoys while chanting the name & glories of God. The Joy of Brahman is the God-vision ~ Sri Ramakrishna,
247:Traveller on plateau and on musing ridge,
As one who sees in the World-Magician's glass
A miracled imagery of soul-scapes flee
He traversed scenes of an immortal joy
And gazed into abysms of beauty and bliss. ~ Sri Aurobindo, Savitri, The Paradise of the Life-Gods,
248:World-existence is the ecstatic dance of Shiva which multiplies the body of the God numberlessly to the view: it leaves that white existence precisely where and what it was, ever is and ever will be; its sole absolute object is the joy of the dancing. ~ Sri Aurobindo, The Life Divine, The Pure Existent,
249:The joy of life consists in the exercise of ones energies, continual growth, constant change, the enjoyment of every new experience. To stop means simply to die. The eternal mistake of mankind is to set up an attainable ideal.
   ~ Aleister Crowley, The Confessions of Aleister Crowley: An Autobiography,
250:When they feed the sheep it is Christ who feeds. Similarly, the bridegroom's friends do not speak with their own voices, but when they hear the bridegroom's voice they are filled with joy. Thus it is that Christ is feeding the sheep when the shepherds are feeding them. ~ Saint Augustine of Hippo,
251:Our Lord wants us to become sharers of his joy by our observing his commandments. He says, that my joy, the joy I take in my divinity and that of my Father, may be in you. This is nothing else than eternal life, which as Augustine says, is joy in the truth ~ Saint Thomas Aquinas, (Commentary on Jn. 15).,
252:It is a great gift to suffer for Christ, as it says in James ~ Saint Thomas Aquinas, (1:2): "Count it all joy, my brethren, when you meet various trials, for you know that the testing of your faith produces patience" ~ Saint Thomas Aquinas, (Commentary on Mt. 10, lect.2 ).,
253:Raised by some strong hand to breathe heaven-air,
They slide back to the mud from which they climbed;
In the mud of which they are made, whose law they know
They joy in safe return to a friendly base, ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul's Choice and the Supreme Consummation,
254:Children of Immortality, gods who are joyous for ever,
Rapture is ours and eternity measures our lives by his aeons.
For we desireless toil who have joy in the fall as the triumph,
Knowledge eternal possessing we work for an end that is destined
L ~ Sri Aurobindo, Collected Poems, Ilion,
255:How soon is spent
This treasure wasted by the gods on man,
This happy closeness as of soul to soul,
This honey of the body's companionship,
This heightened joy, this ecstasy in the veins,
This strange illumination of the sense! ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal,
256:What is lasting, eternal, immortal and infinite, that indeed is worth having, worth conquering, worth possessing. It is divine Light, divine Love, divine Life - it is also Supreme Peace, Perfect Joy and All-Mastery upon earth with the Complete Manifestation as the crowning.
   ~ The Mother, Words Of The Mother II, The True Aim of Life, 8,
257:World-destiny waits upon that foaming lip.
A Titan Power upholds this pigmy man,
The crude dwarf instrument of a mighty Force.
Hater of the free spirit's joy and light,
Made only of strength and skill and giant might,
A Will to trample humanity ~ Sri Aurobindo, Collected Poems, The Dwarf Napoleon,
258:Now I have done with space and my soul is released from the hours.
Saved is my heart from the need of joy, the attraction to sorrow,
Who have escaped from my past and forgotten today and tomorrow;
I have grown vacant and mighty, naked and wide as th ~ Sri Aurobindo, Collected Poems, The Descent of Ahana,
259:Though the body be adorned with jewels, the heart may have mastered worldly tendencies; he who receives with indifference joy and pain is in possession of the spiritual life even though his external existence be of the world; nor is the garb of the ascetic a protection against sensual thoughts. ~ Fo-sho-hing-tsan-king, the Eternal Wisdom
260:Earth-Memory
The earth is safer, warmer its sunbeams;
Death and limits are known; so he clings to them hating the summons.
So might one dwell who has come to take joy in a fair-lighted prison;
Amorous grown of its marble walls and its noble adornments,
Lost to ~ Sri Aurobindo, Collected Poems, Ilion,
261:Be absolutely convinced that everything that happens, happens in order to give us precisely the lesson we needed, and if we are sincere in the sadhana, the lesson should be accepted with joy and gratitude. For one who aspires to the divine life, what can the actions of a blind and ignorant humanity matter to him?
   ~ The Mother, Words Of The Mother II,
262:But not the utter vision and delight.
A veil is kept, something is still held back,
Lest, captives of the beauty and the joy,
Our souls forget to the Highest to aspire.
In that fair subtle realm behind our own
The form is all, and physical gods are kings.
~ Sri Aurobindo, Savitri, The Kingdom of Subtle Matter,
263:Her lips endlessly clung to his,
Unwilling ever to separate again
Or lose that honeyed drain of lingering joy,
Unwilling to loose his body from her breast,
The warm inadequate signs that love must use. ~ Sri Aurobindo, Savitri, The Joy of Union; the Ordeal of the Foreknowledge of Death and the Heart's Grief and Pain,
264:I have found the atoms from which he built the worlds:
The first tremendous cosmic energy
Missioned shall leap to slay my enemy kin,
Expunge a nation or abolish a race,
Death's silence leave where there was laughter and joy. ~ Sri Aurobindo, Savitri, 07.04 - The Triple Soul-Forces,
265:Suffer what there is to suffer, enjoy what there is to enjoy. Regard both suffering and joy as facts of life, and continue chanting Nam-myoho-renge-kyo(1), no matter what happens. How could this be anything other than the boundless joy of the Law?
(1) Devotion to the Mystic Law of the Lotus Sutra or Glory to the Sutra of the Lotus of the Supreme Law ~ Nichiren,
266:I stand upon earth's paths of danger and grief
And help the unfortunate and save the doomed.
To the strong I bring the guerdon of their strength,
To the weak I bring the armour of my force;
To men who long I carry their coveted joy: ~ Sri Aurobindo, Savitri, 07.04 - The Triple Soul-Forces,
267:Let us not believe that it is enough to read without unction, to speculate without devotion, to investigate without wonder, to observe without joy, to act without godly zeal, to know without love, to understand without humility, to strive without divine grace, or to reflect as a mirror without divinely inspired wisdom. ~ Saint Bonaventure, The Journey of the Mind into God / Feast Day July 15th,
268:The gifts of the spirit crowding came to him;
They were his life's pattern and his privilege.
A pure perception lent its lucent joy:
Its intimate vision waited not to think;
It enveloped all Nature in a single glance,
It looked into the very self of thin ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul's Release,
269:For those who are afraid of a word: This is what we mean by Divine: all the knowledge we have to acquire, all the power we have to obtain, all the love we have to become, all the perfection we have to achieve, all the harmonious and progressive poise we have to manifest in light and joy, all the new and unknown splendours that have to be realised.
   ~ The Mother, Words Of The Mother II,
270:It is only when one gives oneself in all sincerity to the Divine Will that one has the peace and calm joy which come from the abolition of desires.
   The psychic being knows this with certainty; so, by uniting with one's psychic, one can know it. But the first condition is not to be subject to one's desires and mistake them for the truth of one's being.
   ~ The Mother, Some Answers From The Mother,
271:To love. To be loved. To never forget your own insignificance. To never get used to the unspeakable violence and the vulgar disparity of life around you. To seek joy in the saddest places. To pursue beauty to its lair. To never simplify what is complicated or complicate what is simple. To respect strength, never power. Above all, to watch. To try and understand. To never look away. And never, never to forget. ~ Arundhati Roy,
272:By thee I have greatened my mortal arc of life,
But now far heavens, unmapped infinitudes
Thou hast brought me, thy illimitable gift!
If to fill these thou lift thy sacred flight,
My human earth will still demand thy bliss.
Make still my life through thee a song of joy
And all my silence wide and deep with thee.
~ Sri Aurobindo, Savitri, The Return to Earth,
273:A cry came of the world's delight to be,
   The grandeur and greatness of its will to live,
   Recall of the soul's adventure into space,
   A traveller through the magic centuries
   And being's labour in Matter's universe,
   Its search for the mystic meaning of its birth
   And joy of high spiritual response,
   ~ Sri Aurobindo, Savitri, The Yoga of the King The Yoga of the Souls Release,
274:410 - Devotion is not utterly fulfilled till it becomes action and knowledge. If thou pursuest after God and canst overtake Him, let Him not go till thou hast His reality.
If thou hast hold of His reality, insist on having also His totality. The first will give thee divine knowledge, the second will give thee divine works and a free and perfect joy in the universe. ~ Sri Aurobindo, Essays Divine And Human,
275:Even in what is suffering to our sense,
He feels the sweetness of her mastering touch,
In all experience meets her blissful hands;
On his heart he bears the happiness of her tread
And the surprise of her arrival's joy
In each event and every moment's chance.
All she can do is marvellous in his sight:
He revels in her, a swimmer in her sea, ~ Sri Aurobindo, Savitri, 1:4,
276:Spirit's joy
Across the covert air the spirit breathes,
A body of the cosmic beauty and joy
Unseen, unguessed by the blind suffering world, ~ Sri Aurobindo, Savitri, The Heavens of the Ideal
Spirit's joy
The spiritual life is the flower not of a featureless but a conscious and diversified oneness. ~ Sri Aurobindo, The Human Cycle, Conditions for the Coming of a Spiritual Age,
277:Heaven's Gates
Heaven mocks us with the brilliance of its gifts,
For Death is a cupbearer of the wine
Of too brief joy held up to mortal lips
For a passionate moment by the careless gods. ~ Sri Aurobindo, Savitri, The Word of Fate
Heaven's Gifts
A highest flight climbs to a deepest view: ~ Sri Aurobindo, Savitri, The Dream Twilight of the Earthly Real,
278:You assume far too readily that man is a paragon of justice, forgetting, apparently, that he has a long and savage history. He has killed other animals not only for meat but for pleasure; he has enslaved his neighbors, murdered his opponents, and obtained the most unholy sadistical joy from the agony of others. It is not impossible that we shall, in the course of our travels, meet other intelligent creatures far more worthy than man to rule the universe. ~ A E van Vogt,
279:I pray to the unknown gods that some man-even a single man, tens of centuries ago-has perused and read that book. If the honor and wisdom and joy of such a reading are not to be my own, then let them be for others. Let heaven exist, though my own place be in hell. Let me be tortured and battered and annihilated, but let there be one instant, one creature, wherein thy enormous Library may find its justification. ~ Jorge Luis Borges, The Library of Babel,
280:You Will Find Me

The Mother: Take the trouble to find me. Follow the path that I have traced before you. Nothing is as important as this work. Nothing can be compared to this. Only the Divine. To find the Divine. This is life, this the aim, this the joy! To love the Divine so that He is always with you. Let it be Him who does all. He works with you. He strives with you. He guides you at every instant.
Au revoir, my child. ~ The Mother, The Supreme, Mona Sarkar,
281:Not to be disturbed by either joy or grief, pleasure or displeasure by what people say or do or by any outward things is called in yoga a state of samata, equality to all things. It is of immense importance in sadhana to be able to reach this state. It helps the mental quietude and silence as well as the vital to come. It means indeed that the vital itself and the vital mind are already falling silent and becoming quiet. The thinking mind is sure to follow.
   ~ Sri Aurobindo, Letters On Yoga - IV,
282:[Comedies], in the ancient world, were regarded as of a higher rank than tragedy, of a deeper truth, of a more difficult realization, of a sounder structure, and of a revelation more complete. The happy ending of the fairy tale, the myth, and the divine comedy of the soul, is to be read, not as a contradiction, but as a transcendence of the universal tragedy of man.... Tragedy is the shattering of the forms and of our attachments to the forms; comedy, the wild and careless, inexhaustible joy of life invincible. ~ Joseph Campbell,
283:The Maze is an old Native myth. The Maze itself is the sum of a man's life. The choices he makes, the dreams he hangs onto. And there at the center there's a legendary man who had been killed over and over again countless times. But always clawed his way back to life. The man returned for a last time to vanquish all his oppressors in a tireless fury. Built a house and around that house he built a maze so complicated only he could navigate through it. I reckon he's seen enough fighting.
   ~ Jonathan Nolan & Lisa Joy, Westworld, Teddy to the Man in Black,
284:If a man but once tastes the joy of God, his desire to argue takes wing. The bee, realizing the joy of sipping honey, doesn't buzz about any more. What will vou achieve by quoting from books? The pundits recite verses and do nothing else.

What will you gain by merely repeating 'siddhi'? You will not be intoxicated even by gargling with a solution of siddhi. It must go into your stomach; not until then will you be intoxicated. One cannot comprehend what I am saying unless one prays to God in solitude, all by oneself, with a longing heart. ~ Sri Ramakrishna?,
285:Or, a courtier in her countless retinue,
Content to be with her and feel her near
He makes the most of the little that she gives
And all she does drapes with his own delight. ||13.24||

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

He leans on her for all he does and is:
He builds on her largesses his proud fortunate days
And trails his peacock-plumaged joy of life
And suns in the glory of her passing smile. ||13.25|| ~ Sri Aurobindo, Savitri, 1:3, || 13.24 - 13.25 ||,
286:... Poor sorrowful Earth, remember that I am present in thee and lose not hope; each effort, each grief, each joy and each pang, each call of thy heart, each aspiration of thy soul, each renewel of thy seasons, all, all without exception, what seems ugly and what seems to thee beautiful, all infallibly lead thee towards me, who am endless Peace, shadowless Light, perfect Harmony, Certitude, Rest and Supreme Blessedness.
   Hearken, O Earth, to the sublime voice that arises,
   Hearken and take new courage!
   ~ The Mother, Prayers And Meditations, February 5th 1913,
287:(From a meditation written on the day after the Mother first saw Sri Aurobindo)
It matters little that there are thousands of beings plunged in the densest ignorance, He whom we saw yesterday is on earth; his presence is enough to prove that a day will come when darkness shall be transformed into light, and Thy reign shall be indeed established upon earth.
O Lord, Divine Builder of this marvel, my heart overflows with joy and gratitude when I think of it, and my hope has no bounds.
My adoration is beyond all words, my reverence is silent. 30 March 1914
~ The Mother,
288:The profession of shaman has many advantages. It offers high status with a safe livelihood free of work in the dreary, sweaty sense. In most societies it offers legal privileges and immunities not granted to other men. But it is hard to see how a man who has been given a mandate from on High to spread tidings of joy to all mankind can be seriously interested in taking up a collection to pay his salary; it causes one to suspect that the shaman is on the moral level of any other con man. But it is a lovely work if you can stomach it.
   ~ Robert Heinlein, Notebooks Of Lazarus Long, from Time Enough for Love (1973).,
289:It is the devil's greatest triumph when he can deprive us of the joy of the Spirit. He carries fine dust with him in little boxes and scatters it through the cracks in our conscience in order to dim the soul's pure impulses and its luster. But the joy that fills the heart of the spiritual person destroys the deadly poison of the serpent. But if any are gloomy and think that they are abandoned in their sorrow, gloominess will continuously tear at them or else they will waste away in empty diversions. When gloominess takes root, evil grows. If it is not dissolved by tears, permanent damage is done. ~ Saint Francis of Assisi,
290:the philosophic second period of indifference :::
   There is next a period of high-seated impartiality and indifference in which the soul becomes free from exultation and depression and escapes from the snare of eagerness of joy as from the dark net of the pangs of grief and suffering. All things and persons and forces, all thoughts and feelings and sensations and actions, one's own no less than those of others, are regarded from above by a spirit that remains intact and immutable and is not disturbed by these things.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Equality and the Annihilation of Ego,
291:As in a mystic and dynamic dance
   A priestess of immaculate ecstasies
   Inspired and ruled from Truth's revealing vault
   Moves in some prophet cavern of the gods
   A heart of silence in the hands of joy
   Inhabited with rich creative beats
   A body like a parable of dawn
   That seemed a niche for veiled divinity
   Or golden temple-door to things beyond.
   Immortal rhythms swayed in her time-born steps;
   Her look, her smile awoke celestial sense
   Even in earth-stuff, and their intense delight
   Poured a supernal beauty on men's lives.
   ~ Sri Aurobindo, Savitri, The Issue,
292:That status of knowledge is then the aim of this path and indeed of all paths when pursued to their end, to which intellectual discrimination and conception and all concentration and psychological self-knowledge and all seeking by the heart through love and by the senses through beauty and by the will through power and works and by the soul through peace and joy are only keys, avenues, first approaches and beginnings of the ascent which we have to use and to follow till the wide and infinite levels are attained and the divine doors swing open into the infinite Light.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
293:The real human division is this: the luminous and the shady. To diminish the number of the shady, to augment the number of the luminous,-that is the object. That is why we cry: Education! science! To teach reading, means to light the fire; every syllable spelled out sparkles. However, he who says light does not, necessarily, say joy. People suffer in the light; excess burns. The flame is the enemy of the wing. To burn without ceasing to fly,-therein lies the marvel of genius. When you shall have learned to know, and to love, you will still suffer. The day is born in tears. The luminous weep, if only over those in darkness. ~ Victor Hugo,
294:What is it that has called you so suddenly out of nothingness to enjoy for a brief while a spectacle which remains quite indifferent to you? The conditions for your existence are as old as the rocks. For thousands of years men have striven and suffered and begotten and women have brought forth in pain. A hundred years ago, perhaps, another man-or woman-sat on this spot; like you he gazed with awe and yearning in his heart at the dying light on the glaciers. Like you he was begotten of man and born of woman. He felt pain and brief joy as you do. Was he someone else? Was it not you yourself? What is this Self of yours? ~ Erwin Schrodinger,
295:Her mortal members fell back from her soul.
A moment of a secret body's sleep,
Her trance knew not of sun or earth or world;
Thought, time and death were absent from her grasp:
She knew not self, forgotten was Savitri.
All was the violent ocean of a will
Where lived captive to an immense caress,
Possessed in a supreme identity,
Her aim, joy, origin, Satyavan alone.
Her sovereign prisoned in her being's core,
He beat there like a rhythmic heart, - herself
But different still, one loved, enveloped, clasped,
A treasure saved from the collapse of space. ~ Sri Aurobindo, Savitri,
296:The Effort for Progress :::
...As with everything in yoga, the effort for progress must be made for the love of the effort for progress. The joy of effort, the aspiration for progress must be enough in themselves, quite independent of the result. Everything one does in yoga must be done for the joy of doing it, and not in view of the result one wants to obtain.... Indeed, in life, always, in all things, the result does not belong to us. And if we want to keep the right attitude, we must act, feel, think, strive spontaneously, for that is what we must do, and not in view of the result to be obtained. ... ~ The Mother,
297:For the conscious appreciation of beauty reaches its height of enlightenment and enjoyment not by analysis of the beauty enjoyed or even by a right and intelligent understanding of it, - these things are only a preliminary clarifying of our first unenlightened sense of the beautiful, - but by an exaltation of the soul in which it opens itself entirely to the light and power and joy of the creation. The soul of beauty in us identifies itself with the soul of beauty in the thing created and feels in appreciation the same divine intoxication and uplifting which the artist felt in creation. ~ Sri Aurobindo, The Human Cycle,
298:What Brahman is cannot be described in words. Somebody once said that everything in the world has been made impure, like food that has touched the tongue, and that Brahman alone remains undefiled. The meaning is this: All scriptures and holy books — the Vedas, the Puranas, the Tantras, and so forth — may be said to have been defiled because their contents have been uttered by the tongues of men; but what Brahman is no tongue has yet been able to describe. Therefore Brahman is still undefiled. One cannot describe in words the joy of play and communion with Satchidananda. He alone knows, who has realized it. ~ Sri Ramakrishna,
299:DR. MANILAL: How can one succeed in meditation?

SRI AUROBINDO: By quietude of mind. There is not only the Infinite in itself, but also an infinite sea of peace, joy, light, power above the head. The golden Lid, Hiranmaya Patram, intervenes between the mind and what is above the mind. Once you break this lid ( making a movement of the hands above the head ) they can come down any time at your will. But for that, quietude is essential. Of course, there are people who can get them without first establishing the quietude, but it is very difficult. ( On 13-12-1938 ) ~ Sri Aurobindo, TALKS WITH SRI AUROBINDO VOLUME 1, BY NIRODBARAN (Page no.17),
300:It is not from disgust for life and people that one must come to yoga. It is not to run away from difficulties that one must come here. It is not even to find the sweetness of love and protection, for the Divine's love and protection can be enjoyed everywhere if one takes the right attitude. When one wants to give oneself totally in service to the Divine, to consecrate oneself totally to the Divine's work, simply for the joy of giving oneself and of serving, without asking for anything in exchange, except the possibility of consecration and service, then one is ready to come here and will find the doors wide open.
   ~ The Mother, Words Of The Mother I,
301:I am not a philosopher, I am not a scholar, I am not a savant, and I declare it very loudly: neither a philosopher nor a scholar nor a savant. And no pretension. Nor a littérateur, nor an artist - I am nothing at all. I am truly convinced of this. And it's absolutely unimportant - that's perfection for human beings. There is no greater joy than to know that you can do nothing and are absolutely helpless, that you're not the one who does, and that what little is done - little or big, it doesn't matter - is done by the Lord; and the responsibility is fully His. That makes you happy. With that, you are happy. Voilà.
   ~ The Mother, Agenda Vol 5, Satprem,
302:The size and age of the Cosmos are beyond ordinary human understanding. Lost somewhere between immensity and eternity is our tiny planetary home. In a cosmic perspective, most human concerns seem insignificant, even petty. And yet our species is young and curious and brave and shows much promise. In the last few millennia we have made the most astonishing and unexpected discoveries about the Cosmos and our place within it, explorations that are exhilarating to consider. They remind us that humans have evolved to wonder, that understanding is a joy, that knowledge is prerequisite to survival. I believe our future depends powerfully on how well we understand this Cosmos in which we float like a mote of dust in the morning sky. ~ Carl Sagan,
303:the souls influence through other parts of our being :::
...These are parts of the being under its influence and manifesting something of it. So, very often people enter into contact with these parts and this gives them illuminations, great joy, revelations, and they feel they have found their soul. But it is only the part of the being under its influence, one part or another, for ... I have already said many times that when one enters consciously into contact with one's soul and the union is established, it is over, it can no longer be undone, it is something permanent, constant, which resists everything, and which, at any moment whatever, if referred to can be found... ~ The Mother, Questions And Answers 1955,
304:The Silver Call
There is a godhead of unrealised things
To which Time's splendid gains are hoarded dross;
A cry seems near, a rustle of silver wings
Calling to heavenly joy by earthly loss.
All eye has seen and all the ear has heard
Is a pale illusion by some greater voice
And mightier vision; no sweet sound or word,
No passion of hues that make the heart rejoice
Can equal those diviner ecstasies.
A Mind beyond our mind has sole the ken
Of those yet unimagined harmonies,
The fate and privilege of unborn men.
As rain-thrashed mire the marvel of the rose,
Earth waits that distant marvel to disclose.
~ Sri Aurobindo, Collected Poems, 594,
305:Cosmic Consciousness :::

I have wrapped the wide world in my wider self
And Time and Space my spirit's seeing are.
I am the god and demon, ghost and elf,
I am the wind's speed and the blazing star.

All Nature is the nursling of my care,
I am its struggle and the eternal rest;
The world's joy thrilling runs through me, I bear
The sorrow of millions in my lonely breast.

I have learned a close identity with all,
Yet am by nothing bound that I become;
Carrying in me the universe's call
I mount to my imperishable home.

I pass beyond Time and life on measureless wings,
Yet still am one with born and unborn things.
~ Sri Aurobindo, Collected Poems,
306:Hearing has consequences. When I truly hear a person and the meanings that are important to him at that moment, hearing not simply his words, but him, and when I let him know that I have heard his own private personal meanings, many things happen. There is first of all a grateful look. He feels released. He wants to tell me more about his world. He surges forth in a new sense of freedom. He becomes more open to the process of change. I have often noticed that the more deeply I hear the meanings of the person, the more there is that happens. Almost always, when a person realize he has been deeply heard, his eyes moisten. I think in some real sense he is weeping for joy. It is as though he were saying, "Thank God, somebody heard me. Someone knows what it's like to be me. ~ Carl Rogers,
307:Because Thou Art :::

Because Thou art All-beauty and All-bliss,
My soul blind and enamoured yearns for Thee;
It bears thy mystic touch in all that is
And thrills with the burden of that ecstasy.

Behind all eyes I meet Thy secret gaze
And in each voice I hear Thy magic tune:
Thy sweetness haunts my heart through Nature's ways
Nowhere it beats now from Thy snare immune.

It loves Thy body in all living things;
Thy joy is there in every leaf and stone:
The moments bring thee on their fiery wings;
Sight's endless artistry is Thou alone.

Time voyages with Thee upon its prow
And all the futures passionate hope is Thou.
~ Sri Aurobindo, Collected Poems,
308:Sweet Mother,
One day in class you said, with your hands wide open, that we should give you everything, even our defects and vices and all the dirt in us. Is this the only way to get rid of them, and how can one do it?


One keeps one's defects because one hangs on to them as if they were something precious; one clings to one's vices as one clings to a part of one's body, and pulling out a bad habit hurts as much as pulling out a tooth. That is why one does not progress.

   Whereas if one generously makes an offering of one's defect, vice or bad habit, then one has the joy of making an offering and one receives in exchange the force to replace what has been given, by a better and truer vibration. 13 June 1960 ~ The Mother, Some Answers From The Mother,
309:The principle of Bhakti Yoga is to utilise all the normal relations of human life into which emotion enters and apply them no longer to transient worldly relations, but to the joy of the All-Loving, the All-Beautiful and the All-Blissful. Worship and meditation aroused only for the preparation and increase of intensity of the divine relationship. And this Yoga is catholic in its use of all emotional relations, so that even enmity and opposition to God, considered as an intense, impatient and perverse form of Love, is conceived as a possible means of realisation and salvation. This path, too, as ordinarily practised, leads away from world-existence to an absorption, of another kind than the Monists, in the Transcendent and Supra-cosmic.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
310:three paths as one :::
   We can see also that in the integral view of things these three paths are one. Divine Love should normally lead to the perfect knowledge of the Beloved by perfect intimacy, thus becoming a path of Knowledge, and to divine service, thus becoming a path of Works. So also should perfect Knowledge lead to perfect Love and Joy and a full acceptance of the works of That which is known; dedicated Works to the entire love of the Master of the Sacrifice and the deepest knowledge of His ways and His being. It is in the triple path that we come most readily to the absolute knowledge, love and service of the One in all beings and in the entire cosmic manifestation.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Introduction - The Conditions of the Synthesis, The Systems of Yoga,
311:From this distant vantage point, the Earth might not seem of particular interest. But for us, it's different. Consider again that dot. That's here, that's home, that's us. On it everyone you love, everyone you know, everyone you ever heard of, every human being who ever was, lived out their lives. The aggregate of our joy and suffering, thousands of confident religions, ideologies, and economic doctrines, every hunter and forager, every hero and coward, every creator and destroyer of civilization, every king and peasant, every young couple in love, every mother and father, hopeful child, inventor and explorer, every teacher of morals, every corrupt politician, every superstar, every supreme leader, every saint and sinner in the history of our species lived there - on a mote of dust suspended in a sunbeam. ~ Carl Sagan,
312:The messengers of the Incommunicable,
The architects of immortality.
Into the fallen human sphere they came,
Faces that wore the Immortal's glory still,
Voices that communed still with the thoughts of God,
Bodies made beautiful by the spirit's light,
Carrying the magic word, the mystic fire,
Carrying the Dionysian cup of joy,
Approaching eyes of a diviner man,
Lips chanting an unknown anthem of the soul,
Feet echoing in the corridors of Time.
High priests of wisdom, sweetness, might and bliss,
Discoverers of beauty's sunlit ways
And swimmers of Love's laughing fiery floods
And dancers within rapture's golden doors,
Their tread one day shall change the suffering earth
And justify the light on Nature's face. ~ Sri Aurobindo, Savitri, 3:4,
313:Our life's uncertain way winds circling on,
Our mind's unquiet search asks always light,
Till they have learned their secret in their source,
In the light of the Timeless and its spaceless home,
In the joy of the Eternal sole and one.
But now the Light supreme is far away:
Our conscious life obeys the Inconscient's laws;
To ignorant purposes and blind desires
Our hearts are moved by an ambiguous force;
Even our mind's conquests wear a battered crown.
A slowly changing order binds our will.
This is our doom until our souls are free.
A mighty Hand then rolls mind's firmaments back,
Infinity takes up the finite's acts
And Nature steps into the eternal Light.
Then only ends this dream of nether life. ~ Sri Aurobindo, Savitri, 02.05,
314:This Dog
   Every morning this dog, very attached to me,
   Quietly keeps sitting near my seat
   Till touching its head
   I recognize its company.
   This recognition gives it so much joy
   Pure delight ripples through its entire body.
   Among all dumb creatures
   It is the only living being
   That has seen the whole man
   Beyond what is good or bad in him
   It has seen
   For his love it can sacrifice its life
   It can love him too for the sake of love alone
   For it is he who shows the way
   To the vast world pulsating with life.
   When I see its deep devotion
   The offer of its whole being
   I fail to understand
   By its sheer instinct
   What truth it has discovered in man.
   By its silent anxious piteous looks
   It cannot communicate what it understands
   But it has succeeded in conveying to me
   Among the whole creation
   What is the true status of man.
   ~ Rabindranath Tagore,
315:January 7, 1914
GIVE them all, O Lord, Thy peace and light, open their blinded eyes and their darkened understanding; calm their futile worries and their vain anxieties. Turn their gaze away from themselves and give them the joy of being consecrated to Thy work without calculation or mental reservation. Let Thy beauty flower in all things, awaken Thy love in all hearts, so that Thy eternally progressive order may be realised upon earth and Thy harmony be spread until the day all becomes Thyself in perfect purity and peace.

Oh! let all tears be wiped away, all suffering relieved, all anguish dispelled, and let calm serenity dwell in every heart and powerful certitude strengthen every mind. Let Thy life flow through all like a regenerating stream that all may turn to Thee and draw from that contemplation the energy for all victories. ~ The Mother, Prayers And Meditations,
316:I am the sort of man who has changed completely under the effect of suffering, even though this transformation may simply be the intensification of elements already there. Thus amplified, they gave an entirely new perspective on life. I believe frenetically and fanatically, in the virtues of suffering and of anxiety, and I believe in them especially since, though I've suffered greatly and despaired much, I nevertheless acquired through them a sense of my own destiny, a sort of weird enthusiasm for my mission. On the heights of the most terrifying despair, I experience the joy of having a destiny, of living a life of successive deaths and transfigurations, of turning every moment into a cross-road. And I am proud that my life begins with death, unlike the majority of people, who end with death. I feel as if my death were in the past, and the future looks to me like a sort of personal illumination.
   ~ Emil Cioran,
317:Here where one knows not even the step in front
And Truth has her throne on the shadowy back of doubt,
On this anguished and precarious field of toil
Outspread beneath some large indifferent gaze,
Impartial witness of our joy and bale,
Our prostrate soil bore the awakening ray.
Here too the vision and prophetic gleam
Lit into miracles common meaningless shapes;
Then the divine afflatus, spent, withdrew,
Unwanted, fading from the mortal's range.
A sacred yearning lingered in its trace,
The worship of a Presence and a Power
Too perfect to be held by death-bound hearts,
The prescience of a marvellous birth to come.
Only a little the god-light can stay:
Spiritual beauty illumining human sight
Lines with its passion and mystery Matter's mask
And squanders eternity on a beat of Time.
~ Sri Aurobindo, Savitri, The Symbol Dawn,
318:Maheshwari can appear too calm and great and distant for the littleness of earthly nature to approach or contain her, Mahakali too swift and formidable for its weakness to bear; but all turn with joy and longing to Mahalakshmi.
   For she throws the spell of the intoxicating sweetness of the Divine: to be close to her is a profound happiness and to feel her within the heart is to make the existence a rapture and a marvel; grace and charm and tenderness flow from her like the light from the sun and wherever she fixes her wonderful gaze or lets fall of the loveliness of her smile, the soul is seized and made captive and plunged into the depths of an unfathomable bliss.
   Magnetic is the touch of her hands and their occult and delicate influence refines the mind and life and body and where she presses her feet course miraculous streams of an entrancing Ananda.
   ~ Sri Aurobindo, The Mother With Letters On The Mother,
319: The purpose of creation, is lila. The concept of lila escapes all the traditional difficulties in assigning purpose to the creator. Lila is a purpose-less purpose, a natural outflow, a spontaneous self-manifestation of the Divine. The concept of lila, again, emphasizes the role of delight in creation. The concept of Prakriti and Maya fail to explain the bliss aspect of Divine. If the world is manifestation of the Force of Satcitananda, the deployment of its existence and consciousness, its purpose can be nothing but delight. This is the meaning of delight. Lila, the play, the child's joy, the poet's joy, the actor's joy, the mechanician's joy of the soul of things eternally young, perpetually inexhaustible, creating and recreating Himself in Himself for the sheer bliss of that self-creation, of that self-representation, Himself the play, Himself the player, Himself the playground ~ Sri Aurobindo, Philosophy of Social Development, pp-39-40
320:Metamorphosis: The transmutation of the mind to magical consciousness has often been called the Great Work. It has a far-reaching purpose leading eventually to the discovery of the True Will. Even a slight ability to change oneself is more valuable than any power over the external universe.
   Metamorphosis is an exercise in willed restructuring of the mind. All attempts to reorganize the mind involve a duality between conditions as they are and the preferred condition. Thus it is impossible to cultivate any virtue like spontaneity, joy, pious, pride, grace or omnipotence without involving oneself in more conventionality, sorrow, guilt, sin and impotence in the process. Religions are founded on the fallacy that one can or ought to have one without the other.
   High magic recognizes the dualistic condition but does not care whether life is bittersweet or sweet and sour; rather it seeks to achieve any arbitrary perceptual perspective at will.
   ~ Peter J Carroll, Liber MMM,
321:The greatest value of the dream-state of Samadhi lies, however, not in these more outward things, but in its power to open up easily higher ranges and powers of thought, emotion, will by which the soul grows in height, range and self-mastery. Especially, withdrawing from the distraction of sensible things, it can, in a perfect power of concentrated self-seclusion, prepare itself by a free reasoning, thought, discrimination or more intimately, more finally, by an ever deeper vision and identification, for access to the Divine, the supreme Self, the transcendent Truth, both in its principles and powers and manifestations and in its highest original Being. Or it can by an absorbed inner joy and emotion, as in a sealed and secluded chamber of the soul, prepare itself for the delight of union with the divine Beloved, the Master of all bliss, rapture and Ananda.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Part Two: The Yoga of Integral Knowledge, Chapter 26, Samadhi, pg. 503,
322:Jnanaprakasha:: Jnana includes both the Para and the Apara Vidya, the knowledge of Brahman in Himself and the knowledge of the world; but the Yogin, reversing the order of the worldly mind, seeks to know Brahman first and through Brahman the world. Scientific knowledge, worldly information & instruction are to him secondary objects, not as it is with the ordinary scholar & scientist, his primary aim. Nevertheless these too we must take into our scope and give room to God's full joy in the world. The methods of the Yogin are also different for he tends more and more to the use of direct vision and the faculties of the vijnana and less and less to intellectual means. The ordinary man studies the object from outside and infers its inner nature from the results of his external study. The Yogin seeks to get inside his object, know it from within & use external study only as a means of confirming his view of the outward action resulting from an already known inner nature.
   ~ Sri Aurobindo, Record Of Yoga - I,
323:Over and over again I sail towards joy, which is never in the room with me, but always near me, across the way, like those rooms full of gayety one sees from the street, or the gayety in the street one sees from a window. Will I ever reach joy? It hides behind the turning merry-go-round of the traveling circus. As soon as I approach it, it is no longer joy. Joy is a foam, an illumination. I am poorer and hungrier for the want of it. When I am in the dance, joy is outside in the elusive garden. When I am in the garden, I hear it exploding from the house. When I am traveling, joy settles like an aurora borealis over the land I leave. When I stand on the shore I see it bloom on the flag of a departing ship. What joy? Have I not possessed it? I want the joy of simple colors, street organs, ribbons, flags, not a joy that takes my breath away and throws me into space alone where no one else can breathe with me, not the joy that comes from a lonely drunkenness. There are so many joys, but I have only known the ones that come like a miracle, touching everything with light. ~ Anais Nin,
324:the supreme third period of greater divine equality :::
   If we can pass through these two stages of the inner change without being arrested or fixed in either, we are admitted to a greater divine equality which is capable of a spiritual ardour and tranquil passion of delight, a rapturous, all-understanding and all-possessing equality of the perfected soul, an intense and even wideness and fullness of its being embracing all things. This is the supreme period and the passage to it is through the joy of a total self-giving to the Divine and to the universal Mother. For strength is then crowned by a happy mastery, peace deepens into bliss, the possession of the divine calm is uplifted and made the ground for the possession of the divine movement. But if this greater perfection is to arrive, the soul's impartial high-seatedness looking down from above on the flux of forms and personalities and movements and forces must be modified and change into a new sense of strong and calm submission and a powerful and intense surrender. ...
   ~ Sri Aurobindo, The Synthesis Of Yoga, Equality and the Annihilation of Ego,
325:O King, thy fate is a transaction done
At every hour between Nature and thy soul
With God for its foreseeing arbiter.
Fate is a balance drawn in Destiny's book.
Man can accept his fate, he can refuse.
Even if the One maintains the unseen decree
He writes thy refusal in thy credit page:
For doom is not a close, a mystic seal.
Arisen from the tragic crash of life,
Arisen from the body's torture and death,
The spirit rises mightier by defeat;
Its godlike wings grow wider with each fall.
Its splendid failures sum to victory.
O man, the events that meet thee on thy road,
Though they smite thy body and soul with joy and grief,
Are not thy fate, - they touch thee awhile and pass;
Even death can cut not short thy spirit's walk:
Thy goal, the road thou choosest are thy fate.
On the altar throwing thy thoughts, thy heart, thy works,
Thy fate is a long sacrifice to the gods
Till they have opened to thee thy secret self
And made thee one with the indwelling God. ~ Sri Aurobindo, Savitri, 06:02 The Way of Fate and the Problem of Pain,
326:January 1, 1914

To Thee, supreme Dispenser of all boons,
to Thee who givest life its justification, by making it pure, beautiful and good,
to Thee, Master of our destinies and goal of all our aspirations, was consecrated the first minute of this new year.

May it be completely glorified by this consecration; may those who hope for Thee, seek Thee in the right path; may those who seek Thee find Thee, and those who suffer, not knowing where the remedy lies, feel Thy life gradually piercing the hard crust of their obscure consciousness.

I bow down in deep devotion and in boundless gratitude before Thy beneficent splendour; in name of the earth I give Thee thanks for manifesting Thyself; in its name I implore Thee to manifest Thyself ever more fully, in an uninterrupted growth of Light and Love.

Be the sovereign Master of our thoughts, our feelings, our actions.

Thou art our reality, the only Reality.
Without Thee all is falsehood and illusion, all is dismol obscurity.
In Thee are life and light and joy.
In Thee is supreme Peace.
~ The Mother, Prayers and Meditation,
327:Prayer helps to prepare this relation for us at first on the lower plane even while it is there consistent with much that is mere egoism and self-delusion; but afterwards we can draw towards the spiritual truth which is behind it. It is not then the giving of the thing asked for that matters, but the relation itself, the contact of mans life with God, the conscious interchange. In spiritual matters and in the seeking of spiritual gains, this conscious relation is a great power; it is a much greater power than our own entirely self-reliant struggle and effort and it brings a fuller spiritual growth and experience. Necessarily, in the end prayer either ceases in the greater thing for which it prepared us, -- in fact the form we call prayer is not itself essential so long as the faith, the will, the aspiration are there, -- or remains only for the joy of the relation. Also its objects, the artha or interest it seeks to realise, become higher and higher until we reach the highest motiveless devotion, which is that of divine love pure and simple without any other demand or longing.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Love,
328:DEFEAT
Defeat, my Defeat, my solitude and my aloofness;
You are dearer to me than a thousand triumphs,
And sweeter to my heart than all world-glory.
Defeat, my Defeat, my self-knowledge and my defiance,
Through you I know that I am yet young and swift of foot
And not to be trapped by withering laurels.
And in you I have found aloneness
And the joy of being shunned and scorned.
Defeat, my Defeat, my shining sword and shield,
In your eyes I have read
That to be enthroned is to be enslaved,
And to be understood is to be leveled down,
And to be grasped is but to reach one's fullness
And like a ripe fruit to fall and be consumed.
Defeat, my Defeat, my bold companion,
You shall hear my songs and my cries and my silences,
And none but you shall speak to me of the beating of wings,
And urging of seas,
And of mountains that burn in the night,
And you alone shall climb my steep and rocky soul.
Defeat, my Defeat, my deathless courage,
You and I shall laugh together with the storm,
And together we shall dig graves for all that die in us,
And we shall stand in the sun with a will,
And we shall be dangerous. ~ Kahlil Gibran,
329:Find That Something :::
   We can, simply by a sincere aspiration, open a sealed door in us and find... that Something which will change the whole significance of life, reply to all our questions, solve all our problems and lead us to the perfection we aspire for without knowing it, to that Reality which alone can satisfy us and give us lasting joy, equilibrium, strength, life.
   All have heard it - Oh! there are even some here who are so used to it that for them it seems to be the same thing as drinking a glass of water or opening a window to let in the sunlight....
   We have tried a little, but now we are going to try seriously!
   The starting-point: to want it, truly want it, to need it. The next step: to think, above all, of that. A day comes, very quickly, when one is unable to think of anything else.
   That is the one thing which counts. And then... One formulates one's aspiration, lets the true prayer spring up from one's heart, the prayer which expresses the sincerity of the need. And then... well, one will see what happens.
   Something will happen. Surely something will happen. For each one it will take a different form.
   ~ The Mother, Questions And Answers 1957-1958,
330:To See a World...

To see a World in a Grain of Sand
And a Heaven in a Wild Flower,
Hold Infinity in the palm of your hand
And Eternity in an hour.

A Robin Redbreast in a Cage
Puts all Heaven in a Rage.
A dove house fill'd with doves and pigeons
Shudders Hell thro' all its regions.
A Dog starv'd at his Master's Gate
Predicts the ruin of the State.
A Horse misus'd upon the Road
Calls to Heaven for Human blood.
Each outcry of the hunted Hare
A fiber from the Brain does tear.

He who shall train the Horse to War
Shall never pass the Polar Bar.
The Beggar's Dog and Widow's Cat,
Feed them and thou wilt grow fat.
The Gnat that sings his Summer song
Poison gets from Slander's tongue.
The poison of the Snake and Newt
Is the sweat of Envy's Foot.

A truth that's told with bad intent
Beats all the Lies you can invent.
It is right it should be so;
Man was made for Joy and Woe;
And when this we rightly know
Thro' the World we safely go.

Every Night and every Morn
Some to Misery are Born.
Every Morn and every Night
Some are Born to sweet delight.
Some are Born to sweet delight,
Some are Born to Endless Night. ~ William Blake, Auguries of Innocence,
331:The pure existent is then a fact and no mere concept; it is the fundamental reality. But, let us hasten to add, the movement, the energy, the becoming are also a fact, also a reality. The supreme intuition and its corresponding experience may correct the other, may go beyond, may suspend, but do not abolish it. We have therefore two fundamental facts of pure existence and of worldexistence, a fact of Being, a fact of Becoming. To deny one or the other is easy; to recognise the facts of consciousness and find out their relation is the true and fruitful wisdom.

Stability and movement, we must remember, are only our psychological representations of the Absolute, even as are oneness and multitude. The Absolute is beyond stability and movement as it is beyond unity and multiplicity. But it takes its eternal poise in the one and the stable and whirls round itself infinitely, inconceivably, securely in the moving and multitudinous. World-existence is the ecstatic dance of Shiva which multiplies the body of the God numberlessly to the view: it leaves that white existence precisely where and what it was, ever is and ever will be; its sole absolute object is the joy of the dancing. ~ Sri Aurobindo, The Life Divine, The Pure Existent, 85,
332:I have loved in life and I have been loved.
I have drunk the bowl of poison from the hands of love as nectar,
and have been raised above life's joy and sorrow.
My heart, aflame in love, set afire every heart that came in touch with it.
My heart has been rent and joined again;
My heart has been broken and again made whole;
My heart has been wounded and healed again;
A thousand deaths my heart has died, and thanks be to love, it lives yet.
I went through hell and saw there love's raging fire,
and I entered heaven illumined with the light of love.
I wept in love and made all weep with me;
I mourned in love and pierced the hearts of men;
And when my fiery glance fell on the rocks, the rocks burst forth as volcanoes.
The whole world sank in the flood caused by my one tear;
With my deep sigh the earth trembled, and when I cried aloud the name of my beloved,
I shook the throne of God in heaven.
I bowed my head low in humility, and on my knees I begged of love,
"Disclose to me, I pray thee, O love, thy secret."
She took me gently by my arms and lifted me above the earth, and spoke softly in my ear,
"My dear one, thou thyself art love, art lover,
and thyself art the beloved whom thou hast adored. ~ Hazrat Inayat Khan,
333:If we are religious-minded, perhaps we will see the gods who inhabit this world. Beings, forces, sounds, lights, and rhythms are just so many true forms of the same indefinable, but not unknowable, Essence we call God; we have spoken of God, and made temples, laws or poems to try to capture the one little pulsation filling us with sunshine, but it is free as the wind on foam-flecked shores. We may also enter the world of music, which in fact is not different from the others but a special extension of this same, great inexpressible Vibration. If once, only once, even for a few moments in a lifetime, we can hear that Music, that Joy singing above, we will know what Beethoven and Bach heard; we will know what God is because we will have heard God. We will probably not say anything grandiose; we will just know that That exists, whereupon all the suffering in the world will seem redeemed.
   At the extreme summit of the overmind, there only remain great waves of multi-hued light, says the Mother, the play of spiritual forces, which later translate - sometimes much later - into new ideas, social changes, or earthly events, after crossing one by one all the layers of consciousness and suffering a considerable distortion and loss of light...
   ~ Satprem, Sri Aurobindo Or The Adventure Of Consciousness,
334:The Apsaras are the most beautiful and romantic conception on the lesser plane of Hindu mythology. From the moment that they arose out of the waters of the milky Ocean, robed in ethereal raiment and heavenly adornment, waking melody from a million lyres, the beauty and light of them has transformed the world. They crowd in the sunbeams, they flash and gleam over heaven in the lightnings, they make the azure beauty of the sky; they are the light of sunrise and sunset and the haunting voices of forest and field. They dwell too in the life of the soul; for they are the ideal pursued by the poet through his lines, by the artist shaping his soul on his canvas, by the sculptor seeking a form in the marble; for the joy of their embrace the hero flings his life into the rushing torrent of battle; the sage, musing upon God, sees the shining of their limbs and falls from his white ideal. The delight of life, the beauty of things, the attraction of sensuous beauty, this is what the mystic and romantic side of the Hindu temperament strove to express in the Apsara. The original meaning is everywhere felt as a shining background, but most in the older allegories, especially the strange and romantic legend of Pururavas as we first have it in the Brahmanas and the Vishnoupurana. ~ Sri Aurobindo,
335:For this is the other face of the psychic: not only is it joy and sweetness, but also quiet strength, as if it were forever above every possible tragedy - an invulnerable master. In this case, too, the details of a scene can be indelibly engraved. But what passes on to the next life is not so much the details as the essence of the scene: we will be struck by certain repetitive patterns of events or deadlocked situations that have an air of déjà vu and seem surrounded by an aura of fatality - for what has not been overcome in the past returns again and again, each time with a slightly different appearance, but basically always identical, until we confront the old knot and untie it. Such is the law of inner progress. Generally, however, the memory of actual physical circumstances does not remain, because, although our small surface consciousness makes much of them, they are, after all, of little significance. There is even a spontaneous mechanism that erases the profusion of useless past memories, just as those of the present life soon become eradicated. If we glance behind us, without thinking, what is actually left of our present life? A nebulous mass with perhaps two or three outstanding images; all the rest is blotted out. This is likewise the case for the soul and its past lives.
   ~ Satprem, Sri Aurobindo Or The Adventure Of Consciousness,
336:He is the friend, the adviser, helper, saviour in trouble and distress, the defender from enemies, the hero who fights our battles for us or under whose shield we fight, the charioteer, the pilot of our ways. And here we come at once to a closer intimacy; he is the comrade and eternal companion, the playmate of the game of living. But still there is so far a certain division, however pleasant, and friendship is too much limited by the appearance of beneficence. The lover can wound, abandon, be wroth with us, seem to betray, yet our love endures and even grows by these oppositions; they increase the joy of reunion and the joy of possession; through them the lover remains the friend, and all that he does, we find in the end, has been done by the lover and helper of our being for our souls perfection as well as for his joy in us. These contradictions lead to a greater intimacy. He is the father and mother too of our being, its source and protector and its indulgent cherisher and giver of our desires. He is the child born to our desire whom we cherish and rear. All these things the lover takes up; his love in its intimacy and oneness keeps in it the paternal and maternal care and lends itself to our demands upon it. All is unified in that deepest many-sided relation.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Love,
337:Bhakti Yoga, the Path of Devotion; :::
   The path of Devotion aims at the enjoyment of the supreme Love and Bliss and utilses normally the conception of the supreme Lord in His personality as the divine Lover and enjoyer of the universe. The world is then realised as a a play of the Lord, with our human life as its final stages, pursued through the different phases of self-concealment and self-revealation. The principle of Bhakti Yoga is to utilise all the normal relations of human life into which emotion enters and apply them no longer to transient worldly relations, but to the joy of the All-Loving, the All-Beautiful and the All-Blissful. Worship and meditation are used only for the preparation and increase the intensity of the divine relationship. And this Yoga is catholic in its use of all emotional relations, so that even enmity and opposition to God, considered as an intense, impatient and perverse form of Love, is conceived as a possible means of realisation and salvation. ... We can see how this larger application of the Yoga of Devotion may be used as to lead to the elevation of the whole range of human emotion, sensation and aesthetic perception to the divine level, its spiritualisation and the justification of the cosmic labour towards love and joy in humanity.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Introduction - The Conditions of the Synthesis, The Systems of Yoga,
338:Listen to Erwin Schroedinger,the Nobel Prize-winning cofounder of quantum mechanics,and how can I convince you that he means this literally?Consciousness is a singular of which the plural is unknown.It is not possible that this unity of knowledge,feelings,and choice which you call your own should have sprung into being from nothingness at a given moment not so long ago;rather,this knowledge,feeling, and choice are essentially eternal and unchangeable and numerically one in all people,nay in all sensitive beings.The conditions for your existence are almost as old as rocks.For thousands of years men have striven and suffered and begotten and women have brought in pain.A hundred years ago (there's the test),another man sat on this spot;like you he gazed with awe and yearning in his heart at the dying light on the glaciers. Like you he was begotten of man and born of woman.He felt pain and brief joy as you do.Was he someone else? Was it not you yourself?WAS IT NOT YOU,YOURSELF? Are you not humanity itself? Do you not touch all things human,because you are it's only Witness? Do you not therefore love the world,and love all people,and love the Kosmos,because you are its only Self? Do you not weep when one person is hurt,do you not cry when one child goes hungry,do you not scream when one soul is tortured? You know you suffer when others suffer.You already know this! "Was it someone else? Was it not you yourself?" ~ Ken Wilber, One Taste, p. 342-343,
339:the joy of progress :::
It is the will for progress and self-purification which lights the [psychic] fire. The will for progress. Those who have a strong will, when they turn it towards spiritual progress and purification, automatically light the fire within themselves.
And each defect one wants to cure or each progress one wants to make - if all that is thrown into the fire, it burns with a new intensity. And this is not an image, it is a fact in the subtle physical. One can feel the warmth of the flame, one can see in the subtle physical the light of the flame. And when there is something in the nature which prevents one from advancing and one throws it into this fire, it begins to burn and the flame becomes more intense....
How can one feel sweetness and joy when one is in difficulty?
Exactly, when the difficulty is egoistic or personal, if one makes an offering of it and throws it into the fire of purification, one immediately feels the joy of progress. If one does it sincerely, at once there is a welling up of joy.
That is obviously what ought to be done instead of despairing and lamenting. If one offers it up and aspires sincerely for transformation and purification, one immediately feels joy springing up in the depths of the heart. Even when the difficulty is a great sorrow, one may do this with much success. One realises that behind the sorrow, no matter how intense it may be, there is divine joy. ~ The Mother,
340:If the spirit of divine love can enter, the hardness of the way diminishes, the tension is lightened, there is a sweetness and joy even in the core of difficulty and struggle. The indispensable surrender of all our will and works and activities to the Supreme is indeed only perfect and perfectly effective when it is a surrender of love. All life turned into this cult, all actions done in the love of the Divine and in the love of the world and its creatures seen and felt as the Divine manifested in many disguises become by that very fact part of an integral Yoga.
   It is the inner offering of the heart's adoration, the soul of it in the symbol, the spirit of it in the act, that is the very life of the sacrifice. If this offering is to be complete and universal, then a turning of all our emotions to the Divine is imperative. This is the intensest way of purification for the human heart, more powerful than any ethical or aesthetic catharsis could ever be by its half-power and superficial pressure. A psychic fire within must be lit into which all is thrown with the Divine Name upon it. In that fire all the emotions are compelled to cast off their grosser elements and those that are undivine perversions are burned away and the others discard their insufficiencies, till a spirit of largest love and a stainless divine delight arises out of the flame and smoke and frankincense. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 2, 165, [T2],
341:Why God sometimes allows people who are genuinely good to be hindered in the good that they do. God, who is faithful, allows his friends to fall frequently into weakness only in order to remove from them any prop on which they might lean. For a loving person it would be a great joy to be able to achieve many great feats, whether keeping vigils, fasting, performing other ascetical practices or doing major, difficult and unusual works. For them this is a great joy, support and source of hope so that their works become a prop and a support upon which they can lean. But it is precisely this which our Lord wishes to take from them so that he alone will be their help and support. This he does solely on account of his pure goodness and mercy, for God is prompted to act only by his goodness, and in no way do our works serve to make God give us anything or do anything for us. Our Lord wishes his friends to be freed from such an attitude, and thus he removes their support from them so that they must henceforth find their support only in him. For he desires to give them great gifts, solely on account of his goodness, and he shall be their comfort and support while they discover themselves to be and regard themselves as being a pure nothingness in all the great gifts of God. The more essentially and simply the mind rests on God and is sustained by him, the more deeply we are established in God and the more receptive we are to him in all his precious gifts - for human kind should build on God alone. ~ Meister Eckhart,
342:the ruthless sacrifice ::: The vulgar conception of sacrifice is an act of painful self-immolation, austere self-mortification, difficult self-effacement; this kind of sacrifice may go even as far as self-mutilation and self-torture. These things may be temporarily necessary in man's hard endeavor to exceed his natural self; if the egoism in his nature is violent and obstinate, it has to be met sometimes by an answering strong internal repression and counterbalancing violence. But the Gita discourages any excess of violence done to oneself; for the self within is really the Godhead evolving, it is Krishna, the Divine; it has not to be troubled and tortured as the Titans of the world trouble and torture it, but to be increased, fostered, cherished, luminously opened to a divine light and strength and joy and wideness. It is not one's self, but the band of the spirit's inner enemies that we have to discourage, expel, slay upon the alter of the growth of the spirit; these can be ruthlessly excised, whose names are desire, wrath, inequality, greed, attachment to outward pleasures and pains, the cohort of usurping demons that are the cause of the soul's errors and sufferings. These should be regarded not as part of oneself but as intruders and perverters of our self's real and diviner nature; these have to be sacrificed in the harsher sense of the word, whatever pain in going they may thrown by reflection on the consciousness of the seeker.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Sacrifice, The Triune Path and the Lord of the Sacrifice,
343:need for the soul's spiritualization :::
   And yet even the leading of the inmost psychic being is not found sufficient until it has succeeded in raising itself out of this mass of inferior Nature to the highest spiritual levels and the divine spark and flame descended here have rejoined themselves to their original fiery Ether. For there is there no longer a spiritual consciousness still imperfect and half lost to itself in the thick sheaths of human mind, life and body, but the full spiritual consciousness in its purity, freedom and intense wideness. There, as it is the eternal Knower that becomes the Knower in us and mover and user of all knowledge, so it is the eternal All-Blissful who is the Adored attracting to himself the eternal divine portion of his being and joy that has gone out into the play of the universe, the infinite Lover pouring himself out in the multiplicity of his own manifested selves in a happy Oneness. All Beauty in the world is there the beauty of the Beloved, and all forms of beauty have to stand under the light of that eternal Beauty and submit themselves to the sublimating and transfiguring power of the unveiled Divine Perfection. All Bliss and Joy are there of the All-Blissful, and all inferior forms of enjoyment, happiness or pleasure are subjected to the shock of the intensity of its floods or currents and either they are broken to pieces as inadequate things under its convicting stress or compelled to transmute themselves into the forms of the Divine Ananda. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 2, 168,
344:the vital
the life-nature made up of desires, sensations, feelings, passions, energies of action, will of desire, reactions of the desire-soul of man and of all that play of possessive and other related instincts, anger, greed, lust, etc., that belong to this field of nature. The vital part of man is a true instrument only when its feelings and tendencies have been purified by the psychic touch and governed by the spiritual light and power. The vital has three main parts:

higher vital
the mental vital and emotional vital taken together. The mental vital gives a mental expression by thought, speech or otherwise to the emotions, desires, passions, sensations or other movements of the vital being; the emotional vital is the seat of various feelings, such as love, joy, sorrow, hatred and the rest.

central vital or vital proper
dynamic, sensational and passionate, it is the seat of the stronger vital longings and reactions, such as ambition, pride, fear, love of fame, attractions and repulsions, desires and passion of various kinds and the field of many vital energies.

lower vital
made up of the smaller movements of human life-desire and life-reactions, it is occupied with small desires and feelings, such as food desire, sexual desire, small likings, dislikings, vanity, quarrels, love of praise, anger at blame, little wishes of all kinds, etc. The material vital is that part of the lower vital turned entirely upon physical things, full of desires and greeds and seekings for pleasure on the physical plane. ~ Integral Yoga; Sri Aurobindo's Teaching and Method of Practice,
345:These are the conditions of our effort and they point to an ideal which can be expressed in these or in equivalent formulae. To live in God and not in the ego; to move, vastly founded, not in the little egoistic consciousness, but in the consciousness of the All-Soul and the Transcendent. To be perfectly equal in all happenings and to all beings, and to see and feel them as one with oneself and one with the Divine; to feel all in oneself and all in God; to feel God in all, oneself in all. To act in God and not in the ego. And here, first, not to choose action by reference to personal needs and standards, but in obedience to the dictates of the living highest Truth above us. Next, as soon as we are sufficiently founded in the spiritual consciousness, not to act any longer by our separate will or movement, but more and more to allow action to happen and develop under the impulsion and guidance of a divine Will that surpasses us. And last, the supreme result, to be exalted into an identity in knowledge, force, consciousness, act, joy of existence with the Divine Shakti; to feel a dynamic movement not dominated by mortal desire and vital instinct and impulse and illusive mental free-will, but luminously conceived and evolved in an immortal self-delight and an infinite self-knowledge. For this is the action that comes by a conscious subjection and merging of the natural man into the divine Self and eternal Spirit; it is the Spirit that for ever transcends and guides this world-Nature.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, Self-Surrender in Works - The Way of the Gita, [101],
346:Yet this was only a foretaste of the intense experiences to come. The first glimpse of the Divine Mother made him the more eager for Her uninterrupted vision. He wanted to see Her both in meditation and with eyes open. But the Mother began to play a teasing game of hide-and-seek with him, intensifying both his joy and his suffering. Weeping bitterly during the moments of separation from Her, he would pass into a trance and then find Her standing before him, smiling, talking, consoling, bidding him be of good cheer, and instructing him. During this period of spiritual practice he had many uncommon experiences. When he sat to meditate, he would hear strange clicking sounds in the joints of his legs, as if someone were locking them up, one after the other, to keep him motionless; and at the conclusion of his meditation he would again hear the same sounds, this time unlocking them and leaving him free to move about. He would see flashes like a swarm of fire-flies floating before his eyes, or a sea of deep mist around him, with luminous waves of molten silver. Again, from a sea of translucent mist he would behold the Mother rising, first Her feet, then Her waist, body, face, and head, finally Her whole person; he would feel Her breath and hear Her voice. Worshipping in the temple, sometimes he would become exalted, sometimes he would remain motionless as stone, sometimes he would almost collapse from excessive emotion. Many of his actions, contrary to all tradition, seemed sacrilegious to the people. He would take a flower and touch it to his own head, body, and feet, and then offer it to the Goddess. ~ Sri Ramakrishna, Gospel,
347:Instruction about Sadhana to a disciple:
   Disciple: What is the nature of realisation in this yoga?
   Sri Aurobindo: In this yoga we want to bring down the Truth-consciousness into the whole being - no part being left out. This can be done by the Higher Power itself. What you have to do is to open yourself to it.
   Disciple: As the Higher Power is there why does it not work in all men - consciously?
   Sri Aurobindo: Because man, at present, is shut up in his mental being, his vital nature and physical consciousness and their limitations. You have to open yourself. By an opening I mean an aspiration in the heart for the coming down of the Power that is above, and a will in the Mind, or above the Mind, open to it.
   The first thing this working of the Higher Power does is to establish Shanti - peace - in all the parts of the being and an opening above. This peace is not mere mental Shanti, it is full of power and, whatever action takes place in it, Samata, equality, is its basis and the Shanti and Samata are never disturbed. What comes from Above is peace, power and joy. It also brings about changes in various parts of our nature so that they can bear the pressure of the Higher Power.
   Knowledge also progressively develops showing all in our being that is to be thrown out and what is to be retained. In fact, knowledge and guidance both come and you have constantly to consent to the guidance. The progress may be more in one direction than in another. But it is the Higher Power that works. The rest is a matter of experience and the movement of the Shakti. ~ Sri Aurobindo, EVENING TALKS WITH SRI AUROBINDO, RECORDED BY A B PURANI (28-09-1923),
348:You say that you feel you have returned to your old life and that you have fallen from that state of spiritual consciousness in which you remained for some time. And you ask whether it comes from the fact that Sri Aurobindo and myself have withdrawn our protection and our help because you had been unable to fulfil your promise.

It is a mistake to think that anything at all has been withdrawn by us. Our help and our protection are with you as always, but it would be more correct to say that both your inability to feel our help and your inability to keep your promise are the simultaneous effects of the same cause.

Remember what I wrote to you when you went to Calcutta to fetch your family: do not let any influence come in between you and the Divine. You did not pay sufficient attention to this warning: you have allowed an influence to interfere strongly between you and your spiritual life; your devotion and your faith have been seriously shaken by this. As a consequence, you became afraid and you did not find the same joy in your offering to the Divine Cause; and also, quite naturally, you fell back into your ordinary consciousness and your old life.

You are quite right, nevertheless, not to let yourself be discouraged. Whatever the fall, it is always possible not only to get up again but also to rise higher and to reach the goal. Only a strong aspiration and a constant will are needed.

You have to take a firm resolution to let nothing interfere with your ascent towards the Divine Realisation. And then the success is certain.

Be assured of our unfailing help and protection. 3 February 1931 ~ The Mother, Words Of The Mother - I,
349:Often in the beginning of the action this can be done; but as one gets engrossed in the work, one forgets. How is one to remember?
   The condition to be aimed at, the real achievement of Yoga, the final perfection and attainment, for which all else is only a preparation, is a consciousness in which it is impossible to do anything without the Divine; for then, if you are without the Divine, the very source of your action disappears; knowledge, power, all are gone. But so long as you feel that the powers you use are your own, you will not miss the Divine support.
   In the beginning of the Yoga you are apt to forget the Divine very often. But by constant aspiration you increase your remembrance and you diminish the forgetfulness. But this should not be done as a severe discipline or a duty; it must be a movement of love and joy. Then very soon a stage will come when, if you do not feel the presence of the Divine at every moment and whatever you are doing, you feel at once lonely and sad and miserable.
   Whenever you find that you can do something without feeling the presence of the Divine and yet be perfectly comfortable, you must understand that you are not consecrated in that part of your being. That is the way of the ordinary humanity which does not feel any need of the Divine. But for a seeker of the Divine Life it is very different. And when you have entirely realised unity with the Divine, then, if the Divine were only for a second to withdraw from you, you would simply drop dead; for the Divine is now the Life of your life, your whole existence, your single and complete support. If the Divine is not there, nothing is left. ~ The Mother, Questions And Answers 1929-1931,
350:science of consciousness, the soul and objective matter :::
   When the ancient thinkers of India set themselves to study the soul of man in themselves and others, they, unlike any other nation or school of early thought, proceeded at once to a process which resembles exactly enough the process adopted by modern science in its study of physical phenomena. For their object was to study, arrange and utilise the forms, forces and working movements of consciousness, just as the modern physical Sciences study, arrange and utilize the forms, forces and working movements of objective Matter. The material with which they had to deal was more subtle, flexible and versatile than the most impalpable forces of which the physical Sciences have become aware; its motions were more elusive, its processes harder to fix; but once grasped and ascertained, the movements of consciousness were found by Vedic psychologists to be in their process and activity as regular, manageable and utilisable as the movements of physical forces. The powers of the soul can be as perfectly handled and as safely, methodically and puissantly directed to practical life-purposes of joy, power and light as the modern power of electricity can be used for human comfort, industrial and locomotive power and physical illumination; but the results to which they give room and effect are more wonderful and momentous than the results of motorpower and electric luminosity. For there is no difference of essential law in the physical and the psychical, but only a difference and undoubtedly a great difference of energy, instrumentation and exact process. ~ Sri Aurobindo, Essays Divine And Human, Towards a True Scientific Psychology, 106,
351:35 - Men are still in love with grief; when they see one who is too high for grief or joy, they curse him and cry, "O thou insensible!" Therefore Christ still hangs on the cross in Jerusalem.

36 - Men are in love with sin; when they see one who is too high for vice or virtue, they curse him and cry, "O thou breaker of bonds, thou wicked and immoral one!" Therefore Sri Krishna does not live as yet in Brindavan.(5)
- Sri Aurobindo

I would like to have an explanation of these two aphorisms.

When Christ came upon earth, he brought a message of brotherhood, love and peace. But he had to die in pain, on the cross, so that his message might be heard. For men cherish suffering and hatred and want their God to suffer with them. They wanted this when Christ came and, in spite of his teaching and sacrifice, they still want it; and they are so attached to their pain that, symbolically, Christ is still bound to his cross, suffering perpetually for the salvation of men.

As for Krishna, he came upon earth to bring freedom and delight. He came to announce to men, enslaved to Nature, to their passions and errors, that if they took refuge in the Supreme Lord they would be free from all bondage and sin. But men are very attached to their vices and virtues (for without vice there would be no virtue); they are in love with their sins and cannot tolerate anyone being free and above all error.

That is why Krishna, although immortal, is not present at Brindavan in a body at this moment.
3 June 1960

(5 The village where Shri Krishna Spent His Childhood, and where He danced with Radha and other Gopis.) ~ The Mother, On Thoughts And Aphorisms, volume-10, page no.59-60,
352:Received him in their deathless harmonies.
   All things were perfect there that flower in Time;
   Beauty was there creation's native mould,
   Peace was a thrilled voluptuous purity.
   There Love fulfilled her gold and roseate dreams
   And Strength her crowned and mighty reveries;
   Desire climbed up, a swift omnipotent flame,
   And Pleasure had the stature of the gods;
   Dream walked along the highways of the stars;
   Sweet common things turned into miracles:
   Overtaken by the spirit's sudden spell,
   Smitten by a divine passion's alchemy,
   Pain's self compelled transformed to potent joy
   Curing the antithesis twixt heaven and hell.
   All life's high visions are embodied there,
   Her wandering hopes achieved, her aureate combs
   Caught by the honey-eater's darting tongue,
   Her burning guesses changed to ecstasied truths,
   Her mighty pantings stilled in deathless calm
   And liberated her immense desires.
   In that paradise of perfect heart and sense
   No lower note could break the endless charm
   Of her sweetness ardent and immaculate;
   Her steps are sure of their intuitive fall.
   After the anguish of the soul's long strife
   At length were found calm and celestial rest
   And, lapped in a magic flood of sorrowless hours,
   Healed were his warrior nature's wounded limbs
   In the encircling arms of Energies
   That brooked no stain and feared not their own bliss.
   In scenes forbidden to our pallid sense
   Amid miraculous scents and wonder-hues
   He met the forms that divinise the sight,
   To music that can immortalise the mind
   And make the heart wide as infinity
   Listened, and captured the inaudible
   ~ Sri Aurobindo, Savitri, The Paradise of the Life-Gods,
353:The sign of the immersion of the embodied soul in Prakriti is the limitation of consciousness to the ego. The vivid stamp of this limited consciousness can be seen in a constant inequality of the mind and heart and a confused conflict and disharmony in their varied reactions to the touches of experience. The human reactions sway perpetually between the dualities created by the soul's subjection to Nature and by its often intense but narrow struggle for mastery and enjoyment, a struggle for the most part ineffective. The soul circles in an unending round of Nature's alluring and distressing opposites, success and failure, good fortune and ill fortune, good and evil, sin and virtue, joy and grief, pain and pleasure. It is only when, awaking from its immersion in Prakriti, it perceives its oneness with the One and its oneness with all existences that it can become free from these things and found its right relation to this executive world-Nature. Then it becomes indifferent to her inferior modes, equal-minded to her dualities, capable of mastery and freedom; it is seated above her as the high-throned knower and witness filled with the calm intense unalloyed delight of his own eternal existence. The embodied spirit continues to express its powers in action, but it is no longer involved in ignorance, no longer bound by its works; its actions have no longer a consequence within it, but only a consequence outside in Prakriti. The whole movement of Nature becomes to its experience a rising and falling of waves on the surface that make no difference to its own unfathomable peace, its wide delight, its vast universal equality or its boundless God-existence.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
354: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,
355:Here lies the whole importance of the part of the Yoga of Knowledge which we are now considering, the knowledges of those essential principles of Being, those essential modes of self-existence on which the absolute Divine has based its self-manifestation. If the truth of our being is an infinite unity in which alone there is perfect wideness, light, knowledge, power, bliss, and if all our subjection to darkness, ignorance, weakness, sorrow, limitation comes of our viewing existence as a clash of infinitely multiple separate existences, then obviously it is the most practical and concrete and utilitarian as well as the most lofty and philosophical wisdom to find a means by which we can get away from the error and learn to live in the truth. So also, if that One is in its nature a freedom from bondage to this play of qualities which constitute our psychology and if from subjection to that play are born the struggle and discord in which we live, floundering eternally between the two poles of good and evil, virtue and sin, satisfaction and failure, joy and grief, pleasure and pain, then to get beyond the qualities and take our foundation in the settled peace of that which is always beyond them is the only practical wisdom. If attachment to mutable personality is the cause of our self-ignorance, of our discord and quarrel with ourself and with life and with others, and if there is an impersonal One in which no such discord and ignorance and vain and noisy effort exist because it is in eternal identity and harmony with itself, then to arrive in our souls at that impersonality and untroubled oneness of being is the one line and object of human effort to which our reason can consent to give the name of practicality.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
356:Three passions, simple but overwhelmingly strong, have governed my life: the longing for love, the search for knowledge, and unbearable pity for the suffering of mankind. These passions, like great winds, have blown me hither and thither, in a wayward course, over a great ocean of anguish, reaching to the very verge of despair.
   I have sought love, first, because it brings ecstasy - ecstasy so great that I would often have sacrificed all the rest of life for a few hours of this joy. I have sought it, next, because it relieves loneliness--that terrible loneliness in which one shivering consciousness looks over the rim of the world into the cold unfathomable lifeless abyss. I have sought it finally, because in the union of love I have seen, in a mystic miniature, the prefiguring vision of the heaven that saints and poets have imagined. This is what I sought, and though it might seem too good for human life, this is what--at last--I have found.
   With equal passion I have sought knowledge. I have wished to understand the hearts of men. I have wished to know why the stars shine. And I have tried to apprehend the Pythagorean power by which number holds sway above the flux. A little of this, but not much, I have achieved.
   Love and knowledge, so far as they were possible, led upward toward the heavens. But always pity brought me back to earth. Echoes of cries of pain reverberate in my heart. Children in famine, victims tortured by oppressors, helpless old people a burden to their sons, and the whole world of loneliness, poverty, and pain make a mockery of what human life should be. I long to alleviate this evil, but I cannot, and I too suffer.
   This has been my life. I have found it worth living, and would gladly live it again if the chance were offered me. ~ Bertrand Russell,
357:Sweet Mother, You have asked the teachers "to think with ideas instead of with words".4 You have also said that later on you will ask them to think with experiences. Will you throw some light on these three ways of thinking?
Our house has a very high tower; at the very top of this tower there is a bright and bare room, the last before we emerge into the open air, into the full light.

   Sometimes, when we are free to do so, we climb up to this bright room, and there, if we remain very quiet, one or more visitors come to call on us; some are tall, others small, some single, others in groups; all are bright and graceful.

   Usually, in our joy at their arrival and our haste to welcome them, we lose our tranquillity and come galloping down to rush into the great hall that forms the base of the tower and is the storeroom of words. Here, more or less excited, we select, reject, assemble, combine, disarrange, rearrange all the words in our reach, in an attempt to portray this or that visitor who has come to us. But most often, the picture we succeed in making of our visitor is more like a caricature than a portrait.

   And yet if we were wiser, we would remain up above, at the summit of the tower, quite calm, in joyful contemplation.

   Then, after a certain length of time, we would see the visitors themselves slowly, gracefully, calmly descend, without losing anything of their elegance or beauty and, as they cross the storeroom of words, clothe themselves effortlessly, automatically, with the words needed to make themselves perceptible even in the material house.

   This is what I call thinking with ideas.

   When this process is no longer mysterious to you, I shall explain what is meant by thinking with experiences. ~ The Mother, Some Answers From The Mother,
358:I have already told you this several times. When you are in a particular set of circumstances and certain events take place, these events often oppose your desire or what seems best to you, and often you happen to regret this and say to yourself, "Ah! how good it would have been if it were otherwise, if it had been like this or like that", for little things and big things.... Then years pass by, events are unfolded; you progress, become more conscious, understand better, and when you look back, you notice―first with astonishment, then later with a smile―that those very circumstances which seemed to you quite disastrous or unfavourable, were exactly the best thing that could have happened to you to make you progress as you should have. And if you are the least bit wise you tell yourself, "Truly, the divine Grace is infinite."

So, when this sort of thing has happened to you a number of times, you begin to understand that in spite of the blindness of man and deceptive appearances, the Grace is at work everywhere, so that at every moment it is the best possible thing that happens in the state the world is in at that moment. It is because our vision is limited or even because we are blinded by our own preferences that we cannot discern that things are like this.

But when one begins to see it, one enters upon a state of wonder which nothing can describe. For behind the appearances one perceives this Grace―infinite, wonderful, all-powerful―which knows all, organises all, arranges all, and leads us, whether we like it or not, whether we know it or not, towards the supreme goal, that is, union with the Divine, the awareness of the Godhead and union with Him.

Then one lives in the Action and Presence of the Grace a life full of joy, of wonder, with the feeling of a marvellous strength, and at the same time with a trust so calm, so complete, that nothing can shake it any longer. ~ The Mother, Questions And Answers 1956, 8 August 1956,
359:It doesnt interest me what you do for a living. I want to know what you ache for, and if you dare to dream of meeting your hearts longing. It doesnt interest me how old you are. I want to know if you will risk looking like a fool for love, for your dream, for the adventure of being alive. It doesnt interest me what planets are squaring your moon. I want to know if you have touched the center of your own sorrow, if you have been opened by lifes betrayals or have become shriveled and closed from fear of further pain!I want to know if you can sit with pain, mine or your own, without moving to hide it or fade it, or fix it. I want to know if you can be with joy, mine or your own, if you can dance with wildness and let the ecstasy fill you to the tips of your fingers and toes without cautioning us to be careful, to be realistic, to remember the limitations of being human. It doesnt interest me if the story you are telling me is true. I want to know if you can disappoint another to be true to yourself; if you can bear the accusation of betrayal and not betray your own soul; if you can be faithlessand therefore trustworthy. I want to know if you can see beauty even when its not pretty, every day,and if you can source your own life from its presence. I want to know if you can live with failure, yours and mine, and still stand on the edge of the lake and shout to the silver of the full moon, Yes! It doesnt interest me to know where you live or how much money you have. I want to know if you can get up, after the night of grief and despair, weary and bruised to the bone, and do what needs to be done to feed the children. It doesnt interest me who you know or how you came to be here. I want to know if you will stand in the center of the fire with me and not shrink back. It doesnt interest me where or what or with whom you have studied. I want to know what sustains you, from the inside, when all else falls away. I want to know if you can be alone with yourself and if you truly like the company you keep in the empty moments.
   ~ Oriah Mountain Dreamer,
360:The way of integral knowledge supposes that we are intended to arrive at an integral self-fulfilment and the only thing that is to be eliminated is our own unconsciousness, the Ignorance and the results of the Ignorance. Eliminate the falsity of the being which figures as the ego; then our true being can manifest in us. Eliminate the falsity of the life which figures as mere vital craving and the mechanical round of our corporeal existence; our true life in the power of the Godhead and the joy of the Infinite will appear. Eliminate the falsity of the senses with their subjection to material shows and to dual sensations; there is a greater sense in us that can open through these to the Divine in things and divinely reply to it. Eliminate the falsity of the heart with its turbid passions and desires and its dual emotions; a deeper heart in us can open with its divine love for all creatures and its infinite passion and yearning for the responses of the Infinite. Eliminate the falsity of the thought with its imperfect mental constructions, its arrogant assertions and denials, its limited and exclusive concentrations; a greater faculty of knowledge is behind that can open to the true Truth of God and the soul and Nature and the universe. An integral self-fulfilment, - an absolute, a culmination for the experiences of the heart, for its instinct of love, joy, devotion and worship; an absolute, a culmination for the senses, for their pursuit of divine beauty and good and delight in the forms of things; an absolute, a culmination for the life, for its pursuit of works, of divine power, mastery and perfection; an absolute, a culmination beyond its own limits for the thought, for its hunger after truth and light and divine wisdom and knowledge. Not something quite other than themselves from which they are all cast away is the end of these things in our nature, but something supreme in which they at once transcend themselves and find their own absolutes and infinitudes, their harmonies beyond measure.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,
361:Nati is the submission of the soul to the will of God; its acceptance of all touches as His touches, of all experience as His play with the soul of man. Nati may be with titiksha, feeling the sorrow but accepting it as God's will, or with udasinata, rising superior to it and regarding joy and sorrow equally as God's working in these lower instruments, or with ananda, receiving everything as the play of Krishna and therefore in itself delightful. The last is the state of the complete Yogin, for by this continual joyous or anandamaya namaskara to God constantly practised we arrive eventually at the entire elimination of grief, pain etc, the entire freedom from the dwandwas, and find the Brahmananda in every smallest, most trivial, most apparently discordant detail of life & experience in this human body. We get rid entirely of fear and suffering; Anandam Brahmano vidvan na bibheti kutaschana. We may have to begin with titiksha and udasinata but it is in this ananda that we must consummate the siddhi of samata. The Yogin receives victory and defeat, success and ill-success, pleasure and pain, honour and disgrace with an equal, a sama ananda, first by buddhi-yoga, separating himself from his habitual mental & nervous reactions & insisting by vichara on the true nature of the experience itself and of his own soul which is secretly anandamaya, full of the sama ananda in all things. He comes to change all the ordinary values of experience; amangala reveals itself to him as mangala, defeat & ill-success as the fulfilment of God's immediate purpose and a step towards ultimate victory, grief and pain as concealed and perverse forms of pleasure. A stage arrives even, when physical pain itself, the hardest thing for material man to bear, changes its nature in experience and becomes physical ananda; but this is only at the end when this human being, imprisoned in matter, subjected to mind, emerges from his subjection, conquers his mind and delivers himself utterly in his body, realising his true anandamaya self in every part of the adhara.
   ~ Sri Aurobindo, Record Of Yoga,
362:separating from the heart and mind and the benefits of doing so :::
   Therefore the mental Purusha has to separate himself from association and self-identification with this desire-mind. He has to say I am not this thing that struggles and suffers, grieves and rejoices, loves and hates, hopes and is baffled, is angry and afraid and cheerful and depressed, a thing of vital moods and emotional passions. All these are merely workings and habits of Prakriti in the sensational and emotional mind. The mind then draws back from its emotions and becomes with these, as with the bodily movements and experiences, the observer or witness. There is again an inner cleavage. There is this emotional mind in which these moods and passions continue to occur according to the habit of the modes of Nature and there is the observing mind which sees them, studies and understands but is detached from them. It observes them as if in a sort of action and play on a mental stage of personages other than itself, at first with interest and a habit of relapse into identification, then with entire calm and detachment, and, finally, attaining not only to calm but to the pure delight of its own silent existence, with a smile at thier unreality as at the imaginary joys and sorrows of a child who is playing and loses himself in the play. Secondly, it becomes aware of itself as master of the sanction who by his withdrawl of sanction can make this play to cease. When the sanction is withdrawn, another significant phenomenon takes place; the emotional mind becomes normally calm and pure and free from these reactions, and even when they come, they no longer rise from within but seem to fall on it as impression from outside to which its fibers are still able to respond; but this habit of reponse dies away and the emotional mind is in time entirely liberated from the passions which it has renounced. Hope and fear, joy and grief, liking and disliking, attraction and repulsion, content and discontent, gladness and depression, horror and wrath and fear and disgust and shame and the passions of love and hatred fall away from the liberated psychic being.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from the Heart and the Mind, 352,
363:Are there no false visions?
There are what in appearance are false visions. There are, for instance, hundreds or thousands of people who say that they have seen the Christ. Of that number those who have actually seen Him are perhaps less than a dozen, and even with them there is much to say about what they have seen. What the others saw may be an emanation; or it may be a thought or even an image remembered by the mind. There are, too, those who are strong believers in the Christ and have had a vision of some Force or Being or some remembered image that is very luminous and makes upon them a strong impression. They have seen something which they feel belongs to another world, to a supernatural order, and it has created in them an emotion of fear, awe or joy; and as they believe in the Christ, they can think of nothing else and say it is He. But the same vision or experience if it comes to one who believes in the Hindu, the Mohammedan or some other religion, will take a different name and form. The thing seen or experienced may be fundamentally the same, but it is formulated differently according to the different make-up of the apprehending mind. It is only those that can go beyond beliefs and faiths and myths and traditions who are able to say what it really is; but these are few, very few. You must be free from every mental construction, you must divest yourself of all that is merely local or temporal, before you can know what you have seen.

   Spiritual experience means the contact with the Divine in oneself (or without, which comes to the same thing in that domain). And it is an experience identical everywhere in all countries, among all peoples and even in all ages. If you meet the Divine, you meet it always and everywhere in the same way. Difference comes in because between the experience and its formulation there is almost an abyss. Directly you have spiritual experience, which takes place always in the inner consciousness, it is translated into your external consciousness and defined there in one way or another according to your education, your faith, your mental predisposition. There is only one truth, one reality; but the forms through which it may be expressed are many. 21 April 1929 ~ The Mother, Questions And Answers 1929-1931,
364:In the Indian spiritual tradition, a heart's devotion to God, called Bhakti, is regarded as the easiest path to the Divine. What is Bhakti? Is it some extravagant religious sentimentalism? Is it inferior to the path of Knowledge? What is the nature of pure and complete spiritual devotion to God and how to realise it?

What Is Devotion?

...bhakti in its fullness is nothing but an entire self-giving. But then all meditation, all tapasya, all means of prayer or mantra must have that as its end... [SABCL, 23:799]

Devotion Is a State of the Heart and Soul

Bhakti is not an experience, it is a state of the heart and soul. It is a state which comes when the psychic being is awake and prominent. [SABCL, 23:776]

...Worship is only the first step on the path of devotion. Where external worship changes into the inner adoration, real Bhakti begins; that deepens into the intensity of divine love; that love leads to the joy of closeness in our relations with the Divine; the joy of closeness passes into the bliss of union. [SABCL, 21:525]

Devotion without Gratitude Is Incomplete

...there is another movement which should constantly accompany devotion. ... That kind of sense of gratitude that the Divine exists; that feeling of a marvelling thankfulness which truly fills you with a sublime joy at the fact that the Divine exists, that there is something in the universe which is the Divine, that it is not just the monstrosity we see, that there is the Divine, the Divine exists. And each time that the least thing puts you either directly or indirectly in contactwith this sublime Reality of divine existence, the heart is filled with so intense, so marvellous a joy, such a gratitude as of all things has the most delightful taste.

There is nothing which gives you a joy equal to that of gratitude. One hears a bird sing, sees a lovely flower, looks at a little child, observes an act of generosity, reads a beautiful sentence, looks at the setting sun, no matter what, suddenly this comes upon you, this kind of emotion-indeed so deep, so intense-that the world manifests the Divine, that there is something behind the world which is the Divine.

So I find that devotion without gratitude is quite incomplete, gratitude must come with devotion. ~ The Mother,
365:But now thou askest me how thou mayest destroy this naked knowing and feeling of thine own being. For peradventure thou thinkest that if it were destroyed, all other hindrances were destroyed ; and if thou thinkest thus, thou thinkest right truly. But to this I answer thee and I say, that without a full special grace full freely given by God, and also a full according ableness on thy part to receive this grace, this naked knowing and feeling of thy being may in nowise be destroyed. And this ableness is nought else but a strong and a deep ghostly sorrow. ... All men have matter of sorrow; but most specially he feeleth matter of sorrow that knoweth and feeleth that he is. All other sorrows in comparison to this be but as it were game to earnest. For he may make sorrow earnestly that knoweth and feeleth not only what he is, but that he is. And whoso felt never this sorrow, let him make sorrow; for he hath never yet felt perfect sorrow. This sorrow, when it is had, cleanseth the soul, not only of sin, but also of pain that it hath deserved for sin ; and also it maketh a soul able to receive that joy, the which reave th from a man all knowing and feeling of his being. This sorrow, if it be truly conceived, is full of holy desire; and else a man might never in this life abide it or bear it. For were it not that a soul were somewhat fed with a manner of comfort by his right working, he should not be able to bear that pain that he hath by the knowing and feeling of his being. For as oft as he would have a true knowing and a feeling of his God in purity of spirit (as it may be here), and then feeleth that he may not for he findeth evermore his knowing and his feeling as it were occupied and filled with a foul stinking lump of himself, the which must always be hated and despised and forsaken, if he shall be God's perfect disciple, taught by Himself in the mount of perfection so oft he goeth nigh mad for sorrow. . . . This sorrow and this desire must every soul have and feel in itself (either in this manner or in another), as God vouchsafed! to teach his ghostly disciples according to his good will and their according ableness in body and in soul, in degree and disposition, ere the time be that they may perfectly be oned unto God in perfect charity such as may be had here, if God vouchsafed!.
   ~ Anonymous, The Cloud Of Unknowing,
366:Now I have taught you about Immortal Man and have loosed the bonds of the robbers from him. I have broken the gates of the pitiless ones in their presence. I have humiliated their malicious intent, and they all have been shamed and have risen from their ignorance. Because of this, then, I came here, that they might be joined with that Spirit and Breath, [III continues:] and might from two become one, just as from the first, that you might yield much fruit and go up to Him Who Is from the Beginning, in ineffable joy and glory and honor and grace of the Father of the Universe.

"Whoever, then, knows the Father in pure knowledge will depart to the Father and repose in Unbegotten Father. But whoever knows him defectively will depart to the defect and the rest of the Eighth. Now whoever knows Immortal Spirit of Light in silence, through reflecting and consent in the truth, let him bring me signs of the Invisible One, and he will become a light in the Spirit of Silence. Whoever knows Son of Man in knowledge and love, let him bring me a sign of Son of Man, that he might depart to the dwelling-places with those in the Eighth.

"Behold, I have revealed to you the name of the Perfect One, the whole will of the Mother of the Holy Angels, that the masculine multitude may be completed here, that there might appear in the aeons, the infinities and those that came to be in the untraceable wealth of the Great Invisible Spirit, that they all might take from his goodness, even the wealth of their rest that has no kingdom over it. I came from First Who Was Sent, that I might reveal to you Him Who Is from the Beginning, because of the arrogance of Arch-Begetter and his angels, since they say about themselves that they are gods. And I came to remove them from their blindness, that I might tell everyone about the God who is above the universe. Therefore, tread upon their graves, humiliate their malicious intent, and break their yoke and arouse my own. I have given you authority over all things as Sons of Light, that you might tread upon their power with your feet."

These are the things the blessed Savior said, and he disappeared from them. Then all the disciples were in great, ineffable joy in the spirit from that day on. And his disciples began to preach the Gospel of God, the eternal, imperishable spirit. Amen.
~ The Sophia of Jesus, (excerpt), The Nag Hamadi Library,
367:requirements for the psychic :::
   At a certain stage in the Yoga when the mind is sufficiently quieted and no longer supports itself at every step on the sufficiency of its mental certitudes, when the vital has been steadied and subdued and is no longer constantly insistent on its own rash will, demand and desire, when the physical has been sufficiently altered not to bury altogether the inner flame under the mass of its outwardness, obscurity or inertia, an inmost being hidden within and felt only in its rare influences is able to come forward and illumine the rest and take up the lead of the sadhana. Its character is a one-pointed orientation towards the Divine or the Highest, one-pointed and yet plastic in action and movement; it does not create a rigidity of direction like the one-pointed intellect or a bigotry of the regnant idea or impulse like the one-pointed vital force; it is at every moment and with a supple sureness that it points the way to the Truth, automatically distinguishes the right step from the false, extricates the divine or Godward movement from the clinging mixture of the undivine. Its action is like a searchlight showing up all that has to be changed in the nature; it has in it a flame of will insistent on perfection, on an alchemic transmutation of all the inner and outer existence. It sees the divine essence everywhere but rejects the mere mask and the disguising figure. It insists on Truth, on will and strength and mastery, on Joy and Love and Beauty, but on a Truth of abiding Knowledge that surpasses the mere practical momentary truth of the Ignorance, on an inward joy and not on mere vital pleasure, -- for it prefers rather a purifying suffering and sorrow to degrading satisfactions, -- on love winged upward and not tied to the stake of egoistic craving or with its feet sunk in the mire, on beauty restored to its priesthood of interpretation of the Eternal, on strength and will and mastery as instruments not of the ego but of the Spirit. Its will is for the divinisation of life, the expression through it of a higher Truth, its dedication to the Divine and the Eternal.
   But the most intimate character of the psychic is its pressure towards the Divine through a sacred love, joy and oneness. It is the divine Love that it seeks most, it is the love of the Divine that is its spur, its goal, its star of Truth shining over the luminous cave of the nascent or the still obscure cradle of the new-born godhead within us.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 1,
368:The Song Of Food And Dwelling :::
I bow down at the feet of the wish-fulfilling Guru.
Pray vouchsafe me your grace in bestowing beneficial food,
Pray make me realize my own body as the house of Buddha,
Pray grant me this knowledge.

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

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

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

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

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

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

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

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

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

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

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

The varied cries and cawings of the crow,
Are a good and helpful friend unto the yogi.
Even without a single friend,
To remain here is a pleasure.
With joy flowing from my heart, I sing this happy song;
May the dark shadow of all men's sorrows
Be dispelled by my joyful singing. ~ Jetsun Milarepa,
369:
   When one is bored, Mother, does that mean one does not progress?


At that time, yes, certainly without a doubt; not only does one not progress, but one misses an opportunity for progressing. There was a concurrence of circumstances which seemed to you dull, boring, stupid and you were in their midst; well, if you get bored, it means that you yourself are as boring as the circumstances! And that is a clear proof that you are simply not in a state of progress. There is nothing more contrary to the very reason of existence than this passing wave of boredom. If you make a little effort within yourself at that time, if you tell yourself: "Wait a bit, what is it that I should learn? What does all that bring to me so that I may learn something? What progress should I make in overcoming myself? What is the weakness that I must overcome? What is the inertia that I must conquer?" If you say that to yourself, you will see the next minute you are no longer bored. You will immediately get interested and you will make progress! This is a commonplace of consciousness.

   And then, you know, most people when they get bored, instead of trying to rise a step higher, descend a step lower, they become still worse than what they were, and they do all the stupid things that others do, go in for all the vulgarities, all the meannesses, everything, in order to amuse themselves. They get intoxicated, take poison, ruin their health, ruin their brain, they utter crudities. They do all that because they are bored. Well, if instead of going down, one had risen up, one would have profited by the circumstances. Instead of profiting, one falls a little lower yet than where one was. When people get a big blow in their life, some misfortune (what men call "misfortune", there are people who do have misfortunes), the first thing they try to do is to forget it - as though one did not forget quickly enough! And to forget, they do anything whatsoever. When there is something painful, they want to distract themselves - what they call distraction, that is, doing stupid things, that is to say, going down in their consciousness, going down a little instead of rising up.... Has something extremely painful happened to you, something very grievous? Do not become stupefied, do not seek forgetfulness, do not go down into the inconscience; you must go to the end and find the light that is behind, the truth, the force and the joy; and for that you must be strong and refuse to slide down. But that we shall see a little later, my children, when you will be a little older. ~ The Mother, Questions And Answers 1953, 50,
370:they are acting all the while in the spirit of rajasic ahaṅkara, persuade themselves that God is working through them and they have no part in the action. This is because they are satisfied with the mere intellectual assent to the idea without waiting for the whole system and life to be full of it. A continual remembrance of God in others and renunciation of individual eagerness (spr.ha) are needed and a careful watching of our inner activities until God by the full light of self-knowledge, jñanadı̄pena bhasvata, dispels all further chance of self-delusion. The danger of tamogun.a is twofold, first, when the Purusha thinks, identifying himself with the tamas in him, "I am weak, sinful, miserable, ignorant, good-for-nothing, inferior to this man and inferior to that man, adhama, what will God do through me?" - as if God were limited by the temporary capacities or incapacities of his instruments and it were not true that he can make the dumb to talk and the lame to cross the hills, mūkaṁ karoti vacalaṁ paṅguṁ laṅghayate girim, - and again when the sadhak tastes the relief, the tremendous relief of a negative santi and, feeling himself delivered from all troubles and in possession of peace, turns away from life and action and becomes attached to the peace and ease of inaction. Remember always that you too are Brahman and the divine Shakti is working in you; reach out always to the realisation of God's omnipotence and his delight in the Lila. He bids Arjuna work lokasaṅgraharthaya, for keeping the world together, for he does not wish the world to sink back into Prakriti, but insists on your acting as he acts, "These worlds would be overpowered by tamas and sink into Prakriti if I did not do actions." To be attached to inaction is to give up our action not to God but to our tamasic ahaṅkara. The danger of the sattvagun.a is when the sadhak becomes attached to any one-sided conclusion of his reason, to some particular kriya or movement of the sadhana, to the joy of any particular siddhi of the yoga, perhaps the sense of purity or the possession of some particular power or the Ananda of the contact with God or the sense of freedom and hungers after it, becomes attached to that only and would have nothing else. Remember that the yoga is not for yourself; for these things, though they are part of the siddhi, are not the object of the siddhi, for you have decided at the beginning to make no claim upon God but take what he gives you freely and, as for the Ananda, the selfless soul will even forego the joy of God's presence, ... ~ Sri Aurobindo, Essays In Philosophy And Yoga,
371:Ekajaṭī or Ekajaṭā, (Sanskrit: "One Plait Woman"; Wylie: ral gcig ma: one who has one knot of hair),[1] also known as Māhacīnatārā,[2] is one of the 21 Taras. Ekajati is, along with Palden Lhamo deity, one of the most powerful and fierce goddesses of Vajrayana Buddhist mythology.[1][3] According to Tibetan legends, her right eye was pierced by the tantric master Padmasambhava so that she could much more effectively help him subjugate Tibetan demons.

Ekajati is also known as "Blue Tara", Vajra Tara or "Ugra Tara".[1][3] She is generally considered one of the three principal protectors of the Nyingma school along with Rāhula and Vajrasādhu (Wylie: rdo rje legs pa).

Often Ekajati appears as liberator in the mandala of the Green Tara. Along with that, her ascribed powers are removing the fear of enemies, spreading joy, and removing personal hindrances on the path to enlightenment.

Ekajati is the protector of secret mantras and "as the mother of the mothers of all the Buddhas" represents the ultimate unity. As such, her own mantra is also secret. She is the most important protector of the Vajrayana teachings, especially the Inner Tantras and termas. As the protector of mantra, she supports the practitioner in deciphering symbolic dakini codes and properly determines appropriate times and circumstances for revealing tantric teachings. Because she completely realizes the texts and mantras under her care, she reminds the practitioner of their preciousness and secrecy.[4] Düsum Khyenpa, 1st Karmapa Lama meditated upon her in early childhood.

According to Namkhai Norbu, Ekajati is the principal guardian of the Dzogchen teachings and is "a personification of the essentially non-dual nature of primordial energy."[5]

Dzogchen is the most closely guarded teaching in Tibetan Buddhism, of which Ekajati is a main guardian as mentioned above. It is said that Sri Singha (Sanskrit: Śrī Siṃha) himself entrusted the "Heart Essence" (Wylie: snying thig) teachings to her care. To the great master Longchenpa, who initiated the dissemination of certain Dzogchen teachings, Ekajati offered uncharacteristically personal guidance. In his thirty-second year, Ekajati appeared to Longchenpa, supervising every ritual detail of the Heart Essence of the Dakinis empowerment, insisting on the use of a peacock feather and removing unnecessary basin. When Longchenpa performed the ritual, she nodded her head in approval but corrected his pronunciation. When he recited the mantra, Ekajati admonished him, saying, "Imitate me," and sang it in a strange, harmonious melody in the dakini's language. Later she appeared at the gathering and joyously danced, proclaiming the approval of Padmasambhava and the dakinis.[6] ~ Wikipedia,
372:It is then by a transformation of life in its very principle, not by an external manipulation of its phenomena, that the integral Yoga proposes to change it from a troubled and ignorant into a luminous and harmonious movement of Nature. There are three conditions which are indispensable for the achievement of this central inner revolution and new formation; none of them is altogether sufficient in itself, but by their united threefold power the uplifting can be done, the conversion made and completely made. For, first, life as it is is a movement of desire and it has built in us as its centre a desire-soul which refers to itself all the motions of life and puts in them its own troubled hue and pain of an ignorant, half-lit, baffled endeavour: for a divine living, desire must be abolished and replaced by a purer and firmer motive-power, the tormented soul of desire dissolved and in its stead there must emerge the calm, strength, happiness of a true vital being now concealed within us. Next, life as it is is driven or led partly by the impulse of the life-force, partly by a mind which is mostly a servant and abettor of the ignorant life-impulse, but in part also its uneasy and not too luminous or competent guide and mentor; for a divine life the mind and the life-impulse must cease to be anything but instruments and the inmost psychic being must take their place as the leader on the path and the indicator of a divine guidance. Last, life as it is is turned towards the satisfaction of the separative ego; ego must disappear and be replaced by the true spiritual person, the central being, and life itself must be turned towards the fulfilment of the Divine in terrestrial existence; it must feel a Divine Force awaking within it and become an obedient instrumentation of its purpose.
   There is nothing that is not ancient and familiar in the first of these three transforming inner movements; for it has always been one of the principal objects of spiritual discipline. It has been best formulated in the already expressed doctrine of the Gita by which a complete renouncement of desire for the fruits as the motive of action, a complete annulment of desire itself, the complete achievement of a perfect equality are put forward as the normal status of a spiritual being. A perfect spiritual equality is the one true and infallible sign of the cessation of desire, - to be equal-souled to all things, unmoved by joy and sorrow, the pleasant and the unpleasant, success or failure, to look with an equal eye on high and low, friend and enemy, the virtuous and the sinner, to see in all beings the manifold manifestation of the One and in all things the multitudinous play or the slow masked evolution of the embodied Spirit. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 2, 176,
373:root of the falsification and withdrawl of divine love :::
   At every moment they are moved to take egoistic advantage of the psychic and spiritual influences and can be detected using the power, joy or light these bring into us for a lower life-motive. Afterwards too, even when the seeker has opened to the Divine Love transcendental, universal or immanent, yet if he tries to pour it into life, he meets the power of obscuration and perversion of these lower Nature-forces. Always they draw away towards pitfalls, pour into that higher intensity their diminishing elements, seek to capture the descending Power for themselves and their interests and degrade it into an aggrandised mental, vital or physical instrumentation for desire and ego. Instead of a Divine Love creator of a new heaven and a new earth of Truth and Light, they would hold it here prisoner as a tremendous sanction and glorifying force of sublimation to gild the mud of the old earth and colour with its rose and sapphire the old turbid unreal skies of sentimentalising vital imagination and mental idealised chimera. If that falsification is permitted, the higher Light and Power and Bliss withdraw, there is a fall back to a lower status; or else the realisation remains tied to an insecure half-way and mixture or is covered and even submerged by an inferior exaltation that is not the true Ananda. It is for this reason that Divine Love which is at the heart of all creation and the most powerful of all redeeming and creative forces has yet been the least frontally present in earthly life, the least successfully redemptive, the least creative. Human nature has been unable to bear it in its purity for the very reason that it is the most powerful, pure, rare and intense of all the divine energies; what little could be seized has been corrupted at once into a vital pietistic ardour, a defenceless religious or ethical sentimentalism, a sensuous or even sensual erotic mysticism of the roseate coloured mind or passionately turbid life-impulse and with these simulations compensated its inability to house the Mystic Flame that could rebuild the world with its tongues of sacrifice. It is only the inmost psychic being unveiled and emerging in its full power that can lead the pilgrim sacrifice unscathed through these ambushes and pitfalls; at each moment it catches, exposes, repels the mind's and the life's falsehoods, seizes hold on the truth of the Divine Love and Ananda and separates it from the excitement of the mind's ardours and the blind enthusiasms of the misleading life-force. But all things that are true at their core in mind and life and the physical being it extricates and takes with it in the journey till they stand on the heights, new in spirit and sublime in figure. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 2, 166,
374:- for every well-made and significant poem, picture, statue or building is an act of creative knowledge, a living discovery of the consciousness, a figure of Truth, a dynamic form of mental and vital self-expression or world-expression, - all that seeks, all that finds, all that voices or figures is a realisation of something of the play of the Infinite and to that extent can be made a means of God-realisation or of divine formation. But the Yogin has to see that it is no longer done as part of an ignorant mental life; it can be accepted by him only if by the feeling, the remembrance, the dedication within it, it is turned into a movement of the spiritual consciousness and becomes a part of its vast grasp of comprehensive illuminating knowledge.
   For all must be done as a sacrifice, all activities must have the One Divine for their object and the heart of their meaning. The Yogin's aim in the sciences that make for knowledge should be to discover and understand the workings of the Divine Consciousness-Puissance in man and creatures and things and forces, her creative significances, her execution of the mysteries, the symbols in which she arranges the manifestation. The Yogin's aim in the practical sciences, whether mental and physical or occult and psychic, should be to enter into the ways of the Divine and his processes, to know the materials and means for the work given to us so that we may use that knowledge for a conscious and faultless expression of the spirit's mastery, joy and self-fulfilment. The Yogin's aim in the Arts should not be a mere aesthetic, mental or vital gratification, but, seeing the Divine everywhere, worshipping it with a revelation of the meaning of its own works, to express that One Divine in ideal forms, the One Divine in principles and forces, the One Divine in gods and men and creatures and objects. The theory that sees an intimate connection between religious aspiration and the truest and greatest Art is in essence right; but we must substitute for the mixed and doubtful religious motive a spiritual aspiration, vision, interpreting experience. For the wider and more comprehensive the seeing, the more it contains in itself the sense of the hidden Divine in humanity and in all things and rises beyond a superficial religiosity into the spiritual life, the more luminous, flexible, deep and powerful will the Art be that springs from that high motive. The Yogin's distinction from other men is this that he lives in a higher and vaster spiritual consciousness; all his work of knowledge or creation must then spring from there: it must not be made in the mind, - for it is a greater truth and vision than mental man's that he has to express or rather that presses to express itself through him and mould his works, not for his personal satisfaction, but for a divine purpose. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 1, 142 [T4],
375:The Mother once described the characteristics of the unity-body, of the future supramental body, to a young Ashramite: 'You know, if there is something on that window-sill and if I [in a supramental body] want to take it, I stretch out my hand and it becomes - wow! - long, and I have the thing in my hand without even having to get up from my chair ... Physically, I shall be able to be here and there at the same time. I shall be able to communicate with many people at the same time. To have something in my hand, I'll just have to wish for it. I think about something and I want it and it is already in my hand. With this transformed body I shall be free of the fetters of ignorance, pain, of mortality and unconsciousness. I shall be able to do many things at the same time. The transparent, luminous, strong, light, elastic body won't need any material things to subsist on ... The body can even be lengthened if one wants it to become tall, or shrunk when one wants it to be small, in any circumstances ... There will be all kinds of changes and there will be powers without limit. And it won't be something funny. Of course, I am giving you somewhat childish examples to tease you and to show the difference. 'It will be a true being, perfect in proportion, very, very beautiful and strong, light, luminous or else transparent. It will have a supple and malleable body endowed with extraordinary capacities and able to do everything; a body without age, a creation of the New Consciousness or else a transformed body such as none has ever imagined ... All that is above man will be within its reach. It will be guided by the Truth alone and nothing less. That is what it is and more even than has ever been conceived.'895 This the Mother told in French to Mona Sarkar, who noted it down as faithfully as possible and read it out to her for verification. The supramental body will not only be omnipotent and omniscient, but also omnipresent. And immortal. Not condemned to a never ending monotonous immortality - which, again, is one of our human interpretations of immortality - but for ever existing in an ecstasy of inexhaustible delight in 'the Joy that surpasses all understanding.' Moment after moment, eternity after eternity. For in that state each moment is an eternity and eternity an ever present moment. If gross matter is not capable of being used as a permanent coating of the soul in the present phase of its evolution, then it certainly is not capable of being the covering of the supramental consciousness, to form the body that has, to some extent, been described above. This means that the crux of the process of supramental transformation lies in matter; the supramental world has to become possible in matter, which at present still is gross matter. - Sri Aurobindo and the Mother were supramentalized in their mental and vital, but their enormous problem was the supramentalization of the physical body, consisting of the gross matter of the Earth. As the Mother said: 'It is matter itself that must change so that the Supramental may manifest. A new kind of matter no longer corresponding with Mendeleyev's periodic table of the elements? Is that possible?
   ~ Georges Van Vrekhem,
376:Talk 26

...

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

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

D.: How is restlessness removed from the mind?

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

Talk 27.

D.: How are they practised?

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

In the absence of enquiry and devotion, the natural sedative pranayama (breath regulation) may be tried. This is known as Yoga Marga. If life is imperilled the whole interest centres round the one point, the saving of life. If the breath is held the mind cannot afford to (and does not) jump at its pets - external objects. Thus there is rest for the mind so long as the breath is held. All attention being turned on breath or its regulation, other interests are lost. Again, passions are attended with irregular breathing, whereas calm and happiness are attended with slow and regular breathing. Paroxysm of joy is in fact as painful as one of pain, and both are accompanied by ruffled breaths. Real peace is happiness. Pleasures do not form happiness. The mind improves by practice and becomes finer just as the razor's edge is sharpened by stropping. The mind is then better able to tackle internal or external problems. If an aspirant be unsuited temperamentally for the first two methods and circumstantially (on account of age) for the third method, he must try the Karma Marga (doing good deeds, for example, social service). His nobler instincts become more evident and he derives impersonal pleasure. His smaller self is less assertive and has a chance of expanding its good side. The man becomes duly equipped for one of the three aforesaid paths. His intuition may also develop directly by this single method. ~ Sri Ramana Maharshi, Talks with Sri Ramana Maharshi, Sri Ramanasramam,
377:On that spring day in the park I saw a young woman who attracted me. She was tall and slender, elegantly dressed, and had an intelligent and boyish face. I liked her at once. She was my type and began to fill my imagination. She probably was not much older than I but seemed far more mature, well-defined, a full-grown woman, but with a touch of exuberance and boyishness in her face, and this was what I liked above all .

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

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

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

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

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

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

   This cult of Beatrice completely changed my life.

   ~ Hermann Hesse, Demian,
378:But still the greater and wider the moving idea-force behind the consecration, the better for the seeker; his attainment is likely to be fuller and more ample. If we are to attempt an integral Yoga, it will be as well to start with an idea of the Divine that is itself integral. There should be an aspiration in the heart wide enough for a realisation without any narrow limits. Not only should we avoid a sectarian religious outlook, but also all onesided philosophical conceptions which try to shut up the Ineffable in a restricting mental formula. The dynamic conception or impelling sense with which our Yoga can best set out would be naturally the idea, the sense of a conscious all-embracing but all-exceeding Infinite. Our uplook must be to a free, all-powerful, perfect and blissful One and Oneness in which all beings move and live and through which all can meet and become one. This Eternal will be at once personal and impersonal in his self-revelation and touch upon the soul. He is personal because he is the conscious Divine, the infinite Person who casts some broken reflection of himself in the myriad divine and undivine personalities of the universe. He is impersonal because he appears to us as an infinite Existence, Consciousness and Ananda and because he is the fount, base and constituent of all existences and all energies, -the very material of our being and mind and life and body, our spirit and our matter. The thought, concentrating on him, must not merely understand in an intellectual form that he exists, or conceive of him as an abstraction, a logical necessity; it must become a seeing thought able to meet him here as the Inhabitant in all, realise him in ourselves, watch and take hold on the movement of his forces. He is the one Existence: he is the original and universal Delight that constitutes all things and exceeds them: he is the one infinite Consciousness that composes all consciousnesses and informs all their movements; he is the one illimitable Being who sustains all action and experience; his will guides the evolution of things towards their yet unrealised but inevitable aim and plenitude. To him the heart can consecrate itself, approach him as the supreme Beloved, beat and move in him as in a universal sweetness of Love and a living sea of Delight. For his is the secret Joy that supports the soul in all its experiences and maintains even the errant ego in its ordeals and struggles till all sorrow and suffering shall cease. His is the Love and the Bliss of the infinite divine Lover who is drawing all things by their own path towards his happy oneness. On him the Will can unalterably fix as the invisible Power that guides and fulfils it and as the source of its strength. In the impersonality this actuating Power is a self-illumined Force that contains all results and calmly works until it accomplishes, in the personality an all wise and omnipotent Master of the Yoga whom nothing can prevent from leading it to its goal. This is the faith with which the seeker has to begin his seeking and endeavour; for in all his effort here, but most of all in his effort towards the Unseen, mental man must perforce proceed by faith. When the realisation comes, the faith divinely fulfilled and completed will be transformed into an eternal flame of knowledge.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration [83],
379:[desire and its divine form:]
   Into all our endeavour upward the lower element of desire will at first naturally enter. For what the enlightened will sees as the thing to be done and pursues as the crown to be conquered, what the heart embraces as the one thing delightful, that in us which feels itself limited and opposed and, because it is limited, craves and struggles, will seek with the troubled passion of an egoistic desire. This craving life-force or desire-soul in us has to be accepted at first, but only in order that it may be transformed. Even from the very beginning it has to be taught to renounce all other desires and concentrate itself on the passion for the Divine. This capital point gained, it has to be aught to desire, not for its own separate sake, but for God in the world and for the Divine in ourselves; it has to fix itself upon no personal spiritual gain, though of all possible spiritual gains we are sure, but on the great work to be done in us and others, on the high coming manifestation which is to be the glorious fulfilment of the Divine in the world, on the Truth that has to be sought and lived and enthroned for eveR But last, most difficult for it, more difficult than to seek with the right object, it has to be taught to seek in the right manner; for it must learn to desire, not in its own egoistic way, but in the way of the Divine. It must insist no longer, as the strong separative will always insists, on its own manner of fulfilment, its own dream of possession, its own idea of the right and the desirable; it must yearn to fulfil a larger and greater Will and consent to wait upon a less interested and ignorant guidance. Thus trained, Desire, that great unquiet harasser and troubler of man and cause of every kind of stumbling, will become fit to be transformed into its divine counterpart. For desire and passion too have their divine forms; there is a pure ecstasy of the soul's seeking beyond all craving and grief, there is a Will of Ananda that sits glorified in the possession of the supreme beatitudes.
   When once the object of concentration has possessed and is possessed by the three master instruments, the thought, the heart and the will,-a consummation fully possible only when the desire-soul in us has submitted to the Divine Law,-the perfection of mind and life and body can be effectively fulfilled in our transmuted nature. This will be done, not for the personal satisfaction of the ego, but that the whole may constitute a fit temple for the Divine Presence, a faultless instrument for the divine work. For that work can be truly performed only when the instrument, consecrated and perfected, has grown fit for a selfless action,-and that will be when personal desire and egoism are abolished, but not the liberated individual. Even when the little ego has been abolished, the true spiritual Person can still remain and God's will and work and delight in him and the spiritual use of his perfection and fulfilment. Our works will then be divine and done divinely; our mind and life and will, devoted to the Divine, will be used to help fulfil in others and in the world that which has been first realised in ourselves,- all that we can manifest of the embodied Unity, Love, Freedom, Strength, Power, Splendour, immortal Joy which is the goal of the Spirit's terrestrial adventure.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration [83] [T1],
380:We have now completed our view of the path of Knowledge and seen to what it leads. First, the end of Yoga of Knowledge is God-possession, it is to possess God and be possessed by him through consciousness, through identification, through reflection of the divine Reality. But not merely in some abstraction away from our present existence, but here also; therefore to possess the Divine in himself, the Divine in the world, the Divine within, the Divine in all things and all beings. It is to possess oneness with God and through that to possess also oneness with the universal, with the cosmos and all existences; therefore to possess the infinite diversity also in the oneness, but on the basis of oneness and not on the basis of division. It is to possess God in his personality and his impersonality; in his purity free from qualities and in his infinite qualities; in time and beyond time; in his action and in his silence; in the finite and in the infinite. It is to possess him not only in pure self, but in all self; not only in self, but in Nature; not only in spirit, but in supermind, mind, life and body; to possess him with the spirit, with the mind, with the vital and the physical consciousness; and it is again for all these to be possessed by him, so that our whole being is one with him, full of him, governed and driven by him. It is, since God is oneness, for our physical consciousness to be one with the soul and the nature of the material universe; for our life, to be one with all life; for our mind, to be one with the universal mind; for our spirit, to be identified with the universal spirit. It is to merge in him in the absolute and find him in all relations. Secondly, it is to put on the divine being and the divine nature. And since God is Sachchidananda, it is to raise our being into the divine being, our consciousness into the divine consciousness, our energy into the divine energy, our delight of existence into the divine delight of being. And it is not only to lift ourselves into this higher consciousness, but to widen into it in all our being, because it is to be found on all the planes of our existence and in all our members, so that our mental, vital, physical existence shall become full of the divine nature. Our intelligent mentality is to become a play of the divine knowledge-will, our mental soul-life a play of the divine love and delight, our vitality a play of the divine life, our physical being a mould of the divine substance. This God-action in us is to be realised by an opening of ourselves to the divine gnosis and divine Ananda and, in its fullness, by an ascent into and a permanent dwelling in the gnosis and the Ananda. For though we live physically on the material plane and in normal outwardgoing life the mind and soul are preoccupied with material existence, this externality of our being is not a binding limitation. We can raise our internal consciousness from plane to plane of the relations of Purusha with prakriti, and even become, instead of the mental being dominated by the physical soul and nature, the gnostic being or the bliss-self and assume the gnostic or the bliss nature. And by this raising of the inner life we can transform our whole outward-going existence; instead of a life dominated by matter we shall then have a life dominated by spirit with all its circumstances moulded and determined by the purity of being, the consciousness infinite even in the finite, the divine energy, the divine joy and bliss of the spirit.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Integral Knowledge, The Higher and the Lower Knowledge [511] [T1],
381:The supreme Form is then made visible. It is that of the infinite Godhead whose faces are everywhere and in whom are all the wonders of existence, who multiplies unendingly all the many marvellous revelations of his being, a world-wide Divinity seeing with innumerable eyes, speaking from innumerable mouths, armed for battle with numberless divine uplifted weapons, glorious with divine ornaments of beauty, robed in heavenly raiment of deity, lovely with garlands of divine flowers, fragrant with divine perfumes. Such is the light of this body of God as if a thousand suns had risen at once in heaven. The whole world multitudinously divided and yet unified is visible in the body of the God of Gods. Arjuna sees him, God magnificent and beautiful and terrible, the Lord of souls who has manifested in the glory and greatness of his spirit this wild and monstrous and orderly and wonderful and sweet and terrible world, and overcome with marvel and joy and fear he bows down and adores with words of awe and with clasped hands the tremendous vision. "I see" he cries "all the gods in thy body, O God, and different companies of beings, Brahma the creating lord seated in the Lotus, and the Rishis and the race of the divine Serpents. I see numberless arms and bellies and eyes and faces, I see thy infinite forms on every side, but I see not thy end nor thy middle nor thy beginning, O Lord of the universe, O Form universal. I see thee crowned and with thy mace and thy discus, hard to discern because thou art a luminous mass of energy on all sides of me, an encompassing blaze, a sun-bright fire-bright Immeasurable. Thou art the supreme Immutable whom we have to know, thou art the high foundation and abode of the universe, thou art the imperishable guardian of the eternal laws, thou art the sempiternal soul of existence."

But in the greatness of this vision there is too the terrific image of the Destroyer. This Immeasurable without end or middle or beginning is he in whom all things begin and exist and end.

This Godhead who embraces the worlds with his numberless arms and destroys with his million hands, whose eyes are suns and moons, has a face of blazing fire and is ever burning up the whole universe with the flame of his energy. The form of him is fierce and marvellous and alone it fills all the regions and occupies the whole space between earth and heaven. The companies of the gods enter it, afraid, adoring; the Rishis and the Siddhas crying "May there be peace and weal" praise it with many praises; the eyes of Gods and Titans and Giants are fixed on it in amazement. It has enormous burning eyes; it has mouths that gape to devour, terrible with many tusks of destruction; it has faces like the fires of Death and Time. The kings and the captains and the heroes on both sides of the world-battle are hastening into its tusked and terrible jaws and some are seen with crushed and bleeding heads caught between its teeth of power; the nations are rushing to destruction with helpless speed into its mouths of flame like many rivers hurrying in their course towards the ocean or like moths that cast themselves on a kindled fire. With those burning mouths the Form of Dread is licking all the regions around; the whole world is full of his burning energies and baked in the fierceness of his lustres. The world and its nations are shaken and in anguish with the terror of destruction and Arjuna shares in the trouble and panic around him; troubled and in pain is the soul within him and he finds no peace or gladness. He cries to the dreadful Godhead, "Declare to me who thou art that wearest this form of fierceness. Salutation to thee, O thou great Godhead, turn thy heart to grace. I would know who thou art who wast from the beginning, for I know not the will of thy workings." ~ Sri Aurobindo, Essays On The Gita, 2.10_-_The_Vision_of_the_World-Spirit_-_Time_the_Destroyer,
382:Allow the Lord to Do Everything :::
Now, when I start looking like this (Mother closes her eyes), two things are there at the same time: this smile, this joy, this laughter are there, and such peace! Such full, luminous, total peace, in which there are no more conflicts, no more contradictions. There are no more conflicts. It is one single luminous harmony - and yet everything we call error, suffering, misery, everything is there. It eliminates nothing. It is another way of seeing.
(long silence)

   There can be no doubt that if you sincerely want to get out of it, it is not so difficult after all: you have nothing to do, you only have to allow the Lord to do everything. And He does everything. He does everything. It is so wonderful, so wonderful!

   He takes anything, even what we call a very ordinary intelligence and he simply teaches you to put this intelligence aside, to rest: "There, be quiet, don't stir, don't bother me, I don't need you." Then a door opens - you don't even feel that you have to open it; it is wide open, you are tkane over to the other side. All that is done by Someone else, not you. And then the other way becomes impossible.

   All this... oh, this tremendous labour of hte mind striving to understand, toiling and giving itself headaches!... It is absolutely useless, absolutely useless, no use at all, it merely increases the confusion.

   You are faced with a so-called problem: what should you say, what should you do, how should you act? There is nothing to do, nothing, you only have to say to the Lord, "There, You see, it is like that" - that's all. And then you stay very quiet. And then quite spontaneously, without thinking about it, without reflection, without calculation, nothing, nothing, without the slightest effect - you do what has to be done. That is to say, the Lord does it, it is no longer you. He does it. He arranges the circumstances, He arranges the people, He puts the words into your mouth or your pen - He does everything, everything, everything, everything; you have nothing more to do but allow yourself to live blissfully.

   I am more and more convinced that people do not really want it.

But clearing the ground is difficult, the work of clearing the ground before hand.
But you don't even need to do it! He does it for you.

But they are constantly breaking in: the old consciousness, the old thoughts....
Yes, they try to come in again, by habit. You only have to say, "Lord, You see, You see, You see, it is like that" - that's all. "Lord, You see, You see this, You see that, You see this fool" - and it is all over immediately. And it changes automatically, my child, without the slightest effort. Simply to be sincere, that is to say, to truly want everything to be right. You are perfectly conscious that you can do nothing about it, that you have no capacity.... But there is always something that wants to do it by itself; that's the trouble, otherwise...

   No, you may be full of an excellent goodwill and then you want to do it. That's what complicated everything. Or else you don't have faith, you believe that the Lord will not be able to do it and that you must do it yourself, because He does not know! (Mother laughs.) This, this kind of stupidity is very common. "How can He see things? We live in a world of Falsehood, how can He see Falsehood and see..." But He sees the thing as it is! Exactly!

   I am not speaking of people of no intelligence, I am speaking of people who are intelligent and try - there is a kind of conviction, like that, somewhere, even in people who know that we live in a world of Ignorance and Falsehood and that there is a Lord who is All-Truth. They say, "Precisely because He is All-Truth, He does not understand. (Mother laughs.) He does not understand our falsehood, I must deal with it myself." That is very strong, very common.

   Ah! we make complications for nothing. ~ The Mother,
383:The perfect supramental action will not follow any single principle or limited rule.It is not likely to satisfy the standard either of the individual egoist or of any organised group-mind. It will conform to the demand neither of the positive practical man of the world nor of the formal moralist nor of the patriot nor of the sentimental philanthropist nor of the idealising philosopher. It will proceed by a spontaneous outflowing from the summits in the totality of an illumined and uplifted being, will and knowledge and not by the selected, calculated and standardised action which is all that the intellectual reason or ethical will can achieve. Its sole aim will be the expression of the divine in us and the keeping together of the world and its progress towards the Manifestation that is to be. This even will not be so much an aim and purpose as a spontaneous law of the being and an intuitive determination of the action by the Light of the divine Truth and its automatic influence. It will proceed like the action of Nature from a total will and knowledge behind her, but a will and knowledge enlightened in a conscious supreme Nature and no longer obscure in this ignorant Prakriti. It will be an action not bound by the dualities but full and large in the spirit's impartial joy of existence. The happy and inspired movement of a divine Power and Wisdom guiding and impelling us will replace the perplexities and stumblings of the suffering and ignorant ego.
   If by some miracle of divine intervention all mankind at once could be raised to this level, we should have something on earth like the Golden Age of the traditions, Satya Yuga, the Age of Truth or true existence. For the sign of the Satya Yuga is that the Law is spontaneous and conscious in each creature and does its own works in a perfect harmony and freedom. Unity and universality, not separative division, would be the foundation of the consciousness of the race; love would be absolute; equality would be consistent with hierarchy and perfect in difference; absolute justice would be secured by the spontaneous action of the being in harmony with the truth of things and the truth of himself and others and therefore sure of true and right result; right reason, no longer mental but supramental, would be satisfied not by the observation of artificial standards but by the free automatic perception of right relations and their inevitable execution in the act. The quarrel between the individual and society or disastrous struggle between one community and another could not exist: the cosmic consciousness imbedded in embodied beings would assure a harmonious diversity in oneness.
   In the actual state of humanity, it is the individual who must climb to this height as a pioneer and precursor. His isolation will necessarily give a determination and a form to his outward activities that must be quite other than those of a consciously divine collective action. The inner state, the root of his acts, will be the same; but the acts themselves may well be very different from what they would be on an earth liberated from ignorance. Nevertheless his consciousness and the divine mechanism of his conduct, if such a word can be used of so free a thing, would be such as has been described, free from that subjection to vital impurity and desire and wrong impulse which we call sin, unbound by that rule of prescribed moral formulas which we call virtue, spontaneously sure and pure and perfect in a greater consciousness than the mind's, governed in all its steps by the light and truth of the Spirit. But if a collectivity or group could be formed of those who had reached the supramental perfection, there indeed some divine creation could take shape; a new earth could descend that would be a new heaven, a world of supramental light could be created here amidst the receding darkness of this terrestrial ignorance. ~ Sri Aurobindo, The Synthesis Of Yoga, Standards of Conduct and Spiritual Freedom, 206,
384:The recurring beat that moments God in Time.
Only was missing the sole timeless Word
That carries eternity in its lonely sound,
The Idea self-luminous key to all ideas,
The integer of the Spirit's perfect sum
That equates the unequal All to the equal One,
The single sign interpreting every sign,
The absolute index to the Absolute.

There walled apart by its own innerness
In a mystical barrage of dynamic light
He saw a lone immense high-curved world-pile
Erect like a mountain-chariot of the Gods
Motionless under an inscrutable sky.
As if from Matter's plinth and viewless base
To a top as viewless, a carved sea of worlds
Climbing with foam-maned waves to the Supreme
Ascended towards breadths immeasurable;
It hoped to soar into the Ineffable's reign:
A hundred levels raised it to the Unknown.
So it towered up to heights intangible
And disappeared in the hushed conscious Vast
As climbs a storeyed temple-tower to heaven
Built by the aspiring soul of man to live
Near to his dream of the Invisible.
Infinity calls to it as it dreams and climbs;
Its spire touches the apex of the world;
Mounting into great voiceless stillnesses
It marries the earth to screened eternities.
Amid the many systems of the One
Made by an interpreting creative joy
Alone it points us to our journey back
Out of our long self-loss in Nature's deeps;
Planted on earth it holds in it all realms:
It is a brief compendium of the Vast.
This was the single stair to being's goal.
A summary of the stages of the spirit,
Its copy of the cosmic hierarchies
Refashioned in our secret air of self
A subtle pattern of the universe.
It is within, below, without, above.
Acting upon this visible Nature's scheme
It wakens our earth-matter's heavy doze
To think and feel and to react to joy;
It models in us our diviner parts,
Lifts mortal mind into a greater air,
Makes yearn this life of flesh to intangible aims,
Links the body's death with immortality's call:
Out of the swoon of the Inconscience
It labours towards a superconscient Light.
If earth were all and this were not in her,
Thought could not be nor life-delight's response:
Only material forms could then be her guests
Driven by an inanimate world-force.
Earth by this golden superfluity
Bore thinking man and more than man shall bear;
This higher scheme of being is our cause
And holds the key to our ascending fate;

It calls out of our dense mortality
The conscious spirit nursed in Matter's house.
The living symbol of these conscious planes,
Its influences and godheads of the unseen,
Its unthought logic of Reality's acts
Arisen from the unspoken truth in things,
Have fixed our inner life's slow-scaled degrees.
Its steps are paces of the soul's return
From the deep adventure of material birth,
A ladder of delivering ascent
And rungs that Nature climbs to deity.
Once in the vigil of a deathless gaze
These grades had marked her giant downward plunge,
The wide and prone leap of a godhead's fall.
Our life is a holocaust of the Supreme.
The great World-Mother by her sacrifice
Has made her soul the body of our state;
Accepting sorrow and unconsciousness
Divinity's lapse from its own splendours wove
The many-patterned ground of all we are.
An idol of self is our mortality.
Our earth is a fragment and a residue;
Her power is packed with the stuff of greater worlds
And steeped in their colour-lustres dimmed by her drowse;
An atavism of higher births is hers,
Her sleep is stirred by their buried memories
Recalling the lost spheres from which they fell.
Unsatisfied forces in her bosom move;
They are partners of her greater growing fate
And her return to immortality;
They consent to share her doom of birth and death;
They kindle partial gleams of the All and drive
Her blind laborious spirit to compose
A meagre image of the mighty Whole.
The calm and luminous Intimacy within
~ Sri Aurobindo, Savitri, The World-Stair,
385:A God's Labour
I have gathered my dreams in a silver air
   Between the gold and the blue
And wrapped them softly and left them there,
   My jewelled dreams of you.

I had hoped to build a rainbow bridge
   Marrying the soil to the sky
And sow in this dancing planet midge
   The moods of infinity.

But too bright were our heavens, too far away,
   Too frail their ethereal stuff;
Too splendid and sudden our light could not stay;
   The roots were not deep enough.

He who would bring the heavens here
   Must descend himself into clay
And the burden of earthly nature bear
   And tread the dolorous way.

Coercing my godhead I have come down
   Here on the sordid earth,
Ignorant, labouring, human grown
   Twixt the gates of death and birth.

I have been digging deep and long
   Mid a horror of filth and mire
A bed for the golden river's song,
   A home for the deathless fire.

I have laboured and suffered in Matter's night
   To bring the fire to man;
But the hate of hell and human spite
   Are my meed since the world began.

For man's mind is the dupe of his animal self;
   Hoping its lusts to win,
He harbours within him a grisly Elf
   Enamoured of sorrow and sin.

The grey Elf shudders from heaven's flame
   And from all things glad and pure;
Only by pleasure and passion and pain
   His drama can endure.

All around is darkness and strife;
   For the lamps that men call suns
Are but halfway gleams on this stumbling life
   Cast by the Undying Ones.

Man lights his little torches of hope
   That lead to a failing edge;
A fragment of Truth is his widest scope,
   An inn his pilgrimage.

The Truth of truths men fear and deny,
   The Light of lights they refuse;
To ignorant gods they lift their cry
   Or a demon altar choose.

All that was found must again be sought,
   Each enemy slain revives,
Each battle for ever is fought and refought
   Through vistas of fruitless lives.

My gaping wounds are a thousand and one
   And the Titan kings assail,
But I dare not rest till my task is done
   And wrought the eternal will.

How they mock and sneer, both devils and men!
   "Thy hope is Chimera's head
Painting the sky with its fiery stain;
   Thou shalt fall and thy work lie dead.

"Who art thou that babblest of heavenly ease
   And joy and golden room
To us who are waifs on inconscient seas
   And bound to life's iron doom?

"This earth is ours, a field of Night
   For our petty flickering fires.
How shall it brook the sacred Light
   Or suffer a god's desires?

"Come, let us slay him and end his course!
   Then shall our hearts have release
From the burden and call of his glory and force
   And the curb of his wide white peace."

But the god is there in my mortal breast
   Who wrestles with error and fate
And tramples a road through mire and waste
   For the nameless Immaculate.

A voice cried, "Go where none have gone!
   Dig deeper, deeper yet
Till thou reach the grim foundation stone
   And knock at the keyless gate."

I saw that a falsehood was planted deep
   At the very root of things
Where the grey Sphinx guards God's riddle sleep
   On the Dragon's outspread wings.

I left the surface gauds of mind
   And life's unsatisfied seas
And plunged through the body's alleys blind
   To the nether mysteries.

I have delved through the dumb Earth's dreadful heart
   And heard her black mass' bell.
I have seen the source whence her agonies part
   And the inner reason of hell.

Above me the dragon murmurs moan
   And the goblin voices flit;
I have pierced the Void where Thought was born,
   I have walked in the bottomless pit.

On a desperate stair my feet have trod
   Armoured with boundless peace,
Bringing the fires of the splendour of God
   Into the human abyss.

He who I am was with me still;
   All veils are breaking now.
I have heard His voice and borne His will
   On my vast untroubled brow.

The gulf twixt the depths and the heights is bridged
   And the golden waters pour
Down the sapphire mountain rainbow-ridged
   And glimmer from shore to shore.

Heaven's fire is lit in the breast of the earth
   And the undying suns here burn;
Through a wonder cleft in the bounds of birth
   The incarnate spirits yearn

Like flames to the kingdoms of Truth and Bliss:
   Down a gold-red stairway wend
The radiant children of Paradise
   Clarioning darkness' end.

A little more and the new life's doors
   Shall be carved in silver light
With its aureate roof and mosaic floors
   In a great world bare and bright.

I shall leave my dreams in their argent air,
   For in a raiment of gold and blue
There shall move on the earth embodied and fair
   The living truth of you.
   ~ Sri Aurobindo, Collected Poems, A God's Labour, 534,
386:Mother, how to change one's consciousness?
   Naturally, there are many ways, but each person must do it by the means accessible to him; and the indication of the way usually comes spontaneously, through something like an unexpected experience. And for each one, it appears a little differently.
   For instance, one may have the perception of the ordinary consciousness which is extended on the surface, horizontally, and works on a plane which is simultaneously the surface of things and has a contact with the superficial outer side of things, people, circumstances; and then, suddenly, for some reason or other - as I say for each one it is different - there is a shifting upwards, and instead of seeing things horizontally, of being at the same level as they are, you suddenly dominate them and see them from above, in their totality, instead of seeing a small number of things immediately next to yourself; it is as though something were drawing you above and making you see as from a mountain-top or an aeroplane. And instead of seeing each detail and seeing it on its own level, you see the whole as one unity, and from far above.
   There are many ways of having this experience, but it usually comes to you as if by chance, one fine day.
   Or else, one may have an experience which is almost its very opposite but which comes to the same thing. Suddenly one plunges into a depth, one moves away from the thing one perceived, it seems distant, superficial, unimportant; one enters an inner silence or an inner calm or an inward vision of things, a profound feeling, a more intimate perception of circumstances and things, in which all values change. And one becomes aware of a sort of unity, a deep identity which is one in spite of the diverse appearances.
   Or else, suddenly also, the sense of limitation disappears and one enters the perception of a kind of indefinite duration beginningless and endless, of something which has always been and always will be.
   These experiences come to you suddenly in a flash, for a second, a moment in your life, you don't know why or how.... There are other ways, other experiences - they are innumerable, they vary according to people; but with this, with one minute, one second of such an existence, one catches the tail of the thing. So one must remember that, try to relive it, go to the depths of the experience, recall it, aspire, concentrate. This is the startingpoint, the end of the guiding thread, the clue. For all those who are destined to find their inner being, the truth of their being, there is always at least one moment in life when they were no longer the same, perhaps just like a lightning-flash - but that is enough. It indicates the road one should take, it is the door that opens on this path. And so you must pass through the door, and with perseverance and an unfailing steadfastness seek to renew the state which will lead you to something more real and more total.
   Many ways have always been given, but a way you have been taught, a way you have read about in books or heard from a teacher, does not have the effective value of a spontaneous experience which has come without any apparent reason, and which is simply the blossoming of the soul's awakening, one second of contact with your psychic being which shows you the best way for you, the one most within your reach, which you will then have to follow with perseverance to reach the goal - one second which shows you how to start, the beginning.... Some have this in dreams at night; some have it at any odd time: something one sees which awakens in one this new consciousness, something one hears, a beautiful landscape, beautiful music, or else simply a few words one reads, or else the intensity of concentration in some effort - anything at all, there are a thousand reasons and thousands of ways of having it. But, I repeat, all those who are destined to realise have had this at least once in their life. It may be very fleeting, it may have come when they were very young, but always at least once in one's life one has the experience of what true consciousness is. Well, that is the best indication of the path to be followed.
   One may seek within oneself, one may remember, may observe; one must notice what is going on, one must pay attention, that's all. Sometimes, when one sees a generous act, hears of something exceptional, when one witnesses heroism or generosity or greatness of soul, meets someone who shows a special talent or acts in an exceptional and beautiful way, there is a kind of enthusiasm or admiration or gratitude which suddenly awakens in the being and opens the door to a state, a new state of consciousness, a light, a warmth, a joy one did not know before. That too is a way of catching the guiding thread. There are a thousand ways, one has only to be awake and to watch.
   First of all, you must feel the necessity for this change of consciousness, accept the idea that it is this, the path which must lead to the goal; and once you admit the principle, you must be watchful. And you will find, you do find it. And once you have found it, you must start walking without any hesitation.
   Indeed, the starting-point is to observe oneself, not to live in a perpetual nonchalance, a perpetual apathy; one must be attentive.
   ~ The Mother, Questions And Answers 1956, [T6],
387:[an Integral conception of the Divine :::
   But on that which as yet we know not how shall we concentrate? And yet we cannot know the Divine unless we have achieved this concentration of our being upon him. A concentration which culminates in a living realisation and the constant sense of the presence of the One in ourselves and in all of which we are aware, is what we mean in Yoga by knowledge and the effort after knowledge. It is not enough to devote ourselves by the reading of Scriptures or by the stress of philosophical reasoning to an intellectual understanding of the Divine; for at the end of our long mental labour we might know all that has been said of the Eternal, possess all that can be thought about the Infinite and yet we might not know him at all. This intellectual preparation can indeed be the first stage in a powerful Yoga, but it is not indispensable : it is not a step which all need or can be called upon to take. Yoga would be impossible, except for a very few, if the intellectual figure of knowledge arrived at by the speculative or meditative Reason were its indispensable condition or a binding preliminary. All that the Light from above asks of us that it may begin its work is a call from the soul and a sufficient point of support in the mind. This support can be reached through an insistent idea of the Divine in the thought, a corresponding will in the dynamic parts, an aspiration, a faith, a need in the heart. Any one of these may lead or predominate, if all cannot move in unison or in an equal rhythm. The idea may be and must in the beginning be inadequate; the aspiration may be narrow and imperfect, the faith poorly illumined or even, as not surely founded on the rock of knowledge, fluctuating, uncertain, easily diminished; often even it may be extinguished and need to be lit again with difficulty like a torch in a windy pass. But if once there is a resolute self-consecration from deep within, if there is an awakening to the soul's call, these inadequate things can be a sufficient instrument for the divine purpose. Therefore the wise have always been unwilling to limit man's avenues towards God; they would not shut against his entry even the narrowest portal, the lowest and darkest postern, the humblest wicket-gate. Any name, any form, any symbol, any offering has been held to be sufficient if there is the consecration along with it; for the Divine knows himself in the heart of the seeker and accepts the sacrifice.
   But still the greater and wider the moving idea-force behind the consecration, the better for the seeker; his attainment is likely to be fuller and more ample. If we are to attempt an integral Yoga, it will be as well to start with an idea of the Divine that is itself integral. There should be an aspiration in the heart wide enough for a realisation without any narrow limits. Not only should we avoid a sectarian religious outlook, but also all onesided philosophical conceptions which try to shut up the Ineffable in a restricting mental formula. The dynamic conception or impelling sense with which our Yoga can best set out would be naturally the idea, the sense of a conscious all-embracing but all-exceeding Infinite. Our uplook must be to a free, all-powerful, perfect and blissful One and Oneness in which all beings move and live and through which all can meet and become one. This Eternal will be at once personal and impersonal in his self-revelation and touch upon the soul. He is personal because he is the conscious Divine, the infinite Person who casts some broken reflection of himself in the myriad divine and undivine personalities of the universe. He is impersonal because he appears to us as an infinite Existence, Consciousness and Ananda and because he is the fount, base and constituent of all existences and all energies, -the very material of our being and mind and life and body, our spirit and our matter. The thought, concentrating on him, must not merely understand in an intellectual form that he exists, or conceive of him as an abstraction, a logical necessity; it must become a seeing thought able to meet him here as the Inhabitant in all, realise him in ourselves, watch and take hold on the movement of his forces. He is the one Existence: he is the original and universal Delight that constitutes all things and exceeds them: he is the one infinite Consciousness that composes all consciousnesses and informs all their movements; he is the one illimitable Being who sustains all action and experience; his will guides the evolution of things towards their yet unrealised but inevitable aim and plenitude. To him the heart can consecrate itself, approach him as the supreme Beloved, beat and move in him as in a universal sweetness of Love and a living sea of Delight. For his is the secret Joy that supports the soul in all its experiences and maintains even the errant ego in its ordeals and struggles till all sorrow and suffering shall cease. His is the Love and the Bliss of the infinite divine Lover who is drawing all things by their own path towards his happy oneness. On him the Will can unalterably fix as the invisible Power that guides and fulfils it and as the source of its strength. In the impersonality this actuating Power is a self-illumined Force that contains all results and calmly works until it accomplishes, in the personality an all wise and omnipotent Master of the Yoga whom nothing can prevent from leading it to its goal. This is the faith with which the seeker has to begin his seeking and endeavour; for in all his effort here, but most of all in his effort towards the Unseen, mental man must perforce proceed by faith. When the realisation comes, the faith divinely fulfilled and completed will be transformed into an eternal flame of knowledge.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration, 82-83 [T1],
388:To what gods shall the sacrifice be offered? Who shall be invoked to manifest and protect in the human being this increasing godhead?

Agni first, for without him the sacrificial flame cannot burn on the altar of the soul. That flame of Agni is the seven-tongued power of the Will, a Force of God instinct with Knowledge. This conscious and forceful will is the immortal guest in our mortality, a pure priest and a divine worker, the mediator between earth and heaven. It carries what we offer to the higher Powers and brings back in return their force and light and joy into our humanity.

Indra, the Puissant next, who is the power of pure Existence self-manifested as the Divine Mind. As Agni is one pole of Force instinct with knowledge that sends its current upward from earth to heaven, so Indra is the other pole of Light instinct with force which descends from heaven to earth. He comes down into our world as the Hero with the shining horses and slays darkness and division with his lightnings, pours down the life-giving heavenly waters, finds in the trace of the hound, Intuition, the lost or hidden illuminations, makes the Sun of Truth mount high in the heaven of our mentality.

Surya, the Sun, is the master of that supreme Truth, - truth of being, truth of knowledge, truth of process and act and movement and functioning. He is therefore the creator or rather the manifester of all things - for creation is out-bringing, expression by the Truth and Will - and the father, fosterer, enlightener of our souls. The illuminations we seek are the herds of this Sun who comes to us in the track of the divine Dawn and releases and reveals in us night-hidden world after world up to the highest Beatitude.

Of that beatitude Soma is the representative deity. The wine of his ecstasy is concealed in the growths of earth, in the waters of existence; even here in our physical being are his immortalising juices and they have to be pressed out and offered to all the gods; for in that strength these shall increase and conquer.

Each of these primary deities has others associated with him who fulfil functions that arise from his own. For if the truth of Surya is to be established firmly in our mortal nature, there are previous conditions that are indispensable; a vast purity and clear wideness destructive of all sin and crooked falsehood, - and this is Varuna; a luminous power of love and comprehension leading and forming into harmony all our thoughts, acts and impulses, - this is Mitra; an immortal puissance of clear-discerning aspiration and endeavour, - this is Aryaman; a happy spontaneity of the right enjoyment of all things dispelling the evil dream of sin and error and suffering, - this is Bhaga. These four are powers of the Truth of Surya. For the whole bliss of Soma to be established perfectly in our nature a happy and enlightened and unmaimed condition of mind, vitality and body are necessary. This condition is given to us by the twin Ashwins; wedded to the daughter of Light, drinkers of honey, bringers of perfect satisfactions, healers of maim and malady they occupy our parts of knowledge and parts of action and prepare our mental, vital and physical being for an easy and victorious ascension.

Indra, the Divine Mind, as the shaper of mental forms has for his assistants, his artisans, the Ribhus, human powers who by the work of sacrifice and their brilliant ascension to the high dwelling-place of the Sun have attained to immortality and help mankind to repeat their achievement. They shape by the mind Indra's horses, the chariot of the Ashwins, the weapons of the Gods, all the means of the journey and the battle. But as giver of the Light of Truth and as Vritra-slayer Indra is aided by the Maruts, who are powers of will and nervous or vital Force that have attained to the light of thought and the voice of self-expression. They are behind all thought and speech as its impellers and they battle towards the Light, Truth and Bliss of the supreme Consciousness.

There are also female energies; for the Deva is both Male and Female and the gods also are either activising souls or passively executive and methodising energies. Aditi, infinite Mother of the Gods, comes first; and there are besides five powers of the Truthconsciousness, - Mahi or Bharati, the vast Word that brings us all things out of the divine source; Ila, the strong primal word of the Truth who gives us its active vision; Saraswati, its streaming current and the word of its inspiration; Sarama, the Intuition, hound of heaven who descends into the cavern of the subconscient and finds there the concealed illuminations; Dakshina, whose function is to discern rightly, dispose the action and the offering and distribute in the sacrifice to each godhead its portion. Each god, too, has his female energy.

All this action and struggle and ascension is supported by Heaven our Father and Earth our Mother Parents of the Gods, who sustain respectively the purely mental and psychic and the physical consciousness. Their large and free scope is the condition of our achievement. Vayu, master of life, links them together by the mid-air, the region of vital force. And there are other deities, - Parjanya, giver of the rain of heaven; Dadhikravan, the divine war-horse, a power of Agni; the mystic Dragon of the Foundations; Trita Aptya who on the third plane of existence consummates our triple being; and more besides.

The development of all these godheads is necessary to our perfection. And that perfection must be attained on all our levels, - in the wideness of earth, our physical being and consciousness; in the full force of vital speed and action and enjoyment and nervous vibration, typified as the Horse which must be brought forward to upbear our endeavour; in the perfect gladness of the heart of emotion and a brilliant heat and clarity of the mind throughout our intellectual and psychical being; in the coming of the supramental Light, the Dawn and the Sun and the shining Mother of the herds, to transform all our existence; for so comes to us the possession of the Truth, by the Truth the admirable surge of the Bliss, in the Bliss infinite Consciousness of absolute being. ~ Sri Aurobindo, Hymns to the Mystic Fire, The Doctrine of the Mystics,
389:Mental Education

OF ALL lines of education, mental education is the most widely known and practised, yet except in a few rare cases there are gaps which make it something very incomplete and in the end quite insufficient.

   Generally speaking, schooling is considered to be all the mental education that is necessary. And when a child has been made to undergo, for a number of years, a methodical training which is more like cramming than true schooling, it is considered that whatever is necessary for his mental development has been done. Nothing of the kind. Even conceding that the training is given with due measure and discrimination and does not permanently damage the brain, it cannot impart to the human mind the faculties it needs to become a good and useful instrument. The schooling that is usually given can, at the most, serve as a system of gymnastics to increase the suppleness of the brain. From this standpoint, each branch of human learning represents a special kind of mental gymnastics, and the verbal formulations given to these various branches each constitute a special and well-defined language.

   A true mental education, which will prepare man for a higher life, has five principal phases. Normally these phases follow one after another, but in exceptional individuals they may alternate or even proceed simultaneously. These five phases, in brief, are:

   (1) Development of the power of concentration, the capacity of attention.
   (2) Development of the capacities of expansion, widening, complexity and richness.
   (3) Organisation of one's ideas around a central idea, a higher ideal or a supremely luminous idea that will serve as a guide in life.
   (4) Thought-control, rejection of undesirable thoughts, to become able to think only what one wants and when one wants.
   (5) Development of mental silence, perfect calm and a more and more total receptivity to inspirations coming from the higher regions of the being.

   It is not possible to give here all the details concerning the methods to be employed in the application of these five phases of education to different individuals. Still, a few explanations on points of detail can be given.

   Undeniably, what most impedes mental progress in children is the constant dispersion of their thoughts. Their thoughts flutter hither and thither like butterflies and they have to make a great effort to fix them. Yet this capacity is latent in them, for when you succeed in arousing their interest, they are capable of a good deal of attention. By his ingenuity, therefore, the educator will gradually help the child to become capable of a sustained effort of attention and a faculty of more and more complete absorption in the work in hand. All methods that can develop this faculty of attention from games to rewards are good and can all be utilised according to the need and the circumstances. But it is the psychological action that is most important and the sovereign method is to arouse in the child an interest in what you want to teach him, a liking for work, a will to progress. To love to learn is the most precious gift that one can give to a child: to love to learn always and everywhere, so that all circumstances, all happenings in life may be constantly renewed opportunities for learning more and always more.

   For that, to attention and concentration should be added observation, precise recording and faithfulness of memory. This faculty of observation can be developed by varied and spontaneous exercises, making use of every opportunity that presents itself to keep the child's thought wakeful, alert and prompt. The growth of the understanding should be stressed much more than that of memory. One knows well only what one has understood. Things learnt by heart, mechanically, fade away little by little and finally disappear; what is understood is never forgotten. Moreover, you must never refuse to explain to a child the how and the why of things. If you cannot do it yourself, you must direct the child to those who are qualified to answer or point out to him some books that deal with the question. In this way you will progressively awaken in the child the taste for true study and the habit of making a persistent effort to know.

   This will bring us quite naturally to the second phase of development in which the mind should be widened and enriched.

   You will gradually show the child that everything can become an interesting subject for study if it is approached in the right way. The life of every day, of every moment, is the best school of all, varied, complex, full of unexpected experiences, problems to be solved, clear and striking examples and obvious consequences. It is so easy to arouse healthy curiosity in children, if you answer with intelligence and clarity the numerous questions they ask. An interesting reply to one readily brings others in its train and so the attentive child learns without effort much more than he usually does in the classroom. By a choice made with care and insight, you should also teach him to enjoy good reading-matter which is both instructive and attractive. Do not be afraid of anything that awakens and pleases his imagination; imagination develops the creative mental faculty and through it study becomes living and the mind develops in joy.

   In order to increase the suppleness and comprehensiveness of his mind, one should see not only that he studies many varied topics, but above all that a single subject is approached in various ways, so that the child understands in a practical manner that there are many ways of facing the same intellectual problem, of considering it and solving it. This will remove all rigidity from his brain and at the same time it will make his thinking richer and more supple and prepare it for a more complex and comprehensive synthesis. In this way also the child will be imbued with the sense of the extreme relativity of mental learning and, little by little, an aspiration for a truer source of knowledge will awaken in him.

   Indeed, as the child grows older and progresses in his studies, his mind too ripens and becomes more and more capable of forming general ideas, and with them almost always comes a need for certitude, for a knowledge that is stable enough to form the basis of a mental construction which will permit all the diverse and scattered and often contradictory ideas accumulated in his brain to be organised and put in order. This ordering is indeed very necessary if one is to avoid chaos in one's thoughts. All contradictions can be transformed into complements, but for that one must discover the higher idea that will have the power to bring them harmoniously together. It is always good to consider every problem from all possible standpoints so as to avoid partiality and exclusiveness; but if the thought is to be active and creative, it must, in every case, be the natural and logical synthesis of all the points of view adopted. And if you want to make the totality of your thoughts into a dynamic and constructive force, you must also take great care as to the choice of the central idea of your mental synthesis; for upon that will depend the value of this synthesis. The higher and larger the central idea and the more universal it is, rising above time and space, the more numerous and the more complex will be the ideas, notions and thoughts which it will be able to organise and harmonise.

   It goes without saying that this work of organisation cannot be done once and for all. The mind, if it is to keep its vigour and youth, must progress constantly, revise its notions in the light of new knowledge, enlarge its frame-work to include fresh notions and constantly reclassify and reorganise its thoughts, so that each of them may find its true place in relation to the others and the whole remain harmonious and orderly.

   All that has just been said concerns the speculative mind, the mind that learns. But learning is only one aspect of mental activity; the other, which is at least equally important, is the constructive faculty, the capacity to form and thus prepare action. This very important part of mental activity has rarely been the subject of any special study or discipline. Only those who want, for some reason, to exercise a strict control over their mental activities think of observing and disciplining this faculty of formation; and as soon as they try it, they have to face difficulties so great that they appear almost insurmountable.

   And yet control over this formative activity of the mind is one of the most important aspects of self-education; one can say that without it no mental mastery is possible. As far as study is concerned, all ideas are acceptable and should be included in the synthesis, whose very function is to become more and more rich and complex; but where action is concerned, it is just the opposite. The ideas that are accepted for translation into action should be strictly controlled and only those that agree with the general trend of the central idea forming the basis of the mental synthesis should be permitted to express themselves in action. This means that every thought entering the mental consciousness should be set before the central idea; if it finds a logical place among the thoughts already grouped, it will be admitted into the synthesis; if not, it will be rejected so that it can have no influence on the action. This work of mental purification should be done very regularly in order to secure a complete control over one's actions.

   For this purpose, it is good to set apart some time every day when one can quietly go over one's thoughts and put one's synthesis in order. Once the habit is acquired, you can maintain control over your thoughts even during work and action, allowing only those which are useful for what you are doing to come to the surface. Particularly, if you have continued to cultivate the power of concentration and attention, only the thoughts that are needed will be allowed to enter the active external consciousness and they then become all the more dynamic and effective. And if, in the intensity of concentration, it becomes necessary not to think at all, all mental vibration can be stilled and an almost total silence secured. In this silence one can gradually open to the higher regions of the mind and learn to record the inspirations that come from there.

   But even before reaching this point, silence in itself is supremely useful, because in most people who have a somewhat developed and active mind, the mind is never at rest. During the day, its activity is kept under a certain control, but at night, during the sleep of the body, the control of the waking state is almost completely removed and the mind indulges in activities which are sometimes excessive and often incoherent. This creates a great stress which leads to fatigue and the diminution of the intellectual faculties.

   The fact is that like all the other parts of the human being, the mind too needs rest and it will not have this rest unless we know how to provide it. The art of resting one's mind is something to be acquired. Changing one's mental activity is certainly one way of resting; but the greatest possible rest is silence. And as far as the mental faculties are concerned a few minutes passed in the calm of silence are a more effective rest than hours of sleep.

   When one has learned to silence the mind at will and to concentrate it in receptive silence, then there will be no problem that cannot be solved, no mental difficulty whose solution cannot be found. When it is agitated, thought becomes confused and impotent; in an attentive tranquillity, the light can manifest itself and open up new horizons to man's capacity. Bulletin, November 1951

   ~ The Mother, On Education,
390:The Supreme Discovery
   IF WE want to progress integrally, we must build within our conscious being a strong and pure mental synthesis which can serve us as a protection against temptations from outside, as a landmark to prevent us from going astray, as a beacon to light our way across the moving ocean of life.
   Each individual should build up this mental synthesis according to his own tendencies and affinities and aspirations. But if we want it to be truly living and luminous, it must be centred on the idea that is the intellectual representation symbolising That which is at the centre of our being, That which is our life and our light.
   This idea, expressed in sublime words, has been taught in various forms by all the great Instructors in all lands and all ages.
   The Self of each one and the great universal Self are one. Since all that is exists from all eternity in its essence and principle, why make a distinction between the being and its origin, between ourselves and what we place at the beginning?
   The ancient traditions rightly said:
   "Our origin and ourselves, our God and ourselves are one."
   And this oneness should not be understood merely as a more or less close and intimate relationship of union, but as a true identity.
   Thus, when a man who seeks the Divine attempts to reascend by degrees towards the inaccessible, he forgets that all his knowledge and all his intuition cannot take him one step forward in this infinite; neither does he know that what he wants to attain, what he believes to be so far from him, is within him.
   For how could he know anything of the origin until he becomes conscious of this origin in himself?
   It is by understanding himself, by learning to know himself, that he can make the supreme discovery and cry out in wonder like the patriarch in the Bible, "The house of God is here and I knew it not."
   That is why we must express that sublime thought, creatrix of the material worlds, and make known to all the word that fills the heavens and the earth, "I am in all things and all beings."When all shall know this, the promised day of great transfigurations will be at hand. When in each atom of Matter men shall recognise the indwelling thought of God, when in each living creature they shall perceive some hint of a gesture of God, when each man can see God in his brother, then dawn will break, dispelling the darkness, the falsehood, the ignorance, the error and suffering that weigh upon all Nature. For, "all Nature suffers and laments as she awaits the revelation of the Sons of God."
   This indeed is the central thought epitomising all others, the thought which should be ever present to our remembrance as the sun that illumines all life.
   That is why I remind you of it today. For if we follow our path bearing this thought in our hearts like the rarest jewel, the most precious treasure, if we allow it to do its work of illumination and transfiguration within us, we shall know that it lives in the centre of all beings and all things, and in it we shall feel the marvellous oneness of the universe.
   Then we shall understand the vanity and childishness of our meagre satisfactions, our foolish quarrels, our petty passions, our blind indignations. We shall see the dissolution of our little faults, the crumbling of the last entrenchments of our limited personality and our obtuse egoism. We shall feel ourselves being swept along by this sublime current of true spirituality which will deliver us from our narrow limits and bounds.
   The individual Self and the universal Self are one; in every world, in every being, in every thing, in every atom is the Divine Presence, and man's mission is to manifest it.
   In order to do that, he must become conscious of this Divine Presence within him. Some individuals must undergo a real apprenticeship in order to achieve this: their egoistic being is too all-absorbing, too rigid, too conservative, and their struggles against it are long and painful. Others, on the contrary, who are more impersonal, more plastic, more spiritualised, come easily into contact with the inexhaustible divine source of their being.But let us not forget that they too should devote themselves daily, constantly, to a methodical effort of adaptation and transformation, so that nothing within them may ever again obscure the radiance of that pure light.
   But how greatly the standpoint changes once we attain this deeper consciousness! How understanding widens, how compassion grows!
   On this a sage has said:
   "I would like each one of us to come to the point where he perceives the inner God who dwells even in the vilest of human beings; instead of condemning him we would say, 'Arise, O resplendent Being, thou who art ever pure, who knowest neither birth nor death; arise, Almighty One, and manifest thy nature.'"
   Let us live by this beautiful utterance and we shall see everything around us transformed as if by miracle.
   This is the attitude of true, conscious and discerning love, the love which knows how to see behind appearances, understand in spite of words, and which, amid all obstacles, is in constant communion with the depths.
   What value have our impulses and our desires, our anguish and our violence, our sufferings and our struggles, all these inner vicissitudes unduly dramatised by our unruly imagination - what value do they have before this great, this sublime and divine love bending over us from the innermost depths of our being, bearing with our weaknesses, rectifying our errors, healing our wounds, bathing our whole being with its regenerating streams?
   For the inner Godhead never imposes herself, she neither demands nor threatens; she offers and gives herself, conceals and forgets herself in the heart of all beings and things; she never accuses, she neither judges nor curses nor condemns, but works unceasingly to perfect without constraint, to mend without reproach, to encourage without impatience, to enrich each one with all the wealth he can receive; she is the mother whose love bears fruit and nourishes, guards and protects, counsels and consoles; because she understands everything, she can endure everything, excuse and pardon everything, hope and prepare for everything; bearing everything within herself, she owns nothing that does not belong to all, and because she reigns over all, she is the servant of all; that is why all, great and small, who want to be kings with her and gods in her, become, like her, not despots but servitors among their brethren.
   How beautiful is this humble role of servant, the role of all who have been revealers and heralds of the God who is within all, of the Divine Love that animates all things....
   And until we can follow their example and become true servants even as they, let us allow ourselves to be penetrated and transformed by this Divine Love; let us offer Him, without reserve, this marvellous instrument, our physical organism. He shall make it yield its utmost on every plane of activity.
   To achieve this total self-consecration, all means are good, all methods have their value. The one thing needful is to persevere in our will to attain this goal. For then everything we study, every action we perform, every human being we meet, all come to bring us an indication, a help, a light to guide us on the path.
   Before I close, I shall add a few pages for those who have already made apparently fruitless efforts, for those who have encountered the pitfalls on the way and seen the measure of their weakness, for those who are in danger of losing their self-confidence and courage. These pages, intended to rekindle hope in the hearts of those who suffer, were written by a spiritual worker at a time when ordeals of every kind were sweeping down on him like purifying flames.
   You who are weary, downcast and bruised, you who fall, who think perhaps that you are defeated, hear the voice of a friend. He knows your sorrows, he has shared them, he has suffered like you from the ills of the earth; like you he has crossed many deserts under the burden of the day, he has known thirst and hunger, solitude and abandonment, and the cruellest of all wants, the destitution of the heart. Alas! he has known too the hours of doubt, the errors, the faults, the failings, every weakness.
   But he tells you: Courage! Hearken to the lesson that the rising sun brings to the earth with its first rays each morning. It is a lesson of hope, a message of solace.
   You who weep, who suffer and tremble, who dare not expect an end to your ills, an issue to your pangs, behold: there is no night without dawn and the day is about to break when darkness is thickest; there is no mist that the sun does not dispel, no cloud that it does not gild, no tear that it will not dry one day, no storm that is not followed by its shining triumphant bow; there is no snow that it does not melt, nor winter that it does not change into radiant spring.
   And for you too, there is no affliction which does not bring its measure of glory, no distress which cannot be transformed into joy, nor defeat into victory, nor downfall into higher ascension, nor solitude into radiating centre of life, nor discord into harmony - sometimes it is a misunderstanding between two minds that compels two hearts to open to mutual communion; lastly, there is no infinite weakness that cannot be changed into strength. And it is even in supreme weakness that almightiness chooses to reveal itself!
   Listen, my little child, you who today feel so broken, so fallen perhaps, who have nothing left, nothing to cover your misery and foster your pride: never before have you been so great! How close to the summits is he who awakens in the depths, for the deeper the abyss, the more the heights reveal themselves!
   Do you not know this, that the most sublime forces of the vasts seek to array themselves in the most opaque veils of Matter? Oh, the sublime nuptials of sovereign love with the obscurest plasticities, of the shadow's yearning with the most royal light!
   If ordeal or fault has cast you down, if you have sunk into the nether depths of suffering, do not grieve - for there indeed the divine love and the supreme blessing can reach you! Because you have passed through the crucible of purifying sorrows, the glorious ascents are yours.
   You are in the wilderness: then listen to the voices of the silence. The clamour of flattering words and outer applause has gladdened your ears, but the voices of the silence will gladden your soul and awaken within you the echo of the depths, the chant of divine harmonies!
   You are walking in the depths of night: then gather the priceless treasures of the night. In bright sunshine, the ways of intelligence are lit, but in the white luminosities of the night lie the hidden paths of perfection, the secret of spiritual riches.
   You are being stripped of everything: that is the way towards plenitude. When you have nothing left, everything will be given to you. Because for those who are sincere and true, from the worst always comes the best.
   Every grain that is sown in the earth produces a thousand. Every wing-beat of sorrow can be a soaring towards glory.
   And when the adversary pursues man relentlessly, everything he does to destroy him only makes him greater.
   Hear the story of the worlds, look: the great enemy seems to triumph. He casts the beings of light into the night, and the night is filled with stars. He rages against the cosmic working, he assails the integrity of the empire of the sphere, shatters its harmony, divides and subdivides it, scatters its dust to the four winds of infinity, and lo! the dust is changed into a golden seed, fertilising the infinite and peopling it with worlds which now gravitate around their eternal centre in the larger orbit of space - so that even division creates a richer and deeper unity, and by multiplying the surfaces of the material universe, enlarges the empire that it set out to destroy.
   Beautiful indeed was the song of the primordial sphere cradled in the bosom of immensity, but how much more beautiful and triumphant is the symphony of the constellations, the music of the spheres, the immense choir that fills the heavens with an eternal hymn of victory!
   Hear again: no state was ever more precarious than that of man when he was separated on earth from his divine origin. Above him stretched the hostile borders of the usurper, and at his horizon's gates watched jailers armed with flaming swords. Then, since he could climb no more to the source of life, the source arose within him; since he could no more receive the light from above, the light shone forth at the very centre of his being; since he could commune no more with the transcendent love, that love offered itself in a holocaust and chose each terrestrial being, each human self as its dwelling-place and sanctuary.
   That is how, in this despised and desolate but fruitful and blessed Matter, each atom contains a divine thought, each being carries within him the Divine Inhabitant. And if no being in all the universe is as frail as man, neither is any as divine as he!
   In truth, in truth, in humiliation lies the cradle of glory! 28 April 1912 ~ The Mother, Words Of Long Ago, The Supreme Discovery,
391:It does not matter if you do not understand it - Savitri, read it always. You will see that every time you read it, something new will be revealed to you. Each time you will get a new glimpse, each time a new experience; things which were not there, things you did not understand arise and suddenly become clear. Always an unexpected vision comes up through the words and lines. Every time you try to read and understand, you will see that something is added, something which was hidden behind is revealed clearly and vividly. I tell you the very verses you have read once before, will appear to you in a different light each time you re-read them. This is what happens invariably. Always your experience is enriched, it is a revelation at each step.

But you must not read it as you read other books or newspapers. You must read with an empty head, a blank and vacant mind, without there being any other thought; you must concentrate much, remain empty, calm and open; then the words, rhythms, vibrations will penetrate directly to this white page, will put their stamp upon the brain, will explain themselves without your making any effort.

Savitri alone is sufficient to make you climb to the highest peaks. If truly one knows how to meditate on Savitri, one will receive all the help one needs. For him who wishes to follow this path, it is a concrete help as though the Lord himself were taking you by the hand and leading you to the destined goal. And then, every question, however personal it may be, has its answer here, every difficulty finds its solution herein; indeed there is everything that is necessary for doing the Yoga.

*He has crammed the whole universe in a single book.* It is a marvellous work, magnificent and of an incomparable perfection.

You know, before writing Savitri Sri Aurobindo said to me, *I am impelled to launch on a new adventure; I was hesitant in the beginning, but now I am decided. Still, I do not know how far I shall succeed. I pray for help.* And you know what it was? It was - before beginning, I warn you in advance - it was His way of speaking, so full of divine humility and modesty. He never... *asserted Himself*. And the day He actually began it, He told me: *I have launched myself in a rudderless boat upon the vastness of the Infinite.* And once having started, He wrote page after page without intermission, as though it were a thing already complete up there and He had only to transcribe it in ink down here on these pages.

In truth, the entire form of Savitri has descended "en masse" from the highest region and Sri Aurobindo with His genius only arranged the lines - in a superb and magnificent style. Sometimes entire lines were revealed and He has left them intact; He worked hard, untiringly, so that the inspiration could come from the highest possible summit. And what a work He has created! Yes, it is a true creation in itself. It is an unequalled work. Everything is there, and it is put in such a simple, such a clear form; verses perfectly harmonious, limpid and eternally true. My child, I have read so many things, but I have never come across anything which could be compared with Savitri. I have studied the best works in Greek, Latin, English and of course French literature, also in German and all the great creations of the West and the East, including the great epics; but I repeat it, I have not found anywhere anything comparable with Savitri. All these literary works seems to me empty, flat, hollow, without any deep reality - apart from a few rare exceptions, and these too represent only a small fraction of what Savitri is. What grandeur, what amplitude, what reality: it is something immortal and eternal He has created. I tell you once again there is nothing like in it the whole world. Even if one puts aside the vision of the reality, that is, the essential substance which is the heart of the inspiration, and considers only the lines in themselves, one will find them unique, of the highest classical kind. What He has created is something man cannot imagine. For, everything is there, everything.

It may then be said that Savitri is a revelation, it is a meditation, it is a quest of the Infinite, the Eternal. If it is read with this aspiration for Immortality, the reading itself will serve as a guide to Immortality. To read Savitri is indeed to practice Yoga, spiritual concentration; one can find there all that is needed to realise the Divine. Each step of Yoga is noted here, including the secret of all other Yogas. Surely, if one sincerely follows what is revealed here in each line one will reach finally the transformation of the Supramental Yoga. It is truly the infallible guide who never abandons you; its support is always there for him who wants to follow the path. Each verse of Savitri is like a revealed Mantra which surpasses all that man possessed by way of knowledge, and I repeat this, the words are expressed and arranged in such a way that the sonority of the rhythm leads you to the origin of sound, which is OM.

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

All this is His own experience, and what is most surprising is that it is my own experience also. It is my sadhana which He has worked out. Each object, each event, each realisation, all the descriptions, even the colours are exactly what I saw and the words, phrases are also exactly what I heard. And all this before having read the book. I read Savitri many times afterwards, but earlier, when He was writing He used to read it to me. Every morning I used to hear Him read Savitri. During the night He would write and in the morning read it to me. And I observed something curious, that day after day the experiences He read out to me in the morning were those I had had the previous night, word by word. Yes, all the descriptions, the colours, the pictures I had seen, the words I had heard, all, all, I heard it all, put by Him into poetry, into miraculous poetry. Yes, they were exactly my experiences of the previous night which He read out to me the following morning. And it was not just one day by chance, but for days and days together. And every time I used to compare what He said with my previous experiences and they were always the same. I repeat, it was not that I had told Him my experiences and that He had noted them down afterwards, no, He knew already what I had seen. It is my experiences He has presented at length and they were His experiences also. It is, moreover, the picture of Our joint adventure into the unknown or rather into the Supermind.

These are experiences lived by Him, realities, supracosmic truths. He experienced all these as one experiences joy or sorrow, physically. He walked in the darkness of inconscience, even in the neighborhood of death, endured the sufferings of perdition, and emerged from the mud, the world-misery to breathe the sovereign plenitude and enter the supreme Ananda. He crossed all these realms, went through the consequences, suffered and endured physically what one cannot imagine. Nobody till today has suffered like Him. He accepted suffering to transform suffering into the joy of union with the Supreme. It is something unique and incomparable in the history of the world. It is something that has never happened before, He is the first to have traced the path in the Unknown, so that we may be able to walk with certitude towards the Supermind. He has made the work easy for us. Savitri is His whole Yoga of transformation, and this Yoga appears now for the first time in the earth-consciousness.

And I think that man is not yet ready to receive it. It is too high and too vast for him. He cannot understand it, grasp it, for it is not by the mind that one can understand Savitri. One needs spiritual experiences in order to understand and assimilate it. The farther one advances on the path of Yoga, the more does one assimilate and the better. No, it is something which will be appreciated only in the future, it is the poetry of tomorrow of which He has spoken in The Future Poetry. It is too subtle, too refined, - it is not in the mind or through the mind, it is in meditation that Savitri is revealed.

And men have the audacity to compare it with the work of Virgil or Homer and to find it inferior. They do not understand, they cannot understand. What do they know? Nothing at all. And it is useless to try to make them understand. Men will know what it is, but in a distant future. It is only the new race with a new consciousness which will be able to understand. I assure you there is nothing under the blue sky to compare with Savitri. It is the mystery of mysteries. It is a *super-epic,* it is super-literature, super-poetry, super-vision, it is a super-work even if one considers the number of lines He has written. No, these human words are not adequate to describe Savitri. Yes, one needs superlatives, hyperboles to describe it. It is a hyper-epic. No, words express nothing of what Savitri is, at least I do not find them. It is of immense value - spiritual value and all other values; it is eternal in its subject, and infinite in its appeal, miraculous in its mode and power of execution; it is a unique thing, the more you come into contact with it, the higher will you be uplifted. Ah, truly it is something! It is the most beautiful thing He has left for man, the highest possible. What is it? When will man know it? When is he going to lead a life of truth? When is he going to accept this in his life? This yet remains to be seen.

My child, every day you are going to read Savitri; read properly, with the right attitude, concentrating a little before opening the pages and trying to keep the mind as empty as possible, absolutely without a thought. The direct road is through the heart. I tell you, if you try to really concentrate with this aspiration you can light the flame, the psychic flame, the flame of purification in a very short time, perhaps in a few days. What you cannot do normally, you can do with the help of Savitri. Try and you will see how very different it is, how new, if you read with this attitude, with this something at the back of your consciousness; as though it were an offering to Sri Aurobindo. You know it is charged, fully charged with consciousness; as if Savitri were a being, a real guide. I tell you, whoever, wanting to practice Yoga, tries sincerely and feels the necessity for it, will be able to climb with the help of Savitri to the highest rung of the ladder of Yoga, will be able to find the secret that Savitri represents. And this without the help of a Guru. And he will be able to practice it anywhere. For him Savitri alone will be the guide, for all that he needs he will find Savitri. If he remains very quiet when before a difficulty, or when he does not know where to turn to go forward and how to overcome obstacles, for all these hesitations and incertitudes which overwhelm us at every moment, he will have the necessary indications, and the necessary concrete help. If he remains very calm, open, if he aspires sincerely, always he will be as if lead by the hand. If he has faith, the will to give himself and essential sincerity he will reach the final goal.

Indeed, Savitri is something concrete, living, it is all replete, packed with consciousness, it is the supreme knowledge above all human philosophies and religions. It is the spiritual path, it is Yoga, Tapasya, Sadhana, in its single body. Savitri has an extraordinary power, it gives out vibrations for him who can receive them, the true vibrations of each stage of consciousness. It is incomparable, it is truth in its plenitude, the Truth Sri Aurobindo brought down on the earth. My child, one must try to find the secret that Savitri represents, the prophetic message Sri Aurobindo reveals there for us. This is the work before you, it is hard but it is worth the trouble. - 5 November 1967

~ The Mother, Sweet Mother, The Mother to Mona Sarkar, [T0],
392:Dissolving You are pure. Nothing touches you. What is there to renounce? Let it all go, The body and the mind. Let yourself dissolve. Like bubbles in the sea, All the worlds arise in you. Know you are the Self. Know you are one. Let yourself dissolve. You see the world. But like the snake in the rope, It is not really there. You are pure. Let yourself dissolve. You are one and the same In joy and sorrow, Hope and despair, Life and death. You are already fulfilled. Let yourself dissolve. 6 Knowledge I am boundless space. The world is a clay pot. This is the truth. There is nothing to accept, Nothing to reject, Nothing to dissolve. I am the ocean. All the worlds are like waves. This is the truth. Nothing to hold on to, Nothing to let go of, Nothing to dissolve. I am the mother-of-pearl. The world is a vein of silver, An illusion! This is the truth. Nothing to grasp, Nothing to spurn, Nothing to dissolve. ~ Astavakra Gita,
393:(To the devotees) "One cannot be spiritual as long as one has shame, hatred, or fear.
Great will be the joy today. But those fools who will not sing or dance, mad with God's name, will never attain God. How can one feel any shame or fear when the names of God are sung? Now sing, all of you." ~ Sri Ramakrishna, The Gospel of Sri Ramakrishna, 1.08 - THE MASTERS BIRTHDAY CELEBRATION AT DAKSHINESWAR,

*** WISDOM TROVE ***

1:Beingness is just joy. ~ mooji, @wisdomtrove
2:Scatter joy ~ ralph-waldo-emerson, @wisdomtrove
3:There is joy in work. ~ henry-ford, @wisdomtrove
4:Let joy be unconfined. ~ lord-byron, @wisdomtrove
5:My path is about joy. ~ esther-hicks, @wisdomtrove
6:Find joy in the ordinary. ~ max-lucado, @wisdomtrove
7:Let your joy be unconfined! ~ mark-twain, @wisdomtrove
8:The soul is here for its own joy. ~ rumi, @wisdomtrove
9:Your joy lies within you. ~ rhonda-byrne, @wisdomtrove
10:A joy as intense as pain ~ nicholas-sparks, @wisdomtrove
11:Every joy is beyond all others. ~ c-s-lewis, @wisdomtrove
12:Joy and woe are woven fine. ~ william-blake, @wisdomtrove
13:This joy you feel is life. ~ gertrude-stein, @wisdomtrove
14:One joy dispels a hundred cares. ~ confucius, @wisdomtrove
15:To have joy, one must share it. ~ lord-byron, @wisdomtrove
16:There is a joy in danger. ~ napoleon-bonaparte, @wisdomtrove
17:Resistance is the secret of joy! ~ alice-walker, @wisdomtrove
18:A flower blossoms for its own joy. ~ oscar-wilde, @wisdomtrove
19:A thing of beauty is a joy forever. ~ john-keats, @wisdomtrove
20:The latter end of joy is woe. ~ geoffrey-chaucer, @wisdomtrove
21:There is no joy without gratitude. ~ brene-brown, @wisdomtrove
22:Feel the joy .. feel the happiness. ~ rhonda-byrne, @wisdomtrove
23:Joy is the serious business of heaven. ~ c-s-lewis, @wisdomtrove
24:Where there is love, there is joy. ~ mother-teresa, @wisdomtrove
25:Do anything, but let it produce joy. ~ walt-whitman, @wisdomtrove
26:And her joy was nearly like sorrow. ~ john-steinbeck, @wisdomtrove
27:A quote about drinking is a joy forever ~ john-keats, @wisdomtrove
28:Comparison is the thief of joy. ~ theodore-roosevelt, @wisdomtrove
29:Joy rul'd the day, and Love the night. ~ john-dryden, @wisdomtrove
30:The soul is love, joy. Joy. Peace. Wisdom. ~ ram-das, @wisdomtrove
31:The secret of joy is the mastery of pain. ~ anais-nin, @wisdomtrove
32:Do it for joy and you can do it forever ~ stephen-king, @wisdomtrove
33:Joy makes the longest journey too short. ~ john-wooden, @wisdomtrove
34:Wherever I am, there is joy and laughter! ~ louise-hay, @wisdomtrove
35:Joy is the evidence of inner growth. ~ maria-montessori, @wisdomtrove
36:The path to my joy is through my action. ~ esther-hicks, @wisdomtrove
37:True humility means giving joy to others. ~ sri-chinmoy, @wisdomtrove
38:People are responsible for their own joy. ~ rhonda-byrne, @wisdomtrove
39:Share your joy with everyone in your world. ~ louise-hay, @wisdomtrove
40:When joy disappears, look for your mistake ~ leo-tolstoy, @wisdomtrove
41:Find joy and peace in this very moment. ~ thich-nhat-hanh, @wisdomtrove
42:Short is the joy that guilty pleasure brings. ~ euripedes, @wisdomtrove
43:The joy is in creating, not maintaining. ~ vince-lombardi, @wisdomtrove
44:Wealth is good when it brings joy to others. ~ og-mandino, @wisdomtrove
45:Without joy in your life you are powerless. ~ joyce-meyer, @wisdomtrove
46:You are here to experience outrageous joy. ~ esther-hicks, @wisdomtrove
47:Who pleasure gives, Shall joy receive. ~ benjamin-franklin, @wisdomtrove
48:Words can not express the joy of new life. ~ hermann-hesse, @wisdomtrove
49:You are joy, wisdom, peace, compassion, and love ~ ram-das, @wisdomtrove
50:Joy is never in our power and pleasure often is ~ c-s-lewis, @wisdomtrove
51:My day begins and ends with gratitude and joy. ~ louise-hay, @wisdomtrove
52:Without kindness there can be no true joy. ~ thomas-carlyle, @wisdomtrove
53:You can't build joy on a feeling of self-loathing. ~ ram-das, @wisdomtrove
54:but who can feel ugly, when their heart feels joy ~ c-s-lewis, @wisdomtrove
55:Excessive sorrow laughs. Excessive joy weeps. ~ william-blake, @wisdomtrove
56:Excess of sorrow laughs, excess of joy weeps. ~ william-blake, @wisdomtrove
57:Humor and joy contribute to my total well-being. ~ louise-hay, @wisdomtrove
58:Joy is not made to be a crumb. (Don't Hesitate) ~ mary-oliver, @wisdomtrove
59:Living meaningfully is what brings joy. ~ marianne-williamson, @wisdomtrove
60:Make joy and happiness the center of your world. ~ louise-hay, @wisdomtrove
61:No man truly has joy unless he lives in love. ~ denis-diderot, @wisdomtrove
62:When you are a thankful person it releases joy. ~ joyce-meyer, @wisdomtrove
63:When you numb your pain you also numb your joy. ~ brene-brown, @wisdomtrove
64:Work as joy, inaccessible to the psychologists. ~ franz-kafka, @wisdomtrove
65:Joy steals upon me, such joy as calls forth tears. ~ aeschylus, @wisdomtrove
66:Never say that marriage has more of joy than pain. ~ euripedes, @wisdomtrove
67:No man truly has joy unless he lives in love. ~ thomas-aquinas, @wisdomtrove
68:Preservation of life is the only true joy. ~ albert-schweitzer, @wisdomtrove
69:But were there ever any Writhed not at passed joy? ~ john-keats, @wisdomtrove
70:Color is my day-long obsession, joy and torment. ~ claude-monet, @wisdomtrove
71:Joy, whose hand is ever at his lips, bidding adieu ~ john-keats, @wisdomtrove
72:One filled with joy preaches without preaching. ~ mother-teresa, @wisdomtrove
73:Our joy ends where love of the world begins. ~ charles-spurgeon, @wisdomtrove
74:There is no joy in life like the joy of sharing. ~ billy-graham, @wisdomtrove
75:To miss the joy is to miss everything. ~ robert-louis-stevenson, @wisdomtrove
76:Capacity for joy Admits temptation. ~ elizabeth-barrett-browning, @wisdomtrove
77:Joy's smile is much closer to tears than laughter. ~ victor-hugo, @wisdomtrove
78:The ideal man takes joy in doing favours for others. ~ aristotle, @wisdomtrove
79:Live in joy, in love, even among those who hate. ~ jack-kornfield, @wisdomtrove
80:No matter what comes your way, don't lose your joy. ~ joel-osteen, @wisdomtrove
81:The Gospel is nothing less than laughter and joy. ~ martin-luther, @wisdomtrove
82:When the green woods laugh with the voice of joy. ~ william-blake, @wisdomtrove
83:Confidence brings joy when we let God be God. ~ charles-r-swindoll, @wisdomtrove
84:Joy is a net of love by which you can catch souls. ~ mother-teresa, @wisdomtrove
85:Joy is the clearest indicator of deep wellness. ~ danielle-laporte, @wisdomtrove
86:Joy is the most Magnetic Force in the Universe! ~ danielle-laporte, @wisdomtrove
87:There can be no joy in living without joy in work. ~ denis-diderot, @wisdomtrove
88:It is a fine seasoning for joy to think of those we love. ~ moliere, @wisdomtrove
89:Natural joy brings no headaches and no heartaches. ~ elbert-hubbard, @wisdomtrove
90:Taste the joy That springs from labor. ~ henry-wadsworth-longfellow, @wisdomtrove
91:There can be no joy in living without joy in work. ~ thomas-aquinas, @wisdomtrove
92:A Letter is a Joy of Earth - It is denied the Gods ~ emily-dickinson, @wisdomtrove
93:Joy blooms where minds and hearts are open. ~ jonathan-lockwood-huie, @wisdomtrove
94:Is there joy, ease, and lightness in what I am doing? ~ eckhart-tolle, @wisdomtrove
95:Our joy does not have to be based on our circumstances. ~ joyce-meyer, @wisdomtrove
96:The noblest pleasure is the joy of understanding. ~ leonardo-da-vinci, @wisdomtrove
97:The poet's labors are a work of joy, and require peace of mind. ~ ovid, @wisdomtrove
98:I believe joy is a spiritual practice we have to work at. ~ brene-brown, @wisdomtrove
99:If you're missing joy and peace, you're not trusting God. ~ joyce-meyer, @wisdomtrove
100:Joy is something entirely different from pleasure. ~ jiddu-krishnamurti, @wisdomtrove
101:Prepare yourselves for the roaring voice of the God of Joy! ~ euripedes, @wisdomtrove
102:Sleep, that deplorable curtailment of the joy of life. ~ virginia-woolf, @wisdomtrove
103:When men have killed joy, I do not believe they still live. ~ sophocles, @wisdomtrove
104:God wants us to be in joy, God wants us to be happy. ~ elizabeth-gilbert, @wisdomtrove
105:There is a sweet joy that comes to us through sorrow. ~ charles-spurgeon, @wisdomtrove
106:When we are centered in joy, we attain our wisdom. ~ marianne-williamson, @wisdomtrove
107:While I am sane I shall compare nothing to the joy of a friend. ~ horace, @wisdomtrove
108:Admit to your contentment so it can tip over into joy. ~ danielle-laporte, @wisdomtrove
109:Joy is very infectious; therefore, be always full of joy! ~ mother-teresa, @wisdomtrove
110:Stay in your own lane. Comparison kills creativity and joy. ~ brene-brown, @wisdomtrove
111:The parents age must be remembered, both for joy and anxiety. ~ confucius, @wisdomtrove
112:I have made my limitations tools of learning and true joy. ~ hellen-keller, @wisdomtrove
113:There's not a joy the world can give like that it takes away. ~ lord-byron, @wisdomtrove
114:All the suffering and joy we experience depend on conditions. ~ bodhidharma, @wisdomtrove
115:How can a bird that is born for joy Sit in a cage and sing? ~ william-blake, @wisdomtrove
116:The joy in life is his who has the heart to demand it. ~ theodore-roosevelt, @wisdomtrove
117:We resist Joy on this planet more than we resist war. ~ marianne-williamson, @wisdomtrove
118:All who joy would win must share it. Happiness was born a Twin. ~ lord-byron, @wisdomtrove
119:If you evade suffering, you also evade the chance of joy. ~ ursula-k-le-guin, @wisdomtrove
120:Love is a gift. You give love and that's where the joy is. ~ nicholas-sparks, @wisdomtrove
121:The greatest joy of a Christian is to give joy to Christ. ~ charles-spurgeon, @wisdomtrove
122:There is no pain so great as the memory of joy in present grief. ~ aeschylus, @wisdomtrove
123:I am the joy of life expressing and receiving in perfect rhythm. ~ louise-hay, @wisdomtrove
124:Song brings of itself a cheerfulness that wakes the heart of joy. ~ euripedes, @wisdomtrove
125:The pain of parting is nothing to the joy of meeting again. ~ charles-dickens, @wisdomtrove
126:There is no hope of joy except in human relations. ~ antoine-de-saint-exupery, @wisdomtrove
127:Wine is inspiring and adds greatly to the joy of living. ~ napoleon-bonaparte, @wisdomtrove
128:From joy I came, for joy I live, in sacred joy I melt. ~ paramahansa-yogananda, @wisdomtrove
129:Suffering, if it is accepted together, borne together, is joy. ~ mother-teresa, @wisdomtrove
130:the joy of my spirit - it is uncaged - it darts like lightning! ~ walt-whitman, @wisdomtrove
131:Writing is extremely personal, and that's the joy of it for me. ~ steve-martin, @wisdomtrove
132:Find ecstasy in life; the mere sense of living is joy enough. ~ emily-dickinson, @wisdomtrove
133:Happiness is the art of learning how to get joy from your substance. ~ jim-rohn, @wisdomtrove
134:Home should be the center of joy, equatorial and tropical. ~ henry-ward-beecher, @wisdomtrove
135:Vision without execution is delusion. The joy is in the results ~ peter-drucker, @wisdomtrove
136:Nothing can give you greater joy than doing something for another. ~ john-wooden, @wisdomtrove
137:One of the advantages of being disorganized is the joy of discovery. ~ a-a-milne, @wisdomtrove
138:There are those who give with joy, and that joy is their reward. ~ kahlil-gibran, @wisdomtrove
139:Whatever is your greatest joy and treasure, that is your god. ~ charles-spurgeon, @wisdomtrove
140:Without love and laughter there is no joy; live amid love and laughter. ~ horace, @wisdomtrove
141:Your life is pure joy, pure ecstasy, when you live in humility. ~ frederick-lenz, @wisdomtrove
142:-ev'n with us the breath Of Science dims the mirror of our joy. ~ edgar-allan-poe, @wisdomtrove
143:He who kisses joy as it flies by will live in eternity's sunrise. ~ william-blake, @wisdomtrove
144:I sometimes wonder whether all pleasures are not substitutes for joy. ~ c-s-lewis, @wisdomtrove
145:Love revels in and grows in the moment and the joy of the moment. ~ leo-buscaglia, @wisdomtrove
146:Mystical bliss, joy and rapture arises when you realize the inner Sun. ~ amit-ray, @wisdomtrove
147:Pure and complete sorrow is as impossible as pure and complete joy. ~ leo-tolstoy, @wisdomtrove
148:Joy springs from a life lived with eternity's values in view. ~ charles-r-swindoll, @wisdomtrove
149:Praise is the mode of love which always has some element of joy in it. ~ c-s-lewis, @wisdomtrove
150:Your joy comes from how you think, the choices that we make in life. ~ joyce-meyer, @wisdomtrove
151:Communion with Christ gives us our strength, our joy, and our love. ~ mother-teresa, @wisdomtrove
152:Joy in looking and comprehending is nature's most beautiful gift. ~ albert-einstein, @wisdomtrove
153:Joy is the experience of knowing that you are unconditionally loved. ~ henri-nouwen, @wisdomtrove
154:May all beings learn how to nourish themselves with joy each day. ~ thich-nhat-hanh, @wisdomtrove
155:That's love. That's all it means. It means sharing joy with people. ~ leo-buscaglia, @wisdomtrove
156:There is no harbor of peace from the changing waves of joy and despair. ~ euripedes, @wisdomtrove
157:The walls we build around us to keep sadness out also keeps out the joy. ~ jim-rohn, @wisdomtrove
158:Those who remain unmoved by the wind of joy silently follow the Path. ~ bodhidharma, @wisdomtrove
159:When we lose our tolerance for vulnerability, joy becomes foreboding. ~ brene-brown, @wisdomtrove
160:Gratitude to God is to accept everything, even my problems, with joy. ~ mother-teresa, @wisdomtrove
161:Ask to know what you are born to do. Follow the compass of joy. ~ barbara-marx-hubbard, @wisdomtrove
162:Don't let your fear of failing triumph over the joy of participating. ~ marilyn-monroe, @wisdomtrove
163:Go for the sense of inner joy and peace then all outside things appear. ~ rhonda-byrne, @wisdomtrove
164:Love . . . includes fellowship in suffering, in joy and in effort. ~ albert-schweitzer, @wisdomtrove
165:The joy of a self-giving life can neither be measured  nor be expounded. ~ sri-chinmoy, @wisdomtrove
166:The only true measure of success is the amount of joy we are feeling.   ~ esther-hicks, @wisdomtrove
167:When I was born I brought no joy, my father said he wanted a boy! ~ rodney-dangerfield, @wisdomtrove
168:If you suddenly and unexpectedly feel joy, don’t hesitate. Give in to it. ~ mary-oliver, @wisdomtrove
169:Know that rainbows and butterflies are God's gift to your joy. ~ jonathan-lockwood-huie, @wisdomtrove
170:Love is the joy of the good, the wonder of the wise, the amazement of the Gods. ~ plato, @wisdomtrove
171:Worry never robs tomorrow of its sorrow, it only saps today of its joy. ~ leo-buscaglia, @wisdomtrove
172:You know it's love when you want to give joy and damn the consequences. ~ frank-herbert, @wisdomtrove
173:Love adorns itself; it seeks to prove inward joy by outward beauty ~ rabindranath-tagore, @wisdomtrove
174:The living word awakened my soul, gave it light, hope, joy, set it free! ~ hellen-keller, @wisdomtrove
175:When joy and prayer are married, their first born child is gratitude. ~ charles-spurgeon, @wisdomtrove
176:Death is no punishment to the believer: it is the gate of endless joy. ~ charles-spurgeon, @wisdomtrove
177:I am totally free to choose thoughts of joy. It is my Divine right to do so. ~ louise-hay, @wisdomtrove
178:If you are not living in joy, you are out of integrity with your soul. ~ michael-beckwith, @wisdomtrove
179:Laughter attracts joy, releases negativity, and leads to miraculous cures. ~ rhonda-byrne, @wisdomtrove
180:There is a wild, splendid, intoxicating joy that follows work well done. ~ elbert-hubbard, @wisdomtrove
181:Whether you know or not, you are the infinite potential of love, peace and joy ~ amit-ray, @wisdomtrove
182:You cannot instill joy. You can only find where it lives and bring it forth. ~ alan-cohen, @wisdomtrove
183:Do anything, but let it produce joy. Do anything, but let it yield ecstasy. ~ henry-miller, @wisdomtrove
184:Joy is a spiritual element that gives vicissitudes unity and significance. ~ hellen-keller, @wisdomtrove
185:She comprehended the perversity of life, that in the struggle lies the joy. ~ maya-angelou, @wisdomtrove
186:There is in writing the constant joy of sudden discovery, of happy accident. ~ h-l-mencken, @wisdomtrove
187:Profound joy of the heart is like a magnet that indicates the path of life. ~ mother-teresa, @wisdomtrove
188:Yoga is the golden key that unlocks the door to peace, tranquility and joy. ~ b-k-s-iyengar, @wisdomtrove
189:Joy is the holy fire that keeps our purpose warm and our intelligence aglow. ~ hellen-keller, @wisdomtrove
190:There is some joy in weeping. For our tears Fill up the cup, then wash our pain away. ~ ovid, @wisdomtrove
191:Joy is more divine than sorrow, for joy is bread and sorrow is medicine. ~ henry-ward-beecher, @wisdomtrove
192:Joy, temperance, and repose, slam the door on the doctor's nose. ~ henry-wadsworth-longfellow, @wisdomtrove
193:Our smile affirms our awareness and determination to live in peace and joy. ~ thich-nhat-hanh, @wisdomtrove
194:We risk missing out on joy when we get too busy chasing down the extraordinary. ~ brene-brown, @wisdomtrove
195:A propensity to hope and joy is real riches; one to fear and sorrow real poverty. ~ david-hume, @wisdomtrove
196:Joy is obtaining a big, loving, caring shut-knit household in yet another town. ~ george-burns, @wisdomtrove
197:My head is bursting with the joy of the unknown. My heart is expanding a thousand fold. ~ rumi, @wisdomtrove
198:Our life is... a time in which sadness and joy kiss each other at every moment. ~ henri-nouwen, @wisdomtrove
199:When we numb [hard feelings], we numb joy, we numb gratitude, we numb happiness. ~ brene-brown, @wisdomtrove
200:Christlikeness is a journey, not a destination. The joy is in the journey. ~ charles-r-swindoll, @wisdomtrove
201:Dearest Daughter. I knew you would not be long in coming to me. Joy shall be yours. ~ c-s-lewis, @wisdomtrove
202:Don't postpone joy until you have learned all of your lessons. Joy is your lesson. ~ alan-cohen, @wisdomtrove
203:I now deserve love. romance, and joy - and all the good that Life has to offer me. ~ louise-hay, @wisdomtrove
204:Paint with joy - with the same joy that you would make love to a woman. ~ pierre-auguste-renoir, @wisdomtrove
205:All in heaven take joy in sharing their delights and blessings with others. ~ emanuel-swedenborg, @wisdomtrove
206:It is the very joy of this earthly life to think that it will come to an end. ~ charles-spurgeon, @wisdomtrove
207:Our greatest joy and our greatest pain comes in our relationships with others. ~ stephen-r-covey, @wisdomtrove
208:Some people bring joy wherever they go, and some people bring joy whenever they go. ~ mark-twain, @wisdomtrove
209:When we rejoice in our fullness, then we can part with our fruits with joy. ~ rabindranath-tagore, @wisdomtrove
210:You will succeed if you persevere; and you will find joy in overcoming obstacles. ~ hellen-keller, @wisdomtrove
211:An aspiration is a joy forever, a possession as solid as a landed estate. ~ robert-louis-stevenson, @wisdomtrove
212:Outside of that single fatality of death, everything, joy or happiness, is liberty. ~ albert-camus, @wisdomtrove
213:Perfect resignation gives the deepest joy of all . Accept it as your sole resource ~ anandamayi-ma, @wisdomtrove
214:Philosophy insists that there is a joy which is absolute, which never changes. ~ swami-vivekananda, @wisdomtrove
215:We could never learn to be brave and patient, if there were only joy in the world. ~ hellen-keller, @wisdomtrove
216:We're a nation hungry for more joy: Because we're starving from a lack of gratitude. ~ brene-brown, @wisdomtrove
217:Into the void of silence, into the empty space of nothing, the joy of life is unfurled. ~ c-s-lewis, @wisdomtrove
218:Lighten grief with hopes of a brighter morrow; Temper joy, in fear of a change of fortune. ~ horace, @wisdomtrove
219:That conversion which is all joy and lacks sorrow for sin, is very questionable. ~ charles-spurgeon, @wisdomtrove
220:There is no great fun, satisfaction, or joy derived from doing something that's easy. ~ john-wooden, @wisdomtrove
221:When you're tempted to be upset, ask yourself &
222:Every day is a renewal, every morning the daily miracle. This joy you feel is life. ~ gertrude-stein, @wisdomtrove
223:If I could believe that God was not angry with me, I would stand on my head for joy. ~ martin-luther, @wisdomtrove
224:Joy, sorrow, tears, lamentation, laughter - to all these music gives voice ~ albert-schweitzer, @wisdomtrove
225:Pain can only feed on pain. Pain cannot feed on joy. It finds it quite indigestible. ~ eckhart-tolle, @wisdomtrove
226:The joy that comes past hope and beyond expectation is like no other pleasure in extent. ~ sophocles, @wisdomtrove
227:There is a joy in going without things, a fine tang in eliminating the superfluous. ~ elbert-hubbard, @wisdomtrove
228:This is one moment, / But know that another / Shall pierce you with a sudden painful joy. ~ t-s-eliot, @wisdomtrove
229:We have not come here to take prisoners but to surrender ever more deeply to freedom and joy. ~ hafez, @wisdomtrove
230:Joy does not simply happen to us. We have to choose joy and keep choosing it every day. ~ henri-nouwen, @wisdomtrove
231:Love, joy and peace cannot flourish until you have freed yourself from mind dominance. ~ eckhart-tolle, @wisdomtrove
232:Obedience to the will of God is the pathway to perpetual honor and everlasting joy. ~ charles-spurgeon, @wisdomtrove
233:Pleasure is always derived from something outside you, whereas joy arises from within. ~ eckhart-tolle, @wisdomtrove
234:The joy of living, its beauty, is all bound up in the fact that life can surprise you. ~ frank-herbert, @wisdomtrove
235:The sun does not shine for a few trees and flowers, but for the wide world's joy. ~ henry-ward-beecher, @wisdomtrove
236:Every breath we take, every step we make, can be filled with peace, joy and serenity. ~ thich-nhat-hanh, @wisdomtrove
237:Joy is a marvellous increasing of what exists, a pure addition out of nothingness. ~ rainer-maria-rilke, @wisdomtrove
238:Keep knocking, and the Joy inside will eventually open a window and look out to see who's there. ~ rumi, @wisdomtrove
239:Sometimes you have to smile by faith. If you'll smile by faith, soon the joy will follow. ~ joel-osteen, @wisdomtrove
240:The very nature of Joy makes nonsense of our common distinction between having and wanting. ~ c-s-lewis, @wisdomtrove
241:Trust and faith bring joy to life and help relationships grow to their maximum potential. ~ joyce-meyer, @wisdomtrove
242:No grief has a right to immortality. That ground belongs to joy, to hope, to faith. ~ henry-ward-beecher, @wisdomtrove
243:Drunk with the joy of singing I forget myself and call thee friend who art my lord. ~ rabindranath-tagore, @wisdomtrove
244:It is a great joy to believe that Jesus has been tempted in all points just as we are. ~ charles-spurgeon, @wisdomtrove
245:Joy is a sustained sense of well-being and internal peace - a connection to what matters. ~ oprah-winfrey, @wisdomtrove
246:Never let anything so fill you with sorrow as to make you forget the joy of Christ risen. ~ mother-teresa, @wisdomtrove
247:The only universal language I know of that wraps up joy and gratitude and love is laughter. ~ brene-brown, @wisdomtrove
248:When you are in joy you are in love with the world & the Universe is in love with you. ~ rhonda-byrne, @wisdomtrove
249:Allow yourself to trust joy and embrace it. You will find you dance with everything. ~ ralph-waldo-emerson, @wisdomtrove
250:I am grateful for being alive today. It is my joy and pleasure to live another wonderful day. ~ louise-hay, @wisdomtrove
251:I know the joy of fishes in the river through my own joy, as I go walking along the same river. ~ zhuangzi, @wisdomtrove
252:It is the supreme art of the teacher to awaken joy in creative expression and knowledge. ~ albert-einstein, @wisdomtrove
253:The root of joy, as of duty, is to put all one's powers towards some great end. ~ oliver-wendell-holmes-jr, @wisdomtrove
254:To possess is past the instant; we achieve the joy, immortality contented, were anomaly. ~ emily-dickinson, @wisdomtrove
255:Sorrow for sin should be the keenest sorrow; joy in the Lord should be the loftiest joy. ~ charles-spurgeon, @wisdomtrove
256:Where others see but the dawn coming over the hill, I see the soul of God shouting for joy. ~ william-blake, @wisdomtrove
257:And e'en while fashion's brightest arts decoy, The heart distrusting asks if this be joy. ~ oliver-goldsmith, @wisdomtrove
258:Don’t allow negative people to steal your joy. When you lose your joy, you lose your strength. ~ joel-osteen, @wisdomtrove
259:His is a joy which consequences cannot quench. His is a peace which circumstances cannot steal. ~ max-lucado, @wisdomtrove
260:Humility accepts the very nature of a human being is complete, unadulterated, ecstatic joy. ~ frederick-lenz, @wisdomtrove
261:Meditation is painful in the beginning but it bestows immortal Bliss and supreme joy in the end. ~ sivananda, @wisdomtrove
262:A father's and a mother's age must be borne in mind; with joy on the one hand, fear on the other. ~ confucius, @wisdomtrove
263:Grant me profits only, grant me the joy of profit made, and see to it that I enjoy cheating the buyer! ~ ovid, @wisdomtrove
264:I do not care about happiness simply because I believe that joy is something worth fighting for. ~ criss-jami, @wisdomtrove
265:I feel that books, just like people, have a destiny. Some invite sorrow, others joy, some both. ~ elie-wiesel, @wisdomtrove
266:No matter what the situation may be, I still take pleasure in witnessing the joy of others. ~ haruki-murakami, @wisdomtrove
267:Paradise is here or nowhere: you must take your joy with you or you will never find it. ~ orison-swett-marden, @wisdomtrove
268:The present moment is filled with joy and happiness. If you are attentive, you will see it. ~ thich-nhat-hanh, @wisdomtrove
269:There is more healing joy in five minutes of true worship than in five nights of revelry. ~ aiden-wilson-tozer, @wisdomtrove
270:There's a terrible dark joy when the only person who knows all your secrets is finally dead. ~ chuck-palahniuk, @wisdomtrove
271:The test of Christian character should be that a man is a joy-bearing agent to the world. ~ henry-ward-beecher, @wisdomtrove
272:You cannot judge what should bring others joy, and others cannot judge what should bring you joy. ~ alan-cohen, @wisdomtrove
273:After the rain, the sun will reappear. There is life. After the pain, the joy will still be here. ~ walt-disney, @wisdomtrove
274:A thing of beauty is a joy forever: its loveliness increases; it will never pass into nothingness. ~ john-keats, @wisdomtrove
275:If your eyes were open to all the beauty in the world, you would be overwhelmed with joy. ~ marianne-williamson, @wisdomtrove
276:It's the great mystery of human life that old grief passes gradually into quiet tender joy. ~ fyodor-dostoevsky, @wisdomtrove
277:Live in joy, luminosity, and peace even among the troubles of the world. Remember who you are. ~ jack-kornfield, @wisdomtrove
278:Love's over brimming mystery joins death and life. It has filled my cup of pain with joy. ~ rabindranath-tagore, @wisdomtrove
279:Stay in your own lane. Focusing on what’s next to you, or who’s next to you, takes away your joy. ~ brene-brown, @wisdomtrove
280:The truth is there is more than enough love, creative ideas, power, joy, happiness to go around. ~ rhonda-byrne, @wisdomtrove
281:When you are in Joy, you are compassionate. When you are in Joy, you are considerate and caring. ~ rhonda-byrne, @wisdomtrove
282:FORGIVE The People That Hurt You. God Will Pay You Back With Double The Joy... Double The Victory. ~ joel-osteen, @wisdomtrove
283:Give me a moment, because I like to cry for joy. It's so delicious, John dear, to cry for joy. ~ charles-dickens, @wisdomtrove
284:Joy is what happens to us when we allow ourselves to recognize how good things really are. ~ marianne-williamson, @wisdomtrove
285:Nothing can take your joy; you have to give it away. You're in complete control of your happiness. ~ joel-osteen, @wisdomtrove
286:Our own true nature is Infinite Joy! Always happy, Always peaceful, Always free. ~ swami-satchidananda-saraswati, @wisdomtrove
287:Silence is the perfectest herald of joy: I were but little happy, if I could say how much. ~ william-shakespeare, @wisdomtrove
288:The interior joy we feel when we have done a good deed is the nourishment the soul requires. ~ albert-schweitzer, @wisdomtrove
289:We are People who need to love, because Love is the soul’s life, Love is simply creation’s greatest joy. ~ hafez, @wisdomtrove
290:Whoever loves above all the approach of love will never know the joy of attaining it. ~ antoine-de-saint-exupery, @wisdomtrove
291:Hammer and tongs! I am so torn between rage and joy, that if I do not burst, it will be a marvel! ~ j-r-r-tolkien, @wisdomtrove
292:Happiness lies in making others happy, in forsaking self-interest to bring joy to others. ~ paramahansa-yogananda, @wisdomtrove
293:How sad to see a father with money and no joy. The man studied economics, but never studied happiness. ~ jim-rohn, @wisdomtrove
294:I don't think it's that hard [to lead a Christian life]. To me it's fun. We have joy and happiness. ~ joel-osteen, @wisdomtrove
295:It is your judgments which keep you from joy, and your expectations which make you unhappy. ~ neale-donald-walsch, @wisdomtrove
296:Life could be limitless joy, if we would only take it for what it is, in the way it is given to us. ~ leo-tolstoy, @wisdomtrove
297:Men are not put into this world to be everlastingly played on by the harping fingers of joy. ~ henry-ward-beecher, @wisdomtrove
298:The joy of life is variety; the tenderest love requires to be rekindled by intervals of absence. ~ samuel-johnson, @wisdomtrove
299:True happiness comes from the joy of deeds well done, the zest of creating things new. ~ antoine-de-saint-exupery, @wisdomtrove
300:By that alone you will become full of joy, recognising Self as Pure Being, Consciousness and Bliss. ~ adi-shankara, @wisdomtrove
301:Fearlessness is not only possible, it is the ultimate joy. When you touch nonfear, you are free. ~ thich-nhat-hanh, @wisdomtrove
302:I needed to know that there was such a thing as love and that it brought smiles and joy in its wake. ~ elie-wiesel, @wisdomtrove
303:Keep puffing on the bubble until it breaks its confining walls and becomes the sea of joy. ~ paramahansa-yogananda, @wisdomtrove
304:A country can get more real joy out of just hollering for their freedom than they can if they get it. ~ will-rogers, @wisdomtrove
305:As selfishness and complaint pervert the mind, so love with its joy clears and sharpens the vision. ~ hellen-keller, @wisdomtrove
306:Few have greater riches than the joy That comes to us in visions, In dreams which nobody can take away. ~ euripedes, @wisdomtrove
307:Free will, though it makes evil possible, also makes possible any love or goodness or joy worth having. ~ c-s-lewis, @wisdomtrove
308:Our hope in Christ for the future is the mainspring and the mainstay of our joy down here today. ~ charles-spurgeon, @wisdomtrove
309:There is more to joy than looking only for affirmation; refusing to be challenged is the only bigotry. ~ criss-jami, @wisdomtrove
310:True joy comes when you inspire, encourage, and guide someone else on a path that benefits him or her. ~ zig-ziglar, @wisdomtrove
311:When you wish someone joy, you wish them peace, love, prosperity, happiness... all the good things. ~ maya-angelou, @wisdomtrove
312:A good deed, "said the prophet Mohammed, "is one that brings a smile of joy to the face of another." ~ dale-carnegie, @wisdomtrove
313:A joyful heart is the normal result of a heart burning with love. She gives most who gives with joy. ~ mother-teresa, @wisdomtrove
314:Be good, keep your feet dry, your eyes open, your heart at peace and your soul in the joy of Christ. ~ thomas-merton, @wisdomtrove
315:Do not let the past disturb you, just leave everything in the Sacred Heart and begin again with joy. ~ mother-teresa, @wisdomtrove
316:Don’t ever lose that which awakens passion in you. What brings you joy is just as vital as breathing. ~ aimee-davies, @wisdomtrove
317:Still from the fount of joy's delicious springs Some bitter o'er the flowers its bubbling venom flings. ~ lord-byron, @wisdomtrove
318:This is the basis for the joy of love when there is joy; we feel that our existence is justified. ~ jean-paul-sartre, @wisdomtrove
319:Why, then, if expensive things cannot bring us remarkable joy, are we so powerfully drawn to them? ~ alain-de-botton, @wisdomtrove
320:Don’t move the way fear makes you move. Move the way love makes you move. Move the way joy makes you move. ~ rajneesh, @wisdomtrove
321:Love should bring joy, it should grant a person peace, but here and not, it was bringing only pain. ~ nicholas-sparks, @wisdomtrove
322:The bond that links your true family is not one of blood, but of respect and joy in each other's life. ~ richard-bach, @wisdomtrove
323:A laugh, to be joyous, must flow from a joyous heart, for without kindness, there can be no true joy. ~ thomas-carlyle, @wisdomtrove
324:Joy is the serious business of heaven. Our merriment must be between people who take each other seriously. ~ c-s-lewis, @wisdomtrove
325:Learn to recognise the mother in Evil, Terror, Sorrow, Denial, as well as in Sweetness and in Joy. ~ swami-vivekananda, @wisdomtrove
326:There is great joy in doing something for somebody else with no thought in receiving anything in return. ~ john-wooden, @wisdomtrove
327:This morning, for the first time in a long time, the joy again of imagining a knife twisted in my heart. ~ franz-kafka, @wisdomtrove
328:What is joy? It is a bird That we all want to catch. It is the same bird That we all love to see flying. ~ sri-chinmoy, @wisdomtrove
329:... real care means the willingness to help each other in making our brokenness into the gateway to joy. ~ henri-nouwen, @wisdomtrove
330:There is joy in work. There is no happiness except in the realization that we have accomplished something. ~ henry-ford, @wisdomtrove
331:Those who prepared for all the emergencies of life beforehand may equip themselves at the expense of joy. ~ e-m-forster, @wisdomtrove
332:Adam and Eve derived the fullness of joy and bliss from their contemplation of all the animal creatures. ~ martin-luther, @wisdomtrove
333:Do what you do for the sheer joy of it. Do what you choose, not what someone else chooses for you. ~ neale-donald-walsch, @wisdomtrove
334:Grief can take care if itself, but to get the full value of a joy you must have somebody to divide it with. ~ mark-twain, @wisdomtrove
335:In the vastness of space and the immensity of time, it is my joy to share a planet and an epoch with Annie. ~ carl-sagan, @wisdomtrove
336:Let`s choose each day and every day to keep an attitude of faith and joy and belief and compassion. ~ charles-r-swindoll, @wisdomtrove
337:Pain, sorrow, ignorance are all illusory; they cannot live. Bliss, joy, knowledge are true; they cannot die. ~ sivananda, @wisdomtrove
338:An old man was asked what had robbed him of joy in his life. His reply was, "Things that never happened." ~ dale-carnegie, @wisdomtrove
339:I am so grateful for my beautiful life. I am cherished and loved. And I share my love and joy with everyone. ~ louise-hay, @wisdomtrove
340:Love is the hastening gravitation of spirit towards spirit, and body towards body, in the joy of creation. ~ d-h-lawrence, @wisdomtrove
341:Sometimes your joy is the source of your smile, but sometimes your smile can be the source of your joy. ~ thich-nhat-hanh, @wisdomtrove
342:We are half-hearted creatures, fooling about with drink and sex and ambition when infinite joy is offered us. ~ c-s-lewis, @wisdomtrove
343:We have much to do together. Let us do it in wisdom and love and joy. Let us make this the human experience. ~ gary-zukav, @wisdomtrove
344:Work without joy is drudgery. Drudgery does not produce champions, nor does it produce great organizations. ~ john-wooden, @wisdomtrove
345:The goal of our life should not be to find joy in marriage, but to bring more love and truth into the world. ~ leo-tolstoy, @wisdomtrove
346:The Resurrection is the eucatastrophe of the story of the Incarnation - This story begins and ends in joy. ~ j-r-r-tolkien, @wisdomtrove
347:Time means a lot to me because you see I am also a learner and am often lost in the joy of forever developing. ~ bruce-lee, @wisdomtrove
348:An airplane stands for freedom, for joy, for the power to understand, and to demonstrate that understanding. ~ richard-bach, @wisdomtrove
349:And joy is everywhere; it is in the earth's green covering of grass; in the blue serenity of the sky. ~ rabindranath-tagore, @wisdomtrove
350:It is only when the mind is free from the old that it meets everything anew, and in that there is joy. ~ jiddu-krishnamurti, @wisdomtrove
351:Prosperity isn't defined by money alone; it encompasses time, love, success, joy, comfort, beauty, and wisdom. ~ louise-hay, @wisdomtrove
352:They have succeeded in accumulating a greater mass of objects, but the joy in the world has grown less. ~ fyodor-dostoevsky, @wisdomtrove
353:We need Joy as we need air. We need Love as we need water. We need each other as we need the earth we share. ~ maya-angelou, @wisdomtrove
354:We shake with joy, we shake with grief. What a time they have, these two housed as they are in the same body. ~ mary-oliver, @wisdomtrove
355:Embracing our vulnerabilities is risky but not nearly as dangerous as giving up on love and belonging and joy. ~ brene-brown, @wisdomtrove
356:It is the same life that emerges in joy through the dust of the earth into numberless waves of flower. ~ rabindranath-tagore, @wisdomtrove
357:Joy does not come from what you do, it flows into what you do and thus into this world from deep within you. ~ eckhart-tolle, @wisdomtrove
358:What seems nasty, painful, evil can become a source of beauty, joy, and strength, if faced with an open mind. ~ henry-miller, @wisdomtrove
359:I can remember the very spot in the road, whilst in my carriage, when to my joy the solution occurred to me. ~ charles-darwin, @wisdomtrove
360:when you came you cried and everybody smiled with joy; when you go smile and let the world cry for you. ~ rabindranath-tagore, @wisdomtrove
361:Yes, all my illusions will burn into illumination of joy, and all my desires ripen into fruits of love. ~ rabindranath-tagore, @wisdomtrove
362:All joy... emphasizes our pilgrim status; always reminds, beckons, awakens desire. Our best havings are wantings. ~ c-s-lewis, @wisdomtrove
363:And I made a rural pen, And I stained the water clear, And I wrote my happy songs Every Child may joy to hear. ~ william-blake, @wisdomtrove
364:If you follow your dreams and spend your life doing what brings you joy, you are more likely to find success ~ richard-branson, @wisdomtrove
365:Nature seems to have poured forth her riches so without calculation, merely to mark the fullness of her joy. ~ margaret-fuller, @wisdomtrove
366:There's no one there to understand, there's just understanding, which flourishes in you as peace, joy and contentment. ~ mooji, @wisdomtrove
367:You are an incredible mystery that you will never figure out. To be this mystery consciously is the greatest joy. ~ adyashanti, @wisdomtrove
368:Do what you love. Do what makes your heart sing. And NEVER do it for the money, Go to work to spread joy. ~ marianne-williamson, @wisdomtrove
369:It isn't what happens to us in life that creates our joy, but rather how we respond to what happens in our lives. ~ debbie-ford, @wisdomtrove
370:Like Jesus we belong to the world living not for ourselves but for others. The joy of the Lord is our strength. ~ mother-teresa, @wisdomtrove
371:May he die with no joy at his end, The man who won't be troubled To unlock the keys of his heart and make a friend. ~ euripedes, @wisdomtrove
372:Move out or grow in any dimension and pain as well as joy will be your reward. A full life will be full of pain. ~ m-scott-peck, @wisdomtrove
373:The necessary condition for the existence of peace and joy is the awareness that peace and joy are available. ~ thich-nhat-hanh, @wisdomtrove
374:Everything human is pathetic. The secret source of humor itself is not joy but sorrow. There is no humor in heaven. ~ mark-twain, @wisdomtrove
375:If you think that joy has anything to do with money, you really do not understand what you are doing here. ~ neale-donald-walsch, @wisdomtrove
376:Many people (who go to her as volunteers) have found peace, joy and unity in their families by helping the poor. ~ mother-teresa, @wisdomtrove
377:The dark does not destroy the light; it defines it. It's our fear of the dark that casts our joy into the shadows. ~ brene-brown, @wisdomtrove
378:The ineffable joy of forgiving and being forgiven forms an ecstasy that might well arouse the envy of the gods. ~ elbert-hubbard, @wisdomtrove
379:Watch out for the joy-stealers: gossip, criticism, complaining, faultfinding, and a negative, judgmental attitude. ~ joyce-meyer, @wisdomtrove
380:We may not be able to give much but we can always give the joy that springs in a heart that is in LOVE WITH GOD. ~ mother-teresa, @wisdomtrove
381:What was never lost can never be found. Your very search for safety and joy keeps you away from them. ~ sri-nisargadatta-maharaj, @wisdomtrove
382:When you make genuine contact with your inner Spirit, there is an inner joy, an inner peace, that takes over. ~ michael-beckwith, @wisdomtrove
383:Children at once accept joy and happiness with quick familiarity, being themselves naturally all happiness and joy. ~ victor-hugo, @wisdomtrove
384:I have no name: I am but two days old. What shall I call thee? I happy am, Joy is my name. Sweet joy befall thee! ~ william-blake, @wisdomtrove
385:Love is the keynote, Joy is the music, Knowledge is the performer, the Infinite All is the composer and audience. ~ sri-aurobindo, @wisdomtrove
386:Work may be your dominant thought, and joy an afterthought. But joy is your true purpose, and work the afterthought. ~ alan-cohen, @wisdomtrove
387:Love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control. To these I commit my day. ~ max-lucado, @wisdomtrove
388:A genuine revival without joy in the Lord is as impossible as spring without flowers, or day-dawn without light. ~ charles-spurgeon, @wisdomtrove
389:Focus only on things you love, feel love, and you will experience that love and joy coming back to you - multiplied! ~ rhonda-byrne, @wisdomtrove
390:I am not a Hindu, Nor a Muslim am II am this body, a playOf five elements a dramaOf the spirit dancing With joy and sorrow. ~ kabir, @wisdomtrove
391:it is this broken road with pitfalls and sharp turns and unexpected traverses that has brought me joy and adventure. ~ alice-walker, @wisdomtrove
392:And I made a rural pen, / And I stained the water clear, / And I wrote my happy songs / Every child may joy to hear. ~ william-blake, @wisdomtrove
393:Ash Wednesday is full of joy... The source of all sorrow is the illusion that of ourselves we are anything but dust. ~ thomas-merton, @wisdomtrove
394:Joy and woe are woven fine, A clothing for the soul divine. Under every grief and pine Runs a joy with silken twine. ~ william-blake, @wisdomtrove
395:Joy is strength- Joy is love - Joy is a net of love by which you can catch souls. She gives most who gives with Joy. ~ mother-teresa, @wisdomtrove
396:Simply be who you are, do what you do best, be where you are called by joy, and let life work its magic on your behalf. ~ alan-cohen, @wisdomtrove
397:We are shaped by our thoughts; we become what we think. When the mind is pure, joy follows like a shadow that never leaves. ~ buddha, @wisdomtrove
398:The cosmos doesn’t measure sweat and hours for reward. The cosmos deals in the currencies of joy and satisfaction. ~ danielle-laporte, @wisdomtrove
399:Deep, contended joy comes from a place of complete security and confidence [in God] - even in the midst of trial. ~ charles-r-swindoll, @wisdomtrove
400:Fortune, that with malicious joy, Does man her slave oppress, Proud of her office to destroy, Is seldom pleas'd to bless ~ john-dryden, @wisdomtrove
401:If we want to find happiness, let's stop thinking about gratitude or ingratitude and give for the inner joy of giving. ~ dale-carnegie, @wisdomtrove
402:Joy and laughter are the gifts of living in the presence of God and trusting that tomorrow is not worth worrying about. ~ henri-nouwen, @wisdomtrove
403:No soul that seriously and constantly desires joy will ever miss it. Those who seek find. To those who knock it is opened. ~ c-s-lewis, @wisdomtrove
404:The greatest joy of a thinking man is to have searched the explored and to quietly revere the unexplored. ~ johann-wolfgang-von-goethe, @wisdomtrove
405:The lack of power to take joy in outdoor nature is as real a misfortune as the lack of power to take joy in books ~ theodore-roosevelt, @wisdomtrove
406:Eventually, you have to stop picking a fight with your true nature and decide to seek the joy that underlies it all. ~ danielle-laporte, @wisdomtrove
407:Happiness is like rising bubbles - delightful and inevitably fleeting. Joy is the oxygen - ever present. ~ danielle-laporte, @wisdomtrove
408:In the depth of the soul is the atman, the oversoul. And that oversoul is really love and compassion, peace, joy, and wisdom. ~ ram-das, @wisdomtrove
409:I slept and dreamt that life was joy. I awoke and saw that life was service. I acted and behold, service was joy. ~ rabindranath-tagore, @wisdomtrove
410:Joy is a sign of generosity. When you are full of joy, you move faster and you want to go about doing good to everyone. ~ mother-teresa, @wisdomtrove
411:Joy is our goal, our destiny. We cannot know who we are except in joy. Not knowing joy, we do not know ourselves. ~ marianne-williamson, @wisdomtrove
412:What a burden to think one is conceived in sin rather than in pleasure; that one is born into evil rather than into joy. ~ alice-walker, @wisdomtrove
413:When the past has passed from you at last, let go. Then climb down and begin the rest of your life. With great joy. ~ elizabeth-gilbert, @wisdomtrove
414:You have the choice. You can choose joy over despair, happiness over tears, action over apathy, growth over stagnation. ~ leo-buscaglia, @wisdomtrove
415:A happy life must be to a great extent a quiet life, for it is only in an atmosphere of quiet that true joy can live. ~ bertrand-russell, @wisdomtrove
416:At the immortal touch of thy hands my little heart loses its limits in joy and gives birth to utterance ineffable. ~ rabindranath-tagore, @wisdomtrove
417:Sadness comes, joy comes, and everything passes by. What remains always is the witness. The witness is beyond all polarities. ~ rajneesh, @wisdomtrove
418:To be free from false identity and the hypnosis of conditioning is the biggest smile and joy you are going to feel in your life. ~ mooji, @wisdomtrove
419:When our faith becomes nothing more than a series of rules and regulations, joy flees and our love for Christ grows cold. ~ billy-graham, @wisdomtrove
420:A child of God should be a visible beatitude for joy and happiness, and a living doxology for gratitude and adoration. ~ charles-spurgeon, @wisdomtrove
421:If God awarded us medals, as they do in the Olympics, love would win the gold, joy the silver, and peace the bronze. ~ charles-r-swindoll, @wisdomtrove
422:Joy bursts in our lives when we go about doing the good at hand and not trying to manipulate things and times to achieve joy. ~ c-s-lewis, @wisdomtrove
423:My mother is so full of joy and life. I am her child. And that is better than being the child of anyone else in the world. ~ maya-angelou, @wisdomtrove
424:Only those who have learned the power of sincere and selfless contribution experience life’s deepest joy: true fulfilment. ~ tony-robbins, @wisdomtrove
425:Our sense of self-worth is the single most important determinant of the health, abundance, and joy we allow into our lives. ~ dan-millman, @wisdomtrove
426:Sensations of peace, joy, and love will enter into you. They will be very subtle at first. Then they will grow stronger. ~ frederick-lenz, @wisdomtrove
427:The Lord Jesus is a deep sea of joy; my soul shall dive therein, shall be swallowed up in the delights of his society. ~ charles-spurgeon, @wisdomtrove
428:Whether joy or sorrow, pain or pleasure; whatsoever may befall thee, accept it serenely with an unvanquished heart. ~ rabindranath-tagore, @wisdomtrove
429:As soon as you honor the present moment, all unhappiness and struggle dissolve, and life begins to flow with joy and ease. ~ eckhart-tolle, @wisdomtrove
430:Forget yourself by becoming interested in others. Do every day a good deed that will put a smile of joy on someone's face. ~ dale-carnegie, @wisdomtrove
431:God is the Source of real love, joy, peace, wisdom and everything else we all need to be the people He has created us to be. ~ joyce-meyer, @wisdomtrove
432:Home should be an oratorio of the memory, singing to all our after life melodies and harmonies of old-remembered joy. ~ henry-ward-beecher, @wisdomtrove
433:Keep the joy of loving God in your heart and share this joy with all you meet especially your family. Be holy let us pray. ~ mother-teresa, @wisdomtrove
434:Participate joyfully in the sorrows of the world. We cannot cure the world of sorrows, but we can choose to live in joy. ~ joseph-campbell, @wisdomtrove
435:the grace is being able to like rock music, symphony music, jazz … anything that contains the original energy of joy. ~ charles-bukowski, @wisdomtrove
436:Choosing joy involves spiritual surrender, and sometimes we would rather hold on to the pain than surrender our egos. ~ marianne-williamson, @wisdomtrove
437:God seems to reward us with good, delightful experiences when we move with joy through the less-than-delightful times. ~ charles-r-swindoll, @wisdomtrove
438:Joy, collected over time, fuels resilience - ensuring we'll have reservoirs of emotional strength when hard things do happen. ~ brene-brown, @wisdomtrove
439:The pain of sacrificing our old selves is nothing compared to the joy of Christ living in us in our transformed lives. ~ aiden-wilson-tozer, @wisdomtrove
440:With coarse rice to eat, with water to drink, and my bent arm for a pillow - I have still joy in the midst of all these things. ~ confucius, @wisdomtrove
441:It’s the fire in my eyes, And the flash of my teeth, The swing in my waist, And the joy in my feet. I’m a woman Phenomenally. ~ maya-angelou, @wisdomtrove
442:Joy is a very high frequency current of energy with a great deal of energy content. Somebody who is joyful has a lot of energy. ~ gary-zukav, @wisdomtrove
443:Joy is not the result of getting what you want; it is the way to get what you want. In the deepest sense, joy is what you want. ~ alan-cohen, @wisdomtrove
444:Love consists in this - that its own should be another's; to feel the joy of another as joy in oneself, that is loving. ~ emanuel-swedenborg, @wisdomtrove
445:Of all the pursuits open to men, the search for wisdom is most perfect, more sublime, more profitable, and more full of joy. ~ denis-diderot, @wisdomtrove
446:Your joy, your happiness, your satisfaction and your ability to dance with life, depend solely on what you pay attention to. ~ susan-jeffers, @wisdomtrove
447:And, has thou slain the Jabberwock? Come to my arms, my beamish boy! O frabjous day! Callooh! Callay! He chortled in his joy. ~ lewis-carroll, @wisdomtrove
448:Of all the pursuits open to men, the search for wisdom is most perfect, more sublime, more profitable, and more full of joy. ~ thomas-aquinas, @wisdomtrove
449:The most successful givers aren't doing it because they're being told to. They do it because doing it is fun. It gives them joy. ~ seth-godin, @wisdomtrove
450:To have attained to the human form is a source of joy... What an incomparable bliss it is to undergo these countless transitions. ~ zhuangzi, @wisdomtrove
451:Your joy, your happiness, your satisfaction and your ability to dance with life, depends solely on what you pay attention to. ~ susan-jeffers, @wisdomtrove
452:It is safe to be me. I love life. I am always safe and secure. I move forward in life with joy and ease. All is well in my world. ~ louise-hay, @wisdomtrove
453:Spirituality lies in regarding existence merely as a vehicle for contemplation, and contemplation merely a vehicle for joy. ~ george-santayana, @wisdomtrove
454:When you do things from your soul you feel a river moving in you, a joy. When action come from another section, the feeling disappears. ~ rumi, @wisdomtrove
455:Day by day become more and more intimate with the inner stillness, joy and love which is the fragrance your own pure heart. Keep quiet. ~ mooji, @wisdomtrove
456:Find joy in everything you choose to do. Every job, relationship, home... it's your responsibility to love it, or change it. ~ chuck-palahniuk, @wisdomtrove
457:He who binds to himself a joy Does the winged life destroy; But he who kisses the joy as it flies Lives in eternity's sun rise. ~ william-blake, @wisdomtrove
458:When you do things from your soul you feel a river moving in you, a joy.  When action come from another section, the feeling disappears. ~ rumi, @wisdomtrove
459:Instead of asking &
460:It was far in the sameness of the wood; I was running with joy on the Demon's trail, Though I knew what I hunted was no true god. ~ robert-frost, @wisdomtrove
461:My students are very special. They are my source of pride, my source of joy, my source of hope. I am terribly fond of my students. ~ elie-wiesel, @wisdomtrove
462:True love always brings joy to ourself and the one we love. If our love does not bring joy to both of us, it is not true love. ~ thich-nhat-hanh, @wisdomtrove
463:Worry is to joy what a Hoover vacuum cleaner is to dirt: might as well attach your heart to a happiness-sucker and flip the switch. ~ max-lucado, @wisdomtrove
464:A life of short duration... could be so rich in joy and love that it could contain more meaning than a life lasting eighty years. ~ viktor-frankl, @wisdomtrove
465:Forbid a man to think for himself or to act for himself and you may add the joy of piracy and the zest of smuggling to his life. ~ elbert-hubbard, @wisdomtrove
466:If we believe that the sun and moon hang in the sky for our delight, there will be joy upon the hills and gladness in the fields. ~ hellen-keller, @wisdomtrove
467:In the spiritual life one becomes just like a little child, without resentment, without attachment, full of life and joy. ~ paramahansa-yogananda, @wisdomtrove
468:Joy comes to us in moments&
469:Our appointment with life is in the present moment. If we do not have peace and joy right now, when will we have peace and joy? ~ thich-nhat-hanh, @wisdomtrove
470:Sadness is nothing more than the absence of joy in the same way that darkness is nothing more than the absence of light. ~ jonathan-lockwood-huie, @wisdomtrove
471:Joy is based on the spiritual knowledge that, while the world in which we live is shrouded in darkness, God has overcome the world. ~ henri-nouwen, @wisdomtrove
472:Mindfully practicing authenticity during our most soul-searching struggles is how we invite grace, joy and gratitude into our lives. ~ brene-brown, @wisdomtrove
473:On with the dance! let joy be unconfin'd No sleep till morn, when Youth and Pleasure meet To chase the Glowing Hours with Flying feet ~ lord-byron, @wisdomtrove
474:Trusting Him to work out your circumstances instead of using your own might and power will bring deep satisfying joy into your life. ~ joyce-meyer, @wisdomtrove
475:Gratitude places you in the energy field of plentitude. Glow with gratitude and see how awe and joy will make their home in you. ~ michael-beckwith, @wisdomtrove
476:The standard of success in life isn't the things. It isn't the money or the stuff. It is absolutely the amount of joy that you feel. ~ esther-hicks, @wisdomtrove
477:All cravings are the mind seeking salvation or fulfilment in external things and in the future as a substitute for the joy of Being. ~ eckhart-tolle, @wisdomtrove
478:Happiness and joy are inner qualities that can't be shaken by outer circumstances because they are inherent within the core Self. ~ michael-beckwith, @wisdomtrove
479:It was by music that the ancient kings gave elegant expression to their joy. By their armies and axes they gave the same to their anger. ~ confucius, @wisdomtrove
480:Realize that true happiness lies within you. Waste no time and effort searching for peace and contentment and joy in the world outside. ~ og-mandino, @wisdomtrove
481:There is a direct relationship between joy and effort. The joy of success is in ratio to the amount of effort expended to achieve it ~ denis-waitley, @wisdomtrove
482:Men yearn for poetry though they may not confess it; they desire that joy shall be graceful and sorrow august and infinity have a form. ~ e-m-forster, @wisdomtrove
483:My day begins with gratitude and joy. I look forward with enthusiasm to the adventures of the day, knowing that in my life, All is good. ~ louise-hay, @wisdomtrove
484:In visions of the dark night I have dreamed of joy departed&
485:I would not give one moment of heaven for all the joy and riches of the world, even if it lasted for thousands and thousands of years. ~ martin-luther, @wisdomtrove
486:There is nothing wrong with duality as long as it does not create conflict. Multiplicity and variety without strife is joy. ~ sri-nisargadatta-maharaj, @wisdomtrove
487:All joy in this world comes from wanting others to be happy, and all suffering in this world comes from wanting only oneself to be happy. ~ rick-hanson, @wisdomtrove
488:As this New Year begins, ask God to help you tune your life every day to His Word, so you can bring harmony and joy to those around you. ~ billy-graham, @wisdomtrove
489:Does the world satisfy thee? Then thou hast thy reward & portion in this life; make much of it, for thou shalt know no other joy ~ charles-spurgeon, @wisdomtrove
490:Humility, however deep it be, neither disquiets nor troubles nor disturbs the soul; it is accompanied by peace, joy and tranquillity. ~ teresa-of-avila, @wisdomtrove
491:Joy is a deeply felt contentment that transcends difficult circumstances and derives maximum enjoyment from every good experience. ~ charles-r-swindoll, @wisdomtrove
492:Resentments lodge inside you, causing you to lose touch with your inherent worth, your joy, and - more important - your God-loving heart. ~ debbie-ford, @wisdomtrove
493:The sad ones are those who waste their energy in trying to hold it back, for they can only feel bitterness in loss and no joy in gain. ~ john-steinbeck, @wisdomtrove
494:Your success and happiness lies in you. Resolve to keep happy, and your joy and you shall form an invincible host against difficulties. ~ hellen-keller, @wisdomtrove
495:If you develop an image of success, health, abundance, joy, peace, happiness, nothing on earth will be able to hold those things from you. ~ joel-osteen, @wisdomtrove
496:Only those are fit to live who do not fear to die and none are fit to die who have shrunk from the joy of life and the duty of life. ~ theodore-roosevelt, @wisdomtrove
497:Riches seem to come to the poor in spirit, the poor in interest and joy. To put it straight - the very rich are a poor bunch of bastards ~ john-steinbeck, @wisdomtrove
498:He who finds joy within himself discovers that his body is charged with electric current, life energy, not from food but from God. ~ paramahansa-yogananda, @wisdomtrove
499:The spirits of the air live on the smells Of fruit; and joy, with pinions light, roves round The gardens, or sits singing in the trees... ~ william-blake, @wisdomtrove
500:For there is but one problem - the problem of human relations. We forget that there is no hope or joy except in human relations. ~ antoine-de-saint-exupery, @wisdomtrove

*** NEWFULLDB 2.4M ***

1:Complaints drain joy. ~ Toba Beta,
2:Sometimes less is more. ~ E N Joy,
3:ain’t too fond of liars. ~ E N Joy,
4:crying yes risk joy ~ Louise Gl ck,
5:gratitude-fueled joy. ~ Bren Brown,
6:I trust all joy ~ Theodore Roethke,
7:my life is not scripted. ~ E N Joy,
8:Patience is the key to joy. ~ Rumi,
9:Sacrifice is joy. ~ Mahatma Gandhi,
10:Scatter joy! ~ Ralph Waldo Emerson,
11:There is joy in work. ~ Henry Ford,
12:vengeance was the Lord’s ~ E N Joy,
13:Where was her joy? ~ Shelley Noble,
14:Art is rooted in joy. ~ Yann Martel,
15:Can’t save everyone, ~ Joy Fielding,
16:Joy drives out fear. ~ Claudia Gray,
17:Let joy be unconfined. ~ Lord Byron,
18:A work in progress indeed! ~ E N Joy,
19:Discovery is the joy. ~ Adam Haslett,
20:Hope elevates, and joy ~ John Milton,
21:Joy lives concealed in grief. ~ Rumi,
22:...joy, senseless joy! ~ Jane Austen,
23:My path is about Joy. ~ Esther Hicks,
24:Joy is the best makeup. ~ Anne Lamott,
25:Only self can kill joy. ~ Ann Voskamp,
26:A bird is joy incarnate. ~ Myrtle Reed,
27:Find joy in the ordinary. ~ Max Lucado,
28:Joy in All Circumstances ~ Joyce Meyer,
29:joy is evidence of God. ~ Steven James,
30:Such joy ambition finds. ~ John Milton,
31:be careful what you pray for. ~ E N Joy,
32:Joy is the best of wine. ~ George Eliot,
33:money doesn’t mean everything ~ E N Joy,
34:no good deed goes unpunished. ~ E N Joy,
35:Only joy comes from song. ~ Alicia Keys,
36:Let your joy be unconfined! ~ Mark Twain,
37:The hurt you embrace becomes joy. ~ Rumi,
38:The soul is here for its own joy. ~ Rumi,
39:Your joy lies within you. ~ Rhonda Byrne,
40:I love flowy hippie dresses. ~ Joy Bryant,
41:It’s okay to be alone with you. ~ E N Joy,
42:Surprised by Joy Professor ~ Louise Penny,
43:Adventure is a nameless joy ~ Peter Straub,
44:A joy as intense as pain ~ Nicholas Sparks,
45:Find joy in the journey. ~ Thomas S Monson,
46:Joy is the reflex of terror. ~ Victor Hugo,
47:Love is further than death. ~ Joy Williams,
48:Taste the joy ~ Henry Wadsworth Longfellow,
49:The purpose of life is Joy. ~ Esther Hicks,
50:This dance is the joy of existence. ~ Rumi,
51:To get the full value of joy ~ Mark Twain,
52:We have to let God be in control ~ E N Joy,
53:Beauty is whatever gives joy. ~ Hugh Nibley,
54:Disobedience is my joy! ~ Princess Margaret,
55:Every joy is beyond all others. ~ C S Lewis,
56:Joy and woe are woven fine, ~ William Blake,
57:Joy and woe are woven fine. ~ William Blake,
58:Laughter is eternity if joy is real. ~ Bono,
59:Learn how to feel joy. ~ Seneca the Younger,
60:look at what God has done for us. ~ E N Joy,
61:My joy will be in serving. ~ Walter Russell,
62:Obedience out of love is joy. ~ Heidi Baker,
63:This joy you feel is life. ~ Gertrude Stein,
64:thought he became aware ~ Stacey Joy Netzel,
65:We are who we pretend to be. ~ Joy Fielding,
66:without pain we don't know joy ~ John Green,
67:Comparison is the death of joy. ~ Mark Twain,
68:God does not fail at what He does. ~ E N Joy,
69:Joy is a natural way of being. ~ Byron Katie,
70:One joy dispels a hundred cares. ~ Confucius,
71:Pools of sorrow. Waves of joy. ~ John Lennon,
72:The joy of life is variety. ~ Samuel Johnson,
73:To have joy, one must share it. ~ Lord Byron,
74:All the joy you feel is a lie. ~ James Morris,
75:boy oh boy do I learn the hard way. ~ E N Joy,
76:don’t try to understand God’s ways, ~ E N Joy,
77:Fighting dragons is my holy joy. ~ May Sarton,
78:From perfect joy to total anguish ~ Anonymous,
79:Joy may be a miser, ~ Richard Henry Stoddard,
80:My house is the red earth . . . . ~ Joy Harjo,
81:Pity the planet, all joy gone ~ Robert Lowell,
82:When you know better you do better. ~ E N Joy,
83:A friend understands and sympathizes ~ E N Joy,
84:A story matrix connects all of us. ~ Joy Harjo,
85:don’t you question the power of God! ~ E N Joy,
86:It is Love that gives joy to happiness. ~ Rumi,
87:It's an ongoing joy being a dad. ~ Liam Neeson,
88:Joy is the grace we say to God. ~ Ray Bradbury,
89:Joy is your birthright. ~ Sarah Ban Breathnach,
90:Joy, once lost, is pain ~ Percy Bysshe Shelley,
91:My joy rider is pretty impressive; ~ Ker Dukey,
92:Romancing Wisconsin Series ~ Stacey Joy Netzel,
93:Sometimes life happens. ~ Da Vine Joy Randolph,
94:The joy of dressing is an art. ~ John Galliano,
95:There is a joy in danger. ~ Napoleon Bonaparte,
96:There is a joy in danger. ~ Napol on Bonaparte,
97:There’s no joy without peril. ~ David Mitchell,
98:To read without joy is stupid. ~ John Williams,
99:What joy when the insouciant ~ Denise Levertov,
100:Without pain we wouldn't know joy ~ John Green,
101:All recurring joy is pain refined. ~ Amy Lowell,
102:Comparison is the death of joy, ~ Rachel Hollis,
103:Gratitude is the seedbed of joy. ~ Peter Kreeft,
104:I kind of do high-low style a lot. ~ Joy Bryant,
105:I thought with joy of the morrow, ~ Henry James,
106:Joy and truth both have a way ~ Margarita Engle,
107:Joy waits on welcome, not time. ~ Robert Holden,
108:Love is simply creation's greatest joy. ~ Hafez,
109:My baby is the joy in my life. ~ Candace Parker,
110:Oh, this is the joy of the rose; ~ Willa Cather,
111:Resistance is the secret of joy! ~ Alice Walker,
112:Sleep in peace, and wake in joy. ~ Walter Scott,
113:the devil can work on someone’s mind. ~ E N Joy,
114:The DNA of joy is gratitude. ~ Paul David Tripp,
115:The purpose of your life is Joy. ~ Esther Hicks,
116:Without pain, How can we know joy? ~ John Green,
117:without pain, we couldn't know joy ~ John Green,
118:You have to move to your own beat. ~ Joy Bryant,
119:A flower blossoms for its own joy. ~ Oscar Wilde,
120:A mother's pride, a father's joy. ~ Walter Scott,
121:And joy is always a promise. ~ Madeleine L Engle,
122:A thing of beauty is a joy forever. ~ John Keats,
123:Books are like my one and only joy. ~ John Lydon,
124:Gratitude is the root of joy. ~ Jonathan Jackson,
125:Joy is more infectious than leprosy. ~ Baba Amte,
126:joy is of all gifts the most divine. ~ M R James,
127:Let the wild ruckus commence. ~ Karen Joy Fowler,
128:Life is a tragedy full of joy. ~ Bernard Malamud,
129:Life is the joyless quest for joy. ~ Leo Strauss,
130:Never let anyone steal your joy. ~ Mike Richards,
131:Once lost, they are rarely found. ~ Joy Fielding,
132:Our goal should be to achieve joy ~ Ana Castillo,
133:Pain is not a conduit to art or joy ~ Jay Maisel,
134:Small things bring joy, somedays. ~ Warren Ellis,
135:The joy late coming late departs. ~ John L Bates,
136:The latter end of joy is woe. ~ Geoffrey Chaucer,
137:There is no joy without gratitude. ~ Brene Brown,
138:Without Pain How Could We Know Joy? ~ John Green,
139:Without pain, we couldn't know joy. ~ John Green,
140:Without pain, we couldn’t know joy. ~ John Green,
141:Words at night were feral things. ~ Joy Williams,
142:A dead enemy is a joy forever ~ George R R Martin,
143:Comparison is the death of joy. ~ Rachel Robinson,
144:Find joy and solace in the simple. ~ Wayne W Dyer,
145:Joy is not a thing, it is in us. ~ Charles Wagner,
146:Joy surfeited turns to sorrow. ~ Vittorio Alfieri,
147:Real joy, believe me, is a stern matter. ~ Seneca,
148:The joy of the young is to disobey ~ Jean Cocteau,
149:Well, limbo is not a good place to be. ~ Bill Joy,
150:What a Joy, to travel the way of the heart ~ Rumi,
151:When joy is a habit, love is a reflex. ~ Bob Goff,
152:Without Pain, How Could We Know Joy? ~ John Green,
153:without pain,how could we know joy ? ~ John Green,
154:Without pain, how we could know joy. ~ John Green,
155:Without pain, how would we know joy? ~ John Green,
156:Your joy is your sorrow unmasked. ~ Khalil Gibran,
157:All we really want is love's confusing joy. ~ Rumi,
158:Anger kills both laughter and joy; ~ Thiruvalluvar,
159:False expectations take away joy. ~ Sandra Bullock,
160:Feel the joy .. feel the happiness. ~ Rhonda Byrne,
161:Her heart raced with joy to sleep with War ~ Homer,
162:I feel joy when I do a great show. ~ Ozzy Osbourne,
163:I have drunken deep of joy. ~ Percy Bysshe Shelley,
164:I learned the joy of giving, and ~ Anthony Robbins,
165:Isn't joy worth the effort of trust? ~ Ann Voskamp,
166:I think looks do matter on television. ~ Joy Behar,
167:Joy is being fully aware of reality. ~ Simone Weil,
168:Joy is not in things; it is in us ~ Richard Wagner,
169:Joy is the anticipation of joy. ~ Rabih Alameddine,
170:Joy is the serious business of heaven. ~ C S Lewis,
171:My greatest joy comes from teaching. ~ Duke Roufus,
172:Obey Him with glad reckless joy. ~ Oswald Chambers,
173:One writes to find words' meanings. ~ Joy Williams,
174:Silence is the herald of joy ~ William Shakespeare,
175:The joy of a self-giving life    ~ Sri Chinmoy,
176:The key of joy is disobedience. ~ Aleister Crowley,
177:There is some joy in weeping. For our tears ~ Ovid,
178:Where there is love, there is joy. ~ Mother Teresa,
179:Between propriety and joy choose joy. ~ Zadie Smith,
180:Do anything, but let it produce joy. ~ Walt Whitman,
181:Each of us has a private Austen. ~ Karen Joy Fowler,
182:Find joy and peace in this very moment. ~ Nhat Hanh,
183:I don't want to do just a liberal show. ~ Joy Behar,
184:It was raw pity and unconstrained joy. ~ Hugh Howey,
185:Joy always came after pain. ~ Guillaume Apollinaire,
186:Joy came always after pain. ~ Guillaume Apollinaire,
187:Joy comes from using your potential. ~ Will Schultz,
188:Joy is in the ears that hear. ~ Stephen R Donaldson,
189:Joy is not in things; it is in us. ~ Richard Wagner,
190:Joy is the simplest form of gratitude. ~ Karl Barth,
191:Live in joy, in love, in health, in peace. ~ Buddha,
192:No Utopia is Utopia for everyone ~ Karen Joy Fowler,
193:The joy that isn't shared dies young. ~ Anne Sexton,
194:The soul is here for its own joy. ~ Jalaluddin Rumi,
195:What a joy it is to dance and sing! ~ Angela Carter,
196:When a man grows old his joy ~ William Butler Yeats,
197:A joy so potent it felt like pain. ~ G Willow Wilson,
198:And her joy was nearly like sorrow. ~ John Steinbeck,
199:A quote about drinking is a joy forever ~ John Keats,
200:Be a dynamo of irrepressible joy! ~ Haidakhan Babaji,
201:Comparison is the thief of joy. ~ Theodore Roosevelt,
202:Dogs bring us joy by living joyfully. ~ Mark J Asher,
203:Don't allow anyone to steal your joy. ~ Paulo Coelho,
204:Energy falls just short of being joy. ~ Mason Cooley,
205:I am the joy that I've fought for ~ Danielle LaPorte,
206:I paint my joy and I sing my sorrow. ~ Joni Mitchell,
207:It is a joy to be choked with thought. ~ Saul Bellow,
208:It's in great joy that we grasp truth. ~ Mark Leyner,
209:Joy rul'd the day, and Love the night. ~ John Dr