classes ::: subject,
children ::: 1.22 - (Poetic Diction continued.) How Poetry combines elevation of language with perspicuity.
branches ::: Language

Instances, Classes, See Also, Object in Names
Definitions, . Quotes . - . Chapters .


see also ::: grammer, programming, English, Sanskrit, dictionary

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1.03 - Hieroglypics Life and Language Necessarily Symbolic
1.20 - Diction, or Language in general.
1.22 - (Poetic Diction continued.) How Poetry combines elevation of language with perspicuity.
Fifty Shades of Narcissism The Secret Language of Narcissists, Sociopaths and Psychopaths
The Genius of Language
select ::: Being, God, injunctions, media, place, powers, subjects,
favorite ::: cwsa, everyday, grade, mcw, memcards (table), project, project 0001, Savitri, Savitri (extended toc), the Temple of Sages, three js, whiteboard,
temp ::: consecration, experiments, knowledge, meditation, psychometrics, remember, responsibility, temp, the Bad, the God object, the Good, the most important, the Ring, the source of inspirations, the Stack, the Tarot, the Word, top priority, whiteboard,

--- DICTIONARIES (in Dictionaries, in Quotes, in Chapters)

language ::: any system of formalized symbols, signs, sounds, gestures, or the like used or conceived as a means of communicating thought, emotion, etc. God-language. :::

languaged ::: imp. & p. p. --> of Language ::: a. --> Having a language; skilled in language; -- chiefly used in composition.

language ::: n. --> Any means of conveying or communicating ideas; specifically, human speech; the expression of ideas by the voice; sounds, expressive of thought, articulated by the organs of the throat and mouth.
The expression of ideas by writing, or any other instrumentality.
The forms of speech, or the methods of expressing ideas, peculiar to a particular nation.

languageless ::: a. --> Lacking or wanting language; speechless; silent.

Language, Functions of: Some utterances (a) are produced by a speaker, (b) induce effects in an interpreter, (c) are related to a certain subject-matter (which may, but in general will not, include either the speaker or interpreter). According as one or other of the relations in which the utterance stands to the several factors of such speech-situations is selected for attention, the (token) utterance may be said to have expressive, evocative and referential functions. The utterance expresses thoughts, desires, attitudes of the speaker; evokes reactions (thoughts, evaluations, tendencies to action) in the hearer; designates or refers to its reference.

Language, Philosophy of: Any philosophical investigation arising from study of concrete, actualized, languages, whether "living" or "dead". By "language" is here to be understood a system of signs (whether words or ideograms) used in regular modes of combination, in accordance with conventionally established rules, for the purpose of communication.

Language of Science: See Scientific Empiricism II B 1. Lao Tzu: Whether the founder of Taoism (tao chia) was the same as Li Erh and Li An, whether he lived before or after Confucius, and whether the Tao Te Ching (Eng. trans.: The Canon of Reason and Virtue by P. Carus, The Way and Its Power by A. Waley, etc.) contains his teachings are controversial. According to the Shih Chi (Historical Records), he was a native of Chu (in present Honan), land of romanticism in the south, and a custodian of documents whom Confucius went to consult on rituals. Thus he might have been a priest-teacher who, by advocating the doctrine of "inaction", attempted to preserve the declining culture of his people, the suppressed people of Yin, while Confucius worked hard to promote the culture of the ruling people of Chou. -- W.T.C.

1. {programming language}.
2. {natural language}.

language-based editor
{language-sensitive editor}

language code
A set of standard names and
abbreviations maintained by {ISO} for identifying human
languages, natural and invented, past and present. Each
language has a list of English and French names and an ISO
639-2 three-letter code. Some also have an ISO 639-1
two-letter code.
The list even includes the Klingon language from the Star Trek
science fiction series.
{Latest list
There are also {country codes}.

Language for Communicating Systems
(LCS) A {concurrent} {SML} by Bernard Berthomieu
with {behaviours} and processes, based upon {higher order
CCS}. LCS is implemented as a {bytecode interpreter} and runs
on {Sun} {SPARC}, {SGI} {MIPS}, and {Linux}.
E-mail: Bernard Berthomieu .
Mailing list:

Language for the On-Line Investigation and Transformation of Abstractions
(LOLITA) An extension of the {Culler-Fried System}
for {symbolic mathematics}.
["An On- line Symbol Manipulation System", F.W. Blackwell, Proc
ACM 22nd Natl Conf, 1967].
[Sammet 1969, p. 464].

Language H
An early business-oriented language from {NCR}.

language lawyer
A person, usually an experienced or senior software engineer,
who is intimately familiar with many or most of the numerous
restrictions and features (both useful and esoteric)
applicable to one or more computer programming languages. A
language lawyer is distinguished by the ability to show you
the five sentences scattered through a 200-page manual that
together imply the answer to your question "if only you had
thought to look there".
Compare {wizard}, {legal}, {legalese}.
[{Jargon File}]

Language Of Temporal Ordering Specification
(LOTOS) A formal {specification language} based on
temporal ordering used for {protocol} specfication in {ISO}
{OSI} {standards}. It is published as ISO 8807 in 1990 and
describes the order in which events occur.
["The Formal Description Technique LOTOS", P.H.J. van Eijk et
al eds, N-H 1989].

Language Sensitive Editor
(LSE) A {language-sensitive editor} from {DEC}.

language-sensitive editor
An editor that is aware of the syntactic, semantic and in some
cases the structural rules of a specific programming language
and provides a framework for the user to enter {source code}.
Programs or changes to previously stored programs are
incrementally {parsed} into an {abstract syntax tree} and
automatically checked for correctness.

languages of choice
{C} and {Lisp}. Nearly every hacker knows one of these, and
most good ones are fluent in both. Smalltalk and Prolog are
also popular in small but influential communities.
There is also a rapidly dwindling category of older hackers
with Fortran, or even assembler, as their language of choice.
They often prefer to be known as {Real Programmers}, and other
hackers consider them a bit odd (see "{The Story of Mel}").
Assembler is generally no longer considered interesting or
appropriate for anything but {HLL} implementation, {glue}, and
a few time-critical and hardware-specific uses in systems
programs. Fortran occupies a shrinking niche in scientific
Most hackers tend to frown on languages like {Pascal} and
{Ada}, which don't give them the near-total freedom considered
necessary for hacking (see {bondage-and-discipline language}),
and to regard everything even remotely connected with {COBOL}
or other traditional {card walloper} languages as a total and
unmitigated {loss}.
[{Jargon File}]

languaged ::: imp. & p. p. --> of Language ::: a. --> Having a language; skilled in language; -- chiefly used in composition.

language ::: n. --> Any means of conveying or communicating ideas; specifically, human speech; the expression of ideas by the voice; sounds, expressive of thought, articulated by the organs of the throat and mouth.
The expression of ideas by writing, or any other instrumentality.
The forms of speech, or the methods of expressing ideas, peculiar to a particular nation.

languageless ::: a. --> Lacking or wanting language; speechless; silent.

Language. See SPEECH

languages to souls created at the time of Creation.

language ::: 1. (language, programming) programming language.2. (human language) natural language. (1998-09-07)

language-based editor ::: language-sensitive editor

Language for Communicating Systems ::: (language) (LCS) A concurrent SML by Bernard Berthomieu with behaviours and processes, based upon higher order CCS. LCS is implemented as a bytecode interpreter and runs on Sun SPARC, SGI MIPS, and Linux.Latest version: 5.1, as of 2000-03-17. .E-mail: Bernard Berthomieu .Mailing list: (2000-03-28)

Language for Communicating Systems ::: (language) (LCS) A concurrent SML by Bernard Berthomieu with behaviours and processes, based upon higher order CCS. LCS is implemented as a bytecode interpreter and runs on Sun SPARC, SGI MIPS, and Linux.Latest version: 5.1, as of 2000-03-17. .E-mail: Bernard Berthomieu .Mailing list: (2000-03-28)Language for the On-Line Investigation and Transformation of

Language for the On-Line Investigation and Transformation of Abstractions ::: (language) (LOLITA) An extension of the Culler-Fried System for symbolic mathematics.[An On- line Symbol Manipulation System, F.W. Blackwell, Proc ACM 22nd Natl Conf, 1967].[Sammet 1969, p. 464].(2003-07-29)

Language H ::: An early business-oriented language from NCR.

language lawyer ::: A person, usually an experienced or senior software engineer, who is intimately familiar with many or most of the numerous restrictions and features (both scattered through a 200-page manual that together imply the answer to your question if only you had thought to look there.Compare wizard, legal, legalese.[Jargon File] (1995-02-15)

Language Of Temporal Ordering Specification ::: (language) (LOTOS) A formal specification language based on temporal ordering used for protocol specfication in ISO OSI standards. It is published as ISO 8807 in 1990 and describes the order in which events occur.[The Formal Description Technique LOTOS, P.H.J. van Eijk et al eds, N-H 1989]. (1995-03-18)

language-sensitive editor ::: An editor that is aware of the syntactic, semantic and in some cases the structural rules of a specific programming language and provides a framework for are incrementally parsed into an abstract syntax tree and automatically checked for correctness. (1995-02-15)

Language Sensitive Editor ::: (LSE) A language-sensitive editor from DEC. (1995-02-15)

languages of choice ::: C and Lisp. Nearly every hacker knows one of these, and most good ones are fluent in both. Smalltalk and Prolog are also popular in small but influential communities.There is also a rapidly dwindling category of older hackers with Fortran, or even assembler, as their language of choice. They often prefer to be known as hardware-specific uses in systems programs. Fortran occupies a shrinking niche in scientific programming.Most hackers tend to frown on languages like Pascal and Ada, which don't give them the near-total freedom considered necessary for hacking (see connected with COBOL or other traditional card walloper languages as a total and unmitigated loss.[Jargon File]

language: A specific system of signs used by members of a group to communicate with each other. These signs can be verbal sounds, sign language gestures, or written markings like letters.

language acquisition: the processes by which children acquire or develop human language.

Language Acquisition Device (LAD): an innate mechanism that aids language development, through recognising grammatical structure.

language development: the study of the acquisition of language, with emphasis on the development of four sub-systems of language ?phonology, semantics, pragmatics and tense and gender.

language ::: any system of formalized symbols, signs, sounds, gestures, or the like used or conceived as a means of communicating thought, emotion, etc. God-language. :::

--- QUOTES [78 / 78 - 500 / 15729] (in Dictionaries, in Quotes, in Chapters)

KEYS (10k)

   17 Sri Aurobindo
   5 Aleister Crowley
   4 The Mother
   3 Wikipedia
   3 Velimir Khlebnikov
   3 Jorge Luis Borges
   2 Tom Butler-Bowdon
   2 Manly P Hall
   2 Alfred Korzybski
   1 Yogani
   1 Thomas Keating
   1 Sri Guru Granth Sahib
   1 site
   1 Saul Williams
   1 Saint Teresa of Avila
   1 Ronald Decker and Thierry Depaulis and Michael Dummett
   1 Robert Kegan
   1 Robert Greene
   1 Robert Anton Wilson
   1 Richard Stallman
   1 Richard P Feynman
   1 Rev. Dr. Martin Luther King Jr
   1 Philip Greenspun
   1 Nik Douglas and Penny Slinger
   1 Mortimer J Adler
   1 Ken Wilber
   1 Julio Cortazar
   1 Joseph Campbell
   1 Jordan Peterson
   1 Jonathan Swift
   1 Jean Gebser
   1 James W Fowler
   1 James George Frazer
   1 Howard Gardner
   1 Guy Steele
   1 Galileo Galilei
   1 Chamtrul Rinpoche
   1 Boye De Mente
   1 Bodhidharma
   1 Bertrand Russell
   1 Aswaghosha
   1 Alan Perlis
   1 A E van Vogt


   10 Anonymous
   8 Rumi
   5 Ralph Waldo Emerson
   5 Paulo Coelho
   5 Adrienne Rich
   4 Seneca the Younger
   4 Roland Barthes
   4 George Herbert
   3 W H Auden
   3 Voltaire
   3 Socrates
   3 Samuel Johnson
   3 Martin Luther King Jr
   3 Margaret Atwood
   3 John Green
   3 Jodi Picoult
   3 Jeanette Winterson
   3 Ben Jonson
   2 William Shakespeare
   2 William S Burroughs
   2 William Golding
   2 Toba Beta
   2 Terence McKenna
   2 Simon Van Booy
   2 Simone Weil
   2 Robin Lakoff
   2 Paul Kalanithi
   2 Pablo Neruda
   2 Mohsin Hamid
   2 Max Muller
   2 Max Heindel
   2 Mason Cooley
   2 Marshall McLuhan
   2 Madeleine L Engle
   2 Ludwig Wittgenstein
   2 Lois Lowry
   2 Lev S Vygotsky
   2 Julian Jaynes
   2 John Stuart Mill
   2 John R Erickson
   2 John Maynard Smith
   2 Joe Hill
   2 Jacques Derrida
   2 Hans Georg Gadamer
   2 George Carlin
   2 Frantz Fanon
   2 Federico Fellini
   2 Don DeLillo
   2 David Whyte
   2 David Grann
   2 David Crystal
   2 Confucius
   2 Charles Mingus
   2 Cassandra Clare
   2 Bodhidharma
   2 Bernard Malamud
   2 Alice Notley
   2 Alice Fulton
   2 Alan Kay

1:Go beyond language. Go beyond thought. ~ Bodhidharma,
2:The book of nature is written in the language of mathematics. ~ Galileo Galilei,
3:Perhaps the shortest and most powerful prayer in human language is help. ~ Thomas Keating,
4:A language that doesn't affect the way you think about programming is not worth knowing. ~ Alan Perlis,
5:There is nothing but quotations left for us. Our language is a system of quotations. ~ Jorge Luis Borges,
6:If you give someone Fortran, he has Fortran. If you give someone Lisp, he has any language he pleases ~ Guy Steele,
7:Scrape the surface of language, and you will behold interstellar space and the skin that encloses it. ~ Velimir Khlebnikov,
8:Things in their fundamental nature can neither be named nor explained. They cannot be expressed adequately in any form of language. ~ Aswaghosha,
9:Each language is the sign and power of the soul of the people which naturally speaks it. ~ Sri Aurobindo, The Human Cycle Diversity in Oneness,
10:A nation, race or people which loses its language cannot live its whole life or its real life. ~ Sri Aurobindo, The Human Cycle Diversity in Oneness,
11:Mathematics is a language plus reasoning; it is like a language plus logic. Mathematics is a tool for reasoning. ~ Richard P Feynman, The Character of Physical Law ,
12:Language creates and determines thought even while it is created and determined by it. ~ Sri Aurobindo, The Human Cycle The Problem of Uniformity and Liberty,
13:I do not like mystical language, and yet I hardly know how to express what I mean without employing phrases that sound poetic rather than scientific. ~ Bertrand Russell,
14:Behind each priest, there is a demon fighting for his fall. If we have the language to criticize them, we must have twice as much to pray for them. ~ Saint Teresa of Avila,
15:I hardly ever talk- words seem such a waste, and they are none of them true. No one has yet invented a language from my point of view. ~ Aleister Crowley, Diary of a Drug Fiend ,
16:Thought perceptions come first—language comes to express the perceptions and itself leads to fresh thoughts. ~ Sri Aurobindo, Letters on Yoga - IV 4.22 - The supramental Thought and Knowledge,
17:The nearest thing Common Lisp has to a motto is the koan-like description, the programmable programming language. ~ , ,
18:Mere force of language tacked on to the trick of the metrical beat does not answer the higher description of poetry. ~ Sri Aurobindo, The Future Poetry Rhythm and Movement,
19:Symbolism is the language of the Mysteries. By symbols men have ever sought to communicate to each other those thoughts which transcend the limitations of language. ~ Manly P Hall,
20:It is not enough that the natural language should be spoken by the people; it must be the expression of its higher life and thought. ~ Sri Aurobindo, The Human Cycle Diversity in Oneness,
21:...the German language associates "origin" with suddenness and discontinuity with respect to primordial events, whereas temporal inceptions are designated as "starts" or "beginnings". ~ Jean Gebser,
22:It's difficult for me to feel that a solid page without the breakups of paragraphs can be interesting. I break mine up perhaps sooner than I should in terms of the usage of the English language. ~ A E van Vogt,
23:Language is the sign of the cultural life of a people, the index of its soul in thought and mind that stands behind and enriches its soul in action. ~ Sri Aurobindo, The Human Cycle Diversity in Oneness,
24:Even with skills that are primarily mental, such as computer programming or speaking a foreign language, it remains the case that we learn best through practice and repetition-the natural learning process. ~ Robert Greene, Mastery ,
25:The most powerful programming language is Lisp. If you don't know Lisp (or its variant, Scheme), you don't appreciate what a powerful language is. Once you learn Lisp you will see what is missing in most other languages. ~ Richard Stallman,
26:If Lisp is a 'programmable programming language,' then Scheme is an assemble-it-at-home kit for making yourself a programmable programming language. JavaScript does not have this quality AT ALL. ~ , ,
27:Moreover, every language having a structure, by the very nature of language, reflects in its own structure that of the world as assumed by those who evolve the language. ~ Alfred Korzybski, Science and Sanity: An Introduction to Non-Aristotelian Systems and General Semantics ,
28:There is a single main definition of the object of all magical Ritual. It is the uniting of the Microcosm with the Macrocosm. The Supreme and Complete Ritual is therefore the Invocation of the Holy Guardian Angel; or, in the language of Mysticism, Union with God. ~ Aleister Crowley,
29:But what is memory if not the language of feeling, a dictionary of faces and days and smells which repeat themselves like the verbs and adjectives in a speech, sneaking in behind the thing itself,into the pure present, making us sad or teaching us vicariously... ~ Julio Cortazar, Hopscotch ,
30:Greenspun's tenth rule of programming is an aphorism in computer programming and especially programming language circles that states: Any sufficiently complicated C or Fortran program contains an ad-hoc, informally-specified, bug-ridden, slow implementation of half of Common Lisp. ~ Philip Greenspun,
31:A child playing with dolls may shed heartfelt tears when his bundle of rags and scraps becomes deathly ill and dies ... So we may come to an understanding of language as playing with dolls: in language, scraps of sound are used to make dolls and replace all the things in the world. ~ Velimir Khlebnikov,
32:In the language of the Vedic Rishis, as infinite Existence, Consciousness and Bliss are the three highest and hidden Names of the Nameless, so this Supermind is the fourth Name5 - fourth to That in its descent, fourth to us in our ascension. ~ Sri Aurobindo, The Life Divine 1.27 - The Sevenfold Chord of Being,
33:If a book is easy and fits nicely into all your language conventions and thought forms, then you probably will not grow much from reading it. It may be entertaining, but not enlarging to your understanding. It's the hard books that count. Raking is easy, but all you get is leaves; digging is hard, but you might find diamonds. ~ Mortimer J Adler,
34:So many Siddhas and Buddhas, so many Yogic masters. So many goddesses of various kinds. So many demi-gods and demons, so many silent sages. So many oceans of jewels. So many ways of life, so many languages. So many dynasties of rulers. So many intuitive people, so many selfless servants. O Nanak, His limit has no limit! ~ Sri Guru Granth Sahib,
35:The final result is a system where programmers, artists, animators, and designers are productively programming directly in an S-expression Scheme-like language. Dan closed his talk by wowing the audience with the trailer for the game, which has now been released and is garnering extremely positive reviews. ~,
36:And I must say tonight that a riot is the language of the unheard. And what is it America has failed to hear? ... It has failed to hear that the promises of freedom and justice have not been met. And it has failed to hear that large segments of white society are more concerned about tranquility and the status quo than about justice and humanity. ~ Rev. Dr. Martin Luther King Jr,
37:But once we realize that people have very different kinds of minds, different kinds of strengths -- some people are good in thinking spatially, some in thinking language, others are very logical, other people need to be hands on and explore actively and try things out -- then education, which treats everybody the same way, is actually the most unfair education. ~ Howard Gardner,
38:The aim of a human perfection must include, if it is to deserve the name, two things, self-mastery and a mastery of the surroundings; it must seek for them in the greatest degree of these powers which is at all attainable by our human nature. Man's urge of self-perfection is to be, in the ancient language, svarat and samrat, self-ruler and king. ~ Sri Aurobindo, The Synthesis Of Yoga ,
39:The material movements are an exterior notation by which the soul represents its perceptions of certain truths of the Infinite and makes them effective in the terms of Substance. These things are a language, a notation, a hieroglyphic, a system of symbols, not themselves the deepest truest sense of the things they intimate. ~ Sri Aurobindo, The Synthesis Of Yoga 2.01 - The Object of Knowledge,
40:A superintelligence is a hypothetical agent that possesses intelligence far surpassing that of the brightest and most gifted human minds. Superintelligence may also refer to a property of problem-solving systems (e.g., superintelligent language translators or engineering assistants) whether or not these high-level intellectual competencies are embodied in agents that act in the world. ~ Wikipedia,
41:When the human race learns to read the language of symbolism, a great veil will fall from the eyes of men. They shall then know truth and, more than that, they shall realize that from the beginning truth has been in the world unrecognized, save by a small but gradually increasing number appointed by the Lords of the Dawn as ministers to the needs of human creatures struggling co regain their consciousness of divinity. ~ Manly P Hall,
42:John McCarthy (September 4, 1927 - October 24, 2011) was an American computer scientist and cognitive scientist. McCarthy was one of the founders of the discipline of artificial intelligence.[1] He coined the term artificial intelligence (AI), developed the Lisp programming language family, significantly influenced the design of the ALGOL programming language, popularized timesharing, and was very influential in the early development of AI. ~ Wikipedia,
43:Throughout the past 2500 years, whichever country Buddhism has been taught in, there have always been great yogis. Likewise, sooner or later there will be the great yogis of the West. This is because Buddhism has nothing to do with culture, gender, language, or colour. Buddhism is for all beings throughout time and space. And whoever dedicates their life to putting the teachings into practice will become a great yogi. It is as simple as that. ~ Chamtrul Rinpoche,
44:In Japanese language, kata (though written as 方) is a frequently-used suffix meaning way of doing, with emphasis on the form and order of the process. Other meanings are training method and formal exercise. The goal of a painter's practicing, for example, is to merge his consciousness with his brush; the potter's with his clay; the garden designer's with the materials of the garden. Once such mastery is achieved, the theory goes, the doing of a thing perfectly is as easy as thinking it ~ Boye De Mente, Japan's Secret Weapon - The Kata Factor ,
45:nabla9 on July 15, 2018 [-] \n\nCommon Lisp as hackish vs protective is nice way to describe it.\n\nAnother way to describe it exploratory vs implementatory.\n\nIn some ways Common Lisp is like Mathematica for programming. It's a language for a computer architect to develop and explore high level concept. It's not a accident that early Javascript prototype was done in common lisp or that metaobject protocols, aspect-oriented programming, etc. were first implemented and experimented with Common Lisp. ~ site, ,
46:The Mantra in other words is a direct and most heightened, an intensest and most divinely burdened rhythmic word which embodies an intuitive and revelatory inspiration and ensouls the mind with the sight and the presence of the very self, the inmost reality of things and with its truth and with the divine soul-forms of it, the Godheads which are born from the living Truth. Or, let us say, it is a supreme rhythmic language which seizes hold upon all that is finite and brings into each the light and voice of its own infinite. ~ Sri Aurobindo, The Future Poetry ,
47:Money, after all, is an abstract artifact, like language - merely symbolized by the paper or coin or whatever. If you can fully grasp its abstractedness, especially in the computer age, it becomes quite clear that no group can monopolize this abstraction, except through a series of swindle. If the usurers had been bolder, they might have monopolized language as well as currency, and people would be saying we can't write more books because we don't have enough words, the way they now say we can't build starships, because we don't have enough money. ~ Robert Anton Wilson,
48:In Mahayana Buddhism the universe is therefore likened to a vast net of jewels, wherein the reflection from one jewel is contained in all jewels, and the reflections of all are contained in each. As the Buddhists put it, "All in one and one in all." This sounds very mystical and far-out, until you hear a modern physicist explain the present-day view of elementary particles: "This states, in ordinary language, that each particle consists of all the other particles, each of which is in the same way and at the same time all other particles together." ~ Ken Wilber, No Boundary ,
49:I believe faith is a human universal. We are endowed at birth with nascent capacities for faith. How these capacities are activated and grow depends to a large extent on how we are welcomed into the world and what kinds of environments we grow in. Faith is interactive and social; it requires community, language, ritual and nurture. Faith is also shaped by initiatives from beyond us and other people, initiatives of spirit or grace. How these latter initiatives are recognized and imaged, or unperceived and ignored, powerfully affects the shape of faith in our lives. ~ James W Fowler, Stages Of Faith ,
50:At one stage in the initiation procedure, Christian tells us...the postulant climbs down an iron ladder, with seventy-eight rungs, and enters a hall on either side of which are twelve statues, and, between each pair of statues, a painting. These twenty-two paintings, he is told, are Arcana or symbolic hieroglyphs; the Science of Will, the principle of all wisdom and source of all power, is contained in them. Each corresponds to a "letter of the sacred language" and to a number, and each expresses a reality of the divine world, a reality of the intellectual world and a reality of the physical world. The secret meanings of these twenty-two Arcana are then expounded to him. ~ Ronald Decker and Thierry Depaulis and Michael Dummett, A Wicked Pack of Cards - The Origins of the Occult Tarot ,
51:From these two incontrovertible premises he deduced that the Library is total and that its shelves register all the possible combinations of the twenty-odd orthographical symbols (a number which, though extremely vast, is not infinite): in other words, all that it is given to express, in all languages. Everything: the minutely detailed history of the future, the archangels' autobiographies, the faithful catalogue of the Library, thousands and thousands of false catalogues, the demonstration of the fallacy of those catalogues, the demonstration of the fallacy of the true catalogue, the Gnostic gospel of Basilides, the commentary on that gospel, the commentary on the commentary on that gospel, the true story of your death, the translation of every book in all languages, the interpolations of every book in all books. ~ Jorge Luis Borges, The Library of Babel ,
52:The Vedic poets regarded their poetry as mantras, they were the vehicles of their own realisations and could become vehicles of realisation for others. Naturally, these mostly would be illuminations, not the settled and permanent realisation that is the goal of Yoga - but they could be steps on the way or at least lights on the way. Many have such illuminations, even initial realisations while meditating on verses of the Upanishads or the Gita. Anything that carries the Word, the Light in it, spoken or written, can light this fire within, open a sky, as it were, bring the effective vision of which the Word is the body. In all ages spiritual seekers have expressed their aspirations or their experiences in poetry or inspired language and it has helped themselves and others. Therefore there is nothing absurd in my assigning to such poetry a spiritual or psychic value and effectiveness to poetry of a psychic or spiritual character. ~ Sri Aurobindo, Letters On Yoga - II ,
53:Gradually, the concrete enigma I labored at disturbed me less than the generic enigma of a sentence written by a god. What type of sentence (I asked myself) will an absolute mind construct? I considered that even in the human languages there is no proposition that does not imply the entire universe: to say "the tiger" is to say the tigers that begot it, the deer and turtles devoured by it, the grass on which the deer fed, the earth that was mother to the grass, the heaven that gave birth to the earth. I considered that in the language of a god every word would enunciate that infinite concatenation of facts, and not in an implicit but in an explicit manner, and not progressively but instantaneously. In time, the notion of a divine sentence seemed puerile or blasphemous. A god, I reflected, ought to utter only a single word and in that word absolute fullness. No word uttered by him can be inferior to the universe or less than the sum total of time. ~ Jorge Luis Borges, Labyrinths Selected Stories and Other Writings,
54:The magic in a word remains magic even if it is not understood, and loses none of its power. Poems may be understandable or they may not, but they must be good, and they must be real.From the examples of the algebraic signs on the walls of Kovalevskaia's nursery that had such a decisive influence on the child's fate, and from the example of spells, it is clear we cannot demand of all language: "be easy to understand, like the sign in the street." The speech of higher intelligence, even when it is not understandable, falls like seed into the fertile soil of the soul and only much later, in mysterious ways, does it bring forth its shoots. Does the earth understand the writing of the seeds a farmer scatters on its surface? No. But the grain still ripens in autumn, in response to those seeds. In any case, I certainly do not maintain that every incomprehensible piece of writing is beautiful. I mean only that we must not reject a piece of writing simply because it is incomprehensible to a particular group of readers. ~ Velimir Khlebnikov,
55:By religion, then, I understand a propitiation or conciliation of powers superior to man which are believed to direct and control the course of nature and of human life. Thus defined, religion consists of two elements, a theoretical and a practical, namely, a belief in powers higher than man and an attempt to propitiate or please them. Of the two, belief clearly comes first, since we must believe in the existence of a divine being before we can attempt to please him. But unless the belief leads to a corresponding practice, it is not a religion but merely a theology; in the language of St. James, "faith, if it hath not works, is dead, being alone." In other words, no man is religious who does not govern his conduct in some measure by the fear or love of God. On the other hand, mere practice, divested of all religious belief, is also not religion. Two men may behave in exactly the same way, and yet one of them may be religious and the other not. If the one acts from the love or fear of God, he is religious; if the other acts from the love or fear of man, he is moral or immoral according as his behaviour comports or conflicts with the general good. ~ James George Frazer, The Golden Bough ,
56:the three successive elements ::: The progressive self-manifestation of Nature in man, termed in modern language his evolution, must necessarily depend upon three successive elements, that which is already evolved, that which is persistently in the stage of conscious evolution and that which is to be evolved and may perhaps be already displayed, if not constantly, then occasionally or with some regularity of recurrence, in primary formations or in others more developed and, it may well be, even in some, however rare, that are near to the highest possible realisation of our present humanity. For the march of Nature is not drilled to a regular and mechanical forward stepping. She reaches constantly beyond herself even at the cost of subsequent deplorable retreats. She has rushes; she has splendid and mighty outbursts; she has immense realisations. She storms sometimes passionately forward hoping to take the kingdom of heaven by violence. And these self-exceedings are the revelation of that in her which is most divine or else most diabolical, but in either case the most puissant to bring her rapidly forward towards her goal. ~ Sri Aurobindo, The Synthesis Of Yoga Introduction - The Conditions of the Synthesis,
57:Art is the human language of the nervous plane, intended to express and communicate the Divine, who in the domain of sensation manifests as beauty. The purpose of art is therefore to give those for whom it is meant a freer and more perfect communion with the Supreme Reality. The first contact with this Supreme Reality expresses itself in our consciousness by a flowering of the being in a plenitude of vast and peaceful delight. Each time that art can give the spectator this contact with the infinite, however fleetingly, it fulfils its aim; it has shown itself worthy of its mission. Thus no art which has for many centuries moved and delighted a people can be dismissed, since it has at least partially fulfilled its mission - to be the powerful and more or less perfect utterance of that which is to be expressed. What makes it difficult for the sensibility of a nation to enjoy the delight that another nation finds in one art or another is the habitual limitation of the nervous being which, even more than the mental being, is naturally exclusive in its ability to perceive the Divine and which, when it has entered into relation with Him through certain forms, feels an almost irresistible reluctance to recognise Him through other forms of sensation. ~ The Mother, Words Of Long Ago 122,
58:All advance in thought is made by collecting the greatest possible number of facts, classifying them, and grouping them. The philologist, though perhaps he only speaks one language, has a much higher type of mind than the linguist who speaks twenty. This Tree of Thought is exactly paralleled by the tree of nervous structure. Very many people go about nowadays who are exceedingly "well-informed," but who have not the slightest idea of the meaning of the facts they know. They have not developed the necessary higher part of the brain. Induction is impossible to them. This capacity for storing away facts is compatible with actual imbecility. Some imbeciles have been able to store their memories with more knowledge than perhaps any sane man could hope to acquire. This is the great fault of modern education - a child is stuffed with facts, and no attempt is made to explain their connection and bearing. The result is that even the facts themselves are soon forgotten. Any first-rate mind is insulted and irritated by such treatment, and any first-rate memory is in danger of being spoilt by it. No two ideas have any real meaning until they are harmonized in a third, and the operation is only perfect when these ideas are contradictory. This is the essence of the Hegelian logic. ~ Aleister Crowley, Liber ABA Book 4,
59:5. Belly of the Whale:The idea that the passage of the magical threshold is a transit into a sphere of rebirth is symbolized in the worldwide womb image of the belly of the whale. The hero, instead of conquering or conciliating the power of the threshold, is swallowed into the unknown and would appear to have died. This popular motif gives emphasis to the lesson that the passage of the threshold is a form of self-annihilation. Instead of passing outward, beyond the confines of the visible world, the hero goes inward, to be born again. The disappearance corresponds to the passing of a worshipper into a temple-where he is to be quickened by the recollection of who and what he is, namely dust and ashes unless immortal. The temple interior, the belly of the whale, and the heavenly land beyond, above, and below the confines of the world, are one and the same. That is why the approaches and entrances to temples are flanked and defended by colossal gargoyles: dragons, lions, devil-slayers with drawn swords, resentful dwarfs, winged bulls. The devotee at the moment of entry into a temple undergoes a metamorphosis. Once inside he may be said to have died to time and returned to the World Womb, the World Navel, the Earthly Paradise. Allegorically, then, the passage into a temple and the hero-dive through the jaws of the whale are identical adventures, both denoting in picture language, the life-centering, life-renewing act. ~ Joseph Campbell,
60:the first necessity; ::: The first necessity is to dissolve that central faith and vision in the mind which concentrate it on its development and satisfaction and interests in the old externalised order of things. It is imperative to exchange this surface orientation for the deeper faith and vision which see only the Divine and seek only after the Divine. The next need is to compel all our lower being to pay homage to this new faith and greater vision. All our nature must make an integral surrender; it must offer itself in every part and every movement to that which seems to the unregenerated sensemind so much less real than the material world and its objects. Our whole being - soul, mind, sense, heart, will, life, body - must consecrate all its energies so entirely and in such a way that it shall become a fit vehicle for the Divine. This is no easy task; for everything in the world follows the fixed habit which is to it a law and resists a radical change. And no change can be more radical than the revolution attempted in the integral Yoga. Everything in us has constantly to be called back to the central faith and will and vision. Every thought and impulse has to be reminded in the language of the Upanishad that That is the divine Brahman and not this which men here adore. Every vital fibre has to be persuaded to accept an entire renunciation of all that hitherto represented to it its own existence. ~ Sri Aurobindo, The Synthesis Of Yoga 1.02 - Self-Consecration,
61:0 Order - All developmental theories consider the infant to be "undifferentiated," the essence of which is the absence of any self-other boundary (interpersonally) or any subject-object boundary (intrapsychically), hence, stage 0 rather than stage 1. The infant is believed to consider all of the phenomena it experiences as extensions of itself. The infant is "all self" or "all subject" and "no object or other." Whether one speaks of infantile narcissism," "orality," being under the sway completely of "the pleasure principle" with no countervailing "reality principle," or being "all assimilative" with no countervailing "accommodation," all descriptions amount to the same picture of an objectless, incorporative embeddedness. Such an underlying psychologic gives rise not only to a specific kind of cognition (prerepresentational) but to a specific kind of emotion in which the emotional world lacks any distinction between inner and outer sources of pleasure and discomfort. To describe a state of complete undifferentiation, psychologists have had to rely on metaphors: Our language itself depends on the transcendence of this prerepresentational stage. The objects, symbols, signs, and referents of language organize the experienced world and presuppose the very categories that are not yet articulated at stage 0. Thus, Freud has described this period as the "oceanic stage," the self undifferentiated from the swelling sea. Jung suggested "uroboros," the snake that swallows its tail. ~ Robert Kegan,
62:... Every one knew how laborious the usual method is of attaining to arts and sciences; whereas, by his contrivance, the most ignorant person, at a reasonable charge, and with a little bodily labour, might write books in philosophy, poetry, politics, laws, mathematics, and theology, without the least assistance from genius or study." He then led me to the frame, about the sides, whereof all his pupils stood in ranks. It was twenty feet square, placed in the middle of the room. The superfices was composed of several bits of wood, about the bigness of a die, but some larger than others. They were all linked together by slender wires. These bits of wood were covered, on every square, with paper pasted on them; and on these papers were written all the words of their language, in their several moods, tenses, and declensions; but without any order. The professor then desired me "to observe; for he was going to set his engine at work." The pupils, at his command, took each of them hold of an iron handle, whereof there were forty fixed round the edges of the frame; and giving them a sudden turn, the whole disposition of the words was entirely changed. He then commanded six-and-thirty of the lads, to read the several lines softly, as they appeared upon the frame; and where they found three or four words together that might make part of a sentence, they dictated to the four remaining boys, who were scribes. This work was repeated three or four times, and at every turn, the engine was so contrived, that the words shifted into new places, as the square bits of wood moved upside down. ~ Jonathan Swift, Gullivers Travels ,
63:True love has no need of reciprocation; there can be no reciprocation because there is only one Love, the Love, which has no other aim than to love. It is in the world of division that one feels the need of reciprocation - because one lives in the illusion of the multiplicity of Love; but in fact there is only One Love and it is always this sole love which, so to say, responds to itself. 19 April 1967*Indeed, there is only one Love, universal and eternal, as there is only one Consciousness, universal and eternal.All the apparent differences are colorations given by individualisation and personification. But these alterations are purely superficial. And the "nature" of Love, as of Consciousness, is unalterable. 20 April 1967*When one has found divine Love, it is the Divine that one loves in all beings. There is no longer any division. 1 May 1967*Once one has found divine Love, all other loves, which are nothing but disguises, can lose their deformities and become pure - then it is the Divine that one loves in everyone and everything. 6 May 1967*True love, that which fulfils and illumines, is not the love one receives but the love one gives.And the supreme Love is a love without any definite object - the love which loves because it cannot do other than to love. 15 May 1968*There is only one love - the Divine's Love; and without that Love there would be no creation. All exists because of that Love and it is when we try to find our own love which does not exist that we do not feel the Love, the only Love, the Divine's Love which permeates all existence. 5 March 1970*When the psychic loves it loves with the Divine Love.When you love, you love with the Divine's love diminished and distorted by your ego, but in its essence still the Divine's love.It is for the facility of the language that you say the love of this one or that one, but it is all the same one Love manifested ~ The Mother, Words Of The Mother II ,
64:the omnipresent Trinity ::: In practice three conceptions are necessary before there can be any possibility of Yoga; there must be, as it were, three consenting parties to the effort,-God, Nature and the human soul or, in more abstract language, the Transcendental, the Universal and the Individual. If the individual and Nature are left to themselves, the one is bound to the other and unable to exceed appreciably her lingering march. Something transcendent is needed, free from her and greater, which will act upon us and her, attracting us upward to Itself and securing from her by good grace or by force her consent to the individual ascension. It is this truth which makes necessary to every philosophy of Yoga the conception of the Ishwara, Lord, supreme Soul or supreme Self, towards whom the effort is directed and who gives the illuminating touch and the strength to attain. Equally true is the complementary idea so often enforced by the Yoga of devotion that as the Transcendent is necessary to the individual and sought after by him, so also the individual is necessary in a sense to the Transcendent and sought after by It. If the Bhakta seeks and yearns after Bhagavan, Bhagavan also seeks and yearns after the Bhakta. There can be no Yoga of knowledge without a human seeker of the knowledge, the supreme subject of knowledge and the divine use by the individual of the universal faculties of knowledge; no Yoga of devotion without the human God-lover, the supreme object of love and delight and the divine use by the individual of the universal faculties of spiritual, emotional and aesthetic enjoyment; no Yoga of works without the human worker, the supreme Will, Master of all works and sacrifices, and the divine use by the individual of the universal faculties of power and action. However Monistic maybe our intellectual conception of the highest truth of things, in practice we are compelled to accept this omnipresent Trinity. ~ Sri Aurobindo, The Synthesis Of Yoga Introduction - The Conditions of the Synthesis,
65:The poet-seer sees differently, thinks in another way, voices himself in quite another manner than the philosopher or the prophet. The prophet announces the Truth as the Word, the Law or the command of the Eternal, he is the giver of the message; the poet shows us Truth in its power of beauty, in its symbol or image, or reveals it to us in the workings of Nature or in the workings of life, and when he has done that, his whole work is done; he need not be its explicit spokesman or its official messenger. The philosopher's business is to discriminate Truth and put its parts and aspects into intellectual relation with each other; the poet's is to seize and embody aspects of Truth in their living relations, or rather - for that is too philosophical a language - to see her features and, excited by the vision, create in the beauty of her image. No doubt, the prophet may have in him a poet who breaks out often into speech and surrounds with the vivid atmosphere of life the directness of his message; he may follow up his injunction "Take no thought for the morrow," by a revealing image of the beauty of the truth he enounces, in the life of Nature, in the figure of the lily, or link it to human life by apologue and parable. The philosopher may bring in the aid of colour and image to give some relief and hue to his dry light of reason and water his arid path of abstractions with some healing dew of poetry. But these are ornaments and not the substance of his work; and if the philosopher makes his thought substance of poetry, he ceases to be a philosophic thinker and becomes a poet-seer of Truth. Thus the more rigid metaphysicians are perhaps right in denying to Nietzsche the name of philosopher; for Nietzsche does not think, but always sees, turbidly or clearly, rightly or distortedly, but with the eye of the seer rather than with the brain of the thinker. On the other hand we may get great poetry which is full of a prophetic enthusiasm of utterance or is largely or even wholly philosophic in its matter; but this prophetic poetry gives us no direct message, only a mass of sublime inspirations of thought and image, and this philosophic poetry is poetry and lives as poetry only in so far as it departs from the method, the expression, the way of seeing proper to the philosophic mind. It must be vision pouring itself into thought-images and not thought trying to observe truth and distinguish its province and bounds and fences. ~ Sri Aurobindo, The Future Poetry ,
66:reading ::: 50 Philosophy Classics: List of Books Covered: 1. Hannah Arendt - The Human Condition (1958) 2. Aristotle - Nicomachean Ethics (4th century BC) 3. AJ Ayer - Language, Truth and Logic (1936) 4. Julian Baggini - The Ego Trick (2011) 5. Jean Baudrillard - Simulacra and Simulation (1981) 6. Simone de Beauvoir - The Second Sex (1952) 7. Jeremy Bentham - Principles of Morals and Legislation (1789) 8. Henri Bergson - Creative Evolution (1911) 9. David Bohm - Wholeness and the Implicate Order (1980) 10. Noam Chomsky - Understanding Power (2002) 11. Cicero - On Duties (44 BC) 12. Confucius - Analects (5th century BC) 13. Rene Descartes - Meditations (1641) 14. Ralph Waldo Emerson - Fate (1860) 15. Epicurus - Letters (3rd century BC) 16. Michel Foucault - The Order of Things (1966) 17. Harry Frankfurt - On Bullshit (2005) 18. Sam Harris - Free Will (2012) 19. GWF Hegel - Phenomenology of Spirit (1803) 20. Martin Heidegger - Being and Time (1927) 21. Heraclitus - Fragments (6th century) 22. David Hume - An Enquiry Concerning Human Understanding (1748) 23. William James - Pragmatism (1904) 24. Daniel Kahneman - Thinking: Fast and Slow (2011) 25. Immanuel Kant - Critique of Pure Reason (1781) 26. Soren Kierkegaard - Fear and Trembling (1843) 27. Saul Kripke - Naming and Necessity (1972) 28. Thomas Kuhn - The Structure of Scientific Revolutions (1962) 29. Gottfried Wilhelm Leibniz - Theodicy (1710) 30. John Locke - An Essay Concerning Human Understanding (1690) 31. Marshall McLuhan - The Medium is the Massage (1967) 32. Niccolo Machiavelli - The Prince (1532) 33. John Stuart Mill - On Liberty (1859) 34. Michel de Montaigne - Essays (1580) 35. Iris Murdoch - The Sovereignty of Good (1970) 36. Friedrich Nietzsche - Beyond Good and Evil (1886) 37. Blaise Pascal - Pensees (1670) 38. Plato - The Republic (4th century BC) 39. Karl Popper - The Logic of Scientific Discovery (1934) 40. John Rawls - A Theory of Justice (1971) 41. Jean-Jacques Rousseau - The Social Contract (1762) 42. Bertrand Russell - The Conquest of Happiness (1920) 43. Michael Sandel - Justice (2009) 44. Jean Paul Sartre - Being and Nothingness (1943) 45. Arthur Schopenhauer - The World as Will and Representation (1818) 46. Peter Singer - The Life You Can Save (2009) 47. Baruch Spinoza - Ethics (1677) 48. Nassim Nicholas - Taleb The Black Swan (2007) 49. Ludwig Wittgenstein - Philosophical Investigations (1953) 50. Slavoj Zizek - Living In The End Times (2010) ~ Tom Butler-Bowdon, 50 Philosophy Classics ,
67: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,
68:The modern distinction is that the poet appeals to the imagination and not to the intellect. But there are many kinds of imagination; the objective imagination which visualises strongly the outward aspects of life and things; the subjective imagination which visualises strongly the mental and emotional impressions they have the power to start in the mind; the imagination which deals in the play of mental fictions and to which we give the name of poetic fancy; the aesthetic imagination which delights in the beauty of words and images for their own sake and sees no farther. All these have their place in poetry, but they only give the poet his materials, they are only the first instruments in the creation of poetic style. The essential poetic imagination does not stop short with even the most subtle reproductions of things external or internal, with the richest or delicatest play of fancy or with the most beautiful colouring of word or image. It is creative, not of either the actual or the fictitious, but of the more and the most real; it sees the spiritual truth of things, - of this truth too there are many gradations, - which may take either the actual or the ideal for its starting-point. The aim of poetry, as of all true art, is neither a photographic or otherwise realistic imitation of Nature, nor a romantic furbishing and painting or idealistic improvement of her image, but an interpretation by the images she herself affords us, not on one but on many planes of her creation, of that which she conceals from us, but is ready, when rightly approached, to reveal. This is the true, because the highest and essential aim of poetry; but the human mind arrives at it only by a succession of steps, the first of which seems far enough from its object. It begins by stringing its most obvious and external ideas, feelings and sensations of things on a thread of verse in a sufficient language of no very high quality. But even when it gets to a greater adequacy and effectiveness, it is often no more than a vital, an emotional or an intellectual adequacy and effectiveness. There is a strong vital poetry which powerfully appeals to our sensations and our sense of life, like much of Byron or the less inspired mass of the Elizabethan drama; a strong emotional poetry which stirs our feelings and gives us the sense and active image of the passions; a strong intellectual poetry which satisfies our curiosity about life and its mechanism, or deals with its psychological and other "problems", or shapes for us our thoughts in an effective, striking and often quite resistlessly quotable fashion. All this has its pleasures for the mind and the surface soul in us, and it is certainly quite legitimate to enjoy them and to enjoy them strongly and vividly on our way upward; but if we rest content with these only, we shall never get very high up the hill of the Muses. ~ Sri Aurobindo, The Future Poetry ,
69:Eternal, unconfined, unextended, without cause and without effect, the Holy Lamp mysteriously burns. Without quantity or quality, unconditioned and sempiternal, is this Light.It is not possible for anyone to advise or approve; for this Lamp is not made with hands; it exists alone for ever; it has no parts, no person; it is before "I am." Few can behold it, yet it is always there. For it there is no "here" nor "there," no "then" nor "now;" all parts of speech are abolished, save the noun; and this noun is not found either in {106} human speech or in Divine. It is the Lost Word, the dying music of whose sevenfold echo is I A O and A U M.Without this Light the Magician could not work at all; yet few indeed are the Magicians that have know of it, and far fewer They that have beheld its brilliance!The Temple and all that is in it must be destroyed again and again before it is worthy to receive that Light. Hence it so often seems that the only advice that any master can give to any pupil is to destroy the Temple."Whatever you have" and "whatever you are" are veils before that Light. Yet in so great a matter all advice is vain. There is no master so great that he can see clearly the whole character of any pupil. What helped him in the past may hinder another in the future.Yet since the Master is pledged to serve, he may take up that service on these simple lines. Since all thoughts are veils of this Light, he may advise the destruction of all thoughts, and to that end teach those practices which are clearly conductive to such destruction.These practices have now fortunately been set down in clear language by order of the A.'.A.'..In these instructions the relativity and limitation of each practice is clearly taught, and all dogmatic interpretations are carefully avoided. Each practice is in itself a demon which must be destroyed; but to be destroyed it must first be evoked.Shame upon that Master who shirks any one of these practices, however distasteful or useless it may be to him! For in the detailed knowledge of it, which experience alone can give him, may lie his opportunity for crucial assistance to a pupil. However dull the drudgery, it should be undergone. If it were possible to regret anything in life, which is fortunately not the case, it would be the hours wasted in fruitful practices which might have been more profitably employed on sterile ones: for NEMO<> in tending his garden seeketh not to single out the flower that shall be NEMO after him. And we are not told that NEMO might have used other things than those which he actually does use; it seems possible that if he had not the acid or the knife, or the fire, or the oil, he might miss tending just that one flower which was to be NEMO after him! ~ Aleister Crowley, Liber ABA 2.10 - The Lamp,
70:reading ::: 50 Psychology Classics: List of Books Covered: Alfred Adler - Understanding Human Nature (1927) Gordon Allport - The Nature of Prejudice (1954) Albert Bandura - Self-Efficacy: The Exercise of Control (1997) Gavin Becker - The Gift of Fear (1997) Eric Berne - Games People Play (1964) Isabel Briggs Myers - Gifts Differing: Understanding Personality Type (1980) Louann Brizendine - The Female Brain (2006) David D Burns - Feeling Good: The New Mood Therapy (1980) Susan Cain - Quiet: The Power of Introverts in a World That Can't Stop Talking (2012) Robert Cialdini - Influence: The Psychology of Persuasion (1984) Mihaly Csikszentmihalyi - Creativity (1997) Carol Dweck - Mindset: The New Psychology of Success (2006) Albert Ellis & Robert Harper - (1961) A Guide To Rational Living(1961) Milton Erickson - My Voice Will Go With You (1982) by Sidney Rosen Eric Erikson - Young Man Luther (1958) Hans Eysenck - Dimensions of Personality (1947) Viktor Frankl - The Will to Meaning (1969) Anna Freud - The Ego and the Mechanisms of Defense (1936) Sigmund Freud - The Interpretation of Dreams (1901) Howard Gardner - Frames of Mind: The Theory of Multiple Intelligences (1983) Daniel Gilbert - Stumbling on Happiness (2006) Malcolm Gladwell - Blink: The Power of Thinking Without Thinking (2005) Daniel Goleman - Emotional Intelligence at Work (1998) John M Gottman - The Seven Principles For Making Marriage Work (1999) Temple Grandin - The Autistic Brain: Helping Different Kinds of Minds Succeed (2013) Harry Harlow - The Nature of Love (1958) Thomas A Harris - I'm OK - You're OK (1967) Eric Hoffer - The True Believer: Thoughts on the Nature of Mass Movements (1951) Karen Horney - Our Inner Conflicts (1945) William James - Principles of Psychology (1890) Carl Jung - The Archetypes and the Collective Unconscious (1953) Daniel Kahneman - Thinking, Fast and Slow (2011) Alfred Kinsey - Sexual Behavior in the Human Female (1953) RD Laing - The Divided Self (1959) Abraham Maslow - The Farther Reaches of Human Nature (1970) Stanley Milgram - Obedience To Authority (1974) Walter Mischel - The Marshmallow Test (2014) Leonard Mlodinow - Subliminal: How Your Unconscious Mind Rules Your Behavior (2012) IP Pavlov - Conditioned Reflexes (1927) Fritz Perls - Gestalt Therapy: Excitement and Growth in the Human Personality (1951) Jean Piaget - The Language and Thought of the Child (1966) Steven Pinker - The Blank Slate: The Modern Denial of Human Nature (2002) VS Ramachandran - Phantoms in the Brain (1998) Carl Rogers - On Becoming a Person (1961) Oliver Sacks - The Man Who Mistook His Wife for a Hat (1970) Barry Schwartz - The Paradox of Choice: Why More is Less (2004) Martin Seligman - Authentic Happiness (2002) BF Skinner - Beyond Freedom & Dignity (1953) Douglas Stone, Bruce Patton & Sheila Heen - Difficult Conversations (2000) William Styron - Darkness Visible (1990) ~ Tom Butler-Bowdon, 50 Psychology Classics ,
71:(Novum Organum by Francis Bacon.) 34. "Four species of idols beset the human mind, to which (for distinction's sake) we have assigned names, calling the first Idols of the Tribe, the second Idols of the Den, the third Idols of the Market, the fourth Idols of the Theatre. 40. "The information of notions and axioms on the foundation of true induction is the only fitting remedy by which we can ward off and expel these idols. It is, however, of great service to point them out; for the doctrine of idols bears the same relation to the interpretation of nature as that of the confutation of sophisms does to common logic. 41. "The idols of the tribe are inherent in human nature and the very tribe or race of man; for man's sense is falsely asserted to be the standard of things; on the contrary, all the perceptions both of the senses and the mind bear reference to man and not to the Universe, and the human mind resembles these uneven mirrors which impart their own properties to different objects, from which rays are emitted and distort and disfigure them. 42. "The idols of the den are those of each individual; for everybody (in addition to the errors common to the race of man) has his own individual den or cavern, which intercepts and corrupts the light of nature, either from his own peculiar and singular disposition, or from his education and intercourse with others, or from his reading, and the authority acquired by those whom he reverences and admires, or from the different impressions produced on the mind, as it happens to be preoccupied and predisposed, or equable and tranquil, and the like; so that the spirit of man (according to its several dispositions), is variable, confused, and, as it were, actuated by chance; and Heraclitus said well that men search for knowledge in lesser worlds, and not in the greater or common world. 43. "There are also idols formed by the reciprocal intercourse and society of man with man, which we call idols of the market, from the commerce and association of men with each other; for men converse by means of language, but words are formed at the will of the generality, and there arises from a bad and unapt formation of words a wonderful obstruction to the mind. Nor can the definitions and explanations with which learned men are wont to guard and protect themselves in some instances afford a complete remedy-words still manifestly force the understanding, throw everything into confusion, and lead mankind into vain and innumerable controversies and fallacies. 44. "Lastly, there are idols which have crept into men's minds from the various dogmas of peculiar systems of philosophy, and also from the perverted rules of demonstration, and these we denominate idols of the theatre: for we regard all the systems of philosophy hitherto received or imagined, as so many plays brought out and performed, creating fictitious and theatrical worlds. Nor do we speak only of the present systems, or of the philosophy and sects of the ancients, since numerous other plays of a similar nature can be still composed and made to agree with each other, the causes of the most opposite errors being generally the same. Nor, again, do we allude merely to general systems, but also to many elements and axioms of sciences which have become inveterate by tradition, implicit credence, and neglect. ~ Alfred Korzybski, Manhood of Humanity ,
72:64 Arts 1. Geet vidya: art of singing. 2. Vadya vidya: art of playing on musical instruments. 3. Nritya vidya: art of dancing. 4. Natya vidya: art of theatricals. 5. Alekhya vidya: art of painting. 6. Viseshakacchedya vidya: art of painting the face and body with color 7. Tandula­kusuma­bali­vikara: art of preparing offerings from rice and flowers. 8. Pushpastarana: art of making a covering of flowers for a bed. 9. Dasana­vasananga­raga: art of applying preparations for cleansing the teeth, cloths and painting the body. 10. Mani­bhumika­karma: art of making the groundwork of jewels. 11. Aayya­racana: art of covering the bed. 12. Udaka­vadya: art of playing on music in water. 13. Udaka­ghata: art of splashing with water. 14. Citra­yoga: art of practically applying an admixture of colors. 15. Malya­grathana­vikalpa: art of designing a preparation of wreaths. 16. Sekharapida­yojana: art of practically setting the coronet on the head. 17. Nepathya­yoga: art of practically dressing in the tiring room. 18. Karnapatra­bhanga: art of decorating the tragus of the ear. 19. Sugandha­yukti: art of practical application of aromatics. 20. Bhushana­yojana: art of applying or setting ornaments. 21. Aindra­jala: art of juggling. 22. Kaucumara: a kind of art. 23. Hasta­laghava: art of sleight of hand. 24. Citra­sakapupa­bhakshya­vikara­kriya: art of preparing varieties of delicious food. 25. Panaka­rasa­ragasava­yojana: art of practically preparing palatable drinks and tinging draughts with red color. 26. Suci­vaya­karma: art of needleworks and weaving. 27. Sutra­krida: art of playing with thread. 28. Vina­damuraka­vadya: art of playing on lute and small drum. 29. Prahelika: art of making and solving riddles. 30. Durvacaka­yoga: art of practicing language difficult to be answered by others. 31. Pustaka­vacana: art of reciting books. 32. Natikakhyayika­darsana: art of enacting short plays and anecdotes. 33. Kavya­samasya­purana: art of solving enigmatic verses. 34. Pattika­vetra­bana­vikalpa: art of designing preparation of shield, cane and arrows. 35. Tarku­karma: art of spinning by spindle. 36. Takshana: art of carpentry. 37. Vastu­vidya: art of engineering. 38. Raupya­ratna­pariksha: art of testing silver and jewels. 39. Dhatu­vada: art of metallurgy. 40. Mani­raga jnana: art of tinging jewels. 41. Akara jnana: art of mineralogy. 42. Vrikshayur­veda­yoga: art of practicing medicine or medical treatment, by herbs. 43. Mesha­kukkuta­lavaka­yuddha­vidhi: art of knowing the mode of fighting of lambs, cocks and birds. 44. Suka­sarika­pralapana: art of maintaining or knowing conversation between male and female cockatoos. 45. Utsadana: art of healing or cleaning a person with perfumes. 46. Kesa­marjana­kausala: art of combing hair. 47. Akshara­mushtika­kathana: art of talking with fingers. 48. Dharana­matrika: art of the use of amulets. 49. Desa­bhasha­jnana: art of knowing provincial dialects. 50. Nirmiti­jnana: art of knowing prediction by heavenly voice. 51. Yantra­matrika: art of mechanics. 52. Mlecchita­kutarka­vikalpa: art of fabricating barbarous or foreign sophistry. 53. Samvacya: art of conversation. 54. Manasi kavya­kriya: art of composing verse 55. Kriya­vikalpa: art of designing a literary work or a medical remedy. 56. Chalitaka­yoga: art of practicing as a builder of shrines called after him. 57. Abhidhana­kosha­cchando­jnana: art of the use of lexicography and meters. 58. Vastra­gopana: art of concealment of cloths. 59. Dyuta­visesha: art of knowing specific gambling. 60. Akarsha­krida: art of playing with dice or magnet. 61. Balaka­kridanaka: art of using children's toys. 62. Vainayiki vidya: art of enforcing discipline. 63. Vaijayiki vidya: art of gaining victory. 64. Vaitaliki vidya: art of awakening master with music at dawn. ~ Nik Douglas and Penny Slinger, Sexual Secrets ,
73:Coded LanguageWhereas, breakbeats have been the missing link connecting the diasporic community to its drum woven pastWhereas the quantised drum has allowed the whirling mathematicians to calculate the ever changing distance between rock and stardom.Whereas the velocity of the spinning vinyl, cross-faded, spun backwards, and re-released at the same given moment of recorded history, yet at a different moment in time's continuum has allowed history to catch up with the present.We do hereby declare reality unkempt by the changing standards of dialogue.Statements, such as, "keep it real", especially when punctuating or anticipating modes of ultra-violence inflicted psychologically or physically or depicting an unchanging rule of events will hence forth be seen as retro-active and not representative of the individually determined is.Furthermore, as determined by the collective consciousness of this state of being and the lessened distance between thought patterns and their secular manifestations, the role of men as listening receptacles is to be increased by a number no less than 70 percent of the current enlisted as vocal aggressors.Motherfuckers better realize, now is the time to self-actualizeWe have found evidence that hip hops standard 85 rpm when increased by a number as least half the rate of it's standard or decreased at ¾ of it's speed may be a determining factor in heightening consciousness.Studies show that when a given norm is changed in the face of the unchanging, the remaining contradictions will parallel the truth.Equate rhyme with reason, Sun with seasonOur cyclical relationship to phenomenon has encouraged scholars to erase the centers of periods, thus symbolizing the non-linear character of cause and effectReject mediocrity!Your current frequencies of understanding outweigh that which as been given for you to understand.The current standard is the equivalent of an adolescent restricted to the diet of an infant.The rapidly changing body would acquire dysfunctional and deformative symptoms and could not properly mature on a diet of apple sauce and crushed pearsLight years are interchangeable with years of living in darkness.The role of darkness is not to be seen as, or equated with, Ignorance, but with the unknown, and the mysteries of the unseen.Thus, in the name of:ROBESON, GOD'S SON, HURSTON, AHKENATON, HATHSHEPUT, BLACKFOOT, HELEN,LENNON, KHALO, KALI, THE THREE MARIAS, TARA, LILITHE, LOURDE, WHITMAN,BALDWIN, GINSBERG, KAUFMAN, LUMUMBA, Gandhi, GIBRAN, SHABAZZ, SIDDHARTHA,MEDUSA, GUEVARA, GUARDSIEFF, RAND, WRIGHT, BANNEKER, TUBMAN, HAMER, HOLIDAY,DAVIS, COLTRANE, MORRISON, JOPLIN, DUBOIS, CLARKE, SHAKESPEARE, RACHMNINOV,ELLINGTON, CARTER, GAYE, HATHOWAY, HENDRIX, KUTL, DICKERSON, RIPPERTON,MARY, ISIS, THERESA, PLATH, RUMI, FELLINI, MICHAUX, NOSTRADAMUS, NEFERTITI,LA ROCK, SHIVA, GANESHA, YEMAJA, OSHUN, OBATALA, OGUN, KENNEDY, KING, FOURLITTLE GIRLS, HIROSHIMA, NAGASAKI, KELLER, BIKO, PERONE, MARLEY, COSBY,SHAKUR, THOSE STILL AFLAMED, AND THE COUNTLESS UNNAMEDWe claim the present as the pre-sent, as the hereafter.We are unraveling our navels so that we may ingest the sun.We are not afraid of the darkness, we trust that the moon shall guide us.We are determining the future at this very moment.We now know that the heart is the philosophers' stoneOur music is our alchemyWe stand as the manifested equivalent of 3 buckets of water and a hand full of minerals, thus realizing that those very buckets turned upside down supply the percussion factor of forever.If you must count to keep the beat then count.Find you mantra and awaken your subconscious.Curve you circles counterclockwiseUse your cipher to decipher, Coded Language, man made laws.Climb waterfalls and trees, commune with nature, snakes and bees.Let your children name themselves and claim themselves as the new day for today we are determined to be the channelers of these changing frequencies into songs, paintings, writings, dance, drama, photography, carpentry, crafts, love, and love.We enlist every instrument: Acoustic, electronic.Every so-called race, gender, and sexual preference.Every per-son as beings of sound to acknowledge their responsibility to uplift the consciousness of the entire fucking World.Any utterance will be un-aimed, will be disclaimed - two rappers slainAny utterance will be un-aimed, will be disclaimed - two rappers slain ~ Saul Williams,
74:The ancient Mesopotamians and the ancient Egyptians had some very interesting, dramatic ideas about that. For example-very briefly-there was a deity known as Marduk. Marduk was a Mesopotamian deity, and imagine this is sort of what happened. As an empire grew out of the post-ice age-15,000 years ago, 10,000 years ago-all these tribes came together. These tribes each had their own deity-their own image of the ideal. But then they started to occupy the same territory. One tribe had God A, and one tribe had God B, and one could wipe the other one out, and then it would just be God A, who wins. That's not so good, because maybe you want to trade with those people, or maybe you don't want to lose half your population in a war. So then you have to have an argument about whose God is going to take priority-which ideal is going to take priority.What seems to happen is represented in mythology as a battle of the gods in celestial space. From a practical perspective, it's more like an ongoing dialog. You believe this; I believe this. You believe that; I believe this. How are we going to meld that together? You take God A, and you take God B, and maybe what you do is extract God C from them, and you say, 'God C now has the attributes of A and B.' And then some other tribes come in, and C takes them over, too. Take Marduk, for example. He has 50 different names, at least in part, of the subordinate gods-that represented the tribes that came together to make the civilization. That's part of the process by which that abstracted ideal is abstracted. You think, 'this is important, and it works, because your tribe is alive, and so we'll take the best of both, if we can manage it, and extract out something, that's even more abstract, that covers both of us.'I'll give you a couple of Marduk's interesting features. He has eyes all the way around his head. He's elected by all the other gods to be king God. That's the first thing. That's quite cool. They elect him because they're facing a terrible threat-sort of like a flood and a monster combined. Marduk basically says that, if they elect him top God, he'll go out and stop the flood monster, and they won't all get wiped out. It's a serious threat. It's chaos itself making its comeback. All the gods agree, and Marduk is the new manifestation. He's got eyes all the way around his head, and he speaks magic words. When he fights, he fights this deity called Tiamat. We need to know that, because the word 'Tiamat' is associated with the word 'tehom.' Tehom is the chaos that God makes order out of at the beginning of time in Genesis, so it's linked very tightly to this story. Marduk, with his eyes and his capacity to speak magic words, goes out and confronts Tiamat, who's like this watery sea dragon. It's a classic Saint George story: go out and wreak havoc on the dragon. He cuts her into pieces, and he makes the world out of her pieces. That's the world that human beings live in.The Mesopotamian emperor acted out Marduk. He was allowed to be emperor insofar as he was a good Marduk. That meant that he had eyes all the way around his head, and he could speak magic; he could speak properly. We are starting to understand, at that point, the essence of leadership. Because what's leadership? It's the capacity to see what the hell's in front of your face, and maybe in every direction, and maybe the capacity to use your language properly to transform chaos into order. God only knows how long it took the Mesopotamians to figure that out. The best they could do was dramatize it, but it's staggeringly brilliant. It's by no means obvious, and this chaos is a very strange thing. This is a chaos that God wrestled with at the beginning of time.Chaos is half psychological and half real. There's no other way to really describe it. Chaos is what you encounter when you're blown into pieces and thrown into deep confusion-when your world falls apart, when your dreams die, when you're betrayed. It's the chaos that emerges, and the chaos is everything it wants, and it's too much for you. That's for sure. It pulls you down into the underworld, and that's where the dragons are. All you've got at that point is your capacity to bloody well keep your eyes open, and to speak as carefully and as clearly as you can. Maybe, if you're lucky, you'll get through it that way and come out the other side. It's taken people a very long time to figure that out, and it looks, to me, that the idea is erected on the platform of our ancient ancestors, maybe tens of millions of years ago, because we seem to represent that which disturbs us deeply using the same system that we used to represent serpentile, or other, carnivorous predators. ~ Jordan Peterson, Biblical Series 1,
75:SECTION 1. Books for Serious Study Liber CCXX. (Liber AL vel Legis.) The Book of the Law. This book is the foundation of the New Æon, and thus of the whole of our work. The Equinox. The standard Work of Reference in all occult matters. The Encyclopaedia of Initiation. Liber ABA (Book 4). A general account in elementary terms of magical and mystical powers. In four parts: (1) Mysticism (2) Magical (Elementary Theory) (3) Magick in Theory and Practice (this book) (4) The Law. Liber II. The Message of the Master Therion. Explains the essence of the new Law in a very simple manner. Liber DCCCXXXVIII. The Law of Liberty. A further explanation of The Book of the Law in reference to certain ethical problems. Collected Works of A. Crowley. These works contain many mystical and magical secrets, both stated clearly in prose, and woven into the Robe of sublimest poesy. The Yi King. (S. B. E. Series [vol. XVI], Oxford University Press.) The "Classic of Changes"; give the initiated Chinese system of Magick. The Tao Teh King. (S. B. E. Series [vol. XXXIX].) Gives the initiated Chinese system of Mysticism. Tannhäuser, by A. Crowley. An allegorical drama concerning the Progress of the Soul; the Tannhäuser story slightly remodelled. The Upanishads. (S. B. E. Series [vols. I & XV.) The Classical Basis of Vedantism, the best-known form of Hindu Mysticism. The Bhagavad-gita. A dialogue in which Krishna, the Hindu "Christ", expounds a system of Attainment. The Voice of the Silence, by H.P. Blavatsky, with an elaborate commentary by Frater O.M. Frater O.M., 7°=48, is the most learned of all the Brethren of the Order; he has given eighteen years to the study of this masterpiece. Raja-Yoga, by Swami Vivekananda. An excellent elementary study of Hindu mysticism. His Bhakti-Yoga is also good. The Shiva Samhita. An account of various physical means of assisting the discipline of initiation. A famous Hindu treatise on certain physical practices. The Hathayoga Pradipika. Similar to the Shiva Samhita. The Aphorisms of Patanjali. A valuable collection of precepts pertaining to mystical attainment. The Sword of Song. A study of Christian theology and ethics, with a statement and solution of the deepest philosophical problems. Also contains the best account extant of Buddhism, compared with modern science. The Book of the Dead. A collection of Egyptian magical rituals. Dogme et Rituel de la Haute Magie, by Eliphas Levi. The best general textbook of magical theory and practice for beginners. Written in an easy popular style. The Book of the Sacred Magic of Abramelin the Mage. The best exoteric account of the Great Work, with careful instructions in procedure. This Book influenced and helped the Master Therion more than any other. The Goetia. The most intelligible of all the mediæval rituals of Evocation. Contains also the favourite Invocation of the Master Therion. Erdmann's History of Philosophy. A compendious account of philosophy from the earliest times. Most valuable as a general education of the mind. The Spiritual Guide of [Miguel de] Molinos. A simple manual of Christian Mysticism. The Star in the West. (Captain Fuller). An introduction to the study of the Works of Aleister Crowley. The Dhammapada. (S. B. E. Series [vol. X], Oxford University Press). The best of the Buddhist classics. The Questions of King Milinda. (S. B. E. Series [vols. XXXV & XXXVI].) Technical points of Buddhist dogma, illustrated bydialogues. Liber 777 vel Prolegomena Symbolica Ad Systemam Sceptico-Mysticæ Viæ Explicandæ, Fundamentum Hieroglyphicam Sanctissimorum Scientiæ Summæ. A complete Dictionary of the Correspondences of all magical elements, reprinted with extensive additions, making it the only standard comprehensive book of reference ever published. It is to the language of Occultism what Webster or Murray is to the English language. Varieties of Religious Experience (William James). Valuable as showing the uniformity of mystical attainment. Kabbala Denudata, von Rosenroth: also The Kabbalah Unveiled, by S.L. Mathers. The text of the Qabalah, with commentary. A good elementary introduction to the subject. Konx Om Pax [by Aleister Crowley]. Four invaluable treatises and a preface on Mysticism and Magick. The Pistis Sophia [translated by G.R.S. Mead or Violet McDermot]. An admirable introduction to the study of Gnosticism. The Oracles of Zoroaster [Chaldæan Oracles]. An invaluable collection of precepts mystical and magical. The Dream of Scipio, by Cicero. Excellent for its Vision and its Philosophy. The Golden Verses of Pythagoras, by Fabre d'Olivet. An interesting study of the exoteric doctrines of this Master. The Divine Pymander, by Hermes Trismegistus. Invaluable as bearing on the Gnostic Philosophy. The Secret Symbols of the Rosicrucians, reprint of Franz Hartmann. An invaluable compendium. Scrutinium Chymicum [Atalanta Fugiens]¸ by Michael Maier. One of the best treatises on alchemy. Science and the Infinite, by Sidney Klein. One of the best essays written in recent years. Two Essays on the Worship of Priapus [A Discourse on the Worship of Priapus &c. &c. &c.], by Richard Payne Knight [and Thomas Wright]. Invaluable to all students. The Golden Bough, by J.G. Frazer. The textbook of Folk Lore. Invaluable to all students. The Age of Reason, by Thomas Paine. Excellent, though elementary, as a corrective to superstition. Rivers of Life, by General Forlong. An invaluable textbook of old systems of initiation. Three Dialogues, by Bishop Berkeley. The Classic of Subjective Idealism. Essays of David Hume. The Classic of Academic Scepticism. First Principles by Herbert Spencer. The Classic of Agnosticism. Prolegomena [to any future Metaphysics], by Immanuel Kant. The best introduction to Metaphysics. The Canon [by William Stirling]. The best textbook of Applied Qabalah. The Fourth Dimension, by [Charles] H. Hinton. The best essay on the subject. The Essays of Thomas Henry Huxley. Masterpieces of philosophy, as of prose. ~ Aleister Crowley, Liber ABA Appendix I: Literature Recommended to Aspirants,
76:How to MeditateDeep meditation is a mental procedure that utilizes the nature of the mind to systematically bring the mind to rest. If the mind is given the opportunity, it will go to rest with no effort. That is how the mind works.Indeed, effort is opposed to the natural process of deep meditation. The mind always seeks the path of least resistance to express itself. Most of the time this is by making more and more thoughts. But it is also possible to create a situation in the mind that turns the path of least resistance into one leading to fewer and fewer thoughts. And, very soon, no thoughts at all. This is done by using a particular thought in a particular way. The thought is called a mantra.For our practice of deep meditation, we will use the thought - I AM. This will be our mantra.It is for the sound that we will use I AM, not for the meaning of it.The meaning has an obvious significance in English, and I AM has a religious meaning in the English Bible as well. But we will not use I AM for the meaning - only for the sound. We can also spell it AYAM. No meaning there, is there? Only the sound. That is what we want. If your first language is not English, you may spell the sound phonetically in your own language if you wish. No matter how we spell it, it will be the same sound. The power of the sound ...I AM... is great when thought inside. But only if we use a particular procedure. Knowing this procedure is the key to successful meditation. It is very simple. So simple that we will devote many pages here to discussing how to keep it simple, because we all have a tendency to make things more complicated. Maintaining simplicity is the key to right meditation.Here is the procedure of deep meditation: While sitting comfortably with eyes closed, we'll just relax. We will notice thoughts, streams of thoughts. That is fine. We just let them go by without minding them. After about a minute, we gently introduce the mantra, ...I AM...We think the mantra in a repetition very easily inside. The speed of repetition may vary, and we do not mind it. We do not intone the mantra out loud. We do not deliberately locate the mantra in any particular part of the body. Whenever we realize we are not thinking the mantra inside anymore, we come back to it easily. This may happen many times in a sitting, or only once or twice. It doesn't matter. We follow this procedure of easily coming back to the mantra when we realize we are off it for the predetermined time of our meditation session. That's it.Very simple.Typically, the way we will find ourselves off the mantra will be in a stream of other thoughts. This is normal. The mind is a thought machine, remember? Making thoughts is what it does. But, if we are meditating, as soon as we realize we are off into a stream of thoughts, no matter how mundane or profound, we just easily go back to the mantra.Like that. We don't make a struggle of it. The idea is not that we have to be on the mantra all the time. That is not the objective. The objective is to easily go back to it when we realize we are off it. We just favor the mantra with our attention when we notice we are not thinking it. If we are back into a stream of other thoughts five seconds later, we don't try and force the thoughts out. Thoughts are a normal part of the deep meditation process. We just ease back to the mantra again. We favor it.Deep meditation is a going toward, not a pushing away from. We do that every single time with the mantra when we realize we are off it - just easily favoring it. It is a gentle persuasion. No struggle. No fuss. No iron willpower or mental heroics are necessary for this practice. All such efforts are away from the simplicity of deep meditation and will reduce its effectiveness.As we do this simple process of deep meditation, we will at some point notice a change in the character of our inner experience. The mantra may become very refined and fuzzy. This is normal. It is perfectly all right to think the mantra in a very refined and fuzzy way if this is the easiest. It should always be easy - never a struggle. Other times, we may lose track of where we are for a while, having no mantra, or stream of thoughts either. This is fine too. When we realize we have been off somewhere, we just ease back to the mantra again. If we have been very settled with the mantra being barely recognizable, we can go back to that fuzzy level of it, if it is the easiest. As the mantra refines, we are riding it inward with our attention to progressively deeper levels of inner silence in the mind. So it is normal for the mantra to become very faint and fuzzy. We cannot force this to happen. It will happen naturally as our nervous system goes through its many cycles ofinner purification stimulated by deep meditation. When the mantra refines, we just go with it. And when the mantra does not refine, we just be with it at whatever level is easy. No struggle. There is no objective to attain, except to continue the simple procedure we are describing here.When and Where to MeditateHow long and how often do we meditate? For most people, twenty minutes is the best duration for a meditation session. It is done twice per day, once before the morning meal and day's activity, and then again before the evening meal and evening's activity.Try to avoid meditating right after eating or right before bed.Before meal and activity is the ideal time. It will be most effective and refreshing then. Deep meditation is a preparation for activity, and our results over time will be best if we are active between our meditation sessions. Also, meditation is not a substitute for sleep. The ideal situation is a good balance between meditation, daily activity and normal sleep at night. If we do this, our inner experience will grow naturally over time, and our outer life will become enriched by our growing inner silence.A word on how to sit in meditation: The first priority is comfort. It is not desirable to sit in a way that distracts us from the easy procedure of meditation. So sitting in a comfortable chair with back support is a good way to meditate. Later on, or if we are already familiar, there can be an advantage to sitting with legs crossed, also with back support. But always with comfort and least distraction being the priority. If, for whatever reason, crossed legs are not feasible for us, we will do just fine meditating in our comfortable chair. There will be no loss of the benefits.Due to commitments we may have, the ideal routine of meditation sessions will not always be possible. That is okay. Do the best you can and do not stress over it. Due to circumstances beyond our control, sometimes the only time we will have to meditate will be right after a meal, or even later in the evening near bedtime. If meditating at these times causes a little disruption in our system, we will know it soon enough and make the necessary adjustments. The main thing is that we do our best to do two meditations every day, even if it is only a short session between our commitments. Later on, we will look at the options we have to make adjustments to address varying outer circumstances, as well as inner experiences that can come up.Before we go on, you should try a meditation. Find a comfortable place to sit where you are not likely to be interrupted and do a short meditation, say ten minutes, and see how it goes. It is a toe in the water.Make sure to take a couple of minutes at the end sitting easily without doing the procedure of meditation. Then open your eyes slowly. Then read on here.As you will see, the simple procedure of deep meditation and it's resulting experiences will raise some questions. We will cover many of them here.So, now we will move into the practical aspects of deep meditation - your own experiences and initial symptoms of the growth of your own inner silence. ~ Yogani, Deep Meditation ,
77:[The Gods and Their Worlds] [...] According to traditions and occult schools, all these zones of realities, these planes of realities have got different names; they have been classified in a different way, but there is an essential analogy, and if you go back far enough into the traditions, you see only the words changing according to the country and the language. Even now, the experiences of Western occultists and those of Eastern occultists offer great similarities. All who set out on the discovery of these invisible worlds and make a report of what they saw, give a very similar description, whether they be from here or there; they use different words, but the experience is very similar and the handling of forces is the same. This knowledge of the occult worlds is based on the existence of subtle bodies and of subtle worlds corresponding to those bodies. They are what the psychological method calls "states of consciousness", but these states of consciousness really correspond to worlds. The occult procedure consists then in being aware of these various inner states of being or subtle bodies and in becoming sufficiently a master of them so as to be able to go out of them successively, one after another. There is indeed a whole scale of subtleties, increasing or decreasing according to the direction in which you go, and the occult procedure consists in going out of a denser body into a subtler body and so on again, up to the most ethereal regions. You go, by successive exteriorisations, into bodies or worlds more and more subtle. It is somewhat as if every time you passed into another dimension. The fourth dimension of the physicists is nothing but the scientific transcription of an occult knowledge. To give another image, one can say that the physical body is at the centre - it is the most material, the densest and also the smallest - and the inner bodies, more subtle, overflow more and more the central physical body; they pass through it, extending themselves farther and farther, like water evaporating from a porous vase and forming a kind of steam all around. And the greater the subtlety, the more the extension tends to unite with that of the universe: one ends by universalising oneself. And it is altogether a concrete process which gives an objective experience of invisible worlds and even enables one to act in these worlds. There are, then, only a very small number of people in the West who know that these gods are not merely subjective and imaginary - more or less wildly imaginary - but that they correspond to a universal truth. All these regions, all these domains are filled with beings who exist, each in its own domain, and if you are awake and conscious on a particular plane - for instance, if on going out of a more material body you awake on some higher plane, you have the same relation with the things and people of that plane as you had with the things and people of the material world. That is to say, there exists an entirely objective relation that has nothing to do with the idea you may have of these things. Naturally, the resemblance is greater and greater as you approach the physical world, the material world, and there even comes a time when the one region has a direct action upon the other. In any case, in what Sri Aurobindo calls the overmental worlds, you will find a concrete reality absolutely independent of your personal experience; you go back there and again find the same things, with the differences that have occurred during your absence. And you have relations with those beings that are identical with the relations you have with physical beings, with this difference that the relation is more plastic, supple and direct - for example, there is the capacity to change the external form, the visible form, according to the inner state you are in. But you can make an appointment with someone and be at the appointed place and find the same being again, with certain differences that have come about during your absence; it is entirely concrete with results entirely concrete. One must have at least a little of this experience in order to understand these things. Otherwise, those who are convinced that all this is mere human imagination and mental formation, who believe that these gods have such and such a form because men have thought them to be like that, and that they have certain defects and certain qualities because men have thought them to be like that - all those who say that God is made in the image of man and that he exists only in human thought, all these will not understand; to them this will appear absolutely ridiculous, madness. One must have lived a little, touched the subject a little, to know how very concrete the thing is. Naturally, children know a good deal if they have not been spoilt. There are so many children who return every night to the same place and continue to live the life they have begun there. When these faculties are not spoilt with age, you can keep them with you. At a time when I was especially interested in dreams, I could return exactly to a place and continue a work that I had begun: supervise something, for example, set something in order, a work of organisation or of discovery, of exploration. You go until you reach a certain spot, as you would go in life, then you take a rest, then you return and begin again - you begin the work at the place where you left off and you continue it. And you perceive that there are things which are quite independent of you, in the sense that changes of which you are not at all the author, have taken place automatically during your absence. But for this, you must live these experiences yourself, you must see them yourself, live them with sufficient sincerity and spontaneity in order to see that they are independent of any mental formation. For you can do the opposite also, and deepen the study of the action of mental formation upon events. This is very interesting, but it is another domain. And this study makes you very careful, very prudent, because you become aware of how far you can delude yourself. So you must study both, the dream and the occult reality, in order to see what is the essential difference between the two. The one depends upon us; the other exists in itself; entirely independent of the thought that we have of it. When you have worked in that domain, you recognise in fact that once a subject has been studied and something has been learnt mentally, it gives a special colour to the experience; the experience may be quite spontaneous and sincere, but the simple fact that the subject was known and studied lends a particular quality. Whereas if you had learnt nothing about the question, if you knew nothing at all, the transcription would be completely spontaneous and sincere when the experience came; it would be more or less adequate, but it would not be the outcome of a previous mental formation. Naturally, this occult knowledge or this experience is not very frequent in the world, because in those who do not have a developed inner life, there are veritable gaps between the external consciousness and the inmost consciousness; the linking states of being are missing and they have to be constructed. So when people enter there for the first time, they are bewildered, they have the impression they have fallen into the night, into nothingness, into non-being! I had a Danish friend, a painter, who was like that. He wanted me to teach him how to go out of the body; he used to have interesting dreams and thought that it would be worth the trouble to go there consciously. So I made him "go out" - but it was a frightful thing! When he was dreaming, a part of his mind still remained conscious, active, and a kind of link existed between this active part and his external being; then he remembered some of his dreams, but it was a very partial phenomenon. And to go out of one's body means to pass gradually through all the states of being, if one does the thing systematically. Well, already in the subtle physical, one is almost de-individualised, and when one goes farther, there remains nothing, for nothing is formed or individualised. Thus, when people are asked to meditate or told to go within, to enter into themselves, they are in agony - naturally! They have the impression that they are vanishing. And with reason: there is nothing, no consciousness! These things that appear to us quite natural and evident, are, for people who know nothing, wild imagination. If, for example, you transplant these experiences or this knowledge to the West, well, unless you have been frequenting the circles of occultists, they stare at you with open eyes. And when you have turned your back, they hasten to say, "These people are cranks!" Now to come back to the gods and conclude. It must be said that all those beings who have never had an earthly existence - gods or demons, invisible beings and powers - do not possess what the Divine has put into man: the psychic being. And this psychic being gives to man true love, charity, compassion, a deep kindness, which compensate for all his external defects. In the gods there is no fault because they live according to their own nature, spontaneously and without constraint: as gods, it is their manner of being. But if you take a higher point of view, if you have a higher vision, a vision of the whole, you see that they lack certain qualities that are exclusively human. By his capacity of love and self-giving, man can have as much power as the gods and even more, when he is not egoistic, when he has surmounted his egoism. If he fulfils the required condition, man is nearer to the Supreme than the gods are. He can be nearer. He is not so automatically, but he has the power to be so, the potentiality. If human love manifested itself without mixture, it would be all-powerful. Unfortunately, in human love there is as much love of oneself as of the one loved; it is not a love that makes you forget yourself. - 4 November 1958 ~ The Mother, Words Of The Mother III 355
78:Mental EducationOF 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 ,

*** NEWFULLDB 2.4M ***

1:Language is filled ~ Susan Griffin,
2:My first language is Gaelic. ~ Enya,
3:the power of language ~ Mitch Albom,
4:language and attitude ~ Marcia Clark,
5:Language betrays, ~ Terence McKenna,
6:Everything is language. ~ Octavio Paz,
7:Who could trust language? ~ Anne Rice,
8:because the Pirahã language ~ Anonymous,
9:Language is insight itself. ~ Confucius,
10:Speak with the language of love. ~ Rumi,
11:BOOKS… "The Loom of Language ~ Malcolm X,
12:language is never neutral ~ Paulo Freire,
13:All language is political. ~ Robin Lakoff,
14:Empty words degrade language. ~ Toba Beta,
15:French was my first language. ~ Bob Cousy,
16:Verbing weirds language. ~ Bill Watterson,
17:A feast of languages ~ William Shakespeare,
18:All language is a longing for home. ~ Rumi,
19:Language has not the power to ~ John Clare,
20:Precision of language, Jonah. ~ Lois Lowry,
21:We are suspended in language. ~ Niels Bohr,
22:All women speak two languages: ~ Mohja Kahf,
23:device in your native language. ~ Anonymous,
24:Language is always evolving. ~ Erik Qualman,
25:Mathematics is a language ~ J Willard Gibbs,
26:A language Older Than Words ~ Derrick Jensen,
27:Language is never innocent. ~ Roland Barthes,
28:language is no way to communicate ~ Joe Hill,
29:Music is the soul of language. ~ Max Heindel,
30:Poetry is language in orbit. ~ Seamus Heaney,
31:The language of truth is simple. ~ Euripides,
32:adult language. Twang…heh, heh, ~ Peter James,
33:Coffee is a language in itself. ~ Jackie Chan,
34:Curses and foul language! ~ Chris Grabenstein,
35:Music is the language of heaven. ~ Levon Helm,
36:Shakespeare trascends language ~ Gayle Forman,
37:Smiles are the language of love. ~ David Hare,
38:Dreams are the language of God. ~ Paulo Coelho,
39:Every language has its own music. ~ Sid Caesar,
40:In language clarity is everything. ~ Confucius,
41:Jonas was careful about language. ~ Lois Lowry,
42:Music is the language of memory ~ Jodi Picoult,
43:Music is the universal language. ~ Swizz Beatz,
44:Words weren't her language. ~ Roseanna M White,
45:A boy trying out a man's language. ~ Eowyn Ivey,
46:Chitchat debases a language. ~ Jean Paul Sartre,
47:Hands have their own language. ~ Simon Van Booy,
48:Language always gives you away. ~ George Carlin,
49:Language is a social event. ~ Richard Rodriguez,
50:Language is butchered by the media ~ Don Watson,
51:Language is fossil poetry ~ Ralph Waldo Emerson,
52:...language is never innocent. ~ Roland Barthes,
53:Language is the only homeland. ~ Czes aw Mi osz,
54:Language is the only homeland. ~ Czeslaw Milosz,
55:The Dream of a Common Language ~ Cheryl Strayed,
56:The world speaks many languages, ~ Paulo Coelho,
57:Anguish is the universal language ~ Alice Fulton,
58:As humans we speak one language. ~ Avril Lavigne,
59:Language changes very fast. ~ John Maynard Smith,
60:Language is fossil Poetry. ~ Ralph Waldo Emerson,
61:Language is memory and metaphor. ~ Storm Jameson,
62:Language is wine upon the lips. ~ Virginia Woolf,
63:Photography is my only language. ~ Andre Kertesz,
64:Suffering belongs to no language. ~ Adelia Prado,
65:The world is God's language to us. ~ Simone Weil,
66:Usage is the best language teacher. ~ Quintilian,
67:Anguish is the universal language. ~ Alice Fulton,
68:everyone smiles in the same language. ~ Anonymous,
69:I'm pretty good with languages. ~ Marisol Nichols,
70:Language disguises thought. ~ Ludwig Wittgenstein,
71:Tears are the silent language of grief ~ Voltaire,
72:The chief merit of language is clearness. ~ Galen,
73:Your body language shapes who you are ~ Amy Cuddy,
74:Abstraction is an esoteric language. ~ Eric Fischl,
75:A language is everything you do. ~ Margaret Atwood,
76:Body language is incredibly revealing. ~ Anonymous,
77:I have a disease; I see language. ~ Roland Barthes,
78:I'm flatulent in many languages. ~ John R Erickson,
79:I’m flatulent in many languages. ~ John R Erickson,
80:Language does not make one an elite. ~ Irrfan Khan,
81:Language is also a place of struggle. ~ Bell Hooks,
82:Language is the charnel house of man. ~ C E Morgan,
83:Language is the dress of thought. ~ Samuel Johnson,
84:Language is the tool of the tools ~ Lev S Vygotsky,
85:Language knew. Language remembered. ~ Melissa Grey,
86:Poetry is the memory of language ~ Jacques Roubaud,
87:Silence is no weakness of language. ~ Edmond Jabes,
88:Tears are the silent language of grief. ~ Voltaire,
89:The language of nature is silence. ~ Bryant McGill,
90:There is another language beyond language, ~ Rumi,
91:A language is a map of our failures ~ Adrienne Rich,
92:Clover['s] eyes are full of language. ~ Anne Sexton,
93:—Elka Cloke, This Bitter Language ~ Cassandra Clare,
94:Language is a social art. ~ Willard Van Orman Quine,
95:Language is more fashion than science ~ Bill Bryson,
96: Language is the tool of the tools ~ Lev S Vygotsky,
97:Peace is the language we must speak. ~ Pope Francis,
98:SILENCE is the best language. ~ Sri Ramana Maharshi,
99:Some things defy language itself. ~ Sylvain Reynard,
100:Story is the language of the heart. ~ John Eldredge,
101:Doing TV is a different kind of language. ~ Tim Roth,
102:Go beyond language. Go beyond thought. ~ Bodhidharma,
103:I was always influenced by language. ~ Helen Dunmore,
104:I was very adept at acquiring languages. ~ Anna Held,
105:Language is the light of the mind ~ John Stuart Mill,
106:Laughter is the language of the soul. ~ Pablo Neruda,
107:Talk to people in their own language. ~ Lee Iacocca,
108:There is no language without deceit. ~ Italo Calvino,
109:All language is but a poor translation. ~ Franz Kafka,
110:Don’t use language instrumentally ~ Jordan Peterson,
111:Every man prays in his own language. ~ Duke Ellington,
112:Everyone smiles in the same language. ~ George Carlin,
113:"Go beyond language.Go beyond thought." ~ Bodhidharma,
114:High thoughts must have high language. ~ Aristophanes,
115:How many languages do we really speak? ~ Alfredo Jaar,
116:I have a good ear for languages. ~ Harry Dean Stanton,
117:I've always loved rhyming. I love language. ~ Mos Def,
118:I want to start where language ends. ~ Antony Gormley,
119:Language buries, but does not resurrect. ~ John Green,
120:Language is a weapon, keep it honed! ~ Kurt Tucholsky,
121:Language is the light of the mind. ~ John Stuart Mill,
122:Language was invented to ask questions. ~ Eric Hoffer,
123:Math is the language of the universe. ~ Lucas Grabeel,
124:My programming language was solder. ~ Terry Pratchett,
125:No means yes in grasshopper language. ~ Noel Fielding,
126:Simple is the language of truth. ~ Seneca the Younger,
127:We are bees then; our honey is language. ~ Robert Bly,
128:All language is an aspiration to music. ~ Steve Almond,
129:Because sarcasm is my native language. ~ Maddy Edwards,
130:Eyes...They speak all languages. ~ Ralph Waldo Emerson,
131:Faire language grates not the tongue. ~ George Herbert,
132:Grammar is the analysis of language. ~ Edgar Allan Poe,
133:I feed on good soup, not beautiful language. ~ Moliere,
134:I had to know at least two languages. ~ Novak Djokovic,
135:I see tendencies, I see body language. ~ Michael Chang,
136:I spoke his language; I was fluent in shy. ~ C L Stone,
137:It is by metaphor that language grows. ~ Julian Jaynes,
138:Jazz is the language of the emotions. ~ Charles Mingus,
139:Love is language that cannot be said, or heard. ~ Rumi,
140:Men's language is as their lives. ~ Seneca the Younger,
141:Music is a universal language. ~ Sharmeen Obaid Chinoy,
142:The most satisfying of languages, Latin. ~ Donna Tartt,
143:Touch is the first language we speak. ~ Stephen Gaskin,
144:Typography is what language looks like. ~ Ellen Lupton,
145:You speak the language far better than ~ Simon Scarrow,
146:Acting is not my language at all. ~ Mikhail Baryshnikov,
147:A mind enclosed in language is in prison. ~ Simone Weil,
148:Ay, is it not a language I speak? ~ William Shakespeare,
149:Even when people can't speak your language, ~ Pat Nixon,
150:I am the only language I can understand. ~ Alice Notley,
151:I want a language that speaks the truth. ~ Studs Terkel,
152:I went with my very being toward language. ~ Paul Celan,
153:Languages are the keys of science. ~ Jean de la Bruyere,
154:Languages are the pedigree of nations. ~ Samuel Johnson,
155:Music is indeed the Universal Language. ~ L Ron Hubbard,
156:Music truly is the universal language. ~ Herbie Hancock,
157:Skype hopes to ‘cross the language boundary ~ Anonymous,
158:The eyes have one language everywhere. ~ George Herbert,
159:the reach of language can be laughable ~ Kelly Corrigan,
160:We live at the level of our language. ~ Ellen Gilchrist,
161:What you say matters, not the language, ~ Chetan Bhagat,
162:Accounting is the language of business. ~ Warren Buffett,
163:Armenian is the language to speak with God. ~ Lord Byron,
164:Begging is not the language of love. ~ Swami Vivekananda,
165:Dance is the hidden language of the soul ~ Martha Graham,
166:Go back so far there is another language ~ Adrienne Rich,
167:He who has two languages has two souls. ~ Quintus Ennius,
168:I can ask for cigarettes in every language ~ David Bowie,
169:Ideas do not exist separately from language. ~ Karl Marx,
170:If we had no language we'd have nothing. ~ Toni Morrison,
171:I love language as I love life itself! ~ Jacques Derrida,
172:I read for the language, not the story. ~ Laura Moriarty,
173:I've always been very tied to language. ~ Barbara Kruger,
174:Language is the machine of the poet. ~ Thomas B Macaulay,
175:Language is the medium of our thoughts. ~ Frederick Lenz,
176:Music is the soul of language.

~ Max Heindel,
177:"No language exists that cannot be misused." ~ Carl Jung,
178:No new world without a new language. ~ Ingeborg Bachmann,
179:Sarcasm is the language of the devil. ~ Barbara Delinsky,
180:Silence is the only language god speaks. ~ Charles Simic,
181:The language that reveals also obscures. ~ Wendell Berry,
182:Arabs respect only the language of force. ~ Moshe Sharett,
183:As was his language so was his life. ~ Seneca the Younger,
184:Desperation translates into every language. ~ Nicola Yoon,
185:I write because I love to play with language. ~ W H Auden,
186:Languages shape the way we think, or don't. ~ Erik Naggum,
187:Musicians are not so concerned with language. ~ Ry Cooder,
188:poetry as a language within a language, ~ Walter Isaacson,
189:Shit is universal no matter which language. ~ Don DeLillo,
190:Smile is the language that everyone understands ~ Unknown,
191:Super 8 film is the language of silence. ~ Rebecca McNutt,
192:Tears are the noble language of the eye. ~ Robert Herrick,
193:They were speaking the language of Heaven ~ Jamie McGuire,
194:Body language is more powerful than words. ~ Ricky Gervais,
195:Empathy is even better than talking in one language ~ Rumi,
196:Experience is always larger than language. ~ Adrienne Rich,
197:Feeling is the language of the soul. ~ Neale Donald Walsch,
198:he also stopped using inside language like ~ Donald Miller,
199:I know what the structure of the language is. ~ Kurt Loder,
200:I prefer perfumery, it’s the language of love. ~ Jan Moran,
201:I think of language as our first music. ~ Yusef Komunyakaa,
202:Jazz music is a language of the emotions. ~ Charles Mingus,
203:JS will be a real functional language. ~ Douglas Crockford,
204:Knowledge travels in the baggage of languages. ~ Anonymous,
205:Language is an old-growth forest of the mind. ~ Wade Davis,
206:Language is a virus from outer space ~ William S Burroughs,
207:Language is the archives of history. ~ Ralph Waldo Emerson,
208:Language is the key to the heart of people. ~ Ahmed Deedat,
209:Language lacks the power to describe Faith. ~ Mohsin Hamid,
210:Languages are true analytical methods. ~ Antoine Lavoisier,
211:Poetry is language playing with itself. ~ Harryette Mullen,
212:poetry is where the language is renewed. ~ Margaret Atwood,
213:Silence is God's first language. ~ Saint John of the Cross,
214:staggering out of Language, into language ~ China Mi ville,
215:The misuse of language induces evil in the soul ~ Socrates,
216:The only love language is 'die to self.' ~ Christine Caine,
217:The stupid girl thinks Muslim is a language. ~ Jill Ciment,
218:Today’s “Dialect” Is Tomorrow’s “Language ~ John McWhorter,
219:War is what happens when language fails. ~ Margaret Atwood,
220:Language can be very adept at hiding the truth. ~ Dan Brown,
221:Language cannot say everything, fortunately. ~ Mason Cooley,
222:Language is a form of organized stutter. ~ Marshall McLuhan,
223:Language is a machine for making falsehoods. ~ Iris Murdoch,
224:Language is a virus from outer space. ~ William S Burroughs,
225:Language too is a brake upon social change. ~ Julian Jaynes,
226:Language uses us as much as we use language. ~ Robin Lakoff,
227:Language was not given to man: he seized it. ~ Louis Aragon,
228:Lisp isn't a language, it's a building material. ~ Alan Kay,
229:Music transcends the boundaries of language. ~ Heather Wolf,
230:My subconscious speaks in a foreign language. ~ Deb Caletti,
231:nunna daul Tsuny in the Cherokee language, ~ Mark Kurlansky,
232:Our language is the reflection of ourselves. ~ Cesar Chavez,
233:The misuse of language induces evil in the soul. ~ Socrates,
234:There is a pride in speaking this language. ~ Bernard Pivot,
235:What kind of life exists without language? ~ Paul Kalanithi,
236:What mortal creations are language and memory! ~ Leif Enger,
237:Who wants to make the language of dreams? ~ Austin Grossman,
238:Why” is always an accusation, in any language. ~ Chris Voss,
239:You need a team that speaks your language. ~ Bahman Ghobadi,
240:Before language was a trap, when it was a maze. ~ Max Porter,
241:I can understand bitchiness in any language. ~ Richelle Mead,
242:I die for speaking the language of the angels. ~ Joan of Arc,
243:I love it when you talk my language, ice-boy. ~ Julie Kagawa,
244:In some ways, pain is the opposite of language. ~ John Green,
245:Language falters where contempt flourishes. ~ Eugene Thacker,
246:Language is by its very nature a communal thing. ~ T E Hulme,
247:Languages are not strangers to on another. ~ Walter Benjamin,
248:Love will heal
What language fails to know ~ Eavan Boland,
249:Lying is simply the soul’s ideal language. ~ Fernando Pessoa,
250:Mastery of language affords remarkable power. ~ Frantz Fanon,
251:Nothing exists except through language. ~ Hans Georg Gadamer,
252:Only where there is language is there world. ~ Adrienne Rich,
253:Painting is by nature a luminous language. ~ Robert Delaunay,
254:Riot is the language of the unheard. ~ Martin Luther King Jr,
255:Samskrit is the greatest language of the world. ~ Max Muller,
256:Sometimes, language is the sound of longing ~ Simon Van Booy,
257:The Bible is God's Word given in man's language ~ Max Lucado,
258:What I hide by my language, my body utters. ~ Roland Barthes,
259:Action is the universal language of success. ~ Steve Maraboli,
260:A riot is the language of the unheard ~ Martin Luther King Jr,
261:As writers we need to crack open language. ~ Natalie Goldberg,
262:A thing well said will be wit in all languages. ~ John Dryden,
263:Authenticity is the language of visionaries. ~ Andrena Sawyer,
264:beautifully bungled prepositions. Language, ~ Gary Shteyngart,
265:Finality is not the language of politics. ~ Benjamin Disraeli,
266:If you ask me, music is the language of memory ~ Jodi Picoult,
267:I have said that Mr. Trump's language is divisive. ~ Jeb Bush,
268:In lovesickness we had found a common language. ~ Aspen Matis,
269:insights emerging from their primary language ~ Kelly M Kapic,
270:Language helps form the limits of our reality. ~ Dale Spender,
271:...language is not the frosting, it's the cake. ~ Tom Robbins,
272:Language usage always has a political context. ~ Jackson Katz,
273:Laughter is the language of the heart ~ Maharishi Mahesh Yogi,
274:My cat speaks sign language with her tail. ~ Robert A M Stern,
275:My love translated sounds like a dead language. ~ Salma Deera,
276:Nature is written in mathematical language. ~ Galileo Galilei,
277:Sin is the native language in every ZIP code. ~ Matt Chandler,
278:Teach me to speak the language of men. ~ Edgar Rice Burroughs,
279:Two nations divided by a common language. ~ Winston Churchill,
280:We inhabit a language rather than a country. ~ Emile M Cioran,
281:You can't eat language but it eases thirst. ~ Bernard Malamud,
282:A Pattern Language by Christopher Alexander. ~ Timothy Ferriss,
283:A riot is the language of the unheard. ~ Martin Luther King Jr,
284:Being that can be understood is language. ~ Hans Georg Gadamer,
285:Great men, like nature, use simple language. ~ Luc de Clapiers,
286:Grief spoke every language and lived every life. ~ Katie Cross,
287:Heart language is logic set on fire. ~ Charles Haddon Spurgeon,
288:He used language as a place for us to hide. ~ Anthony Horowitz,
289:I had a quick ear and could pick up languages. ~ Diane Cilento,
290:Knowledge of languages is the doorway to wisdom. ~ Roger Bacon,
291:Love and hate had their own secret languages ~ Cassandra Clare,
292:she likes the sound of languages other than English. ~ Ken Liu,
293:The language of my books has shaped me as a man. ~ Don DeLillo,
294:The unconscious is structured like a language. ~ Jacques Lacan,
295:We have no word for “Nation” in our language. ~ Shashi Tharoor,
296:Were there language, I'd be my own lone letter. ~ Beth Kephart,
297:We should torture language to tell the truth. ~ Rachel Kushner,
298:All words, in every language, are metaphors. ~ Marshall McLuhan,
299:Date: June 12, 2009 [EBook #29102] Language: German ~ Anonymous,
300:Dig -- the mostly uncouth -- language of grace. ~ Geoffrey Hill,
301:For me, myth is the 'common' language of us all. ~ Janet Morris,
302:God uses language to create and command us. ~ Eugene H Peterson,
303:Good music is very close to primitive language. ~ Denis Diderot,
304:I can read your body language like a conversation ~ Dom Kennedy,
305:I can’t translate myself into language any more. ~ Alice Notley,
306:It hurt, [...], in a way language could not touch. ~ John Green,
307:Language is the house of the truth of Being. ~ Martin Heidegger,
308:Love will find its way through all languages on its own. ~ Rumi,
309:One must not be shy where language is concerned. ~ Ann Patchett,
310:Poetry is a language pared down to its essentials. ~ Ezra Pound,
311:Poetry is the language of a state of crisis. ~ St phane Mallarm,
312:Sunday, the day for the language of leisure. ~ Elfriede Jelinek,
313:The dance is the mother of all languages. ~ Robin G Collingwood,
314:The world speaks many languages, the boy thought ~ Paulo Coelho,
315:To speak another language is to have another soul ~ Charlemagne,
316:When language fails, violence becomes a language. ~ Bill Moyers,
317:You who speak languages, you are such liars. ~ Orson Scott Card,
318:If only. The saddest two words in any language. ~ Maggie Osborne,
319:If you ask me, music is the language of memories. ~ Jodi Picoult,
320:Language, as we know, is full of illogicalities. ~ Gunnar Myrdal,
321:Language is a very difficult thing to put into words. ~ Voltaire,
322:Language is what stops the heart exploding. ~ Jeanette Winterson,
323:Language transcends us and yet we speak. ~ Maurice Merleau Ponty,
324:My language is the sum total of myself. ~ Charles Sanders Peirce,
325:Numbers constitute the only universal language. ~ Nathanael West,
326:Poetry is the language of a state of crisis. ~ Stephane Mallarme,
327:Regret; The saddest word in the English language. ~ Tonya Hurley,
328:The internet is an amazing medium for languages. ~ David Crystal,
329:The two great dividers are religion and LANGUAGE ~ Immanuel Kant,
330: Ak, Mindes Du, Vi Kom Fra Dands Language
~ Christian Winther,
331:A lot of innovation in language comes from poetry. ~ Jim Jarmusch,
332:Americans and Irish. Separated by a common language. ~ C E Murphy,
333:God doesn't need verbal language for communication. ~ Mary C Neal,
334:I don't know if I'm truly at home in any language. ~ Mohsin Hamid,
335:I love working in cinema - it can be in any language! ~ Jiah Khan,
336:Language is the Rubicon that divides man from beast. ~ Max Muller,
337:Language most shows a man; speak that I may see thee ~ Ben Jonson,
338:Life doesn't exist inside language: too bad for me. ~ Kathy Acker,
339:Love is the language all animals understand. ~ Anthony D Williams,
340:[N]o language has ever had a word for a virgin man. ~ Will Durant,
341:Poetry is ordinary language raised to the Nth power. ~ Paul Engle,
342:Poetry: Language against which we have no defences. ~ David Whyte,
343:poets are born knowing the language of angels ~ Madeleine L Engle,
344:The change of language is a change in reality. ~ Stephen Mitchell,
345:The chief virtue that language can have is clarity. ~ Hippocrates,
346:The German language is the organ among the languages. ~ Jean Paul,
347:The great enemy of clear language is insincerity. ~ George Orwell,
348:The greatest single programming language ever designed ~ Alan Kay,
349:The language of truth is unvarnished enough. ~ Seneca the Younger,
350:The only true language in the world is a kiss. ~ Alfred de Musset,
351:We must plow through the whole of language. ~ Ludwig Wittgenstein,
352:when the ego disappears, so does power over language. ~ W H Auden,
353:anti can mean "against" or "instead of." In language, ~ R C Sproul,
354:Any friendship or relationship is about a language. ~ Gina Bellman,
356:Cultures are virtual realities made of language. ~ Terence McKenna,
357:Duty is the sublimest work in the English language. ~ Robert E Lee,
358:I could teach you how to speak my language, Rosetta Stone. ~ Drake,
359:I love theater. I also love radio. I love language. ~ Indira Varma,
360:In future, brainwave is a media of universal language. ~ Toba Beta,
361:I speak only one language, and it is not my own. ~ Jacques Derrida,
362:Language evolves and moves on. It is an organic thing. ~ E L James,
363:Language is the picture and counterpart of thought. ~ Mark Hopkins,
364:Language most shows a man, speak that I may see thee. ~ Ben Jonson,
365:Padre always told me me language was sulphurous. ~ Kerry Greenwood,
366:Photography is a language more universal than words. ~ Minor White,
367:Poets are born knowing the language of angels. ~ Madeleine L Engle,
368:Politically correct is the language of cowardice. ~ Billy Connolly,
369:Retirement is the ugliest word in the language. ~ Ernest Hemingway,
370:Speak a new language so that the world will be a new world. ~ Rumi,
371:Tell me something in your native woodland language. ~ Marta Acosta,
372:The diversity of language alienates man from man ~ Saint Augustine,
373:The language of the street is always strong. ~ Ralph Waldo Emerson,
374:There are no language barriers when you are smiling. ~ Allen Klein,
375:They had nothing in common but the English language. ~ E M Forster,
376:Writers let themselves be enticed by the language. ~ Peter Bichsel,
377:You have to be mad in the language you're mad in. ~ Chris Crutcher,
378:A man who can speak two languages is worth two men. ~ Napoleon Hill,
379:Because “Platitude” was a language everyone spoke ~ Julie Anne Long,
380:Close the language-door and open the love-window. ~ Jalaluddin Rumi,
381:Dialogue is a lean language in which every word counts. ~ Sol Stein,
382:exaggeration is the octopus of the English language ~ Matthew Pearl,
383:French is the language that turns dirt into romance. ~ Stephen King,
384:He done taught me de maiden language all over. ~ Zora Neale Hurston,
385:Jargon: any technical language we do not understand. ~ Mason Cooley,
386:Language is a mixture of statement and evocation. ~ Elizabeth Bowen,
387:Language is a virus, money is a nasty disease. ~ Jonathan Barnbrook,
388:Language is the mother of thought, not its handmaiden. ~ Karl Kraus,
389:Language makes infinite use of finite media. ~ Wilhelm von Humboldt,
390:Language most shews a man: Speak, that I may see thee. ~ Ben Jonson,
391:MS가 닷넷 플랫폼에서 강조한 내용 중에 하나가 교차 언어(cross-language) 플랫폼인데, ~ Anonymous,
392:step by step; the language of orderliness. ~ Ernest Agyemang Yeboah,
393:The old language of colonialism surfaces once again. ~ Ahdaf Soueif,
394:To understand desire, one needs language and flesh. ~ Sherry Turkle,
395:True creativity often starts where language ends. ~ Arthur Koestler,
396:TV shapes thought as surely as language shapes it. ~ Jennifer Stone,
397:We're persecuted in the most civilized languages. ~ Bernard Malamud,
398:Do you ever speak a known language? Sanskrit, perhaps? ~ Mary Hughes,
399:Drawing on my fine command of language, I said nothing. ~ Mark Twain,
400:English is my second language. Laughter is my first. ~ Paul Krassner,
401:i couldn't speak the language of his feelings ~ Jonathan Safran Foer,
402:I do love to interpret songs in American Sign Language. ~ Sean Berdy,
403:I don't think in any language. I think in images. ~ Vladimir Nabokov,
404:If only…the saddest words in the English language. ~ Kristan Higgins,
405:I have no words right now … in either of my languages. ~ Tillie Cole,
406:In the Choctaw language, “Oklahoma” means “red people. ~ David Grann,
407:Invent a new language anyone can understand. ~ Lawrence Ferlinghetti,
408:Language is a finding-place not a hiding place. ~ Jeanette Winterson,
409:language is sometimes a barrier instead of a pathway. ~ Daniel Keyes,
410:Language, like woman,
Look best when free, undressed. ~ Wang Ping,
411:Man can only describe God in his own poor language. ~ Mahatma Gandhi,
412:MATLAB and R have notoriously slow language interpreters ~ Anonymous,
413:Murky language means someone wants to pick your pocket. ~ Erica Jong,
414:Music is the language spoken by angels. ~ Henry Wadsworth Longfellow,
415:Poetry is language against which you have no defenses. ~ David Whyte,
416:Silence is the language of God, all else is poor translation. ~ Rumi,
417:That is not good language which all understand not. ~ George Herbert,
418:The most heroic word in all languages is REVOLUTION. ~ Eugene V Debs,
419:The original language of Christianity is translation. ~ Lamin Sanneh,
420:To speak a language is to take on a world, a culture. ~ Frantz Fanon,
421:When it comes to languages, I'm passably fluent in HTML. ~ Bernie Su,
422:A data structure is just a stupid programming language. ~ Bill Gosper,
423:A different language is a different vision of life.~ Federico Fellini,
424:A language which we do not know is a fortress sealed. ~ Marcel Proust,
425:Being a pianist allows me to play in any language. ~ Dino Kartsonakis,
426:Being a writer requires an intoxication with language. ~ Jim Harrison,
427:Decaf. The single worst word in the English language. ~ Lauren Oliver,
428:English is the easiest language to speak badly. ~ George Bernard Shaw,
429:God only speaks to those who understand the language ~ Albert Hofmann,
430:I am influenced by words and the chewiness of language ~ Annie Proulx,
431:In what language does rain fall over tormented cities? ~ Pablo Neruda,
432:It's embarrassingly plain how inadequate language is. ~ Anthony Doerr,
433:Language is a finding place, not a hiding place. ~ Jeanette Winterson,
434:Language is much closer to film than painting is. ~ Sergei Eisenstein,
435:[Languages] became a tool that served me my whole life. ~ Trevor Noah,
436:Like imagination and the body, language rises unbidden. ~ Gary Snyder,
437:Mathematics is the language in which the gods talk to people. ~ Plato,
438:Money speaks sense in a language all nations understand. ~ Aphra Behn,
439:Music begins where the possibilities of language end. ~ Jean Sibelius,
440:No language is rude that can boast polite writers. ~ Aubrey Beardsley,
441:The first instrument of a people's genius is its language. ~ Stendhal,
442:The language of light can only be decoded by the heart. ~ Suzy Kassem,
443:The language of sin was universal, the original Esperanto. ~ Joe Hill,
444:The language you are about to hear... is disturbing. ~ Dave Chappelle,
445:The most important tool you have on a resume is language. ~ Jay Samit,
446:The only languages which do not change are dead ones. ~ David Crystal,
447:The philosopher caught in the nets of language. ~ Friedrich Nietzsche,
448:There must be a language that doesn't depend on words. ~ Paulo Coelho,
449:We photographers are poets in the language of symbols. ~ Jan Phillips,
450:we swim in our second language, we breathe in our first ~ Adam Gopnik,
451:When a language dies, a possible world dies with it. ~ George Steiner,
452:A different language is a different vision of life. ~ Federico Fellini,
453:But the Dutch speak four languages and smoke marijuana! ~ Eddie Izzard,
454:English, our common language, binds our diverse people. ~ S I Hayakawa,
455:False language, evil in itself, infects the soul with evil. ~ Socrates,
456:Fools laugh at the Latin language. -Rident stolidi verba Latina ~ Ovid,
457:Gone. The saddest word in the language. In any language. ~ Mark Slouka,
458:Human language is mythological and metaphorical by nature. ~ W H Auden,
459:I have business to conduct in the language of fur and claw. ~ Erin Bow,
460:I’m really going to start watching my language for her. ~ Jillian Dodd,
461:It is time for dead languages to keep quiet. ~ Natalie Clifford Barney,
462:It is wrong to use equal language for unequal actions. ~ Peter Akinola,
463:Kindness has no boundaries. It is the language of the soul. ~ Amit Ray,
464:Language has two functions: to harm and to repair harm. ~ Edan Lepucki,
465:Literature is the aesthetic exploitation of language ~ Anthony Burgess,
466:Mandarin is gonna be the language in 15 to 20 years. ~ Stephon Marbury,
467:My wife speaks Shakespeare as a second language. ~ Barbara Ellen Brink,
468:Porcupine power was the only language he understood. ~ Robert I Sutton,
469:The language of the poem is the language of particulars. ~ Mary Oliver,
470:There must be a language that does not depend on words. ~ Paulo Coelho,
471:There were no ill language, if it were not ill taken. ~ George Herbert,
472:The rhythm of breath may have been our first language. ~ Daryl Gregory,
473:To possess another language is to possess another soul. ~ John le Carr,
474:Unintelligible language is a lantern without a light. ~ Samuel Johnson,
475:We gave you a perfectly good language and you f***ed up. ~ Stephen Fry,
476:You couldn't have human society without language. ~ John Maynard Smith,
477:Act averse to nasty language and partial to fruity tea. ~ Al Swearengen,
478:A gloss is a total system of perception and language. ~ Talcott Parsons,
479:I am only describing language, not explaining anything. ~ Joseph Kosuth,
480:If my mother gave me language, my father gave me magic. ~ T Kira Madden,
481:I found Eliot’s metaphors leaking into my own language ~ Paul Kalanithi,
482:If you know two languages, the level of your intelligence ~ Bill Cosby,
483:Instrumental music can spread the international language. ~ Herb Alpert,
484:(In the Choctaw language, “Oklahoma” means “red people.”) ~ David Grann,
485:Language fits over experience like a straight jacket. ~ William Golding,
486:Language fits over experience like a straight-jacket. ~ William Golding,
487:Language is the source of misunderstandings. ~ Antoine de Saint Exupery,
488:Language is the source of misunderstandings. ~ Antoine de Saint Exup ry,
489:Language is to the mind more than light is to the eye. ~ William Gibson,
490:Learning a language is like getting inside somebody's mind. ~ Anonymous,
491:Marriage is a language of love, equality, and inclusion. ~ Evan Wolfson,
492:Never impose your language on people you wish to reach. ~ Abbie Hoffman,
493:Poetry is, among other things, a criticism of language. ~ Adrienne Rich,
494:Poetry is language at its most distilled and most powerful. ~ Rita Dove,
495:Poetry is language trying to become bodily experience. ~ Herbert McCabe,
496:Power floats like money, like language, like theory. ~ Jean Baudrillard,
497:Precision in language was the key to clarity. Specificity ~ Susan Wiggs,
498:Spoken language is merely a series of squeaks. ~ Alfred North Whitehead,
499:The art of communication is the language of leadership. ~ James C Humes,
500:The Germans and I no longer speak the same language. ~ Marlene Dietrich,

--- IN CHAPTERS (in Dictionaries, in Quotes, in Chapters)


   43 Occultism
   26 Philosophy
   24 Yoga
   12 Integral Yoga
   6 Hinduism
   6 Christianity
   4 Buddhism
   1 Kabbalah

   47 Sri Aurobindo
   41 Aleister Crowley
   14 Aldous Huxley
   12 The Mother
   12 Swami Vivekananda
   12 Swami Krishnananda
   9 Satprem
   9 Friedrich Nietzsche
   7 Jorge Luis Borges
   5 Saint Augustine of Hippo
   4 Carl Jung
   4 Bokar Rinpoche
   3 Sri Ramana Maharshi
   3 Sri Ramakrishna
   2 Patanjali
   2 Nolini Kanta Gupta
   2 Jorge Luis Borges
   2 Jean Gebser

   27 The Life Divine
   27 Magick Without Tears
   25 The Synthesis Of Yoga
   20 Liber ABA
   14 The Perennial Philosophy
   13 Essays On The Gita
   12 The Study and Practice of Yoga
   11 The Mothers Agenda
   9 Sri Aurobindo or the Adventure of Consciousness
   8 Twilight of the Idols
   8 The Secret Of The Veda
   8 The Divine Comedy
   7 Poetics
   6 The Secret Doctrine
   6 The Confessions of Saint Augustine
   6 Talks
   6 Raja-Yoga
   5 Words Of Long Ago
   5 The Gospel of Sri Ramakrishna
   5 The Bible
   5 Letters On Yoga I
   5 Knowledge of the Higher Worlds
   4 The Hero with a Thousand Faces
   4 Tara - The Feminine Divine
   4 Isha Upanishad
   4 Essays In Philosophy And Yoga
   4 Bhakti-Yoga
   4 Aion
   3 The 7 Habits of Highly Effective People
   3 Savitri
   3 Letters On Yoga II
   3 A Garden of Pomegranates - An Outline of the Qabalah
   2 Words Of The Mother III
   2 Walden
   2 The Zen Teaching of Bodhidharma
   2 The Problems of Philosophy
   2 Theosophy
   2 The Integral Yoga
   2 The Ever-Present Origin
   2 Talks With Sri Aurobindo
   2 Sex Ecology Spirituality
   2 Selected Fictions
   2 Patanjali Yoga Sutras
   2 Letters On Yoga III
   2 Hymns to the Mystic Fire
   2 Essays Divine And Human
   2 Advanced Dungeons and Dragons 2E

0.02_-_The_Three_Steps_of_Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The progressive self-manifestation of Nature in man, termed in modern Language his evolution, must necessarily depend upon three successive elements. There is that which is already evolved; there is that which, still imperfect, still partly fluid, is persistently in the stage of conscious evolution; and there is that which is to be evolved and may perhaps be already
  That which Nature has evolved for us and has firmly founded is the bodily life. She has effected a certain combination and harmony of the two inferior but most fundamentally necessary elements of our action and progress upon earth, -
  Matter, which, however the too ethereally spiritual may despise it, is our foundation and the first condition of all our energies and realisations, and the Life-Energy which is our means of existence in a material body and the basis there even of our mental and spiritual activities. She has successfully achieved a certain stability of her constant material movement which is at once sufficiently steady and durable and sufficiently pliable and mutable to provide a fit dwelling-place and instrument for the progressively manifesting god in humanity. This is what is meant by the fable in the Aitareya Upanishad which tells us that the gods rejected the animal forms successively offered to them by the Divine Self and only when man was produced, cried out, "This indeed is perfectly made," and consented to enter in. She has effected also a working compromise between the inertia of matter and the active Life that lives in and feeds on it, by which not only is vital existence sustained, but the fullest developments of mentality are rendered possible. This equilibrium constitutes the basic status of Nature in man and is termed in the Language of Yoga his gross body composed
  Mind is not the last term of evolution, not an ultimate aim, but, like body, an instrument. It is even so termed in the Language of
  But what then constitutes this higher or highest existence to which our evolution is tending? In order to answer the question we have to deal with a class of supreme experiences, a class of unusual conceptions which it is difficult to represent accurately in any other Language than the ancient Sanskrit tongue in which alone they have been to some extent systematised.
  The only approximate terms in the English Language have other associations and their use may lead to many and even serious inaccuracies. The terminology of Yoga recognises besides the status of our physical and vital being, termed the gross body and doubly composed of the food sheath and the vital vehicle, besides the status of our mental being, termed the subtle body and singly composed of the mind sheath or mental vehicle,5 a third, supreme and divine status of supra-mental being, termed the causal body and composed of a fourth and a fifth vehicle6 which are described as those of knowledge and bliss. But this knowledge is not a systematised result of mental questionings and reasonings, not a temporary arrangement of conclusions and opinions in the terms of the highest probability, but rather a pure self-existent and self-luminous Truth. And this bliss is not a supreme pleasure of the heart and sensations with the experience of pain and sorrow as its background, but a delight also selfexistent and independent of objects and particular experiences, a self-delight which is the very nature, the very stuff, as it were, of a transcendent and infinite existence.

0.04_-_1951-1954, #Agenda Vol 1, #The Mother, #Integral Yoga
  I met a man (I was perhaps 20 or 21 at the time), an Indian who had come to Europe and who told me of the Gita. There was a French translation of it (a rather poor one, I must say) which he advised me to read, and then he gave me the key (HIS key, it was his key). He said, 'Read the
  Gita ...' (this translation of the Gita which really wasn't worth much but it was the only one available at the time - in those days I wouldn't have understood anything in other Languages; and besides, the English translations were just as bad and ... well, Sri Aurobindo hadn't done his yet!).

0.04_-_The_Systems_of_Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  In practice three conceptions are necessary before there can be any possibility of Yoga; there must be, as it were, three consenting parties to the effort, - God, Nature and the human soul or, in more abstract Language, the Transcendental, the Universal

0.06_-_INTRODUCTION, #Dark Night of the Soul, #Saint John of the Cross, #Christianity
  transparency of his teaching and the precision of the phrases in which he clothes it.
  To judge by his Language alone, one might suppose at times that he is speaking of
  mathematical, rather than of spiritual operations.

01.05_-_The_Yoga_of_the_King_The_Yoga_of_the_Spirits_Freedom_and_Greatness, #Savitri, #Sri Aurobindo, #Integral Yoga
    And its imitation of Earth-Nature's art,
    Its earthly dialect to God-Language change,
    In living symbols study Reality

02.01_-_Metaphysical_Thought_and_the_Supreme_Truth, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  In the extracts you have sent me from Bradley and Joachim, it is still the intellect thinking about what is beyond itself and coming to an intellectual, a reasoned speculative conclusion about it. It is not dynamic for the change which it attempts to describe. If these writers were expressing in mental terms some realisation, even mental, some intuitive experience of this "Other than Thought", then one ready for it might feel it through the veil of the Language they use and himself draw near to the same experience. Or if, having reached the intellectual conclusion, they had passed on to the spiritual realisation, finding the way or following one already found, then in pursuing their thought, one might be preparing oneself for the same transition. But there is nothing of the kind in all this strenuous thinking. It remains in the domain of the intellect and in that domain it is no doubt admirable; but it does not become dynamic for spiritual experience.

03.03_-_The_Inner_Being_and_the_Outer_Being, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  There are, we might say, two beings in us, one on the surface, our ordinary exterior mind, life, body consciousness, another behind the veil, an inner mind, an inner life, an inner physical consciousness constituting another or inner self. This inner self once awake opens in its turn to our true real and eternal self. It opens inwardly to the soul, called in the Language of this Yoga the psychic being which supports our successive births and at each birth assumes a new mind, life and body. It opens above to the Self or spirit which is unborn and by conscious recovery of it we transcend the changing personality and achieve freedom and full mastery over our nature.

10.04_-_The_Dream_Twilight_of_the_Earthly_Real, #Savitri, #Sri Aurobindo, #Integral Yoga
  A symbol of what can never be symbolised,
  A Language mispronounced, misspelt, yet true.

1.008_-_The_Principle_of_Self-Affirmation, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  These perceptions or we may call them cognitions of the determinate and indeterminate character are designated in the Language of Patanjali as vrittis. Sometimes they are equated with what they call kleshas. A klesha is a peculiar term used in yoga psychology meaning a kind of affliction. Unless we enter into the philosophical background of yoga, it will be difficult to appreciate why a perception is called an affliction. We shall look into the details of this subject as we proceed further why every perception is a kind of affliction upon us, why it is a pain and not something desirable.

1.00b_-_INTRODUCTION, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  inexhaustible theme has been treated again and again, from the standpoint of every
  religious tradition and in all the principal Languages of Asia and Europe. In the pages
  that follow I have brought together a number of selections from these writings,

1.00_-_Foreword, #Magick Without Tears, #Aleister Crowley, #Philosophy
    "Much gratified was the author of THE BOOK OF THOTH to have so many letters of appreciation, mostly from women, thanking him for not 'putting it in unintelligible Language', for 'making it all so clear that even I with my limited intelligence can understand it, or think I do.'

1.00_-_Gospel, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  A beautiful expression of the Vaishnava worship of God through love is to be found in the Vrindvan episode of the Bhgavata. The gopis, or milkmaids, of Vrindvan regarded the six-year-old Krishna as their Beloved. They sought no personal gain or happiness from this love. They surrendered to Krishna their bodies, minds, and souls. Of all the gopis, Rdhika, or Rdh, because of her intense love for Him, was the closest to Krishna. She manifested Mah-bhva and was united with her Beloved. This union represents, through sensuous Language, a supersensuous experience.
  Pratp Chandra Mazumdr, the right-hand man of Keshab and an accomplished Brhmo preacher in Europe and America, bitterly criticized Sri Ramakrishna's use of uncultured Language and also his austere attitude toward his wife. But he could not escape the spell of the Master's personality. In the course of an article about Sri Ramakrishna, Pratp wrote in the "Theistic Quarterly Review": "What is there in common between him and me? I, a Europeanized, civilized, self-centered, semi-sceptical, so-called educated reasoner, and he, a poor, illiterate, unpolished, half-idolatrous, friendless Hindu devotee?

1.00_-_Gospel_Preface, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  I have made a literal translation, omitting only a few pages of no particular interest to English-speaking readers. Often literary grace has been sacrificed for the sake of literal translation. No translation can do full justice to the original. This difficulty is all the more felt in the present work, whose contents are of a deep mystical nature and describe the inner experiences of a great seer. Human Language is an altogether inadequate vehicle to express supersensuous perception. Sri Ramakrishna was almost illiterate. He never clothed his thoughts in formal Language. His words sought to convey his direct realization of Truth. His conversation was in a village patois. Therein lies its charm. In order to explain to his listeners an abstruse philosophy, he, like Christ before him, used with telling effect homely parables and illustrations, culled from his observation of the daily life around him.
  The two pamphlets in English entitled the Gospel of Sri Ramakrishna appeared in October and November 1897. They drew the spontaneous acclamation of Swami Vivekananda, who wrote on 24th November of that year from Dehra Dun to M.:"Many many thanks for your second leaflet. It is indeed wonderful. The move is quite original, and never was the life of a Great Teacher brought before the public untarnished by the writer's mind, as you are doing. The Language also is beyond all praise, so fresh, so pointed, and withal so plain and easy. I cannot express in adequate terms how I have enjoyed them. I am really in a transport when I read them. Strange, isn't it? Our Teacher and Lord was so original, and each one of us will have to be original or nothing.

1.00_-_Main, #Book of Certitude, #Baha u llah, #Baha i
  Take heed that ye dispute not idly concerning the Almighty and His Cause, for lo! He hath appeared amongst you invested with a Revelation so great as to encompass all things, whether of the past or of the future. Were We to address Our theme by speaking in the Language of the inmates of the Kingdom, We would say: "In truth, God created that School ere He created heaven and earth, and We entered it before the letters B and E were joined and knit together." Such is the Language of Our servants in Our Kingdom; consider what the tongue of the dwellers of Our exalted Dominion would utter, for We have taught them Our knowledge and have revealed to them whatever had lain hidden in God's wisdom. Imagine then what the Tongue of Might and Grandeur would utter in His All-Glorious Abode!
  O members of parliaments throughout the world! Select ye a single Language for the use of all on earth, and adopt ye likewise a common script. God, verily, maketh plain for you that which shall profit you and enable you to be independent of others. He, of a truth, is the Most Bountiful, the All-Knowing, the All-Informed.

1.00_-_Preliminary_Remarks, #Liber ABA, #Aleister Crowley, #Philosophy
  There is usually an intense light, an intense sound, and a feeling of such overwhelming bliss that the resources of Language have been exhausted again and again in the attempt to describe it.

1.01_-_An_Accomplished_Westerner, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  Historically, it appears that the birth of a new world is often preceded by periods of trial and destruction, but perhaps this is simply a misreading: it may be because the new seeds are already alive that the forces of subversion (or clearing away) are raging. In any event,
  Europe was at the peak of its glory; the game seemed to be played in the West. This is how it appeared to Dr. Krishnadhan Ghose, Sri Aurobindo's father, who had studied medicine in England, and had returned to India completely anglicized. He did not want his three sons, of whom Sri Aurobindo was the youngest, to be in the least contaminated by the "steamy and retrograde" mysticism in which his country seemed to be running to ruin. He did not even want them to know anything of the traditions and Languages of India. Sri Aurobindo was therefore provided not only with an English first name, Akroyd,
  replete. He even had a way of jesting with a straight face, which never left him: Sense of humour? It is the salt of existence. Without it the world would have got utterly out of balance it is unbalanced enough already and rushed to a blaze long ago. 9 For there is also Sri Aurobindo the humorist, and that Sri Aurobindo is perhaps more important than the philosopher whom Western universities speak of so solemnly. Philosophy, for Sri Aurobindo, was only a way of reaching those who could not understand anything without explanations; it was only a Language, just as poetry was another, clearer and truer Language. But the essence of his being was humor, not the sarcastic humor of the so-called spiritual man, but a kind of joy that cannot help dancing wherever is passes. Now and then, in a flash that leaves us somewhat mystified, we sense behind the most tragic, the most distressing human situations an almost facetious laughter, as if a child were playing a tragedy and suddenly made a face at himself because it is his nature to laugh, and ultimately because nothing in the world and no one can affect that place inside ourselves where we are ever a king.
  Indeed, perhaps this is the true meaning of Sri Aurobindo's humor: a refusal to see things tragically, and, even more so, a sense of inalienable royalty.

1.01_-_Foreward, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  institutions, customs, a civilisation-picture of the times. They
  invented the theory based on the difference of Languages of an
  Aryan invasion from the north, an invasion of a Dravidian India
  It has been the tradition in India from the earliest times that the Rishis, the poet-seers of the Veda, were men of this type, men with a great spiritual and occult knowledge not shared by ordinary human beings, men who handed down this knowledge and their powers by a secret initiation to their descendants and chosen disciples. It is a gratuitous assumption to suppose that this tradition was wholly unfounded, a superstition that arose suddenly or slowly formed in a void, with nothing whatever to support it; some foundation there must have been however small or however swelled by legend and the accretions of centuries. But if it is true, then inevitably the poet-seers must have expressed something of their secret knowledge, their mystic lore in their writings and such an element must be present, however well-concealed by an occult Language or behind a technique of symbols, and if it is there it must be to some extent discoverable.
  It is true that an antique Language, obsolete words, - Yaska counts more than four hundred of which he did not know the meaning, - and often a difficult and out-of-date diction helped to obscure their meaning; the loss of the sense of their symbols, the glossary of which they kept to themselves, made them unintelligible to later generations; even in the time of the Upanishads the spiritual seekers of the age had to resort to initiation and meditation to penetrate into their secret knowledge, while the scholars afterwards were at sea and had to resort to conjecture and to concentrate on a mental interpretation or to explain by myths, by the legends of the Brahmanas themselves often symbolic and obscure. But still to make this discovery will be the sole way of getting at the true sense and the true value of the Veda. We must take seriously the hint of Yaska, accept the Rishi's description of the Veda's contents as "seer-wisdoms, secret words", and look for whatever clue we can find to this ancient wisdom. Otherwise the Veda must remain for ever a sealed book; grammarians, etymologists, scholastic conjectures will not open to us the sealed chamber.
  - the Rishis resorted to fixed double meanings, a device easily
  manageable in the Sanskrit Language where one word often bears
  several different meanings, but not easy to render in an English
  for the heroes or fighting men as his retinue, sometimes in more
  abstract Language and without symbol for a complete hero-force
  - suvryam; sometimes he combines the symbol and the thing.
  start with a bare and scrupulously exact rendering of the actual
  Language and adhere to that as the basis of the interpretation;
  for it is only so that we can find out the actual thoughts of
  least a faint echo of their poetic force, - more cannot be done
  in a prose translation and in so different a Language. The turn
  of phrase and the syntax of English and Vedic Sanskrit are poles
  meaning. Besides, there is often a use of antique words or turns
  of Language of which the sense is not really known and can only
  be conjectured or else different renderings are equally possible.

1.01_-_Fundamental_Considerations, #The Ever-Present Origin, #Jean Gebser, #Integral
  Scarcely five hundred years ago, during the Renaissance, an unmistakable reorganization of our consciousness occurred: the discovery of perspective which opened up the three-dimensionality of space. This discovery is so closely linked with the entire intellectual attitude of the modern epoch that we have felt obliged to call this age the age of perspectivity and characterize the age immediately preceding it as the unperspectival age. These definitions, by recognizing a fundamental characteristic of these eras, lead to the further appropriate definition of the age of the dawning new consciousness as the aperspectival age, a definition supported not only by the results of modern physics, but also by developments in the visual arts and literature, where the incorporation of time as a fourth dimension into previously spatial conceptions has formed the initial basis for manifesting the new.Aperspectival is not to be thought of as merely the opposite or negation of perspectival; the antithesis of perspectival is unperspectival. The distinction in meaning suggested by the three terms unperspectival, perspectival, and aperspectival is analogous to that of the terms illogical, logical, and alogical or immoral, moral, and amoral. We have employed here the designation aperspectival to clearly emphasize the need of overcoming the mere antithesis of affirmation and negation. The so-called primal words (Urworte), for example, evidence two antithetic connotations: Latin altus meant high as well as low; sacer meant sacred as well as cursed. Such primal words as these formed an undifferentiated psychically-stressed unity whose bivalent nature was definitely familiar to the early Egyptians and Greeks. This is no longer the case with our present sense of Language; consequently, we have required a term that transcends equally the ambivalence of the primal connotations and the dualism of antonyms or conceptual opposites.
  It is our task in this book to work out this aperspectival basis. Our discussion will rely more an the evidence presented in the history of thought than on the findings of the natural sciences as is the case with the authors Transformation of the Occident. Among the disciplines of historical thought the investigation of Language will form the predominant source of our insight since it is the preeminent means of reciprocal communication between man and the world.

1.01_-_How_is_Knowledge_Of_The_Higher_Worlds_Attained?, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Occultism
  The power obtained through devotion can be rendered still more effective when the life of feeling is enriched by yet another quality. This consists in giving oneself up less and less to impressions of the outer world, and to develop instead a vivid inner life. A person who darts from one impression of the outer world to another, who constantly seeks distraction, cannot find the way to higher knowledge. The student must not blunt himself to the outer world, but while lending himself to its impressions, he should be directed by his rich inner life. When passing through a beautiful mountain district, the traveler with depth of soul and wealth of feeling has different experiences from one who is poor in feeling. Only what we experience within ourselves unlocks for us the beauties of the outer world. One person sails across the ocean, and only a few inward experiences pass through his soul; another will hear the eternal Language of the cosmic spirit; for him are unveiled the mysterious riddles of existence. We must learn to remain in
   p. 15
  One of the first of these rules can be expressed somewhat in the following words of our Language: Provide for yourself moments of inner tranquility, and in these moments learn to distinguish between the essential and the non-essential. It is said advisedly: "expressed in the words of our Language." Originally all rules and teachings of spiritual science were expressed in a symbolical sign-Language, some understanding of which must be acquired before its whole meaning and scope can be realized. This understanding is dependent on the first steps toward higher knowledge, and these steps result from the exact
   p. 20
   p. 30
   less real than the every-day things which surround him. He begins to deal with his thoughts as with things in space, and the moment approaches when he begins to feel that which reveals itself in the silent inward thought-work to be much higher, much more real, than the things in space. He discovers that something living expresses itself in this thought-world. He sees that his thoughts do not merely harbor shadow-pictures, but that through them hidden beings speak to him. Out of the silence, speech becomes audible to him. Formerly sound only reached him through his ear; now it resounds through his soul. An inner Language, an inner word is revealed to him. This moment, when first experienced, is one of greatest rapture for the student. An inner light is shed over the whole external world, and a second life begins for him. Through his being there pours a divine stream from a world of divine rapture.

1.01_-_'Imitation'_the_common_principle_of_the_Arts_of_Poetry., #Poetics, #Aristotle, #Christianity
  For as there are persons who, by conscious art or mere habit, imitate and represent various objects through the medium of colour and form, or again by the voice; so in the arts above mentioned, taken as a whole, the imitation is produced by rhythm, Language, or 'harmony,' either singly or combined.
  There is another art which imitates by means of Language alone, and that either in prose or verse--which, verse, again, may either combine different metres or consist of but one kind--but this has hitherto been without a name. For there is no common term we could apply to the mimes of Sophron and Xenarchus and the Socratic dialogues on the one hand; and, on the other, to poetic imitations in iambic, elegiac, or any similar metre. People do, indeed, add the word 'maker' or 'poet' to the name of the metre, and speak of elegiac poets, or epic (that is, hexameter) poets, as if it were not the imitation that makes the poet, but the verse that entitles them all indiscriminately to the name. Even when a treatise on medicine or natural science is brought out in verse, the name of poet is by custom given to the author; and yet Homer and Empedocles have nothing in common but the metre, so that it would be right to call the one poet, the other physicist rather than poet. On the same principle, even if a writer in his poetic imitation were to combine all metres, as Chaeremon did in his Centaur, which is a medley composed of metres of all kinds, we should bring him too under the general term poet. So much then for these distinctions.

1.01_-_MAXIMS_AND_MISSILES, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  The trodden worm curls up. This testifies to its caution. It thus
  reduces its chances of being trodden upon again. In the Language of
  morality: Humility.--

1.01_-_Our_Demand_and_Need_from_the_Gita, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
   expression of the nature of the individual being through whom the work is done, that nature assigning him his line and scope in life according to his inborn quality and his self-expressive function. Since this is the spirit in which the Gita advances its most local and particular instances, we are justified in pursuing always the same principle and looking always for the deeper general truth which is sure to underlie whatever seems at first sight merely local and of the time. For we shall find always that the deeper truth and principle is implied in the grain of the thought even when it is not expressly stated in its Language.
  Essays on the Gita
   striking speculations of a philosophic intellect, but rather enduring truths of spiritual experience, verifiable facts of our highest psychological possibilities which no attempt to read deeply the mystery of existence can afford to neglect. Whatever the system may be, it is not, as the commentators strive to make it, framed or intended to support any exclusive school of philosophical thought or to put forward predominantly the claims of any one form of Yoga. The Language of the Gita, the structure of thought, the combination and balancing of ideas belong neither to the temper of a sectarian teacher nor to the spirit of a rigorous analytical dialectics cutting off one angle of the truth to exclude all the others; but rather there is a wide, undulating, encircling movement of ideas which is the manifestation of a vast synthetic mind and a rich synthetic experience. This is one of those great syntheses in which Indian spirituality has been as rich as in its creation of the more intensive, exclusive movements of knowledge and religious realisation that follow out with an absolute concentration one clue, one path to its extreme issues. It does not cleave asunder, but reconciles and unifies.

1.01_-_SAMADHI_PADA, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
  is what we call thought. No man can, by analysis, separate
  thought from word. The idea that Language was created by
  men certain men sitting together and deciding on words, has
  been proved to be wrong. So long as things have existed there
  have been words and Language. What is the connection
  between an idea and a word? Although we see that there must
  same thought requires the same word. The thought may be the
  same in twenty different countries, yet the Language is
  different. We must have a word to express each thought, but
  adjectives, to make it Personal, or Impersonal, or Absolute
  God. So with the words for God in every other Language; their
  signification is very small. This word Om, however, has

1.01_-_Soul_and_God, #The Red Book Liber Novus, #unset, #Philosophy
  My friends, do you guess to what solitude we ascend?
  I must learn that the dregs of my thought, my dreams, are the speech of my soul. I must carry them in my heart, and go back and forth over them in my mind, like the words of the person dearest to me. Dreams are the guiding words of the soul. Why should I henceforth not love my dreams and not make their riddling images into objects of my daily consideration? You think that the dream is foolish and ungainly. What is beautiful? What is ungainly? What is clever? What is foolish? The spirit of this times is your measure, but the spirit of the depths surpasses it at both ends. Only the small spirit of this time knows the difference between large and small. But this difference is invalid, like the spirit which recognizes it. fol. ii(r) / ii(v) The spirit of the depths even taught me to consider my action and my decision as dependent on dreams. Dreams pave the way for life, and they determine you without you understanding their Language. 53 One would like to learn this Language, but who can

1.01_-_Tara_the_Divine, #Tara - The Feminine Divine, #Bokar Rinpoche, #Buddhism
  area, between Kashmir and Ladakh, he was called
  "Kunu Lama." Besides.the Tibetan Language, he knew
  Sanskrit and had perfectly studied the doctrines of all

1.01_-_THAT_ARE_THOU, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  That this insight into the nature of things and the origin of good and evil is not confined exclusively to the saint, but is recognized obscurely by every human being, is proved by the very structure of our Language. For Language, as Richard Trench pointed out long ago, is often wiser, not merely than the vulgar, but even than the wisest of those who speak it. Sometimes it locks up truths which were once well known, but have been forgotten. In other cases it holds the germs of truths which, though they were never plainly discerned, the genius of its framers caught a glimpse of in a happy moment of divination. For example, how significant it is that in the Indo-European Languages, as Darmsteter has pointed out, the root meaning two should connote badness. The Greek prefix dys- (as in dyspepsia) and the Latin dis- (as in dishonorable) are both derived from duo. The cognate bis- gives a pejorative sense to such modern French words as bvue (blunder, literally two-sight). Traces of that second which leads you astray can be found in dubious, doubt and Zweifelfor to doubt is to be double-minded. Bunyan has his Mr. Facing-both-ways, and modern American slang its two-timers. Obscurely and unconsciously wise, our Language confirms the findings of the mystics and proclaims the essential badness of divisiona word, incidentally, in which our old enemy two makes another decisive appearance.
  It is, however, certain that many activities undertaken by some minds at the present time were not, in the remote past, undertaken by any minds at all. For this there are several obvious reasons. Certain thoughts are practically unthinkable except in terms of an appropriate Language and within the framework of an appropriate system of classification. Where these necessary instruments do not exist, the thoughts in question are not expressed and not even conceived. Nor is this all: the incentive to develop the instruments of certain kinds of thinking is not always present. For long periods of history and prehistory it would seem that men and women, though perfectly capable of doing so, did not wish to pay attention to problems, which their descendants found absorbingly interesting. For example, there is no reason to suppose that, between the thirteenth century and the twentieth, the human mind underwent any kind of evolutionary change, comparable to the change, let us say, in the physical structure of the horses foot during an incomparably longer span of geological time. What happened was that men turned their attention from certain aspects of reality to certain other aspects. The result, among other things, was the development of the natural sciences. Our perceptions and our understanding are directed, in large measure, by our will. We are aware of, and we think about, the things which, for one reason or another, we want to see and understand. Where theres a will there is always an intellectual way. The capacities of the human mind are almost indefinitely great. Whatever we will to do, whether it be to come to the unitive knowledge of the Godhead, or to manufacture self-propelled flame-throwersthat we are able to do, provided always that the willing be sufficiently intense and sustained. It is clear that many of the things to which modern men have chosen to pay attention were ignored by their predecessors. Consequently the very means for thinking clearly and fruitfully about those things remained uninvented, not merely during prehistoric times, but even to the opening of the modern era.

1.01_-_To_Watanabe_Sukefusa, #Beating the Cloth Drum Letters of Zen Master Hakuin, #Hakuin Ekaku, #Zen
  As I said in my previous letter, I was disturbed to learn you have recently been indulging in your reprehensible habit of using strong and unfilial Language to your elderly parents. This has caused them much pain. It is altogether abominable. Never forget that there is indeed such a thing as heavenly retribution. The wrath of the gods is very real.

1.01_-_What_is_Magick?, #Magick Without Tears, #Aleister Crowley, #Philosophy
    (Illustration: It is my Will to inform the World of certain facts within my knowledge. I therefore take "magical weapons," pen, ink, and paper; I write "incantations" these sentences in the "magical Language" i.e. that which is understood by people I wish to instruct. I call forth "spirits" such as printers, publishers, booksellers, and so forth, and constrain them to convey my message to those people. The composition and distribution is thus an act of
    (Illustration: When a man falls in love, the whole world becomes, to him, nothing but love boundless and immanent; but his mystical state is not contagious; his fellow-men are either amused or annoyed. He can only extend to others the effect which his love has had upon himself by means of his mental and physical qualities. Thus, Catullus, Dante, and Swinburne made their love a mighty mover of mankind by virtue of their power to put their thoughts on the subject in musical and eloquent Language. Again, Cleopatra and other people in authority moulded the fortunes of many other people by allowing love to influence their political actions. The Magician, however well he succeeds in making contact with the secret sources of energy in nature, can only use them to the extent permitted by his intellectual and moral qualities. Mohammed's intercourse with Gabriel was only effective because of his statesmanship, soldiership, and the sublimity of his command of Arabic. Hertz's discovery of the rays which we now use for wireless telegraphy was sterile until reflected through the minds and wills of the people who could take his truth, and transmit it to the world of action by means of mechanical and economic instruments.)

1.01_-_Who_is_Tara, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  inherent essence.
  Taras body Language expresses her inner realizations and outer activities. She doesnt sit with her head down or with her arms crossed in front of
  her chest as we do when we are closed or moody. Rather, her dancing posture is relaxed, open, and friendly. Her outstretched right foot indicates her, #Isha Upanishad, #Sri Aurobindo, #Integral Yoga
  rebirth in an earthly body, yet implies that belief in its thought
  and Language, - especially in the 17th verse. On the basis of
  this belief in rebirth man may aim at three distinct objects

1.028_-_Bringing_About_Whole-Souled_Dedication, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  I have always been saying that our personality is not merely at the conscious level. The larger part of our personality is in levels which are deeper than the conscious one. Until all of the levels come up and merge into a focused attention in the practice of yoga, we cannot expect the desired result. But once this whole-souled dedication is achieved, once it becomes part of our conscious life, it immediately speaks in the Language of ultimate success.

1.02_-_SADHANA_PADA, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
  we now regard as automatic are degenerated reason. In the
  Language of the Yogi , instinct is involved reason.
  Discrimination becomes involved, and gets to be automatic
  have seen that it has become instinctive. In the psychological
  Language of Yoga if has become Samskaras. The Samskaras,
  fine and hidden, are sleeping in the China. All these past
  as it were. The body has become pure, and in an intensely
  physical sense, no figurative idea, no poetical Language, it
  emanates that purity wherever it goes. Whosoever comes in
  out of intelligence. Only some religions were more
  philosophical, and used scientific Language. The very theory
  of God, taking it in its psychological significance, and apart

1.02_-_Self-Consecration, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  7:The first necessity is to dissolve that central faith and vision in the mind which concentrate it on its development and satisfaction and interests in the old externalised order of things. It is imperative to exchange this surface orientation for the deeper faith and vision which see only the Divine and seek only after the Divine. The next need is to compel all our lower being to pay homage to this new faith and greater vision. All our nature must make an integral surrender; it must offer itself in every part and every movement to that which seems to the unregenerated sensemind so much less real than the material world and its objects. Our whole being-soul, mind, sense, heart, will, life, body must consecrate all its energies so entirely and in such a way that it shall become a fit vehicle for the Divine. This is no easy task; for everything in the world follows the fixed habit which is to it a law and resists a radical change. And no change can be more radical than the revolution attempted in the integral Yoga. Everything in us has constantly to be called back to the central faith and will and vision. Every thought and impulse has to be reminded in the Language of the Upanishad that "That is the divine Brahman and not this which men here adore." Every vital fibre has to be persuaded to accept an entire renunciation of all that hitherto represented to it its own existence. Mind has to cease to be mind and become brilliant with something beyond it. Life has to change into a thing vast and calm and intense and powerful that can no longer recognise its old blind eager narrow self or petty impulse and desire. Even the body has to submit to a mutation and be no longer the clamorous animal or the impeding clod it now is, but become instead a conscious servant and radiant instrument and living form of the spirit.

1.02_-_Taras_Tantra, #Tara - The Feminine Divine, #Bokar Rinpoche, #Buddhism
  - without intention
  - in a known Language
  - in an unknown Language

1.02_-_The_Descent._Dante's_Protest_and_Virgil's_Appeal._The_Intercession_of_the_Three_Ladies_Benedight., #The Divine Comedy, #Dante Alighieri, #Christianity
  Which was so very prompt in the beginning.
  "If I have well thy Language understood,"
  Replied that shade of the Magnanimous,
  And she began to say, gentle and low,
  With voice angelical, in her own Language:
  'O spirit courteous of Mantua,

1.02_-_The_Divine_Teacher, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Very obviously a great body of the profoundest teaching cannot be built round an ordinary occurrence which has no gulfs of deep suggestion and hazardous difficulty behind its superficial and outward aspects and can be governed well enough by the ordinary everyday standards of thought and action. There are indeed three things in the Gita which are spiritually significant, almost symbolic, typical of the profoundest relations and problems of the spiritual life and of human existence at its roots; they are the divine personality of the Teacher, his characteristic relations with his disciple and the occasion of his teaching. The teacher is God himself descended into humanity; the disciple is the first, as we might say in modern Language, the representative man of his age, closest friend and chosen instrument of the
  Avatar, his protagonist in an immense work and struggle the secret purpose of which is unknown to the actors in it, known only to the incarnate Godhead who guides it all from behind the veil of his unfathomable mind of knowledge; the occasion is the violent crisis of that work and struggle at the moment when the anguish and moral difficulty and blind violence of its apparent movements forces itself with the shock of a visible revelation on the mind of its representative man and raises the whole question of the meaning of God in the world and the goal and drift and sense of human life and conduct.
   and hidden guide. That action is the action of a whole world of men and nations, some of whom have come as helpers of an effort and result by which they do not personally profit, and to these he is a leader, some as its opponents and to them he also is an opponent, the baffler of their designs and their slayer and he seems even to some of them an instigator of all evil and destroyer of their old order and familiar world and secure conventions of virtue and good; some are representatives of that which has to be fulfilled and to them he is counsellor, helper, friend. Where the action pursues its natural course or the doers of the work have to suffer at the hands of its enemies and undergo the ordeals which prepare them for mastery, the
  Avatar is unseen or appears only for occasional comfort and aid, but at every crisis his hand is felt, yet in such a way that all imagine themselves to be the protagonists and even Arjuna, his nearest friend and chief instrument, does not perceive that he is an instrument and has to confess at last that all the while he did not really know his divine Friend. He has received counsel from his wisdom, help from his power, has loved and been loved, has even adored without understanding his divine nature; but he has been guided like all others through his own egoism and the counsel, help and direction have been given in the Language and received by the thoughts of the Ignorance. Until the moment when all has been pushed to the terrible issue of the struggle on the field of Kurukshetra and the Avatar stands at last, still not as fighter, but as the charioteer in the battle-car which carries the destiny of the fight, he has not revealed Himself even to those whom he has chosen.

1.02_-_THE_NATURE_OF_THE_GROUND, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  The world as it appears to common sense consists of an indefinite number of successive and presumably causally connected events, involving an indefinite number of separate, individual things, lives and thoughts, the whole constituting a presumably orderly cosmos. It is in order to describe, discuss and manage this common-sense universe that human Languages have been developed.
  Whenever, for any reason, we wish to think of the world, not as it appears to common sense, but as a continuum, we find that our traditional syntax and vocabulary are quite inadequate. Mathematicians have therefore been compelled to invent radically new symbol-systems for this express purpose. But the divine Ground of all existence is not merely a continuum, it is also out of time, and different, not merely in degree, but in kind from the worlds to which traditional Language and the Languages of mathematics are adequate. Hence, in all expositions of the Perennial Philosophy, the frequency of paradox, of verbal extravagance, sometimes even of seeming blasphemy. Nobody has yet invented a Spiritual Calculus, in terms of which we may talk coherently about the divine Ground and of the world conceived as its manifestation. For the present, therefore, we must be patient with the linguistic eccentricities of those who are compelled to describe one order of experience in terms of a symbol-system, whose relevance is to the facts of another and quite different order.
  So far, then, as a fully adequate expression of the Perennial Philosophy is concerned, there exists a problem in semantics that is finally insoluble. The fact is one which must be steadily borne in mind by all who read its formulations. Only in this way shall we be able to understand even remotely what is being talked about. Consider, for example, those negative definitions of the transcendent and immanent Ground of being. In statements such as Eckharts, God is equated with nothing. And in a certain sense the equation is exact; for God is certainly no thing. In the phrase used by Scotus Erigena God is not a what; He is a That. In other words, the Ground can be denoted as being there, but not defined as having qualities. This means that discursive knowledge about the Ground is not merely, like all inferential knowledge, a thing at one remove, or even at several removes, from the reality of immediate acquaintance; it is and, because of the very nature of our Language and our standard patterns of thought, it must be, paradoxical knowledge. Direct knowledge of the Ground cannot be had except by union, and union can be achieved only by the annihilation of the self-regarding ego, which is the barrier separating the thou from the That.

1.02_-_The_Objects_of_Imitation., #Poetics, #Aristotle, #Christianity
  Now it is evident that each of the modes of imitation above mentioned will exhibit these differences, and become a distinct kind in imitating objects that are thus distinct. Such diversities may be found even in dancing, flute-playing, and lyre-playing. So again in Language, whether prose or verse unaccompanied by music. Homer, for example, makes men better than they are; Cleophon as they are; Hegemon the Thasian, the inventor of parodies, and Nicochares, the author of the Deiliad, worse than they are. The same thing holds good of Dithyrambs and Nomes; here too one may portray different types, as Timotheus and Philoxenus differed in representing their Cyclopes. The same distinction marks off Tragedy from Comedy; for Comedy aims at representing men as worse, Tragedy as better than in actual life.

1.02_-_The_Pit, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  In view of this continual source of misunderstanding, it is clearly necessary to establish a fundamental and universal Language for the communication ofideas, One understands with bitter approval the sad outburst of the aged Fichte :
  " If I had my life to live over again, the first thing I would do would be to invent an entirely new system of symbols whereby to convey my ideas." As a matter of fact, had he but known this, certain people-principally some of the early Qabalists, among whom we may include Raymond Lully, William

1.02_-_The_Stages_of_Initiation, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Occultism
   p. 45
   unite his own feeling with the pleasure or pain of which the sound tells him. He must get beyond the point of caring whether, for him, the sound is pleasant or unpleasant, agreeable or disagreeable, and his soul must be filled with whatever is occurring in the being from which the sound proceeds. Through such exercises, if systematically and deliberately performed, the student will develop within himself the faculty of intermingling, as it were, with the being from which the sound proceeds. A person sensitive to music will find it easier than one who is unmusical to cultivate his inner life in this way; but no one should suppose that a mere sense for music can take the place of this inner activity. The student must learn to feel in this way in the face of the whole of nature. This implants a new faculty in his world of thought and feeling. Through her resounding tones, the whole of nature begins to whisper her secrets to the student. What was hitherto merely incomprehensible noise to his soul becomes by this means a coherent Language of nature. And whereas hitherto he only heard sound from the so-called inanimate objects, he now is aware of a new Language of the soul. Should he advance further
   p. 46
  [paragraph continues] This cannot be otherwise if ordinary Language is used, for this Language was created to suit physical conditions. Spiritual science describes that which, for clairvoyant organs, flows from the stone, as blue, or blue-red; and that which is felt as coming from the animal as red or red-yellow. In reality, colors of a spiritual kind are seen. The color proceeding the plant is green which little by little turns into a light ethereal pink. The plant is actually that product of nature which in higher worlds resembles, in certain respects, its constitution in the physical world. The same does not apply to the stone and the animal. It must now be clearly understood that the above-mentioned colors only represent the principal shades in the stone, plant and animal kingdom. In reality, all possible intermediate shades are present. Every stone, every plant, every animal has its own particular shade of color. In addition to these there are also the beings of the higher worlds who never incarnate physically, but who have their colors, often wonderful, often horrible. Indeed, the wealth of color in these higher worlds is immeasurably greater than in the physical world.
  It is pre-eminently a question of cultivating this courage and this fearlessness in the inmost depths of thought-life. The student must learn never to despair over failure. He must be equal to the thought: I shall forget that I have failed in this matter, and I shall try once more as though this had not happened. Thus he will struggle through to the firm conviction that the fountain-head of strength from which he may draw is inexhaustible. He struggles ever onward to the spirit which will uplift him and support him, however weak and impotent his earthly self may have proved. He must be capable of pressing on to the future undismayed by any experiences of the past. If the student has acquired these faculties up to a certain point, he is then ripe to hear the real names of things, which are the key to higher knowledge. For initiation consists in this very act of learning to call the things of the world by those names which they bear in the spirit of their divine authors. In these, their names, lies the mystery of things. It is for this reason that the initiates speak a different Language from the uninitiated, for the former know the names by
   p. 78
  But if, after completing the fire-trial, he should wish to continue the path, a certain writing-system generally adopted in esoteric training must now be revealed to him. The actual teachings manifest themselves in this writing, because the hidden (occult) qualities of things cannot be directly expressed in the words of ordinary writing. The pupils of the initiates translate the teachings into ordinary Language as best they can. The occult script reveals itself to the soul when the latter has attained spiritual perception, for it is traced in the spiritual world and remains there for all time. It cannot be learned as an artificial writing is learned and read. The candidate grows into clairvoyant knowledge in an appropriate way, and during this growth a new strength is developed in his soul, as a new faculty, through which he feels himself impelled to decipher the occurrences and the beings of the spiritual world
   p. 83
  The signs of the occult script are not arbitrarily invented; they correspond to the forces actively engaged in the world. They teach us the Language of things. It becomes immediately apparent to the candidate that the signs he is now learning correspond to the forms, colors, and tones which he learned to perceive during his preparation and enlightenment. He realizes that all he learned previously was only like learning to spell, and that he is only now beginning to read in the higher worlds. All the isolated figures, tones, and colors reveal themselves to him now in one great connected whole. Now for the first time he attains complete certainty in observing the higher worlds. Hitherto he could never know positively whether the things he saw were rightly seen. A regular understanding, too, is now at last possible
   p. 84
   between the candidate and the initiate in the spheres of higher knowledge. For whatever form the intercourse between an initiate and another person may take in ordinary life, the higher knowledge in its immediate form can only be imparted by the initiate in the above-mentioned sign-Language.
  Thanks to this Language the student also learns certain rules of conduct and certain duties of which he formerly knew nothing. Having learned these he is able to perform actions endowed with a significance and a meaning such as the actions of one not initiated can never possess. He acts out of the higher worlds. Instructions concerning such action can only be read and understood in the writing in question.
  Once the student has learned the sign-Language there awaits him yet another trial, to prove whether he can move with freedom and assurance in the higher worlds. In ordinary life he is impelled to action by exterior motives. He works at one occupation or another because one duty or another is imposed on him by outward circumstances. It need hardly be mentioned that the student must in no way neglect any of his duties in ordinary life because he is living and working in higher worlds. There is no duty in a higher world that can force a person to neglect any single one of his duties in the ordinary world. The father will remain just as good a father to his family, the mother just as good a mother, and neither the official nor the soldier, nor anyone else will be diverted from his work by becoming an esoteric
   p. 86

1.02_-_The_Three_European_Worlds, #The Ever-Present Origin, #Jean Gebser, #Integral
  It is, of course, considered disreputable today to trace or uncover subtle linguistic relationships that exist, for example, between the terms "eight" (acht) and "night" (Nacht). Eventhough Language points to such relationships and interconnections, present-day man carefully avoids them, so as to keep them from bothering his conscience. Yet despite this, the things speak for themselves regardless of our attempts to denature them, and their roots remain as long as the word remains that holds them under its spell. It will be necessary, for instance, to discuss in Part Two the significance of the pivotal and ancient word "muse," whose multifarious background of meanings vividly suggests a possible aperspectivity. Here we would only point to the illumination of the nocturnal-unperspectival world which takes place when perspective is enthroned as the eighth art. The old, seven-fold, simple planetary cavern space is suddenly flooded by the light of human consciousness and is rendered visible, as it were, from outside.
  This deepening of space by illumination is achieved by perspective, the eighth art. In the Western Languages, the n-less "eight," an unconscious expression of wakefulness and illumination, stands in opposition to the n-possessing and consequently negatively-stressed "night." There are numerous examples: German acht-Nacht; French huit-nuit; English eightnight; Italian otto-notte; Spanish ocho-noche; Latinocto-nox (noctu); Greekochto-nux (nukto).

1.02_-_The_Two_Negations_1_-_The_Materialist_Denial, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  1:THE AFFIRMATION of a divine life upon earth and an immortal sense in mortal existence can have no base unless we recognise not only eternal Spirit as the inhabitant of this bodily mansion, the wearer of this mutable robe, but accept Matter of which it is made, as a fit and noble material out of which He weaves constantly His garbs, builds recurrently the unending series of His mansions.
  2: Nor is this, even, enough to guard us against a recoil from life in the body unless, with the Upanishads, perceiving behind their appearances the identity in essence of these two extreme terms of existence, we are able to say in the very Language of those ancient writings, "Matter also is Brahman", and to give its full value to the vigorous figure by which the physical universe is described as the external body of the Divine Being. Nor, - so far divided apparently are these two extreme terms, - is that identification convincing to the rational intellect if we refuse to recognise a series of ascending terms (Life, Mind, Supermind and the grades that link Mind to Supermind) between Spirit and Matter. Otherwise the two must appear as irreconcilable opponents bound together in an unhappy wedlock and their divorce the one reasonable solution. To identify them, to represent each in the terms of the other, becomes an artificial creation of Thought opposed to the logic of facts and possible only by an irrational mysticism.
  3:If we assert only pure Spirit and a mechanical unintelligent substance or energy, calling one God or Soul and the other Nature, the inevitable end will be that we shall either deny God or else turn from Nature. For both Thought and Life, a choice then becomes imperative. Thought comes to deny the one as an illusion of the imagination or the other as an illusion of the senses; Life comes to fix on the immaterial and flee from itself in a disgust or a self-forgetting ecstasy, or else to deny its own immortality and take its orientation away from God and towards the animal. Purusha and Prakriti, the passively luminous Soul of the Sankhyas and their mechanically active Energy, have nothing in common, not even their opposite modes of inertia; their antinomies can only be resolved by the cessation of the inertly driven Activity into the immutable Repose upon which it has been casting in vain the sterile procession of its images. Shankara's wordless, inactive Self and his Maya of many names and forms are equally disparate and irreconcilable entities; their rigid antagonism can terminate only by the dissolution of the multitudinous illusion into the sole Truth of an eternal Silence.
  16:If modern Materialism were simply an unintelligent acquiescence in the material life, the advance might be indefinitely delayed. But since its very soul is the search for Knowledge, it will be unable to cry a halt; as it reaches the barriers of senseknowledge and of the reasoning from sense-knowledge, its very rush will carry it beyond and the rapidity and sureness with which it has embraced the visible universe is only an earnest of the energy and success which we may hope to see repeated in the conquest of what lies beyond, once the stride is taken that crosses the barrier. We see already that advance in its obscure beginnings.
  17:Not only in the one final conception, but in the great line of its general results Knowledge, by whatever path it is followed, tends to become one. Nothing can be more remarkable and suggestive than the extent to which modern Science confirms in the domain of Matter the conceptions and even the very formulae of Language which were arrived at, by a very different method, in the Vedanta, - the original Vedanta, not of the schools of metaphysical philosophy, but of the Upanishads. And these, on the other hand, often reveal their full significance, their richer contents only when they are viewed in the new light shed by the discoveries of modern Science, - for instance, that Vedantic expression which describes things in the Cosmos as one seed arranged by the universal Energy in multitudinous forms.6 Significant, especially, is the drive of Science towards a Monism which is consistent with multiplicity, towards the Vedic idea of the one essence with its many becomings. Even if the dualistic appearance of Matter and Force be insisted on, it does not really stand in the way of this Monism. For it will be evident that essential Matter is a thing non-existent to the senses and only, like the Pradhana of the Sankhyas, a conceptual form of substance; and in fact the point is increasingly reached where only an arbitrary distinction in thought divides form of substance from form of energy.
  18:Matter expresses itself eventually as a formulation of some unknown Force. Life, too, that yet unfathomed mystery, begins to reveal itself as an obscure energy of sensibility imprisoned in its material formulation; and when the dividing ignorance is cured which gives us the sense of a gulf between Life and Matter, it is difficult to suppose that Mind, Life and Matter will be found to be anything else than one Energy triply formulated, the triple world of the Vedic seers. Nor will the conception then be able to endure of a brute material Force as the mother of Mind. The Energy that creates the world can be nothing else than a Will, and Will is only consciousness applying itself to a work and a result.

1.031_-_Intense_Aspiration, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  Wanting a thing intensely seems to be the condition for getting anything. "Ask, and it shall be given," said the Christ. Perhaps all great men think alike and say the same thing in different Languages and in different actions. The only qualification is 'wanting intensely'. No other qualification is as important as this. Everything is a subsidiary, contributory factor to this central discipline, we may say - wanting it intensely. The word used is 'intensely' tivra. We have been musing over the different aspects of it being necessary for one to be whole-souled in one's endeavours, in one's actions, in one's efforts, in order that there may be quick success.

1.035_-_The_Recitation_of_Mantra, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  Thus, the purpose of the recitation of pranava or mantra is to produce a condition in the subtle body the vehicle of the mind which is sympathetic in nature with the universal objective of harmony. What is harmony? It is equal attention paid to every structure, and every component of the structure of one's being. It cannot be done easily and, therefore, we take to the method of the chanting of mantra. The mantra, pranava, is supposed to be the king of mantras because the various parts of the soundbox in our vocal system that ordinarily operate in the chanting of any mantra, or the utterance of any word of any Language, take part in the utterance of Om. The entire soundbox vibrates from the bottom to the top, and so it is believed in many mystical circles that Om is inclusive of every Language. Every word conceivable is included in it in a very potential latent form, and because it is thus the most general of all symbols conceivable, it is the best designation of God, Who is the greatest of universals.

1.03_-_Bloodstream_Sermon, #The Zen Teaching of Bodhidharma, #Bodhidharma, #Buddhism
  tongue, every movement or state is all your mind. At every moment,
  where Language can't go, that's your mind.
  The sutras say, "A tathagata's forms are endless. And so is his
  not a buddha. The true Way is sublime. It can't be expressed in
  Language. Of what use are scriptures? But someone who sees his
  own nature finds the Way, even if he can't read a word. Someone
  does it move? It's the mind that moves.
  Language and behavior, perception and conception are all
  functions of the moving mind. All motion is the mind's motion.
  without being happy, to walk without walking, to stand without
  standing. And the sutras say, "Go beyond Language. Go beyond
  thought." Basically, seeing, hearing, and knowing are completely

1.03_-_Hieroglypics_Life_and_Language_Necessarily_Symbolic, #Magick Without Tears, #Aleister Crowley, #Philosophy
  object:1.03 - Hieroglypics Life and Language Necessarily Symbolic
  Hieroglypics: Life and Language Necessarily Symbolic
  "But why? Why all this elaborate symbolism? Why not say straight out what you mean? Surely the subject is difficult enough in any case must you put on a mask to make it clear? I know you well enough by now to be sure that you will not fob me off with any Holy-Willie nonsense about the ineffable, about human Language being inadequate to reveal such Mysteries, about the necessity of constructing a new Language to explain a new system of thought; of course I know that this had to be done in the case of chemistry, of higher mathematics, indeed of almost all technical subjects; but I feel that you have some other, deeper explanation in reserve.
  "After all, most of what I am seeking to learn from you has been familiar to many of the great minds of humanity for many centuries. Indeed, the Qabalah is a special Language, and that is old enough; there is not much new material to fit into that structure. But why did they, in the first place, resort to this symbolic jargon?"
  Even so, as so often pointed out, all we do is to "record the behaviour of our instruments." Nor are we much better off when we've done it; for our symbol, referring as it does to a phenomenon unique in itself, and not to be apprehended by another, can mean nothing to one's neighbors. What happens, of course, is that similar, though not identical, Point-Events happen to many of us, and so we are able to construct a symbolic Language. My memory of the mysterious Reality resembles yours sufficiently to induce us to agree that both belong to the same class.
  But let me furthermore ask you to reflect on the formation of Language itself. Except in the case of onomatopoeic words and a few others, there is no logical connection between a thing and the sound of our name for it. "Bow-wow" is a more rational name than "dog", which is a mere convention agreed on by the English, while other nations prefer chien, hund, cane, kalb, kutta and so on. All symbols, you see, my dear child, and it's no good your kicking!

1.03_-_Reading, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  The student may read Homer or schylus in the Greek without danger of dissipation or luxuriousness, for it implies that he in some measure emulate their heroes, and consecrate morning hours to their pages. The heroic books, even if printed in the character of our mother tongue, will always be in a Language dead to degenerate times; and we must laboriously seek the meaning of each word and line, conjecturing a larger sense than common use permits out of what wisdom and valor and generosity we have. The modern cheap and fertile press, with all its translations, has done little to bring us nearer to the heroic writers of antiquity. They seem as solitary, and the letter in which they are printed as rare and curious, as ever. It is worth the expense of youthful days and costly hours, if you learn only some words of an ancient Language, which are raised out of the trivialness of the street, to be perpetual suggestions and provocations. It is not in vain that the farmer remembers and repeats the few Latin words which he has heard. Men sometimes speak as if the study of the classics would at length make way for more modern and practical studies; but the adventurous student will always study classics, in whatever Language they may be written and however ancient they may be. For what are the classics but the noblest recorded thoughts of man? They are the only oracles which are not decayed, and there are such answers to the most modern inquiry in them as Delphi and Dodona never gave. We might as well omit to study Nature because she is old. To read well, that is, to read true books in a true spirit, is a noble exercise, and one that will task the reader more than any exercise which the customs of the day esteem. It requires a training such as the athletes underwent, the steady intention almost of the whole life to this object. Books must be read as deliberately and reservedly as they were written. It is not enough even to be able to speak the Language of that nation by which they are written, for there is a memorable interval between the spoken and the written Language, the Language heard and the Language read. The one is commonly transitory, a sound, a tongue, a dialect merely, almost brutish, and we learn it unconsciously, like the brutes, of our mothers. The other is the maturity and experience of that; if that is our mother tongue, this is our father tongue, a reserved and select expression, too significant to be heard by the ear, which we must be born again in order to speak. The crowds of men who merely _spoke_ the
  Greek and Latin tongues in the middle ages were not entitled by the accident of birth to _read_ the works of genius written in those Languages; for these were not written in that Greek or Latin which they knew, but in the select Language of literature. They had not learned the nobler dialects of Greece and Rome, but the very materials on which they were written were waste paper to them, and they prized instead a cheap contemporary literature. But when the several nations of Europe had acquired distinct though rude written Languages of their own, sufficient for the purposes of their rising literatures, then first learning revived, and scholars were enabled to discern from that remoteness the treasures of antiquity. What the Roman and Grecian multitude could not _hear_, after the lapse of ages a few scholars
  _read_, and a few scholars only are still reading it.
  However much we may admire the orators occasional bursts of eloquence, the noblest written words are commonly as far behind or above the fleeting spoken Language as the firmament with its stars is behind the clouds. _There_ are the stars, and they who can may read them. The astronomers forever comment on and observe them. They are not exhalations like our daily colloquies and vaporous breath. What is called eloquence in the forum is commonly found to be rhetoric in the study. The orator yields to the inspiration of a transient occasion, and speaks to the mob before him, to those who can _hear_ him; but the writer, whose more equable life is his occasion, and who would be distracted by the event and the crowd which inspire the orator, speaks to the intellect and health of mankind, to all in any age who can
  _understand_ him.
  No wonder that Alexander carried the Iliad with him on his expeditions in a precious casket. A written word is the choicest of relics. It is something at once more intimate with us and more universal than any other work of art. It is the work of art nearest to life itself. It may be translated into every Language, and not only be read but actually breathed from all human lips;not be represented on canvas or in marble only, but be carved out of the breath of life itself. The symbol of an ancient mans thought becomes a modern mans speech. Two thousand summers have imparted to the monuments of Grecian literature, as to her marbles, only a maturer golden and autumnal tint, for they have carried their own serene and celestial atmosphere into all lands to protect them against the corrosion of time. Books are the treasured wealth of the world and the fit inheritance of generations and nations. Books, the oldest and the best, stand naturally and rightfully on the shelves of every cottage. They have no cause of their own to plead, but while they enlighten and sustain the reader his common sense will not refuse them. Their authors are a natural and irresistible aristocracy in every society, and, more than kings or emperors, exert an influence on mankind. When the illiterate and perhaps scornful trader has earned by enterprise and industry his coveted leisure and independence, and is admitted to the circles of wealth and fashion, he turns inevitably at last to those still higher but yet inaccessible circles of intellect and genius, and is sensible only of the imperfection of his culture and the vanity and insufficiency of all his riches, and further proves his good sense by the pains which he takes to secure for his children that intellectual culture whose want he so keenly feels; and thus it is that he becomes the founder of a family.
  Those who have not learned to read the ancient classics in the Language in which they were written must have a very imperfect knowledge of the history of the human race; for it is remarkable that no transcript of them has ever been made into any modern tongue, unless our civilization itself may be regarded as such a transcript. Homer has never yet been printed in English, nor schylus, nor Virgil evenworks as refined, as solidly done, and as beautiful almost as the morning itself; for later writers, say what we will of their genius, have rarely, if ever, equalled the elaborate beauty and finish and the lifelong and heroic literary labors of the ancients. They only talk of forgetting them who never knew them. It will be soon enough to forget them when we have the learning and the genius which will enable us to attend to and appreciate them. That age will be rich indeed when those relics which we call Classics, and the still older and more than classic but even less known Scriptures of the nations, shall have still further accumulated, when the Vaticans shall be filled with Vedas and
  Zendavestas and Bibles, with Homers and Dantes and Shakespeares, and all the centuries to come shall have successively deposited their trophies in the forum of the world. By such a pile we may hope to scale heaven at last.
  What does our Concord culture amount to? There is in this town, with a very few exceptions, no taste for the best or for very good books even in English literature, whose words all can read and spell. Even the college-bred and so called liberally educated men here and elsewhere have really little or no acquaintance with the English classics; and as for the recorded wisdom of mankind, the ancient classics and Bibles, which are accessible to all who will know of them, there are the feeblest efforts any where made to become acquainted with them. I know a woodchopper, of middle age, who takes a French paper, not for news as he says, for he is above that, but to keep himself in practice, he being a Canadian by birth; and when I ask him what he considers the best thing he can do in this world, he says, beside this, to keep up and add to his English. This is about as much as the college bred generally do or aspire to do, and they take an English paper for the purpose. One who has just come from reading perhaps one of the best
  English books will find how many with whom he can converse about it? Or suppose he comes from reading a Greek or Latin classic in the original, whose praises are familiar even to the so called illiterate; he will find nobody at all to speak to, but must keep silence about it. Indeed, there is hardly the professor in our colleges, who, if he has mastered the difficulties of the Language, has proportionally mastered the difficulties of the wit and poetry of a Greek poet, and has any sympathy to impart to the alert and heroic reader; and as for the sacred Scriptures, or Bibles of mankind, who in this town can tell me even their titles? Most men do not know that any nation but the Hebrews have had a scripture. A man, any man, will go considerably out of his way to pick up a silver dollar; but here are golden words, which the wisest men of antiquity have uttered, and whose worth the wise of every succeeding age have assured us of;and yet we learn to read only as far as Easy Reading, the primers and class-books, and when we leave school, the Little Reading, and story books, which are for boys and beginners; and our reading, our conversation and thinking, are all on a very low level, worthy only of pygmies and manikins.

1.03_-_.REASON._IN_PHILOSOPHY, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  eyes that were wrong; in the matter of the concepts above mentioned it
  is our Language itself that pleads most constantly in their favour.
  In its origin Language belongs to an age of the most rudimentary
  forms of psychology: if we try to conceive of the first conditions of
  the metaphysics of Language, _i.e._ in plain English, of reason, we
  immediately find ourselves in the midst of a system of fetichism. For
  powers of their concept of Being. Among others there was Democritus in
  his discovery of the atom. "Reason" in Language!--oh what a deceptive
  old witch it has been! I fear we shall never be rid of God, so long as

1.03_-_Self-Surrender_in_Works_-_The_Way_of_The_Gita, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The greatest gospel of spiritual works ever yet given to the race, the most perfect system of Karmayoga known to man in the past, is to be found in the Bhagavad Gita. In that famous episode of the
  Mahabharata the great basic lines of Karmayoga are laid down for all time with an incomparable mastery and the infallible eye of an assured experience. It is true that the path alone, as the ancients saw it, is worked out fully: the perfect fulfilment, the highest secret1 is hinted rather than developed; it is kept back as an unexpressed part of a supreme mystery. There are obvious reasons for this reticence; for the fulfilment is in any case a matter for experience and no teaching can express it. It cannot be described in a way that can really be understood by a mind that has not the effulgent transmuting experience. And for the soul that has passed the shining portals and stands in the blaze of the inner light, all mental and verbal description is as poor as it is superfluous, inadequate and an impertinence. All divine consummations have perforce to be figured by us in the inapt and deceptive terms of a Language which was made to fit the normal experience of mental man; so expressed, they can be rightly understood only by those who already know, and, knowing, are able to give these poor external terms a changed, inner and transfigured sense. As the Vedic Rishis insisted in the beginning, the words of the supreme wisdom are expressive only to those who are already of the wise. The Gita at its cryptic close may seem by its silence to stop short of that solution for which we are seeking; it pauses at the borders of the highest spiritual mind and does not cross them into the splendours of the supramental
  It is not indispensable for the Karmayoga to accept implicitly all the philosophy of the Gita. We may regard it, if we like, as a statement of psychological experience useful as a practical basis for the Yoga; here it is perfectly valid and in entire consonance with a high and wide experience. For this reason I have thought it well to state it here, as far as possible in the Language of modern thought, omitting all that belongs to metaphysics rather than to psychology.

1.03_-_The_End_of_the_Intellect, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  the lost meaning of the Veda.23
  The day came, however, when Sri Aurobindo had had enough of these intellectual exercises. He probably realized that one can go on amassing knowledge indefinitely, reading and learning Languages,
  even learning all the Languages in the world and reading all the books in the world, and yet not progress at all. For the mind does not truly know, even though it may appear to it seeks to grind. Its need of knowledge is primarily a need for something to grind. If by chance the machine were to come to a stop because knowledge had been obtained, it would soon rise up in revolt and find something new to grind, just for the sake of grinding and grinding; such is its function.
  That within us which seeks to know and to progress is not the mind,

1.03_-_The_Gate_of_Hell._The_Inefficient_or_Indifferent._Pope_Celestine_V._The_Shores_of_Acheron._Charon._The, #The Divine Comedy, #Dante Alighieri, #Christianity
    Whence I, at the beginning, wept thereat.
    Languages diverse, horrible dialects,
    Accents of anger, words of agony,

1.03_-_The_Human_Disciple, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
   actual Language of the epic does not justify and, if pressed, would turn the straightforward philosophical Language of the Gita into a constant, laborious and somewhat puerile mystification. The Language of the Veda and part at least of the Puranas is plainly symbolic, full of figures and concrete representations of things that lie behind the veil, but the Gita is written in plain terms and professes to solve the great ethical and spiritual difficulties which the life of man raises, and it will not do to go behind this plain Language and thought and wrest them to the service of our fancy. But there is this much of truth in the view, that the setting of the doctrine though not symbolical, is certainly typical, as indeed the setting of such a discourse as the Gita must necessarily be if it is to have any relation at all with that which it frames. Arjuna, as we have seen, is the representative man of a great world-struggle and divinely-guided movement of men and nations; in the Gita he typifies the human soul of action brought face to face through that action in its highest and most violent crisis with the problem of human life and its apparent incompatibility with the spiritual state or even with a purely ethical ideal of perfection.
  Arjuna is, in the Language of the Gita, a man subject to the action of the three gunas or modes of the Nature-Force and habituated to move unquestioningly in that field, like the generality of men. He justifies his name only in being so far pure and sattwic as to be governed by high and clear principles and impulses and habitually control his lower nature by the noblest
  Law which he knows. He is not of a violent Asuric disposition, not the slave of his passions, but has been trained to a high calm and self-control, to an unswerving performance of his duties

1.03_-_The_Manner_of_Imitation., #Poetics, #Aristotle, #Christianity
  These, then, as we said at the beginning, are the three differences which distinguish artistic imitation,--the medium, the objects, and the manner. So that from one point of view, Sophocles is an imitator of the same kind as Homer--for both imitate higher types of character; from another point of view, of the same kind as Aristophanes--for both imitate persons acting and doing. Hence, some say, the name of 'drama' is given to such poems, as representing action. For the same reason the Dorians claim the invention both of Tragedy and Comedy. The claim to Comedy is put forward by the Megarians,--not only by those of Greece proper, who allege that it originated under their democracy, but also by the Megarians of Sicily, for the poet Epicharmus, who is much earlier than Chionides and Magnes, belonged to that country. Tragedy too is claimed by certain Dorians of the Peloponnese. In each case they appeal to the evidence of Language. The outlying villages, they say, are by them called {kappa omega mu alpha iota}, by the Athenians {delta eta mu iota}: and they assume that Comedians were so named not from {kappa omega mu 'alpha zeta epsilon iota nu}, 'to revel,' but because they wandered from village to village (kappa alpha tau alpha / kappa omega mu alpha sigma), being excluded contemptuously from the city. They add also that the Dorian word for 'doing' is {delta rho alpha nu}, and the Athenian, {pi rho alpha tau tau epsilon iota nu}.

1.03_-_The_Psychic_Prana, #Raja-Yoga, #Swami Vivkenanda, #unset
  According to the Yogis, there are two nerve currents in the spinal column, called Pingal and Id, and a hollow canal called Sushumn running through the spinal cord. At the lower end of the hollow canal is what the Yogis call the "Lotus of the Kundalini". They describe it as triangular in form in which, in the symbolical Language of the Yogis, there is a power called the Kundalini, coiled up. When that Kundalini awakes, it tries to force a passage through this hollow canal, and as it rises step by step, as it were, layer after layer of the mind becomes open and all the different visions and wonderful powers come to the Yogi. When it reaches the brain, the Yogi is perfectly detached from the body and mind; the soul finds itself free. We know that the spinal cord is composed in a peculiar manner. If we take the figure eight horizontally () there are two parts which are connected in the middle. Suppose you add eight after eight, piled one on top of the other, that will represent the spinal cord. The left is the Ida, the right Pingala, and that hollow canal which runs through the centre of the spinal cord is the Sushumna. Where the spinal cord ends in some of the lumbar vertebrae, a fine fibre issues downwards, and the canal runs up even within that fibre, only much finer. The canal is closed at the lower end, which is situated near what is called the sacral plexus, which, according to modern physiology, is triangular in form. The different plexuses that have their centres in the spinal canal can very well stand for the different "lotuses" of the Yogi.
  The Yogi conceives of several centres, beginning with the Muldhra, the basic, and ending with the Sahasrra, the thousand-petalled Lotus in the brain. So, if we take these different plexuses as representing these lotuses, the idea of the Yogi can be understood very easily in the Language of modern physiology. We know there are two sorts of actions in these nerve currents, one afferent, the other efferent; one sensory and the other motor; one centripetal, and the other centrifugal. One carries the sensations to the brain, and the other from the brain to the outer body. These vibrations are all connected with the brain in the long run. Several other facts we have to remember, in order to clear the way for the explanation which is to come. This spinal cord, at the brain, ends in a sort of bulb, in the medulla, which is not attached to the brain, but floats in a fluid in the brain, so that if there be a blow on the head the force of that blow will be dissipated in the fluid, and will not hurt the bulb. This is an important fact to remember. Secondly, we have also to know that, of all the centres, we have particularly to remember three, the Muladhara (the basic), the Sahasrara (the thousand-petalled lotus of the brain) and the Manipura (the lotus of the navel).

1.03_-_The_Syzygy_-_Anima_and_Animus, #Aion, #Carl Jung, #Psychology
  scious. It is possible to describe this content in rational, scien-
  tific Language, but in this way one entirely fails to express its
  living character. Therefore, in describing the living processes of
  irrespective of its participants, is repeated millions and millions
  of times in all the Languages of the world and always remains
  essentially the same.
  are equally likely to fall in love (a special instance of love at first
  sight). The Language of love is of astonishing uniformity, using
  the well-worn formulas with the utmost devotion and fidelity,

1.045_-_Piercing_the_Structure_of_the_Object, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  This condition of prakriti or pradhana the mulaprakriti, as it is called becomes the cause of the first manifestation in the process of evolution. This first form of manifestation, cosmologically, is called mahat in the terminology of the Samkhya. This is a Sanskrit word which practically means what is known as cosmic intellect or universal intelligence. This is, in the Language of the Puranas and the Epics, the condition of the Creator or Brahma wherein all individualities are brought together into a single universal point of view. There are no various points of view there; there is only one point of view, and that is the cosmic point of view. Here, everything is directly experienced without the instrumentality of the senses. There is not even this mind as we see it in our own personal individuality. It is pure intelligence, subtly manifest in cosmic sattva, which is the first manifestation of prakriti.  .

1.04_-_Body,_Soul_and_Spirit, #Theosophy, #Rudolf Steiner, #Occultism
  an "occurrence taking place only in the veiled holy of holies of a man," for with his "I" man is quite alone. And this "I" is the man himself. That justifies him in regarding his ego as his true being. He may, therefore, describe his body and his soul as the "sheaths" or "veils" within which he lives; and he may describe them as his tools through which he acts. In the course of his evolution he learns to regard these tools ever more and more as the servants of his ego. The little word "I" (German ich) as it is used, for example, in the English and German Languages, is a name which differs from all other names. Anyone who reflects in an appropriate manner on the nature of this name will find that it forms an avenue to the understanding of the human being in the deeper sense. Any other name can be applied to its corresponding object by all men in the same way. Anybody can call a table "table" or a chair "chair," but this is not so with the name I. No one can use it in referring to another person; each one can call only himself "I." Never can the name "I" reach my ears from outside when it refers to me. Only from

1.04_-_GOD_IN_THE_WORLD, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  St. Bernard speaks in what seems a similar strain. What I know of the divine sciences and Holy Scripture, I learnt in woods and fields. I have had no other masters than the beeches and the oaks. And in another of his letters he says: Listen to a man of experience: thou wilt learn more in the woods than in books. Trees and stones will teach thee more than thou canst acquire from the mouth of a magister. The phrases are similar; but their inner significance is very different. In Augustines Language, God alone is to be enjoyed; creatures are not to be enjoyed but usedused with love and compassion and a wondering, detached appreciation, as means to the knowledge of that which may be enjoyed. Wordsworth, like almost all other literary Nature-worshippers, preaches the enjoyment of creatures rather than their use for the attainment of spiritual endsa use which, as we shall see, entails much self-discipline for the user. For Bernard it goes without saying that his correspondents are actively practising this self-discipline and that Nature, though loved and heeded as a teacher, is only being used as a means to God, not enjoyed as though she were God. The beauty of flowers and landscape is not merely to be relished as one wanders lonely as a cloud about the countryside, is not merely to be pleasurably remembered when one is lying in vacant or in pensive mood on the sofa in the library, after tea. The reaction must be a little more strenuous and purposeful. Here, my brothers, says an ancient Buddhist author, are the roots of trees, here are empty places; meditate. The truth is, of course, that the world is only for those who have deserved it; for, in Philos words, even though a man may be incapable of making himself worthy of the creator of the cosmos, yet he ought to try to make himself worthy of the cosmos. He ought to transform himself from being a man into the nature of the cosmos and become, if one may say so, a little cosmos. For those who have not deserved the world, either by making themselves worthy of its creator (that is to say, by non-attachment and a total self-naughting), or, less arduously, by making themselves worthy of the cosmos (by bringing order and a measure of unity to the manifold confusion of undisciplined human personality), the world is, spiritually speaking, a very dangerous place.

1.04_-_Reality_Omnipresent, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  13:If we thus accept a positive basis for our harmony - and on what other can harmony be founded? - the various conceptual formulations of the Unknowable, each of them representing a truth beyond conception, must be understood as far as possible in their relation to each other and in their effect upon life, not separately, not exclusively, not so affirmed as to destroy or unduly diminish all other affirmations. The real Monism, the true Adwaita, is that which admits all things as the one Brahman and does not seek to bisect Its existence into two incompatible entities, an eternal Truth and an eternal Falsehood, Brahman and not-Brahman, Self and not-Self, a real Self and an unreal, yet perpetual Maya. If it be true that the Self alone exists, it must be also true that all is the Self. And if this Self, God or Brahman is no helpless state, no bounded power, no limited personality, but the self-conscient All, there must be some good and inherent reason in it for the manifestation, to discover which we must proceed on the hypothesis of some potency, some wisdom, some truth of being in all that is manifested. The discord and apparent evil of the world must in their sphere be admitted, but not accepted as our conquerors. The deepest instinct of humanity seeks always and seeks wisely wisdom as the last word of the universal manifestation, not an eternal mockery and illusion, - a secret and finally triumphant good, not an all-creative and invincible evil, - an ultimate victory and fulfilment, not the disappointed recoil of the soul from its great adventure.
  14:For we cannot suppose that the sole Entity is compelled by something outside or other than Itself, since no such thing exists. Nor can we suppose that It submits unwillingly to something partial within Itself which is hostile to its whole Being, denied by It and yet too strong for It; for this would be only to erect in other Language the same contradiction of an All and something other than the All. Even if we say that the universe exists merely because the Self in its absolute impartiality tolerates all things alike, viewing with indifference all actualities and all possibilities, yet is there something that wills the manifestation and supports it, and this cannot be something other than the All. Brahman is indivisible in all things and whatever is willed in the world has been ultimately willed by the Brahman. It is only our relative consciousness, alarmed or baffled by the phenomena of evil, ignorance and pain in the cosmos, that seeks to deliver the Brahman from responsibility for Itself and its workings by erecting some opposite principle, Maya or Mara, conscious Devil or self-existent principle of evil. There is one Lord and Self and the many are only His representations and becomings.
  15:If then the world is a dream or an illusion or a mistake, it is a dream originated and willed by the Self in its totality and not only originated and willed, but supported and perpetually entertained. Moreover, it is a dream existing in a Reality and the stuff of which it is made is that Reality, for Brahman must be the material of the world as well as its base and continent. If the gold of which the vessel is made is real, how shall we suppose that the vessel itself is a mirage? We see that these words, dream, illusion, are tricks of speech, habits of our relative consciousness; they represent a certain truth, even a great truth, but they also misrepresent it. Just as Non-Being turns out to be other than mere nullity, so the cosmic Dream turns out to be other than mere phantasm and hallucination of the mind. Phenomenon is not phantasm; phenomenon is the substantial form of a Truth.

1.04_-_Religion_and_Occultism, #Words Of The Mother III, #The Mother, #Integral Yoga
  In the final analysis, formulated knowledge is only a Language that gives the power to act upon the object of this knowledge.
  Symbols are a convention, and their value is the same as the value of the Languages.

1.04_-_Sounds, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  But while we are confined to books, though the most select and classic, and read only particular written Languages, which are themselves but dialects and provincial, we are in danger of forgetting the Language which all things and events speak without metaphor, which alone is copious and standard. Much is published, but little printed. The rays which stream through the shutter will be no longer remembered when the shutter is wholly removed. No method nor discipline can supersede the necessity of being forever on the alert. What is a course of history, or philosophy, or poetry, no matter how well selected, or the best society, or the most admirable routine of life, compared with the discipline of looking always at what is to be seen? Will you be a reader, a student merely, or a seer? Read your fate, see what is before you, and walk on into futurity.

1.04_-_The_Control_of_Psychic_Prana, #Raja-Yoga, #Swami Vivkenanda, #unset
  The Yogi alone has the Sushumna open. When this Sushumna current opens, and begins to rise, we get beyond the sense, our minds become supersensuous, superconscious we get beyond even the intellect, where reasoning cannot reach. To open that Sushumna is the prime object of the Yogi. According to him, along this Sushumna are ranged these centres, or, in more figurative Language, these lotuses, as they are called. The lowest one is at the lower end of the spinal cord, and is called Muldhra, the next higher is called Svdhishthna, the third Manipura, the fourth Anhata, the fifth Vishuddha, the sixth jn and the last, which is in the brain, is the Sahasrra, or "the thousand-petalled". Of these we have to take cognition just now of two centres only, the lowest, the Muladhara, and the highest, the Sahasrara. All energy has to be taken up from its seat in the Muladhara and brought to the Sahasrara. The Yogis claim that of all the energies that are in the human body the highest is what they call "Ojas". Now this Ojas is stored up in the brain, and the more Ojas is in a man's head, the more powerful he is, the more intellectual, the more spiritually strong. One man may speak beautiful Language and beautiful thoughts, but they, do not impress people; another man speaks neither beautiful Language nor beautiful thoughts, yet his words charm. Every movement of his is powerful. That is the power of Ojas.

1.04_-_The_Crossing_of_the_First_Threshold, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  either alive or in death, into a new zone of experience. In the
  Language of the pigmies of the Andaman Islands, the word

1.04_-_The_Praise, #Tara - The Feminine Divine, #Bokar Rinpoche, #Buddhism
  tried to make the translation as faithful and accurate as seems
  possible {or us, seeking to preserve the harmony of the Language
  without which the notion of praise itself-that implies an idea of

1.04_-_The_Silent_Mind, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  little vibrations drawing our attention; if we pay closer attention in order to "see" what they are, that is, if we let one of these little swirls enter us, we suddenly find ourselves "thinking" of something. What we had felt at the periphery of our being was a thought in its pure form, or rather a mental vibration before it enters us and comes to the surface of our being clad in a personal form, enabling us to claim:
  "This is my thought." This is how a good mind-reader can read what goes on in a person whose Language he does not even know, because it is not the "thoughts" that he catches but the vibrations, to which he then attributes his own corresponding mental form. But we should not really be too surprised, because if we were capable of creating a single thing ourselves, even a tiny little thought, we would be the creators of the world! Where is the I in you that can create all that? Mother used to ask. It is just that the process is not perceptible to the ordinary man,
  firstly, because he lives in constant tumult, and secondly because the process through which vibrations are appropriated is almost instantaneous and automatic. Through his education and environment,

1.04_-_Wake-Up_Sermon, #The Zen Teaching of Bodhidharma, #Bodhidharma, #Buddhism
  aggregates55 are fictions, that no such things can be located
  anywhere in the body, understands the Language of buddhas. The
  sutras say, "T he cave of five aggregates is the hall of zen. The
  and awakened mind.
  There's no Language that isn't the Dharma. To talk all day
  without saying anything is the Way. To be silent all day and still say
  silence is tied. If speech isn't attached to appearances, it's free. If
  silence is attached to appearances, it's tied. Language is essentially
  free. It has noching to do with attachment. And attachment has
  nothing to do with Language.
  Reality has no high or low. If you see high or low, it isn't real.

1.056_-_Lack_of_Knowledge_is_the_Cause_of_Suffering, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  The point they make out is that if we are in tune with the way in which society expects us to live, we are normal. If we are not able to live in that manner, we are abnormal. The laws of society are supposed to be what they call the super-ego in psychoanalytical Language. It has nothing to do with the ego that we are speaking of in philosophy; it is something different altogether. The superego is a Freudian word which implies the check that is put upon individual instincts and desires by the laws of human society outside. On account of this pressure that is exerted perpetually upon inward desires by the reality of social rules and regulations outside, every human being is kept in tension. Therefore, there is a tendency to revolt against society. No one is really happy with society, ultimately. There is a disrespect and a dislike and a discontent, but because we cannot wag our tail before this monster called society, we keep quiet. But sometimes we become vehement, and then so many consequences follow inwardly as well as outwardly.

1.057_-_The_Four_Manifestations_of_Ignorance, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  This ignorance is like this peculiar sleeping crane which is ready to pounce upon its objects, and it will not allow us to be in peace. As was mentioned previously, unless the cause is tackled properly and treated, there is no use merely catching hold of the effects. These effects are like ambassadors who have come merely to convey the message of the government to which they belong. There is no use in talking to the ambassador with a wry face or in Language which is unbecoming, as he is only a representative of the force that is there behind him. The force is something different, and what we see with our eyes is a different thing altogether. But yet, we are likely to mistake these effects for the causes, and then it is that we practise wrong tapas. We may stand on one leg but it will not help us, though it is a tapas, no doubt. We may sit in the sun, we may drink cold water and take a bath in cold water in winter. All these treatments of the effects will produce only a temporary suppression of their manifestations. But suppressing the effects is not the treatment of the cause, because the cause pushes the effect, and as long as the living force of the cause is present, the possibility of the effects getting projected on to the surface again and again is always there.
  Space, time, cause mean one and the same thing they are three aspects of a single phenomenon. It is the principle of externality, if one would like to call it so. The principle of externality is what is called maya in Vedantic Language the appearance, as philosophers put it a peculiar thing which nobody can understand. Something is there, and no one can know how it is there, or why it is there. This is the principle of externality which manifests itself as what we call space-time-causal relationship, etc. This feature of externality gets mixed up with the being of Consciousness, and then we have an externalised personality; that is the individuality of ours. This is the I am-ness we are speaking of.

1.05_-_Buddhism_and_Women, #Tara - The Feminine Divine, #Bokar Rinpoche, #Buddhism
  and boys-and various buddhist disciplines are taught
  as well as Sanskrit and English Languages. But few
  young Tibetans show deep interest in the dharma.

1.05_-_CHARITY, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  Our present economic, social and international arrangements are based, in large measure, upon organized lovelessness. We begin by lacking charity towards Nature, so that instead of trying to co-operate with Tao or the Logos on the inanimate and subhuman levels, we try to dominate and exploit, we waste the earths mineral resources, ruin its soil, ravage its forests, pour filth into its rivers and poisonous fumes into its air. From lovelessness in relation to Nature we advance to lovelessness in relation to arta lovelessness so extreme that we have effectively killed all the fundamental or useful arts and set up various kinds of mass production by machines in their place. And of course this lovelessness in regard to art is at the same time a lovelessness in regard to the human beings who have to perform the fool-proof and grace-proof tasks imposed by our mechanical art-surrogates and by the interminable paper work connected with mass production and mass distribution. With mass-production and mass-distribution go mass-financing, and the three have conspired to expropriate ever-increasing numbers of small owners of land and productive equipment, thus reducing the sum of freedom among the majority and increasing the power of a minority to exercise a coercive control over the lives of their fellows. This coercively controlling minority is composed of private capitalists or governmental bureaucrats or of both classes of bosses acting in collaborationand, of course, the coercive and therefore essentially loveless nature of the control remains the same, whether the bosses call themselves company directors or civil servants. The only difference between these two kinds of oligarchical rulers is that the first derive more of their power from wealth than from position within a conventionally respected hierarchy, while the second derive more power from position than from wealth. Upon this fairly uniform groundwork of loveless relationships are imposed others, which vary widely from one society to another, according to local conditions and local habits of thought and feeling. Here are a few examples: contempt and exploitation of coloured minorities living among white majorities, or of coloured majorities governed by minorities of white imperialists; hatred of Jews, Catholics, Free Masons or of any other minority whose Language, habits, appearance or religion happens to differ from those of the local majority. And the crowning superstructure of uncharity is the organized lovelessness of the relations between state and sovereign statea lovelessness that expresses itself in the axiomatic assumption that it is right and natural for national organizations to behave like thieves and murderers, armed to the teeth and ready, at the first favourable opportunity, to steal and kill. (Just how axiomatic is this assumption about the nature of nationhood is shown by the history of Central America. So long as the arbitrarily delimited territories of Central America were called provinces of the Spanish colonial empire, there was peace between their inhabitants. But early in the nineteenth century the various administrative districts of the Spanish empire broke from their allegiance to the mother country and decided to become nations on the European model. Result: they immediately went to war with one another. Why? Because, by definition, a sovereign national state is an organization that has the right and duty to coerce its members to steal and kill on the largest possible scale.)

1.05_-_Mental_Education, #On Education, #The Mother, #Integral Yoga
  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.

1.05_-_Pratyahara_and_Dharana, #Raja-Yoga, #Swami Vivkenanda, #unset
  How hard it is to control the mind! Well has it been compared to the maddened monkey. There was a monkey, restless by his own nature, as all monkeys are. As if that were not enough some one made him drink freely of wine, so that he became still more restless. Then a scorpion stung him. When a man is stung by a scorpion, he jumps about for a whole day; so the poor monkey found his condition worse than ever. To complete his misery a demon entered into him. What Language can describe the uncontrollable restlessness of that monkey? The human mind is like that monkey, incessantly active by its own nature; then it becomes drunk with the wine of desire, thus increasing its turbulence. After desire takes possession comes the sting of the scorpion of jealousy at the success of others, and last of all the demon of pride enters the mind, making it think itself of all importance. How hard to control such a mind!

1.05_-_Qualifications_of_the_Aspirant_and_the_Teacher, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
   "The network of words is a big forest; it is the cause of a curious wandering of the mind." "The various methods of joining words, the various methods of speaking in beautiful Language, the various methods of explaining the diction of the scriptures are only for the disputations and enjoyment of the learned, they do not conduce to the development of spiritual perception"

1.05_-_The_Belly_of_the_Whale, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  hero-dive through the jaws of the whale are identical adven
  tures, both denoting, in picture Language, the life-centering, liferenewing act.
  "No creature," writes Ananda Coomaraswamy, "can attain a

1.05_-_The_Second_Circle_The_Wanton._Minos._The_Infernal_Hurricane._Francesca_da_Rimini., #The Divine Comedy, #Dante Alighieri, #Christianity
  Thou fain wouldst have," then said he unto me,
  "The empress was of many Languages.
  To sensual vices she was so abandoned,

1.05_-_The_Universe_The_0_=_2_Equation, #Magick Without Tears, #Aleister Crowley, #Philosophy
  D. We also tend to think of the Universe as containing things of which we are not aware; but this is altogether unjustifiable, although it is difficult to think at all without making some such assumption. For instance, one may come upon a new branch of knowledge say, histology or Hammurabi or the Language of the Iroquois or the poems of the Hermaphrodite of Panormita. It seems to be there all ready waiting for us; we simply cannot believe that we are making it all up as we go along. For all that, it is sheer sophistry; we may merely be unfolding the contents of our own minds. Then again, does a thing cease to exist if we forget it? The answer is that one cannot be sure.

1.06_-_Agni_and_the_Truth, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  HE RIG VEDA is one in all its parts. Whichever of its ten Mandalas we choose, we find the same substance, the same ideas, the same images, the same phrases. The
  Rishis are the seers of a single truth and use in its expression a common Language. They differ in temperament and personality; some are inclined to a more rich, subtle and profound use of
  Vedic symbolism; others give voice to their spiritual experience in a barer and simpler diction, with less fertility of thought, richness of poetical image or depth and fullness of suggestion.
  Often the songs of one seer vary in their manner, range from the utmost simplicity to the most curious richness. Or there are risings and fallings in the same hymn; it proceeds from the most ordinary conventions of the general symbol of sacrifice to a movement of packed and complex thought. Some of the Suktas are plain and almost modern in their Language; others baffle us at first by their semblance of antique obscurity. But these differences of manner take nothing from the unity of spiritual experience, nor are they complicated by any variation of the fixed terms and the common formulae. In the deep and mystic style of Dirghatamas Auchathya as in the melodious lucidity of
  Medhatithi Kanwa, in the puissant and energetic hymns of Vishwamitra as in Vasishtha's even harmonies we have the same firm foundation of knowledge and the same scrupulous adherence to the sacred conventions of the Initiates.
  A certain principle of thought-development also has not been absent from the arrangement of these Vedic hymns. The opening Mandala seems to have been so designed that the general thought of the Veda in its various elements should gradually unroll itself under the cover of the established symbols by the voices of a certain number of Rishis who almost all rank high as thinkers and sacred singers and are, some of them, among the most famous names of Vedic tradition. Nor can it be by accident that the tenth or closing Mandala gives us, with an even greater miscellaneity of authors, the last developments of the thought of the Veda and some of the most modern in Language of its Suktas.
   satya and r.ta which are closely associated in the Veda or to give a forced sense to r.ta. And throughout we have avoided the natural suggestions pressed on us by the Language of the Rishi.
  Who, then, is this god Agni to whom Language of so mystic a fervour is addressed, to whom functions so vast and profound are ascribed? Who is this guardian of the Truth, who is in his act its illumination, whose will in the act is the will of a seer possessed of a divine wisdom governing his richly varied inspiration? What is the Truth that he guards? And what is this good that he creates for the giver who comes always to him in thought day and night bearing as his sacrifice submission and self-surrender? Is it gold and horses and cattle that he brings or is it some diviner riches?
  It is not the sacrificial Fire that is capable of these functions, nor can it be any material flame or principle of physical heat and light. Yet throughout the symbol of the sacrificial Fire is maintained. It is evident that we are in the presence of a mystic symbolism to which the fire, the sacrifice, the priest are only outward figures of a deeper teaching and yet figures which it was thought necessary to maintain and to hold constantly in front.

1.06_-_Definition_of_Tragedy., #Poetics, #Aristotle, #Christianity
  Tragedy, then, is an imitation of an action that is serious, complete, and of a certain magnitude; in Language embellished with each kind of artistic ornament, the several kinds being found in separate parts of the play; in the form of action, not of narrative; through pity and fear effecting the proper purgation of these emotions. By 'Language embellished,' I mean Language into which rhythm, 'harmony,' and song enter. By 'the several kinds in separate parts,' I mean, that some parts are rendered through the medium of verse alone, others again with the aid of song.
  Third in order is Thought,--that is, the faculty of saying what is possible and pertinent in given circumstances. In the case of oratory, this is the function of the Political art and of the art of rhetoric: and so indeed the older poets make their characters speak the Language of civic life; the poets of our time, the Language of the rhetoricians.
  Character is that which reveals moral purpose, showing what kind of things a man chooses or avoids. Speeches, therefore, which do not make this manifest, or in which the speaker does not choose or avoid anything whatever, are not expressive of character. Thought, on the other hand, is found where something is proved to be, or not to be, or a general maxim is enunciated.

1.06_-_Dhyana_and_Samadhi, #Raja-Yoga, #Swami Vivkenanda, #unset
  These ideas have to be understood in Dhyana, or meditation. We hear a sound. First, there is the external vibration; second, the nerve motion that carries it to the mind; third, the reaction from the mind, along with which flashes the knowledge of the object which was the external cause of these different changes from the ethereal vibrations to the mental reactions. These three are called in Yoga, Shabda (sound), Artha (meaning), and Jnna (knowledge). In the Language of physics and physiology they are called the ethereal vibration, the motion in the nerve and brain, and the mental reaction. Now these, though distinct processes, have become mixed up in such a fashion as to become quite indistinct. In fact, we cannot now perceive any of these, we only perceive their combined effect, what we call the external object. Every act of perception includes these three, and there is no reason why we should not be able to distinguish them.

1.06_-_Dhyana, #Liber ABA, #Aleister Crowley, #Philosophy
  10:In the course of our concentration we noticed that the contents of the mind at any moment consisted of two things, and no more: the Object, variable, and the Subject, invariable, or apparently so. By success in Dharana the object has been made as invariable as the subject.
  11:Now the result of this is that the two become one. This phenomenon usually comes as a tremendous shock. It is indescribable even by the masters of Language; and it is therefore not surprising that semi-educated stutterers wallow in oceans of gush.
  12:All the poetic faculties and all the emotional faculties are thrown into a sort of ecstasy by an occurrence which overthrows the mind, and makes the rest of life seem absolutely worthless in comparison.
  33:Argon was only discovered at all by comparing the weight of chemically pure nitrogen with that of the nitrogen of the air. This had often been done, but no one had sufficiently fine instruments even to perceive the discrepancy. To take another example, a famous man of science asserted not so long ago that science could never discover the chemical composition of the fixed stars. Yet this has been done, and with certainty.
  34:If you were to ask your man of science for his "theory of the real," he would tell you that the "ether," which cannot be perceived in any way by any of the senses, or detected by any instruments, and which possesses qualities which are, to use ordinary Language, impossible, is very much more real than the chair he is sitting on. The chair is only one fact; and its existence is testified by one very fallible person. The ether is the necessary deduction from millions of facts, which have been verified again and again and checked by every possible test of truth. There is therefore no "a priori" reason for rejecting anything on the ground that it is not directly perceived by the senses.
  35:To turn to another point. One of our tests of truth is the vividness of the impression. An isolated event in the past of no great importance may be forgotten; and if it be in some way recalled, one may find one's self asking: "Did I dream it? or did it really happen?" What can never be forgotten is the "catastrophic". The first death among the people that one loves (for example) would never be forgotten; for the first time one would "realize" what one had previously merely "known". Such an experience sometimes drives people insane. Men of science have been known to commit suicide when their pet theory has been shattered. This problem has been discussed freely in "Science and Buddhism," "Time," "The Camel," and other papers. This much only need we say in this place that Dhyana has to be classed as the most vivid and catastrophic of all experiences. This will be confirmed by any one who has been there.

1.06_-_Man_in_the_Universe, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  19:On the other hand, we have hazarded the suggestion that since all is one Reality, this inferior negation also, this other contradiction or non-existence of Sachchidananda is none other than Sachchidananda itself. It is capable of being conceived by the intellect, perceived in the vision, even received through the sensations as verily that which it seems to deny, and such would it always be to our conscious experience if things were not falsified by some great fundamental error, some possessing and compelling Ignorance, Maya or Avidya. In this sense a solution might be sought, not perhaps a satisfying metaphysical solution for the logical mind, - for we are standing on the border-line of the unknowable, the ineffable and straining our eyes beyond, - but a sufficient basis in experience for the practice of the divine life.
  20:To do this we must dare to go below the clear surfaces of things on which the mind loves to dwell, to tempt the vast and obscure, to penetrate the unfathomable depths of consciousness and identify ourselves with states of being that are not our own. Human Language is a poor help in such a search, but at least we may find in it some symbols and figures, return with some just expressible hints which will help the light of the soul and throw upon the mind some reflection of the ineffable design.

1.06_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  Suppose a boat is crossing a river and another boat, an empty one, is about to collide with it. Even an irritable man would not lose his temper. But suppose there was someone in the second boat. Then the occupant of the first would shout to him to keep clear. And if he did not hear the first time, nor even when called to three times, bad Language would inevitably follow. In the first case there was no anger, in the second there wasbecause in the first case the boat was empty, in the second it was occupied. And so it is with man. If he could only pass empty through life, who would be able to injure him?
  It is by losing the egocentric life that we save the hitherto latent and undiscovered life which, in the spiritual part of our being, we share with the divine Ground. This new-found life is more abundant than the other, and of a different and higher kind. Its possession is liberation into the eternal, and liberation is beatitude. Necessarily so; for the Brahman, who is one with the Atman, is not only Being and Knowledge, but also Bliss, and, after Love and Peace, the final fruit of the Spirit is Joy. Mortification is painful, but that pain is one of the pre-conditions of blessedness. This fact of spiritual experience is sometimes obscured by the Language in which it is described. Thus, when Christ says that the Kingdom of Heaven cannot be entered except by those who are as little children, we are apt to forget (so touching are the images evoked by the simple phrase) that a man cannot become childlike unless he chooses to undertake the most strenuous and searching course of self-denial. In practice the command to become as little children is identical with the command to lose ones life. As Traherne makes clear in the beautiful passage quoted in the section on God in the World, one cannot know created Nature in all its essentially sacred beauty, unless one first unlearns the dirty devices of adult humanity. Seen through the dung-coloured spectacles of self-interest, the universe looks singularly like a dung-heap; and as, through long wearing, the spectacles have grown on to the eyeballs, the process of cleansing the doors of perception is often, at any rate in the earlier stages of the spiritual life, painfully like a surgical operation. Later on, it is true, even self naughting may be suffused with the joy of the Spirit. On this point the following passage from the fourteenth-century Scale of Perfection is illuminating.

1.06_-_On_Induction, #The Problems of Philosophy, #Bertrand Russell, #Philosophy
  Uneducated people who go abroad for the first time are so surprised as to be incredulous when they find their native Language not understood.

1.06_-_THE_FOUR_GREAT_ERRORS, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  free. Exertion is an objection, the god is characteristically different
  from the hero (in my Language: light feet are the first attribute of

1.06_-_The_Sign_of_the_Fishes, #Aion, #Carl Jung, #Psychology
  from the rock" as the equivalent of the universal solvent, the
  aqua permanens. QQ Khunrath, in his somewhat florid Language,
  even speaks of the "Petroleum sapientum." 67 By the Naassenes,
  Ancoratus, and also by Firmicus Maternus. 69 This image, com-
  mon to ecclesiastical and alchemical Language alike, goes back to
  I Corinthians 10 : 4 and I Peter 2 : 4.

1.06_-_The_Transformation_of_Dream_Life, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Occultism
   p. 197
   person toward the things of the spiritual world are very different from the feelings of the undeveloped person toward the things of the physical world. The latter feels himself to be at a particular place in the world of sense, and the surrounding objects to be external to him. The spiritually developed person feels himself to be united with, and as though in the interior of, the spiritual objects he perceives. He wanders, in fact, from place to place in spiritual space, and is therefore called the wanderer in the Language of occult science. He has no home at first. Should he, however, remain a mere wanderer he would be unable to define any object in spiritual space. Just as objects and places in physical space are defined from a fixed point of departure, this, too, must be the case in the other world. He must seek out some place, thoroughly investigate it, and take spiritual possession of it. In this place he must establish his spiritual home and relate everything else to it. In physical life, too, a person sees everything in terms of his physical home. Natives of Berlin and Paris will involuntarily describe London in a different way. And yet there is a difference between the spiritual and the physical home. We are born into the latter
   p. 198
   without our co-operation and instinctively absorb, during our childhood, a number of ideas by which everything is henceforth involuntarily colored. The student, however, himself founds his own spiritual home in full consciousness. His judgment, therefore, based on this spiritual home, is formed in the light of freedom. This founding of a spiritual home is called in the Language of occult science the building of the hut.

1.06_-_Wealth_and_Government, #Words Of The Mother III, #The Mother, #Integral Yoga
  On certain issues where You or Sri Aurobindo have given direct answers, we also are specific, as for instance on the point of the Unity of India and Pakistan being a
  Truth without which problems like Bangla Desh cannot be resolved or on the Language issue where You have said for the country that (1) The regional Language should be
  Words of the Mother III
   the medium of instruction, (2) Sanskrit should be the national Language, (3) English should be the international Language.

1.06_-_Yun_Men's_Every_Day_is_a_Good_Day, #The Blue Cliff Records, #Yuanwu Keqin, #Zen
  gers; how lamentable is Shunyata!" The Sanskrit word
  "Shunyata" in our Language means the spirit of emptiness.
  Empty space is her body; she has no physical body to be con

1.070_-_The_Seven_Stages_of_Perfection, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  These stages directly correspond to the Four Noble Truths of Buddhism, what the Buddha taught originally as his gospel. The stages of yoga are nothing but these, mentioned here in a new Language altogether.

1.07_-_Samadhi, #Liber ABA, #Aleister Crowley, #Philosophy
  26:The Samadhi "par excellence," however, is Atmadarshana, which for some, and those not the least instructed, is the first real Samadhi; for even the visions of "God" and of the "Self" are tainted by form. In Atmadarshana the All is manifested as the One: it is the Universe freed from its conditions. Not only are all forms and ideas destroyed, but also those conceptions which are implicit in our ideas of those ideas. footnote: This is so complete that not only "Black is White," but "The Whiteness of Black is the essential of its Blackness." "Naught = One = Infinity"; but this is only true "because" of this threefold arrangement, a trinity or "triangle of contradictories." Each part of the Universe has become the whole, and phenomena and noumena are no longer opposed.
  27:But it is quite impossible to describe this state of mind. One can only specify some of the characteristics, and that in Language which forms no image in mind. It is impossible for anyone who experiences it to bring back any adequate memory, nor can we conceive a state transcending this.
  28:There is, however, a very much higher state called Shivadarshana, of which it is only necessary to say that it is the destruction of the previous state, its annihilation; and to understand this blotting-out, one must not imagine "Nothingness" (the only name for it) as negative, but as positive.

1.07_-_Standards_of_Conduct_and_Spiritual_Freedom, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  10:If man could live to himself, - and this he could only do if the development of the individual were the sole object of the Divine in the world, - this second law would not at all need to come into operation. But all existence proceeds by the mutual action and reaction of the whole and the parts, the need for each other of the constituents and the thing constituted, the interdependence of the group and the individuals of the group. In the Language of Indian philosophy the Divine manifests himself always in the double form of the separative and the collective being, vyas.t.i, samas.t.i. Man, pressing after the growth of his separate individuality and its fullness and freedom, is unable to satisfy even his own personal needs and desires except in conjunction with other men; he is a whole in himself and yet incomplete without others. This obligation englobes his personal law of conduct in a group-law which arises from the formation of a lasting group-entity with a collective mind and life of its own to which his own embodied mind and life are subordinated as a transitory unit. And yet is there something in him immortal and free, not bound to this group-body which outlasts his own embodied existence but cannot outlast or claim to chain by its law his eternal spirit.

1.07_-_The_Continuity_of_Consciousness, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Occultism
  Now this condition is only transitional to still higher stages of knowledge. If the student continues his esoteric exercises he will find, in due time, that the radical change, as described above, does not confine itself to his dream life, but that this transformation also extends to what was previously a condition of deep dreamless sleep. Isolated conscious experiences begin to interrupt the complete insensibility of this deep sleep. Perceptions previously unknown to him emerge from the pervading unknown to him emerge from the pervading darkness of sleep. It is, of course, not easy to describe these perceptions, for our Language is only adapted to the physical world, and therefore only approximate terms can be found to express what does not at all belong to that world. Still, such terms must be used to describe the higher worlds, and this is only possible by the free use of simile; yet seeing that everything in the world is interrelated, the attempt may be made. The things and beings of the higher worlds are closely enough related to those of the physical world to enable, with a little good will, some sort of conception of these higher worlds to be formed, even though words suitable for the physical world are used. Only the reader
   p. 206
   must always bear in mind that such descriptions of supersensible worlds must, to a large extent, be in the nature of simile and symbol. The words of ordinary Language are only partially adopted in the course of esoteric training; for the rest, the student learns another symbolical Language, as a natural outcome of his ascent to higher worlds. The knowledge of this Language is acquired during esoteric training itself, but that does not preclude the possibility of learning something concerning the higher worlds even fro such ordinary descriptions as those here given.

1.07_-_The_Farther_Reaches_of_Human_Nature, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy
  --- Language AND MYSTICISM
  In this regard, another common objection is that mystical or contemplative experiences, because they cannot be put into plain Language, or into any Language for that matter, are therefore not epistemologically grounded, are not "real knowledge." But this simply bypasses the problem of what linguistically situated knowledge means in the first place. Saussure, as I mentioned earlier, maintained that all linguistic signs have two components, the signifier and the signified, often represented as S/S. The signifier is the written or spoken symbol or sound, the material component of the sign (such as the physical ink forms written on this page, or the physical air vibrations as you speak). The signified is what comes to your mind when you see or hear the signifier.
  Thus, I physically write the word dog on this page-that is the signifier. You read the word, and you understand that I mean something like a furry animal with four legs that goes wuff-wuff-that is the signified, that is what comes to your mind. A sign is a combination of these two components, and these two components are, of course, the Right-Hand dimension of the sign (the physical exterior) and the Left-Hand dimension of the sign (the interior awareness or meaning).
  And both of those are distinguished from the actual referent, or whatever it is that the sign is "pointing" to, whether interior or exterior. Thus, the signifier is the word dog, the referent is the real dog, and the signified is what comes to your mind when you read or hear the signifier dog. Saussure's genius was to point out that the signified is not merely or simply the same as the referent, because "what comes to mind" depends on a whole host of factors other than the real dog, and this is what makes linguistic reality so fascinating.
  Saussure's point-and this is what actually ignited the whole movement of structuralism-is that the sign cannot be understood as an isolated entity, because in and by itself the sign is meaningless (which is why different words can represent the same thing in different Languages, and why "meaning" is never a simple matter of a word pointing to a thing, because how could different words represent the same thing?). Rather, signs must be understood as part of a holarchy of differences integrated into meaningful structures. Both the signifiers and the signifieds exist as holons, or whole/parts in a chain of whole/parts, and, as Saussure made clear, it is their relational standing that confers meaning on each (Language is a meaningful system of meaningless elements: as always, the regime or structure of the superholon confers meaning on the subholons, meaning which the subholons do not and cannot possess on their own).
  In other words, the signifiers and the signifieds exist as a structure of contexts within contexts within contexts, and meaning itself is context-bound. Meaning is found not in the word but in the context: the bark of a dog is not the same as the bark of a tree, and the difference is not in the word, because the word bark is the same in both phrases-it is the relational context that determines its meaning: the entire structure of Language is involved in the meaning of each and every term-this was Saussure's great insight.
  And this, as usual, contributed to a split between Right- and Left-Hand theorists. The Right-Hand theorists, or the pure structuralists, wanted to study only the exterior structure of the system of signifiers in Language and in culture (an approach which in turn gave way to the poststructuralists, who wanted to free the signifier from any grounding at all-as in Foucault's archaeology or Derrida's grammatology-and see it as free-floating or sliding, and anchored only by power or prejudice: meaning is indeed context-dependent, but contexts are boundless, and thus meaning is arbitrarily imposed by power or prejudice-the so-called "poststructural revolution" of "free-floating signifiers").
  The Left-Hand theorists wanted to study the contexts within contexts of interior meaning, the signifieds that can only be interpreted, not seen, and interpreted only in a context of background cultural practices (the hermeneuticists, from Heidegger to Kuhn and Taylor and aspects of Wittgenstein).
  Much of this work has been summarized in Transformations of Consciousness: Conventional and Contemplative Perspectives on Development (Wilber, Engler, and Brown), and I will not repeat its contents. But the conclusion is straightforward. As Brown and Engler summarize it:
  The major [contemplative] traditions we have studied in their original Languages present an unfolding of meditation experience in terms of a stage model: for example, the Mahamudra from the Tibetan Buddhist tradition; the Visuddhimagga from the Pali Theravada tradition; and the Yoga Sutras from the Sanskrit Hindu tradition. The models are sufficiently similar to suggest an underlying common invariant sequence of stages, despite vast cultural and linguistic differences as well as styles of practice.
  This developmental model has also been found to be consistent with the stages of mystical or interior prayer found in the Jewish (Kabbalist), Islamic (Sufi), and Christian mystical traditions (see, for example, Chirban's chapter in Transformations), and Brown has also found it in the Chinese contemplative traditions. Theorists such as Da Avabhasha have given extensive hermeneutic and developmental readings from what now appears to be at least a representative sampling from every known and available contemplative tradition (see, for example, The Basket of Tolerance), and they are in fundamental and extensive agreement with this overall developmental model.

1.07_-_THE_.IMPROVERS._OF_MANKIND, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  inner conditions, which did not know enough to "understand" themselves.
  Morality is merely a sign-Language, simply symptomatology: one must
  already know what it is all about in order to turn it to any use.

1.07_-_TRUTH, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  The subject matter of the Perennial Philosophy is the nature of eternal, spiritual Reality; but the Language in which it must be formulated was developed for the purpose of dealing with phenomena in time. That is why, in all these formulations, we find an element of paradox. The nature of Truth-the-Fact cannot be described by means of verbal symbols that do not adequately correspond to it. At best it can be hinted at in terms of non sequiturs and contradictions.
  To these unavoidable paradoxes some spiritual writers have chosen to add deliberate and calculated enormities of Languagehard sayings, exaggerations, ironic or humorous extravagances, designed to startle and shock the reader out of that self-satisfied complacency which is the original sin of the intellect. Of this second kind of paradox the masters of Taoism and Zen Buddhism were particularly fond. The latter, indeed, made use of paralogisms and even of nonsense as a device for taking the kingdom of heaven by violence. Aspirants to the life of perfection were encouraged to practice discursive meditation on some completely non-logical formula. The result was a kind of reductio ad absurdum of the whole self-centred and world-centred discursive process, a sudden breaking through from reason (in the Language of scholastic philosophy) to intuitive intellect, capable of a genuine insight into the divine Ground of all being. This method strikes us as odd and eccentric; but the fact remains that it worked to the extent of producing in many persons the final metanoia, or transformation of consciousness and character.
  Zens use of almost comic extravagance to emphasize the philosophic truths it regarded as most important is well illustrated in the first of the extracts cited above. We are not intended seriously to imagine that an Avatar preaches in order to play a practical joke on the human race. But meanwhile what the author has succeeded in doing is to startle us out of our habitual complacency about the home-made verbal universe in which we normally do most of our living. Words are not facts, and still less are they the primordial Fact. If we take them too seriously, we shall lose our way in a forest of entangling briars. But if, on the contrary, we dont take them seriously enough, we shall remain unaware that there is a way to lose or a goal to be reached. If the Enlightened did not preach, there would be no deliverance for anyone. But because human minds and human Languages are what they are, this necessary and indispensable preaching is beset with dangers. The history of all the religions is similar in one important respect; some of their adherents are enlightened and delivered, because they have chosen to react appropriately to the words which the founders have let fall; others achieve a partial salvation by reacting with partial appropriateness; yet others harm themselves and their fellows by reacting with a total inappropriatenesseither ignoring the words altogether or, more often, taking them too seriously and treating them as though they were identical with the Fact to which they refer.
  In later Buddhist philosophy words are regarded as one of the prime determining factors in the creative evolution of human beings. In this philosophy five categories of being are recognizedName, Appearance, Discrimination, Right Knowledge. Suchness. The first three are related for evil, the last two for good. Appearances are discriminated by the sense organs, then reified by naming, so that words are taken for things and symbols are used as the measure of reality. According to this view, Language is a main source of the sense of separateness and the blasphemous idea of individual self-sufficiency, with their inevitable corollaries of greed, envy, lust for power, anger and cruelty. And from these evil passions there springs the necessity of an indefinitely protracted and repeated separate existence under the same, self-perpetuated conditions of craving and infatuation. The only escape is through a creative act of the will, assisted by Buddha-grace, leading through selflessness to Right Knowledge, which consists, among other things, in a proper appraisal of Names, Appearances and Discrimination. In and through Right Knowledge, one emerges from the infatuating delusion of I, me, mine, and, resisting the temptation to deny the world in a state of premature and one-sided ecstasy, or to affirm it by living like the average sensual man, one comes at last to the transfiguring awareness that samsara and nirvana are one, to the unitive apprehension of pure Suchnessthe ultimate Ground, which can only be indicated, never adequately described in verbal symbols.
  In connection with the Mahayanist view that words play an important and even creative part in the evolution of unregenerate human nature, we may mention Humes arguments against the reality of causation. These arguments start from the postulate that all events are loose and separate from one another and proceed with faultless logic to a conclusion that makes complete nonsense of all organized thought or purposive action. The fallacy, as Professor Stout has pointed out, lies in the preliminary postulate. And when we ask ourselves what it was that induced Hume to make this odd and quite unrealistic assumption that events are loose and separate, we see that his only reason for flying in the face of immediate experience was the fact that things and happenings are symbolically represented in our thought by nouns, verbs and adjectives, and that these words are, in effect, loose and separate from one another in a way which the events and things they stand for quite obviously are not. Taking words as the measure of things, instead of using things as the measure of words, Hume imposed the discrete and, so to say, pointilliste pattern of Language upon the continuum of actual experiencewith the impossibly paradoxical results with which we are all familiar. Most human beings are not philosophers and care not at all for consistency in thought or action. Thus, in some circumstances they take it for granted that events are not loose and separate, but co-exist or follow one another within the organized and organizing field of a cosmic whole. But on other occasions, where the opposite view is more nearly in accord with their passions or interests, they adopt, all unconsciously, the Humian position and treat events as though they were as independent of one another and the rest of the world as the words by which they are symbolized. This is generally true of all occurrences involving I, me, mine. Reifying the loose and separate names, we regard the things as also loose and separatenot subject to law, not involved in the network of relationships, by which in fact they are so obviously bound up with their physical, social and spiritual environment. We regard as absurd the idea that there is no causal process in nature and no organic connection between events and things in the lives of other people; but at the same time we accept as axiomatic the notion that our own sacred ego is loose and separate from the universe, a law unto itself above the moral dharma and even, in many respects, above the natural law of causality. Both in Buddhism and Catholicism, monks and nuns were encouraged to avoid the personal pronoun and to speak of themselves in terms of circumlocutions that clearly indicated their real relationship with the cosmic reality and their fellow creatures. The precaution was a wise one. Our responses to familiar words are conditioned reflexes. By changing the stimulus, we can do something to change the response. No Pavlov bell, no salivation; no harping on words like me and mine, no purely automatic and unreflecting egotism. When a monk speaks of himself, not as I, but as this sinner or this unprofitable servant, he tends to stop taking his loose and separate selfhood for granted, and makes himself aware of his real, organic relationship with God and his neighbours.
  Between the horns of Chuang Tzus dilemma there is no way but that of love, peace and joy. Only those who manifest their possession, in however small a measure, of the fruits of the Spirit can persuade others that the life of the spirit is worth living. Argument and controversy are almost useless; in many cases, indeed, they are positively harmful. But this, of course, is a thing that clever men with a gift for syllogisms and sarcasm, find it peculiarly hard to admit. Milton, no doubt, genuinely believed that he was working for truth, righteousness and the glory of God by exploding in torrents of learned scurrility against the enemies of his favourite dictator and his favourite brand of nonconformity. In actual fact, of course, he and the other controversialists of the sixteenth and seventeenth centuries did nothing but harm to the cause of true religion, for which, on one side or the other, they fought with an equal learning and ingenuity and with the same foulmouthed intemperance of Language. The successive controversies went on, with occasional lucid intervals, for about two hundred yearsPapists arguing with anti-Papists, Protestants with other Protestants, Jesuits with Quietists and Jansenists. When the noise finally died down, Christianity (which, like any other religion, can survive only if it manifests the fruits of the Spirit) was all but dead; the real religion of most educated Europeans was now nationalistic idolatry. During the eighteenth century this change to idolatry seemed (after the atrocities committed in the name of Christianity by Wallenstein and Tilly) to be a change for the better. This was because the ruling classes were determined that the horrors of the wars of religion should not be repeated and therefore deliberately tempered power politics with gentlemanliness. Symptoms of gentlemanliness can still be observed in the Napoleonic and Crimean wars. But the national Molochs were steadily devouring the eighteenth-century ideal. During the first and second World Wars we have witnessed the total elimination of the old checks and self-restraints. The consequences of political idolatry now display themselves without the smallest mitigation either of humanistic honour and etiquette or of transcendental religion. By its internecine quarrels over words, forms of organization, money and power, historic Christianity consummated the work of self-destruction, to which its excessive preoccupation with things in time had from the first so tragically committed it.
  Non-rational creatures do not look before or after, but live in the animal eternity of a perpetual present; instinct is their animal grace and constant inspiration; and they are never tempted to live otherwise than in accord with their own animal dharma, or immanent law. Thanks to his reasoning powers and to the instrument of reason, Language, man (in his merely human condition) lives nostalgically, apprehensively and hopefully in the past and future as well as in the present; has no instincts to tell him what to do; must rely on personal cleverness, rather than on inspiration from the divine Nature of Things; finds himself in a condition of chronic civil war between passion and prudence and, on a higher level of awareness and ethical sensibility, between egotism and dawning spirituality. But this wearisome condition of humanity is the indispensable prerequisite of enlightenment and deliverance. Man must live in time in order to be able to advance into eternity, no longer on the animal, but on the spiritual level; he must be conscious of himself as a separate ego in order to be able consciously to transcend separate selfhood; he must do battle with the lower self in order that he may become identified with that higher Self within him, which is akin to the divine Not-Self; and finally he must make use of his cleverness in order to pass beyond cleverness to the intellectual vision of Truth, the immediate, unitive knowledge of the divine Ground. Reason and its works are not and cannot be a proximate means of union with God. The proximate means is intellect, in the scholastic sense of the word, or spirit. In the last analysis the use and purpose of reason is to create the internal and external conditions favour able to its own transfiguration by and into spirit. It is the lamp by which it finds the way to go beyond itself. We see, then, that as a means to a proximate means to an End, discursive reasoning is of enormous value. But if, in our pride and madness, we treat it as a proximate means to the divine End (as so many religious people have done and still do), or if, denying the existence of an eternal End, we regard it as at once the means to Progress and its ever-receding goal in time, cleverness becomes the enemy, a source of spiritual blindness, moral evil and social disaster. At no period in history has cleverness been so highly valued or, in certain directions, so widely and efficiently trained as at the present time. And at no time have intellectual vision and spirituality been less esteemed, or the End to which they are proximate means less widely and less earnestly sought for. Because technology advances, we fancy that we are making corresponding progress all along the line; because we have considerable power over inanimate nature, we are convinced that we are the self-sufficient masters of our fate and captains of our souls; and because cleverness has given us technology and power, we believe, in spite of all the evidence to the contrary, that we have only to go on being yet cleverer in a yet more systematic way to achieve social order, international peace and personal happiness.
  And so, having triumphantly urinated on the proffered hand of Wisdom, the Monkey within us turns back and, full of a bumptious confidence in his own omnipotence, sets out to re-fashion the world of men and things into something nearer to his hearts desire. Sometimes his intentions are good, sometimes consciously bad. But, whatever the intentions may be, the results of action undertaken by even the most brilliant cleverness, when it is unenlightened by the divine Nature of Things, unsubordinated to the Spirit, are generally evil. That this has always been clearly understood by humanity at large is proved by the usages of Language. Cunning and canny are equivalent to knowing, and all three adjectives pass a more or less unfavourable moral judgment on those to whom they are aplied. Conceit is just concept; but what a mans mind conceives most clearly is the supreme value of his own ego. Shrewd, which is the participial form of shrew, meaning malicious, and is connected with beshrew, to curse, is now applied, by way of rather dubious compliment, to astute business men and attorneys. Wizards are so called because they are wisewise, of course, in the sense that, in American slang, a wise guy is wise. Conversely, an idiot was once popularly known as an innocent. This use of innocent, says Richard Trench, assumes that to hurt and harm is the chief employment, towards which men turn their intellectual powers; that where they are wise, they are oftenest wise to do evil. Meanwhile it goes without saying that cleverness and accumulated knowledge are indispensable, but always as means to proximate means, and never as proximate means or, what is even worse, as ends in themselves. Quid faceret eruditio sine dilectione? says St. Bernard. Inftaret. Quid, absque eruditione dilectio? Erraret. What would learning do without love? It would puff up. And love without learning? It would go astray.

1.08_-_Independence_from_the_Physical, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  like a transparent and weightless mass taking up no space, something almost nonexistent; breathing subsides and the heartbeat grows fainter; then, suddenly, there is a sharp release, and we find ourselves "elsewhere," outside the body. This is what is called "exteriorization"
  in technical Language.
  There are all kinds of "elsewheres," as many as there are planes of consciousness, and we can go out at one point or another, depending upon where we have focused our consciousness (the universal Mind and universal Vital have already been mentioned), but the most immediate elsewhere, the one that borders on our physical world and resembles it except for a greater intensity, is what Sri Aurobindo calls the subtle physical. This knowledge is as ancient as the world and not unique to Sri Aurobindo's yoga, but it is part of our integral development, preparing us for the day when we leave our body for a longer period in what men ignorantly call "death." To make it clearer,

1.08_-_Summary, #Liber ABA, #Aleister Crowley, #Philosophy
    But each claims, though in different Language, to have gained in his absence some superhuman power.
    Only in so far as each was bound by conditions of time, race, climate and Language. There is essential identity in the method.

1.08_-_The_Ladder, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
   of whatever nature, and suppress all thoughts by a direct concentration upon a single thought which itself is finally banished. Fichtean philosophy has shown us that the contents of the mind at any moment consisted of two things : the Object or Non-Ego, which is variable, and the Subject or Ego, apparently invariable. Success in meditation pro- duces the result of making the object as invariable as the subject, this coming as a terrific shock, for a union takes place and the two become one. Rabbi Baer, the Chassidic successor of Israel Baal Shem Tov, taught that when one becomes so absorbed in the contemplation of an object that the whole power of thought is concentrated upon the one point then the self becomes blended and unified with that point. This is the mystical Marriage so often referred to in occult literature, and concerning which so many extrava- gant symbols have been employed. This union has the effect of utterly overthrowing the whole normal balance of the mind, throwing all the poetic, emotional, and spiritual faculties into a sublime ecstasy, making at the same time the rest of life seem absolutely banal. It comes as a tre- mendous experience altogether indescribable even to those who are masters of Language, remaining only as a wonder- ful memory - perfect in all its details.
  Exemptus. His task is to discover what he is, whence he has come, why he is here on this particular planet and no other, and where his destiny will carry him. This is performed by the cultivation of the memory of his past incarnations. He is confronted by a hideous hunchback (?), mockingly facing him with an uplifted club. There is no atom in his nature which can be displaced without altering him in some way ; no useless moment in his past. What, then, is his future ?
  The Adept has literary capacity, or, perhaps, skill in several Languages ; can paint somewhat, and has a know- ledge of chemistry ? How do these attainments help his purpose, or that of mankind whom he has sworn to help ?
  He was killed as a snake in seons gone by ; stoned under

1.08_-_THINGS_THE_GERMANS_LACK, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  obstructing and isolating instincts. To learn to see, as I understand
  this matter, amounts almost to that which in popular Language is
  called "strength of will": its essential feature is precisely _not_
  decline, and a symptom of exhaustion. Almost everything that coarse
  popular Language characterises as vicious, is merely that physiological
  inability to refrain from reacting.--As an instance of what it means
  [2] The word _Kultur-Staat_ "culture-state" has become a standard
  expression in the German Language, and is applied to the leading
  European States.--TR.

1.096_-_Powers_that_Accrue_in_the_Practice, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  Now, applying this technique, Patanjali tells us that we can control anything, whether it is visible or invisible, material or otherwise. The objective side, which is known as grahaya samapatti in the Language of yoga, is intended to control the elements. The five elements which constitute this vast world, or rather the entire universe of physical nature, are supposed to be under ones control, provided samyama is practised on them. Earth, water, fire, air and ether these are the elements, and no one can have any control over them. They are the masters, as is well known. But they can be controlled, says the sutra, provided we establish a harmony with them and we become one with the law which operates them in the universe. This is called bhutajaya control of the elements.

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