classes ::: subject,
children :::
branches ::: Law, Lawrence Durrell, laws, Price's Law
see also ::: 1.07_-_Standards_of_Conduct_and_Spiritual_Freedom, laws, Politics, standards, the_King

Instances - Definitions - Quotes - Chapters - Wordnet - Webgen


I wonder.. if one was a grade 1000 lawyer, could you destroy "the King" in court if they are not good, and protect those who are good?
how does canadian law work?
how are people protected against corruption?
good journalists

Gall's Law ::: A complex system that works is invariably found to have evolved from a simple system that worked.

the individual law of desire

see also ::: the King, Politics, laws
see also ::: standards, 1.07 - Standards of Conduct and Spiritual Freedom

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Law of Sacrifice
Lawrence Durrell
Laws of Manu
Liber 161 - Concerning the Law of Thelema
Price's Law
the Divine Law
the Law of
The Spirit of the Laws


Law ::: A structure that contrains the expressions of consciousness. The Sephiroth on the Pillar of Severity typically are the spheres of law and Geburah, particularly, is the Kabbalistic sphere most often associated with laws that constrain the spontaneity of expression and balance the blissful with the discipline necessary to thrive. Also refers to those structures that determine the way in which reality and consciousness operate.

Law, Chinese School of: See Fa chia and Chinese philosophy. Law of Population: In economics, the tendency of population to encroach upon the means of subsistence. First announced by Malthus (1766-1834), the Law asserts that the increase of unchecked population is in geometric ratio while the increase of the means of subsistence is in arithmetic ratio, so that population must always press upon the limits of the means of subsistence. -- J.K.F.

Lawgiver. Assisting angels are Michael and Gabriel (or Zagzagel). From Pictures from a Mediaeval

Lawgiver from receiving the Torah at the hand of God.

Lawgiver from receiving the Torah at the time

Lawgiver still proving stubborn, God descended from Heaven (in the company of Michael, Gabriel, and Zagzagel)

Lawidh—in Islamic apocalyptic lore, a “chief

Law: (in Kant) "Every formula which expresses the necessity of an action is called a law" (Kant). -- P. A.S.

Law of Accelerating Returns - the “returns” of an evolutionary process (such as the speed, cost-effectiveness, or overall “power” of a process) that increase exponentially over time — both for biology and technology.

Law of Attraction ::: A law of reality that essentially matches like archetypes with like archetypes. When applied to the human condition we find that those minds that operate on similar archetypes and within similar currents tend to find their way to one another and that those operating under different archetypes and currents tend to not intersect deeply or significantly. Think of how hetereogeneous solutions of divergent density settle at different layers when mixed together. There's a similar effect going on throughout reality.

Law of Cause and Effect ::: See Causality and Karma.

Law of comparative advantage - Trade can benefit all countries if they specialise in the goods in which they have a comparative advantage.

Law of demand - The assertion that market price and quantity demanded in the market vary inversely with one an other, that is, that demand curves are negatively sloped. Assuming all other things being equal (ceteris paribus) .

Law of diminishing (marginal) returns - The hypothesis that if increasing quantities of a variable factor are applied to a given quantity of fixed factors, the marginal product and average product of the variable factor will eventually decrease.

Law of Effect ::: Theory proposed by Thorndike stating that those responses that are followed by a positive consequence will be repeated more frequently than those that are not.

Law of Karma ::: If we believe that the soul is repeatedly reborn in the body, we must believe also that there is some link between the lives that preceded and the lives that follow and that the past of the soul has an effect on its future ; and that is the spiritual essence of (he law of Karma,

Law of Light, and it is meant, not as an arbitrary caprice, how- ever miraculous often its intervention, but as a help in that growth and a Light that leads and eventually delivers.

Law of Retribution: Karma (q.v.), the Law of Ethical Causation.

Law of Return ::: Passed by the Knesset on July 5, 1950, the Law of Return bestows unlimited right of Jews everywhere to immigrate to Israel.

Law of Thelema ::: A principal Thelemic axiom that states: "Do What Thou Wilt Shall Be The Whole Of The Law. Love Is The Law. Love Under Will." To translate tersely: Doubt not. Regret not. Move where Spirit guides and where Love thrives.

Lawrence Livermore Labs ::: Lawrence Livermore National Laboratory

Lawrence Livermore Labs
{Lawrence Livermore National Laboratory}

Lawrence Livermore National Laboratory ::: (body) (LLNL) A research organaisatin operated by the University of California under a contract with the US Department of Energy. LLNL was founded on 2 September 1952 at the site of an old World War II naval air station.The Lab employs researchers from many scientific and engineering disciplines. Some of its departments are the National Ignition Facility, the Human Genome Optics, Materials Science, National Security, Physics, Sensors and Instrumentation, Space Science.LLNL also works with industry in research and licensing projects. At the end of fiscal year 1995, the lab had signed agreements for 193 cost-shared research projects involving 201 companies and worth nearly $600m. .Address: Fremont, California, USA. (1996-10-30)

Lawrence Livermore National Laboratory
(LLNL) A research organaisatin operated by the
{University of California} under a contract with the US
Department of Energy. LLNL was founded on 2 September 1952 at
the site of an old World War II naval air station.
The Lab employs researchers from many scientific and
engineering disciplines. Some of its departments are the
National Ignition Facility, the Human Genome Center, the ASCI
Tera-Scale Computing partnership, the Computer Security
Technology Center, and the Site 300 Experimental Test
Facility. Other research areas are Astronomy and
Astrophysics, Atmospheric Science, Automation and Robotics,
Biology, Chemistry, Computing, Energy Research, Engineering,
Environmental Science, Fusion, Geology and Geophysics, Health,
Lasers and Optics, Materials Science, National Security,
Physics, Sensors and Instrumentation, Space Science.
LLNL also works with industry in research and licensing
projects. At the end of fiscal year 1995, the lab had signed
agreements for 193 cost-shared research projects involving 201
companies and worth nearly $600m.
Address: Fremont, California, USA.

Laws of Manu. See MANU, LAWS OF

Laws of thought: See Logic, traditional. Leading principle: The general statement of the validity of some particular form of valid inference (see Logic, formal) may be called its leading principle.

Lawson, John Cuthbert. Modern Greek Folklore and

Law, the Shekinah is with him.” As interpreted by

law-abiding ::: a. --> Abiding the law; waiting for the operation of law for the enforcement of rights; also, abiding by the law; obedient to the law; as, law-abiding people.

lawbreaker ::: n. --> One who disobeys the law; a criminal.

{software law}

lawer ::: n. --> A lawyer.

lawe ::: v. t. --> To cut off the claws and balls of, as of a dog&

law-fall ::: n. --> Depression of the jaw; hence, depression of spirits.

lawful ::: a. --> Conformable to law; allowed by law; legitimate; competent.
Constituted or authorized by law; rightful; as, the lawful owner of lands.

lawful for a man to utter” (II Corinthians 12:2-4).

lawgiver ::: n. --> One who makes or enacts a law or system of laws; a legislator.

lawgiving ::: a. --> Enacting laws; legislative.

lawing ::: n. --> Going to law; litigation.

law, justice; statute, ordinance. And more specifically, al-sharī'at refers to the prescribed laws of Islam; the laws of Allah.

lawless ::: a. --> Contrary to, or unauthorized by, law; illegal; as, a lawless claim.
Not subject to, or restrained by, the law of morality or of society; as, lawless men or behavior.
Not subject to the laws of nature; uncontrolled.


lawmaker ::: n. --> A legislator; a lawgiver.

lawm ::: n. --> A very fine linen (or sometimes cotton) fabric with a rather open texture. Lawn is used for the sleeves of a bishop&

lawmonger ::: n. --> A trader in law; one who practices law as if it were a trade.

{wireless local area network}

lawnd ::: n. --> See Laund.

law ::: n. --> In general, a rule of being or of conduct, established by an authority able to enforce its will; a controlling regulation; the mode or order according to which an agent or a power acts.
In morals: The will of God as the rule for the disposition and conduct of all responsible beings toward him and toward each other; a rule of living, conformable to righteousness; the rule of action as obligatory on the conscience or moral nature.
The Jewish or Mosaic code, and that part of Scripture where it

lawn ::: n. --> An open space between woods.
Ground (generally in front of or around a house) covered with grass kept closely mown.

lawny ::: a. --> Having a lawn; characterized by a lawn or by lawns; like a lawn.
Made of lawn or fine linen.

law of cosines: Also known as the cosine rule, an equation relating the lengths of all three sides and any one of the angles of any triangle.

law of effect: a principle of learning put forward by Thorndike, which proposes that whenever a response is followed by a reward, it is strengthened and therefore more likely to be repeated.

LAW OF NATURE Laws of nature concern matter and motion and laws f life concern the consciousness aspect. K 1.41.6

law of sines: Also known as the sine rule, an equation relating the three ratios of sides to the sine value of the corresponding (opposite) angles.


laws of hygiene. On gnostic amulets, Suriel’s

laws of indices: A number of rules for the manipulation of indices in an exponentiation of algebraic expressions.

laws of large numbers: A theorem which states that the long term average of an experiment should be close to the expected value. (The avergae tends to the expected value - the greater the number of experiments, the higher the probability that it stays within a given neighbourhood of the expected value.) The probability of this average straying outside any given neighbourhood around the expected value tends towards zero (statistically) even if it is not impossible (physically).

LAWS OF LIFE Laws of nature concern matter and motion, and laws of life concern the consciousness aspect.

The laws of life most important to mankind are the laws of freedom, unity, development, self (self-realization), destiny, reaping, and activation.

Those most important for the individual are: the laws of freedom, unity, self, and activation - especially the first two.

The laws of life make possible the greatest possible freedom and unerring justice for all. Freedom, or power, is the individual&

laws of motion: Usually referring to Newton's 3 laws of motion.

lawsonia ::: n. --> An Asiatic and North African shrub (Lawsonia inermis), with smooth oval leaves, and fragrant white flowers. Henna is prepared from the leaves and twigs. In England the shrub is called Egyptian privet, and in the West Indies, Jamaica mignonette.

law, squatting like a harlot at the crossroads), God

lawsuit ::: n. --> An action at law; a suit in equity or admiralty; any legal proceeding before a court for the enforcement of a claim.

law. The legal claim of one person upon the property of another person to secure the payment of a debt of the satisfaction of an obligation.

LAW, THE The Law is the sum total of all the laws of nature and life: the constant relationships of matter, motion, and consciousness, expressive of the nature of primordial matter and of omnipotent, inexhaustible, eternally dynamic primordial force, acting in its blind way in the imperturbable and inevitable constant relationships of nature and life.

Of this Law, science has not yet explored more than an infinitesimal fraction.

There are laws in everything and everything is expressive of law. The gods themselves are subject to the Law. Omnipotence is possible only through absolutely faultless application of the laws in their entirety.

In primordial matter (the chaos of the ancients) there are no laws manifest. They only appear in connection with the composition of the atoms in the cosmos.

The further the limits of subjective and objective consciousness are extended, the more laws are discovered. Only the monads of the highest divine kingdom have knowledge of all the laws of the universe and are able to apply them correctly with unfailing precision.

Laws of nature concern matter and motion and laws to life concern the consciousness aspect. K 1.41.1ff

lawyerlike ::: a. --> Alt. of Lawyerly

lawyerly ::: a. --> Like, or becoming, a lawyer; as, lawyerlike sagacity.

lawyer ::: n. --> One versed in the laws, or a practitioner of law; one whose profession is to conduct lawsuits for clients, or to advise as to prosecution or defence of lawsuits, or as to legal rights and obligations in other matters. It is a general term, comprehending attorneys, counselors, solicitors, barristers, sergeants, and advocates.
The black-necked stilt. See Stilt.
The bowfin (Amia calva).

QUOTES [251 / 251 - 500 / 43175]

KEYS (10k)

  147 Sri Aurobindo
   10 The Mother
   8 Aleister Crowley
   6 Alfred Korzybski
   3 Manly P Hall
   2 Sri Ramana Maharshi
   2 Satprem
   2 Robert Anton Wilson
   2 Leonard Susskind
   2 Jordan Peterson
   2 Bill Hicks
   2 Anonymous
   2 ?
   1 Yolo Swaggins
   1 William Gibson
   1 Wikipedia
   1 Voltaire
   1 Tom Butler-Bowdon
   1 The Kybalion
   1 Stephen King
   1 Stanley Kubrick
   1 Saul Williams
   1 Saint Thomas Aquinas
   1 Robert Heinlein
   1 Richard P Feynman
   1 Ralph Waldo Emerson
   1 Publilius Syrus
   1 Plato
   1 Pindar
   1 Pierre Teilhard de Chardin
   1 Phil Hine
   1 Parkinson's Law
   1 Nolini Kanta Gupta
   1 Nikola Tesla
   1 Nichiren
   1 Mortimer J Adler
   1 Martin Luther King Jr.
   1 Marcus Aurelius
   1 Laws of Manu
   1 Lawrence Durrell
   1 Kim's Law
   1 Ken Wilber
   1 Jonathan Swift
   1 Jonathan Nolan & Lisa Joy
   1 Johann Wolfgang von Goethe
   1 Jean Piaget
   1 Jason Bowman
   1 James Clerk Maxwell
   1 Israel Regardie
   1 H P Lovecraft
   1 H P Blavatsky
   1 Howard Gardner
   1 Hippocrates
   1 Heraclitus
   1 Georg C Lichtenberg
   1 Gary Gygax
   1 Friedrich Schiller
   1 Friedrich Nietzsche
   1 Franz Bardon
   1 Epictetus
   1 Ella Wheeler Wilcox
   1 Eliphas Levi
   1 Dudjom Rinpoche
   1 C S Lewis
   1 Charles Webster Leadbeater
   1 Charles F Haanel
   1 Book of Wisdom
   1 Baron de Montesquieu
   1 Aristotle
   1 Allen Ginsberg
   1 Alice Bailey
   1  Albert Einstein
   1 Abu Hamid al-Ghazali
   1 A B Purani


   47 D H Lawrence
   20 Mark Lawrence
   14 Jennifer Lawrence
   9 Anonymous
   8 Jerry Lawler
   7 Stanislaw Jerzy Lec
   7 Czeslaw Milosz
   6 Lawrence Durrell
   6 Cassandra Clare
   5 Marcus Tullius Cicero
   5 Lawrence Sanders
   5 Lawrence Freedman
   5 John Milton
   5 Aristotle
   4 Stephen R Lawhead
   4 Rhonda Byrne
   4 Mahatma Gandhi
   4 Erin Hunter
   4 Edward Coke
   3 William Shakespeare

1:For lawless joys a bitter ending waits. ~ Pindar,
2:He who lives in solitude may make his own laws. ~ Publilius Syrus,
3:One has a moral responsibility to disobey unjust laws.
   ~ Martin Luther King Jr.,
4:Things that are holy are revealed only to men who are holy. ~ Hippocrates, Law, V,
5:The laws of the Unknown create the known. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
6:Each in himself is sole by Nature’s law. ~ Sri Aurobindo, Savitri, The Triple Soul-Forces,
7:There is no better way to exercise the imagination than the study of the law. ~ Ralph Waldo Emerson,
8:Do what thou wilt shall be the whole of the Law. Love is the law, love under will.
   ~ Aleister Crowley,
9:Mr. Venkatakrishnayya, a lawyer-devotee, visited Sri Bhagavan ten years before and asked Him what he should do to improve himself.

Sri Bhagavan told him to perform Gayatri Japa. The young man went away satisfied. When he returned after some years, he asked:
D.: If I meditate on the meaning of the Gayatri mantra, my mind again wanders. What is to be done?
M.: Were you told to meditate on the mantra or its meaning? You must think of the one who repeats the mantra. ~ Sri Ramana Maharshi, Talks, 606,
10:The people must fight for their laws as for their walls. ~ Heraclitus,
11:Only law can give us freedom. ~ Johann Wolfgang von Goethe,
12:Be yourself on stage. Nobody else can be you and you have the law of supply and demand covered. ~ Bill Hicks,
13:Even when laws have been written down, they ought not always to remain unaltered. ~ Aristotle, Politics, II, 8,
14:God is love and beauty as well as purity. ~ Sri Aurobindo, The Human Cycle, Religion as the Law of Life,
15:299. Turn all things to honey; this is the law of divine living.
   ~ Sri Aurobindo, Essays Divine And Human, Karma,
16:A complex system that works is invariably found to have evolved from a simple system that worked.
   ~ ?, Gall's Law,
17:The law of the supermind is unity fulfilled in diversity. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
18:A mutual giving and receiving is the law of Life. ~ Sri Aurobindo, Essays on the Gita, The Lord of the Sacrifice,
19:The law of the body arises from the subconscient or inconscient. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
20:But his desire is in the law of the Lord, and in His law he meditates day and night.
   ~ Anonymous, The Bible, Psalms 1:2, [T2],
21:No Law is absolute, because only the infinite is absolute. ~ Sri Aurobindo, The Life Divine, The Sevenfold Chord of Being,
22:Order is indeed the law of life, but not an artificial regulation. ~ Sri Aurobindo, The Human Cycle, Diversity in Oneness,
23:A diversity in oneness is the law of the manifestation. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
24:No human law is the absolute expression of the divine justice, ~ Sri Aurobindo, Essays in Philosophy and Yoga, Heraclitus - VI,
25:There is no crueler tyranny than that which is perpetuated under the shield of law and in the name of justice." ~ Baron de Montesquieu,
26:God overrules all mutinous accidents, brings them under His laws of fate, and makes them all serviceable to His purpose. ~ Marcus Aurelius,
27:The Will is mightier than any law, fate or force. ~ Sri Aurobindo, Isha Upanishad, The Ishavasyopanishad with a Commentary in English,
28:The Dragon of the dark foundations keeps
Unalterable the law of Chance and Death; ~ Sri Aurobindo, Savitri, The Vision and the Boon,
29:Law and Process are one side of our existence. ~ Sri Aurobindo, The Life Divine, Rebirth and Other Worlds; Karma, the Soul and Immortality,
30:The patterns of thinking of a little group
Fixed a traditional behaviour’s law. ~ Sri Aurobindo, Savitri, The Kingdoms of the Little Life,
31:Self-fulfilment by self-immolation, to grow by giving is the universal law. ~ Sri Aurobindo, The Secret of the Veda, Agni, the Illumined Will,
32:Reason stops short of the Divine and only compromises with the problems of life. ~ Sri Aurobindo, The Human Cycle, Religion as the Law of Life,
33:There is Law, but there is also spiritual freedom. ~ Sri Aurobindo, The Life Divine, Rebirth and Other Worlds; Karma, the Soul and Immortality,
34:The characteristic law of Spirit is self-existent perfection and immutable infinity. ~ Sri Aurobindo, The Synthesis Of Yoga, The Threefold Life,
35:Dwell far above the laws that govern men
And are not to be mapped by mortal judgments. ~ Sri Aurobindo, Collected Plays and Stories, Act II,
36:God transcends world and is not bound by any law of Nature. He uses laws, laws do not use Him. ~ Sri Aurobindo, Isha Upanishad, The Isha Upanishad,
37:There is no law that wisdom should be something rigidly solemn and without a smile. ~ Sri Aurobindo, Letters on Yoga - IV, Cheerfulness and Happiness,
38:A single law simplessed the cosmic theme,
Compressing Nature into a formula. ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Mind,
39:In their own fields they follow the wheel of law
And cherish the safety of a settled type. ~ Sri Aurobindo, Savitri, The Godheads of the Little Life,
40:The beginning of wisdom is the sincere desire for instruction. To observe attentively its laws is to establish the perfect purity of the soul. ~ Book of Wisdom,
41:The guardians of Eternity keep its law
For ever fixed upon Truth’s giant base ~ Sri Aurobindo, Savitri, The House of the Spirit and the New Creation,
42:Change and unalterable conservation of energy in the change are the law, not destruction. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Heraclitus - V,
43:What is possible, must one day be, for that is the law of the omnipotent Spirit. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ladder of Self-Transcendence,
44:Unity we must create, but not necessarily uniformity. ~ Sri Aurobindo, The Human Cycle, Nature’s Law in Our Progress - Unity in Diversity, Law and Liberty,
45:It has joined its hunger to the hunger of earth,
It has given the law of craving to our lives, ~ Sri Aurobindo, Savitri, The Kingdoms of the Little Life,
46: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,
47:He was no fool or Utopian who wished to be the maker of songs for his country rather than its law giver. ~ Sri Aurobindo, Bande Mataram - II, Work and Ideal,
48:Where I have once loved, I do not cease from loving. ~ Sri Aurobindo, Autobiographical Notes and Other Writings of Historical Interest, To His Father-in-Law,
49:The spirit’s consent is needed for each act
And Freedom walks in the same pace with Law. ~ Sri Aurobindo, Savitri, The Way of Fate and the Problem of Pain,
50:There is a self-law of supreme Truth which is above all standards. ~ Sri Aurobindo, The Life Divine, The Origin and Remedy of Falsehood, Error, Wrong and Evil,
51:A yet unfound law of love is the only sure foundation possible for a perfect social evolution. ~ Sri Aurobindo, The Human Cycle, The End of the Curve of Reason,
52:"Perhaps our only sickness is to desire a truth which we cannot bear rather than to rest content with the fictions we manufacture out of each other. ~ Lawrence Durrell,
53:Diversity is as necessary as unity to our true completeness. ~ Sri Aurobindo, The Human Cycle, Nature’s Law in Our Progress - Unity in Diversity, Law and Liberty,
54:Ethics must eventually perceive that the law of good which it seeks is the law of God. ~ Sri Aurobindo, The Synthesis Of Yoga, The Higher and the Lower Knowledge,
55:But all is not Law and Process, there is also Being and Consciousness. ~ Sri Aurobindo, The Life Divine, Rebirth and Other Worlds; Karma, the Soul and Immortality,
56:I would hate to be taken seriously. Serious people are always so grim and uptight that they make me want to dance naked on the lawn playing a flute. ~ Robert Anton Wilson,
57:Egoistic desire is not a law for the soul that seeks liberation or aspires to its own original god-nature. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will,
58:Fear of the gods arose from man’s ignorance of God and his ignorance of the laws that govern the world. ~ Sri Aurobindo, The Synthesis Of Yoga, The Godward Emotions,
59:The manifestation of the Lord in life and works is the law of our being and the object of our world-existence. ~ Sri Aurobindo, Isha Upanishad, Conclusion and Summary,
60:30. If Will stops and cries Why, invoking Because, then Will stops & does nought.
31. If Power asks why, then is Power weakness. ~ Aleister Crowley, The Book of the Law,
61:I'm a simple lobster, I see JBP I establish a local dominance hierarchy by clicking the like button with my lobster claw. ~ Yolo Swaggins, JRE 1208 - Jordan Peterson, Comments,
62:There is a law, a one truth of being, a guiding and fulfilling purpose of the world-existence. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Supermind and Mind of Light,
63:A gaol is this immense material world:
Across each road stands armed a stone-eyed Law,
At every gate the huge dim sentinels pace. ~ Sri Aurobindo, Savitri, The Issue,
64:All life is fixed in an ascending scale
And adamantine is the evolving Law;
In the beginning is prepared the close. ~ Sri Aurobindo, Savitri, The Vision and the Boon,
65:The depths are linked to the heights and the Law of the one Truth creates and works everywhere. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Supermind and Mind of Light,
66:Nothing would confess its own pretence
Even to itself in the ambiguous heart:
A vast deception was the law of things; ~ Sri Aurobindo, Savitri, The Descent into Night,
67:A rigid standardisation, however necessary for the mind’s arrangement of things, could not be the law of the spiritual life. ~ Sri Aurobindo, The Life Divine, The Divine Life,
68:The deepest meaning of freedom is the power to expand and grow towards perfection by the law of one’s own nature. ~ Sri Aurobindo, The Human Cycle, Religion as the Law of Life,
69:Dharma means every ideal which we can propose to ourselves and the law of its working out and its action. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Perfection of the Body,
70:The Altar represents the solid basis of the Work, the fixed Will* of the Magician; and the law under which he works.
   ~ Aleister Crowley, Liber ABA, Book 4, Magick, Part II, The Altar,
71:Man can only exceed the law of battle by discovering the greater law of his immortality. ~ Sri Aurobindo, Essays on the Gita, The Vision of the World-Spirit - Time the Destroyer,
72:The life of the individual must have the same rhythm of significance, the same law of progression as the cosmic life. ~ Sri Aurobindo, The Life Divine, The Philosophy of Rebirth,
73:O Lord, eternal Master, enlighten us, guide our steps, show us the way towards the realisation of Thy law, towards the accomplishment of Thy work.
   ~ The Mother, Prayers And Meditations,
74:The religious instinct in man is most of all the one instinct in him that cannot be killed, it only changes its form. ~ Sri Aurobindo, The Human Cycle, Religion as the Law of Life,
75:What is tolerance? It is the consequence of humanity. We are all formed of frailty and error; let us pardon reciprocally each other's folly - that is the first law of nature.
   ~ Voltaire,
76:All life is Nature fulfilling itself and not Nature destroying or denying itself. ~ Sri Aurobindo, The Human Cycle, Nature’s Law in Our Progress - Unity in Diversity, Law and Liberty,
77:Life that pursuing her boundless march to a goal which we know not,
Ever her own law obeys, not our hopes, who are slaves of her heart-beats. ~ Sri Aurobindo, Collected Poems, Ilion,
78:An inner law of beauty shapes our lives;
Our words become the natural speech of Truth,
Each thought is a ripple on a sea of Light. ~ Sri Aurobindo, Savitri, The Finding of the Soul,
79:Even God himself obeys the Laws he made:
The Law abides and never can it change,
The Person is a bubble on Time’s sea. ~ Sri Aurobindo, Savitri, The Dream Twilight of the Earthly Real,
80:He shore the cord of mind that ties the earth-heart
And cast away the yoke of Matter’s law. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Spirit’s Freedom and Greatness,
81:Develop a Minimum Viable Product but with Maximum Viable Planning
   ~ Kim's Law,,
82:Prakriti is the field of law and process, but the soul, the Purusha, is the giver of the sanction. ~ Sri Aurobindo, The Life Divine, Rebirth and Other Worlds; Karma, the Soul and Immortality,
83:To seize the absolute in shapes that pass,
To fix the eternal’s touch in time-made things,
This is the law of all perfection here. ~ Sri Aurobindo, Savitri, The Kingdom of Subtle Matter,
84:Existence is one only in its essence and totality, in its play it is necessarily multiform. ~ Sri Aurobindo, The Human Cycle, Nature’s Law in Our Progress - Unity in Diversity, Law and Liberty,
85:Vain the soul’s hope if changeless Law is all:
Ever to the new and the unknown press on
The speeding aeons justifying God. ~ Sri Aurobindo, Savitri, The Dream Twilight of the Earthly Real,
86:For man alone of terrestrial creatures to live rightly involves the necessity of knowing rightly. ~ Sri Aurobindo, The Human Cycle, Nature’s Law in Our Progress - Unity in Diversity, Law and Liberty,
87:Climb not to Godhead by the Titan’s road.
Against the Law he pits his single will,
Across its way he throws his pride of might. ~ Sri Aurobindo, Savitri, The Way of Fate and the Problem of Pain,
88:All mathematical laws which we find in Nature are always suspect to me, in spite of their beauty. They give me no pleasure. They are merely auxiliaries. At close range it is all not true. ~ Georg C Lichtenberg,
89:7. To the divine flame, the seer, him whose law of being is the Truth, the shining one, the destroyer of all evils, approach and chant the hymn of praise. ~ Sri Aurobindo, Hymns To The Mystic Fire, 2 - Other Hymns,
90:Yama, the strong pure Hades sad and subtle,
Dharma, who keeps the laws of old untouched,
Critanta, who ends all things and at last
Himself shall end. ~ Sri Aurobindo, Collected Poems, Love and Death,
91:All would change if man could once consent to be spiritualised; but his nature mental and vital and physical is rebellious to the higher law. He loves his imperfections. ~ Sri Aurobindo, Essays In Philosophy And Yoga,
92:The laws of this world as it is are the laws of the Ignorance and the Divine in the world maintains them so long as there is the Ignorance. ~ Sri Aurobindo, Letters on Yoga - IV, The Physical Mind and Sadhana,
93:Woe to you experts in the law [nomikois], because you have taken away the key to knowledge [gnosis]. You yourselves have not entered, and you have hindered those who were entering." ~ Anonymous, The Bible, Luke 11:52,
94:No real peace can be till the heart of man deserves peace; the law of Vishnu cannot prevail till the debt to Rudra is paid. ~ Sri Aurobindo, Essays on the Gita, The Vision of the World-Spirit - Time the Destroyer,
95:The plan of the human form is one, yet no two human beings are precisely alike in their physical characteristics. ~ Sri Aurobindo, The Human Cycle, Nature’s Law in Our Progress - Unity in Diversity, Law and Liberty,
96:Life develops in obedience to its own law and the pressure of forces and not according to the law and the logic of the self-conscious mind. ~ Sri Aurobindo, The Human Cycle, The Drive towards Economic Centralisation,
97:The godhead in us is our spirit moving towards its own concealed perfection, must be a supreme spiritual law and truth of our nature. ~ Sri Aurobindo, The Synthesis Of Yoga, Standards of Conduct and Spiritual Freedom,
98:Mind is a mediator divinity:
Its powers can undo all Nature’s work:
Mind can suspend or change earth’s concrete law. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Spirit’s Freedom and Greatness,
99:The major part of the work done in the universe is accomplished without any interference of desire; it proceeds by the calm necessity and spontaneous law of Nature. ~ Sri Aurobindo, The Synthesis Of Yoga, The Divine Work,
100:Ascending and descending twixt life’s poles
The seried kingdoms of the graded Law
Plunged from the Everlasting into Time, ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Spirit’s Freedom and Greatness,
101:The law that deprives us of the memory of past lives is a law of the cosmic Wisdom and serves, not disserves its evolutionary purpose. ~ Sri Aurobindo, The Life Divine, Rebirth and Other Worlds; Karma, the Soul and Immortality,
102:While diversity is essential for power and fruitfulness of life, unity is necessary for its order, arrangement and stability. ~ Sri Aurobindo, The Human Cycle, Nature’s Law in Our Progress - Unity in Diversity, Law and Liberty,
103:Law was and is to protect the past and present status of society and, by its very essence, must be very conservative, if not reactionary. Theology and law are both of them static by their nature. ~ Alfred Korzybski, Manhood of Humanity,
104:One on another we prey and one by another are mighty.
This is the world and we have not made it; if it is evil,
Blame first the gods; but for us, we must live by its laws or we perish. ~ Sri Aurobindo, Collected Poems, Ilion,
105:This world is other than our standards are
And it obeys a vaster thought than ours,
Our narrow thoughts! The fathomless desire
Of some huge spirit is its secret law. ~ Sri Aurobindo, Collected Plays and Stories, Act II,
106:The Way of Mastery is to break all the rules-but you have to know them perfectly before you can do this; otherwise you are not in a position to transcend them. ~ Aleister Crowley, Magical and Philosophical Commentaries on The Book of the Law,
107:All we attempt in this imperfect world,
Looks forward or looks back beyond Time’s gloss
To its pure idea and firm inviolate type
In an absolute creation’s flawless skill. ~ Sri Aurobindo, Savitri, The Kingdom of Subtle Matter,
108:Occultism is the ancient science which deals with the hidden forces of nature, the laws governing them, and the means by which such forces can be brought under the control of the enlightened human mind. ~ Manly P Hall, Spiritual Centers in Man,
109:The Divine is free and not bound by laws of any making, but still he acts by laws and processes because they are the expression of the truth of things. ~ Sri Aurobindo, The Life Divine, Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti,
110:wizard diagrams of the occult Law
Sealed some precise unreadable harmony,
Or used hue and figure to reconstitute
The herald blazon of Time’s secret things. ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Life,
111:At the close of the great Night...He whom the spirit alone can perceive, who escapes from the organs of sense, who is without visible parts, Eternal, the soul of all existences, whom none can comprehend, outspread His own splendours. ~ Laws of Manu,
112:I know, O God, the day shall dawn at last
When man shall rise from playing with the mud
And taking in his hands the sun and stars
Remould appearance, law and process old. ~ Sri Aurobindo, Collected Poems, The Meditations of Mandavya,
113:A true occultism means no more than a research into supraphysical realities and an unveiling of the hidden laws of being and Nature, of all that is not obvious on the surface. ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge,
114:He stood erect among his brute compeers,
He built life new, measured the universe,
Opposed his fate and wrestled with unseen Powers,
Conquered and used the laws that rule the world, ~ Sri Aurobindo, Savitri, The Debate of Love and Death,
115:Life renewed its ways which death and sleep cannot alter,
Life that pursuing her boundless march to a goal which we know not,
Ever her own law obeys, not our hopes, who are slaves of her heart-beats. ~ Sri Aurobindo, Collected Poems, Ilion,
116:O divine Master, let Thy light fall into this chaos and bring forth from it a new world. Accomplish what is now in preparation and create a new humanity which may be the perfect expression of Thy new and sublime Law.
   ~ The Mother, Prayers And Meditations,
117:But in fact the one which is really beautiful and delicate, flawless and endowed with every blessing, is the beloved object, while the one which loves is by contrast of an entirely different character, such as I have just described. ~ Plato, Symposium, 204c,
118:But these structures, forming different levels, are to be regarded as succeeding one another according to a law of development, such that each one brings about a more inclusive and stable equilibrium for the processes that emerge from the preceding level. ~ Jean Piaget,
119:The purpose and law of the birth-series is for the soul in the body to rise from plane to plane and substitute always the rule of the higher for the rule of the lower play even down to the material field. ~ Sri Aurobindo, The Synthesis Of Yoga, Gnosis and Ananda,
120:It is in our inner spiritual experiences that we shall find the proof and source of the world’s Scriptures, the law of knowledge, love and conduct, the basis and inspiration of Karmayoga. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Ideal of the Karmayogin,
121:Cosmic existence is not a vast administrative system of universal justice with a cosmic Law of recompense and retribution as its machinery or a divine Legislator and Judge at its centre. ~ Sri Aurobindo, The Life Divine, Rebirth and Other Worlds; Karma, the Soul and Immortality,
122:When superman is born as Nature’s king
His presence shall transfigure Matter’s world:
He shall light up Truth’s fire in Nature’s night,
He shall lay upon the earth Truth’s greater law; ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
123:Contradicted by the human law,
A faith in things that are not and must be
Lives comrade of this world’s delight and pain,
The child of the secret soul’s forbidden desire
Born of its amour with eternity. ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Mind,
124:The Fiend was visible but cloaked in light;
He seemed a helping angel from the skies:
He armed untruth with Scripture and the Law;
He deceived with wisdom, with virtue slew the soul
And led to perdition by the heavenward path. ~ Sri Aurobindo, Savitri, The Descent into Night,
125:A dire administration’s penal code
Making of grief and pain the common law,
Decreeing universal joylessness
Had changed life into a stoic sacrament
And torture into a daily festival. ~ Sri Aurobindo, Savitri, The World of Falsehood, the Mother of Evil and the Sons of Darkness,
126:Such were a dream of some sage at night when he muses in fancy,
Imaging freely a flawless world where none were afflicted,
No man inferior, all could sublimely equal and brothers
Live in a peace divine like the gods in their luminous regions. ~ Sri Aurobindo, Collected Poems, Ilion,
127:For just as the first general precepts of the law of nature are self-evident to one in possession of natural reason, and have no need of promulgation, so also that of believing in God is primary and self-evident to one who has faith: for he that cometh to God must believe that he is. ~ Saint Thomas Aquinas,
128:Raised by some strong hand to breathe heaven-air,
They slide back to the mud from which they climbed;
In the mud of which they are made, whose law they know
They joy in safe return to a friendly base, ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
129:I'm glad mushrooms are against the law, because I took them one time, and you know what happened to me? I laid in a field of green grass for four hours going, "My God! I love everything." Yeah, now if that isn't a hazard to our country ... how are we gonna justify arms dealing when we realize that we're all one? ~ Bill Hicks,
130:Mind looked on Nature with unknowing eyes,
Adored her boons and feared her monstrous strokes.
It pondered not on the magic of her laws,
It thirsted not for the secret wells of Truth,
But made a register of crowding facts
And strung sensations on ~ Sri Aurobindo, Savitri, The Kingdoms of the Little Life,
131:A force demoniac lurking in man’s depths
That heaves suppressed by the heart’s human law,
Awed by the calm and sovereign eyes of Thought,
Can in a fire and earthquake of the soul
Arise and, calling to its native night,
Overthrow the reason, occupy the lif ~ Sri Aurobindo, Savitri, The Descent into Night,
132:The possession of Knowledge, unless accompanied by a manifestation and expression in Action, is like the hoarding of precious metals - a vain and foolish thing. Knowledge, like Wealth, is intended for Use. The Law of Use is Universal, and he who violates it suffers by reason of his conflict with natural forces. ~ The Kybalion,
133:'O strong forerunner, I have heard thy cry.
   One shall descend and break the iron Law,
   Change Nature's doom by the lone spirit's power.
   A limitless Mind that can contain the world,
   A sweet and violent heart of ardent calms
   Moved by the passions of the gods shall come.
   ~ Sri Aurobindo, Savitri, The Vision and the Boon,
134:In the realms of the immortal Supermind
Truth who hides here her head in mystery,
Her riddle deemed by reason impossible
In the stark structure of material form,
Unenigmaed lives, unmasked her face and there
Is Nature and the common law of thing ~ Sri Aurobindo, Savitri, The Dream Twilight of the Earthly Real,
135:Magic is but a science, a profound knowledge of the Occult forces in Nature, and of the laws governing the visible or the invisible world. Spiritualism in the hands of an adept becomes Magic, for he is learned in the art of blending together the laws of the Universe, without breaking any of them and thereby violating Nature. ~ H P Blavatsky,
136:THOU whom we must know, understand, realise, absolute Consciousness, eternal Law, Thou who guidest and illuminest us, who movest and inspirest us, grant that these weak souls may be strengthened and those who fear be reassured. To Thee I entrust them, even as I entrust to Thee our entire destiny.
   ~ The Mother, Prayers And Meditations, 127,
137:True magic therefore is the high knowledge of the more subtle powers that have not yet been acknowledged by science up to this date because the methods of scrutiny that have been applied so far do not suffice for their grasping, understanding and utilization, although the laws of magic are analogous to all official sciences of the world. ~ Franz Bardon,
138:Nor does he achieve his destiny as the individual Man for the sake of the individual soul alone,—a lonely salvation is not his complete ideal,—but for the world also or rather for God in the world, for God in all as well as above all and not for God solely and separately in one. ~ Sri Aurobindo, The Human Cycle, The Ideal Law of Social Development,
139:It is a truism that almost any sect, cult, or religion will legislate its creed into law if it acquires the political power to do so, and will follow it by suppressing opposition, subverting all education to seize early the minds of the young, and by killing, locking up, or driving underground all heretics.
   ~ Robert Heinlein, Postscript to Revolt in 2100.,
140:Suffer what there is to suffer, enjoy what there is to enjoy. Regard both suffering and joy as facts of life, and continue chanting Nam-myoho-renge-kyo(1), no matter what happens. How could this be anything other than the boundless joy of the Law?
(1) Devotion to the Mystic Law of the Lotus Sutra or Glory to the Sutra of the Lotus of the Supreme Law ~ Nichiren,
141:Always the dark Adventurers seem to win;
Nature they fill with evil’s institutes,
Turn into defeats the victories of Truth,
Proclaim as falsehoods the eternal laws,
And load the dice of Doom with wizard lies;
The world’s shrines they have occupied, usurpe ~ Sri Aurobindo, Savitri, The World of Falsehood the Mother of Evil and the Sons of Darkness,
142:How can it be that mathematics, being after all a product of human thought which is independent of experience, is so admirably appropriate to the objects of reality? [...] In my opinion the answer to this question is, briefly, this: As far as the laws of mathematics refer to reality, they are not certain; and as far as they are certain, they do not refer to reality. ~ Albert Einstein,
143:It really makes little difference in the long run whether The Book of the Law was dictated to [Crowley] by preterhuman intelligence named Aiwass or whether it stemmed from the creative deeps of Aleister Crowley. The book was written. And he became the mouthpiece for the Zeitgeist, accurately expressing the intrinsic nature of our time as no one else has done to date. ~ Israel Regardie,
144:Dick Feynman was a genius of visualization (he was also no slouch with equations): he made a mental picture of anything he was working on. While others were writing blackboard-filling formulas to express the laws of elementary particles, he would just draw a picture and figure out the answer. ~ Leonard Susskind, The Cosmic Landscape: String Theory and the Illusion of Intelligent Design,
145:The Isha Upanishad also speaks of the golden lid hiding the face of the Truth by removing which the Law of the Truth is seen and the highest knowledge in which the One Purusha is known (so'ham asmi) is described as the kalyan.atama form of the Sun. All this seems to refer to the supramental states of which the Sun is the symbol.
   ~ Sri Aurobindo, Letters On Yoga - I, Integral Yoga and Other Paths -IV,
146:The worlds beyond exist: they have their universal rhythm, their grand lines and formations, their self-existent laws and mighty energies, their just and luminous means of knowledge. And here on our physical existence and in our physical body they exercise their influences; here also they organise their means of manifestation and commission their messengers and their witnesses. ~ Sri Aurobindo, The Life Divine, 1.03,
147:the four standards of spiritual conduct :::
   There are four main standards of human conduct that make an ascending scale. The first is personal need, preference and desire; the second is the law and good of the collectivity; the third is an ideal ethic; the last is the highest divine law of the nature.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, Standards of Conduct and Spiritual Freedom [193],
148:The white magician consecrates his life to study, meditation, and service, that he may know the law and may direct force to its appointed ends. He mods himself into the plan, becoming part of the divine rhythm by sacrificing himself and his wishes to the will of the Infinite, asking only to know wherein his duty lies and how he may be of the greatest service to the greatest number. ~ Manly P Hall, Magic: A Treatise on Esoteric Ethics,
149:[My wife] liked to collect old encyclopedias from second-hand bookstores, and at one point we had eight of them. When I wrote my first historical novel--back in 1980, before I was online--I used them often as a research tool. For instance, I learned that the Bastille was either 90 feet high or 100 feet or 120 feet. This led me to formulate Wilson's 22nd Law: 'Certitude belongs exclusively to those who only look in one encyclopedia.' ~ Robert Anton Wilson,
150:At all times, do not lose courage in your inner awareness; uplift yourself, while assuming a humble position in your outer demeanor. Follow the example of the life and complete liberation of previous accomplished masters. Do not blame your past karma; instead, be someone who purely and flawlessly practices the dharma. Do not blame temporary negative circumstances; instead, be someone who remains steadfast in the face of whatever circumstances may arise. ~ Dudjom Rinpoche,
151:The new D&D is too rule intensive. It's relegated the Dungeon Master to being an entertainer rather than master of the game. It's done away with the archetypes, focused on nothing but combat and character power, lost the group cooperative aspect, bastardized the class-based system, and resembles a comic-book superheroes game more than a fantasy RPG where a player can play any alignment desired, not just lawful good. ~ Gary Gygax, GameSpy interview, Pt. 2 (16 August 2004),
152:I,40: Who calls us Thelemites will do no wrong, if he look but close into the word. For there are therein Three Grades, the Hermit, and the Lover, and the man of Earth. Do what thou wilt shall be the whole of the Law.

I,41: The word of Sin is Restriction. O man! refuse not thy wife, if she will! O lover, if thou wilt, depart! There is no bond that can unite the divided but love: all else is a curse. Accursed! Accursed be it to the aeons! ~ Aleister Crowley, The Book of the Law,
153:the three-dimensional world of ordinary experience-the universe filled with galaxies, stars, planets, houses, boulders, and people-is a hologram, an image of reality coded on a distant two-dimensional surface. This new law of physics, known as the Holographic Principle, asserts that everything inside a region of space can be described by bits of information restricted to the boundary. ~ Leonard Susskind, The Black Hole War: My Battle with Stephen Hawking to Make the World Safe for Quantum Mechanics,
154:How many nights have you remained awake repeating science and poring over books, and have denied yourself sleep. I do not know what the purpose of it was. If it was attaining worldly ends and securing its vanities, and acquiring its dignities, and surpassing your contemporaries, and such like, woe to you and again woe; but if your purpose in it was the vitalizing of the Law of the Prophet, and the training of your character, and breaking the soul commanding to evil, then blessed are you and again blessed. ~ Abu Hamid al-Ghazali,
155:The Maze is an old Native myth. The Maze itself is the sum of a man's life. The choices he makes, the dreams he hangs onto. And there at the center there's a legendary man who had been killed over and over again countless times. But always clawed his way back to life. The man returned for a last time to vanquish all his oppressors in a tireless fury. Built a house and around that house he built a maze so complicated only he could navigate through it. I reckon he's seen enough fighting.
   ~ Jonathan Nolan & Lisa Joy, Westworld, Teddy to the Man in Black,
156:The word is derived from the Latin occultus, hidden; so that it is the study of the hidden laws of nature. Since all the great laws of nature are in fact working in the invisible world far more than in the visible, occultism involves the acceptance of a much wider view of nature than that which is ordinarily taken. The occultist, then, is a man who studies all the laws of nature that he can reach or of which he can hear, and as a result of his study he identifies himself with these laws and devotes his life to the service of evolution. ~ Charles Webster Leadbeater, ,
157:Has the subconscient accepted the Higher Consciousness?

   If the subconscient were to accept the Consciousness, it would no longer be the subconscient, it would become consciousness. I think that you mean: has the subconscient submitted to the rule, to the law of the higher Consciousness? This is not done as a whole, for the subconscient is vast and complex; there is a mental subconscient, a vital subconscient, a physical subconscient, a bodily subconscient. We have to wrest the subconscient fragment by fragment from its ignorant and inert...
   ~ The Mother, Words Of The Mother II,
158:The event of falling in love is of such a nature that we are right to reject as intolerable the idea that it should be transitory. In one high bound it has overleaped the massive of our selfhood; it has made appetite itself altruistic, tossed personal happiness aside as a triviality and planted the interests of another in the centre of our being. Spontaneously and without effort we have fulfilled the law (towards one person) by loving our neighbour as ourselves. It is an image, a foretaste, of what we must become to all if Love Himself rules in us without a rival. It is even (well used) a preparation for that. ~ C S Lewis,
159:sacrifice, the redeeming principle :::
   The law of sacrifice is the common divine action that was thrown out into the world in its beginning as a symbol of the solidarity of the universe. It is by the attraction of this law that a divinising principle, a saving power descends to limit and correct and gradually to eliminate the errors of an egoistic and self-divided creation. This descent, this sacrifice of the Purusha, the Divine Soul, submitting itself to Force and Matter so that it may inform and illuminate them, is the seed of redemption of this world of Inconscience and Ignorance.
   ~ Sri Aurobindo, The Synthesis Of Yoga, 106,
160:The Self in man enlarging light and knowledge and harmonising will with light and knowledge so as to fulfil in life what he has seen in his increasing vision and idea of the Self, this is man’s source and law of progress and the secret of his impulse towards perfection. ~ Sri Aurobindo, The Human Cycle: The Ideal Law of Social Development
Man's law of progress progress perfection man
He [man] needs the help of the secret Divine above his mentality in his superconscient self; he needs the help also of the secret Divine around him in Nature and in his fellow-men. ~ Sri Aurobindo, The Human Cycle, The Ideal Law of Social Development,
161:the inability to know :::
   In sum, it may be safely affirmed that no solution offered can be anything but provisional until a supramental Truth-consciousness is reached by which the appearances of things are put in their place and their essence revealed and that in them which derives straight from the spiritual essence. In the meanwhile our only safety is to find a guiding law of spiritual experience - or else to liberate a light within that can lead us on the way until that greater direct Truth-consciousness is reached above us or born within us.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 1, The Works of Knowledge - The Psychic Being,
162:The 3 types of terror: The Gross-out: the sight of a severed head tumbling down a flight of stairs, it's when the lights go out and something green and slimy splatters against your arm. The Horror: the unnatural, spiders the size of bears, the dead waking up and walking around, it's when the lights go out and something with claws grabs you by the arm. And the last and worse one: Terror, when you come home and notice everything you own had been taken away and replaced by an exact substitute. It's when the lights go out and you feel something behind you, you hear it, you feel its breath against your ear, but when you turn around, there's nothing there...
   ~ Stephen King,
163:Einstein's breakthrough was classic in that it sought to unify the elements of a physical analysis, and it placed the older examples and principles within a broader framework. But it was revolutionary in that, ever afterward, we have thought differently about space and time, matter and energy. Space and time-no more absolute-have become forms of intuition that cannot be divorced from perspective or consciousness, anymore than can the colors of the world or the length of a shadow. As the philosopher Ernst Cassirer commented, in relativity, the conception of constancy and absoluteness of the elements is abandoned to give permanence and necessity to the laws instead. ~ Howard Gardner,
164:Noah harkened to the voice of the Lord that is he lived according to the Law, perfecting his soul and enriching his consciousness with the many experiences which result from the mystery of living. As a consequence the "Lord" protects the life of Noah, and brings the Ark at the end to a safe testing place upon the Mount of the illumination, Ararat. Part of the thirty-third degree of Freemasonry includes an interpretation of the symbolism of Noah and his Ark. Considered mystically, the story of the Flood is the wise man's mastery of adversity. It is the philosopher surviving the onslaughts of ignorance. It is the illumined mystic floating safely over the chaos.
   ~ Manly P Hall, How To Understand Your Bible,
165:Then miracle is made the common rule,
   One mighty deed can change the course of things;
   A lonely thought becomes omnipotent.
   All now seems Nature's massed machinery;
   An endless servitude to material rule
   And long determination's rigid chain,
   Her firm and changeless habits aping Law,
   Her empire of unconscious deft device
   Annul the claim of man's free human will.
   He too is a machine amid machines;
   A piston brain pumps out the shapes of thought,
   A beating heart cuts out emotion's modes;
   An insentient energy fabricates a soul.
   Or the figure of the world reveals the signs
   Of a tied Chance repeating her old steps
   In circles around Matter's binding-posts.
   ~ Sri Aurobindo, Savitri, The Issue,
166:A year here and he still dreamed of cyberspace, hope fading nightly. All the speed he took, all the turns he'd taken and the corners he'd cut in Night City, and still he'd see the matrix in his sleep, bright lattices of logic unfolding across that colorless void.... The Sprawl was a long strange way home over the Pacific now, and he was no console man, no cyberspace cowboy. Just another hustler, trying to make it through. But the dreams came on in the Japanese night like live wire voodoo and he'd cry for it, cry in his sleep, and wake alone in the dark, curled in his capsule in some coffin hotel, his hands clawed into the bedslab, temper foam bunched between his fingers, trying to reach the console that wasn't there. ~ William Gibson, Neuromancer,
167:But his most important capacity is that of developing the powers of the higher principles in himself, a greater power of life, a purer light of mind, the illumination of supermind, the infinite being, consciousness and delight of spirit. By an ascending movement he can develop his human imperfection towards that greater perfection. But whatever his aim, however exalted his aspiration, he has to begin from the law of his present imperfection, to take full account of it and see how it can be converted to the law of a possible perfection. This present law of his being starts from the inconscience of the material universe, an involution of the soul in form and subjection to material nature; and
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Psychology Of Perfection,
168:Systematic study of chemical and physical phenomena has been carried on for many generations and these two sciences now include: (1) knowledge of an enormous number of facts; (2) a large body of natural laws; (3) many fertile working hypotheses respecting the causes and regularities of natural phenomena; and finally (4) many helpful theories held subject to correction by further testing of the hypotheses giving rise to them. When a subject is spoken of as a science, it is understood to include all of the above mentioned parts. Facts alone do not constitute a science any more than a pile of stones constitutes a house, not even do facts and laws alone; there must be facts, hypotheses, theories and laws before the subject is entitled to the rank of a science. ~ Alfred Korzybski, Manhood of Humanity,
169:Our life's uncertain way winds circling on,
Our mind's unquiet search asks always light,
Till they have learned their secret in their source,
In the light of the Timeless and its spaceless home,
In the joy of the Eternal sole and one.
But now the Light supreme is far away:
Our conscious life obeys the Inconscient's laws;
To ignorant purposes and blind desires
Our hearts are moved by an ambiguous force;
Even our mind's conquests wear a battered crown.
A slowly changing order binds our will.
This is our doom until our souls are free.
A mighty Hand then rolls mind's firmaments back,
Infinity takes up the finite's acts
And Nature steps into the eternal Light.
Then only ends this dream of nether life. ~ Sri Aurobindo, Savitri, The Godheads of the Little Life,
170:At her will the inscrutable Supermind leans down
To guide her force that feels but cannot know,
Its breath of power controls her restless seas
And life obeys the governing Idea.
At her will, led by a luminous Immanence
The hazardous experimenting Mind
Pushes its way through obscure possibles
Mid chance formations of an unknowing world.
Our human ignorance moves towards the Truth
That Nescience may become omniscient,
Transmuted instincts shape to divine thoughts,
Thoughts house infallible immortal sight
And Nature climb towards God's identity.
The Master of the worlds self-made her slave
Is the executor of her fantasies:
She has canalised the seas of omnipotence;
She has limited by her laws the Illimitable.
~ Sri Aurobindo, Savitri, The Glory and the Fall of Life,
171:The most spiritual men, as the strongest, find their happiness where others would find their downfall: in the labyrinth, in hardness towards oneself and others, in experiment; their delight lies in self-mastery: asceticism is with them nature, need, instinct. The difficult task they consider a privilege; to play with burdens that crush others, a recreation... Knowledge - a form of asceticism. - They are the most venerable kind of man: that does not exclude their being the cheerfullest, the kindliest. They rule not because they want to but because they are; they are not free to be second. - The second type: they are the guardians of the law, the keepers of order and security; they are the noble warriors, with the king above all as the highest formula of warrior, judge, and upholder of the law. ~ Friedrich Nietzsche, The Antichrist,
172:The Gods, who in their highest secret entity are powers of this Supermind, born of it, seated in it as in their proper home, are in their knowledge 'truth-conscious' and in their action possessed of the 'seer-will'. Their conscious-force turned towards works and creation is possessed and guided by a perfect and direct knowledge of the thing to be done and its essence and its law, - a knowledge which determines a wholly effective will-power that does not deviate or falter in its process or in its result, but expresses and fulfils spontaneously and inevitably in the act that which has been seen in the vision. Light is here one with Force, the vibrations of knowledge with the rhythm of the will and both are one, perfectly and without seeking, groping or effort, with the assured result.
   ~ Sri Aurobindo, The Life Divine, Supermind as Creator 132,
173:Ordinarily, the Word from without, representative of the Divine, is needed as an aid in the work of self-unfolding; andit may be either a word from the past or the more powerful word of the living Guru. In some cases this representative wordis only taken as a sort of excuse for the inner power to awakenand manifest; it is, as it were, a concession of the omnipotent andomniscient Divine to the generality of a law that governs Nature The usual agency of this revealing is the Word, the thing heard (sruta ´ ). The Word may come to us from within; it may come to us from without. But in either case, it is only an agency for setting the hidden knowledge to work. The word within maybe the utterance of the inmost soul in us which is always opento the Divine; or it may be the word of the secret and universal Teacher who is seated in the hearts of all.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids,
174:Above all, trust in the slow work of God. We are quite naturally impatient in everything to reach the end without delay. We should like to skip the intermediate stages. We are impatient of being on the way to something unknown, something new. And yet it is the law of all progress that it is made by passing through some stages of instability- and that it may take a very long time. And so I think it is with you; your ideas mature gradually-let them grow, let them shape themselves, without undue haste. Don't try to force them on, as though you could be today what time (that is to say, grace and circumstances acting on your own good will) will make of you tomorrow. Only God could say what this new spirit gradually forming within you will be. Give Our Lord the benefit of believing that his hand is leading you, and accept the anxiety of feeling yourself in suspense and incomplete.
   ~ Pierre Teilhard de Chardin,
175:A certain atmosphere of breathless and unexplainable dread of outer, unknown forces must be present; and there must be a hint, expressed with a seriousness and portentousness becoming its subject, of that most terrible conception of the human brain - a malign and particular suspension or defeat of those laws of Nature which are our only safeguard against the assaults of chaos and the daemons of unplumbed space .... Therefore we must judge a weird tale not by the author's intent, or by the mere mechanics of the plot; but by the emotional level which it attains at its least mundane point... The one test of the really weird is simply this - whether or not there be excited in the reader a profound sense of dread, and of contact with unknown spheres and powers; a subtle attitude of awed listening, as if for the beating of black wings or the scratching of outside shapes and entities on the known universe's utmost rim. ~ H P Lovecraft,
176:... if we conceive of a being whose faculties are so sharpened that he can follow every molecule in its course, such a being, whose attributes are as essentially finite as our own, would be able to do what is impossible to us. For we have seen that molecules in a vessel full of air at uniform temperature are moving with velocities by no means uniform, though the mean velocity of any great number of them, arbitrarily selected, is almost exactly uniform. Now let us suppose that such a vessel is divided into two portions, A and B, by a division in which there is a small hole, and that a being, who can see the individual molecules, opens and closes this hole, so as to allow only the swifter molecules to pass from A to B, and only the slower molecules to pass from B to A. He will thus, without expenditure of work, raise the temperature of B and lower that of A, in contradiction to the second law of thermodynamics. ~ James Clerk Maxwell,
177:Every human acheivement, be it a scientific discovery, a picture, a statue, a temple, a home or a bridge, has to be conceived in the mind first-the plan thought out-before it can be made a reality, and when anything is to be attempted that involves any number of individuals-methods of coordination have to be considered-the methods have to be the best suited for such undertakings are engineering methods-the engineering of an idea towards a complete realization. Every engineer has to know the materials with which he has to work and the natural laws of these materials, as discovered by observation and experiment and formulated by mathematics and mechanics else he can not calculate the forces at his disposal; he can not compute the resistance of his materials; he can not determine the capacity and requirements of his power plant; in short, he can not make the most profitable use of his resources. ~ Alfred Korzybski, Manhood of Humanity,
178:Few poets can keep for a very long time a sustained level of the highest inspiration. The best poetry does not usually come by streams except in poets of a supreme greatness though there may be in others than the greatest long-continued wingings at a considerable height. The very best comes by intermittent drops, though sometimes three or four gleaming drops at a time. Even in the greatest poets, even in those with the most opulent flow of riches like Shakespeare, the very best is comparatively rare. All statements are subject to qualification. What Lawrence states1 is true in principle, but in practice most poets have to sustain the inspiration by industry. Milton in his later days used to write every day fifty lines; Virgil nine which he corrected and recorrected till it was within half way of what he wanted. In other words he used to write under any conditions and pull at his inspiration till it came. Usually the best lines, passages, etc. come like that.
   ~ Sri Aurobindo, The Future Poetry, Inspiration and Effort - II,
179:Nature may reach the same result in many ways. Like a wave in the physical world, in the infinite ocean of the medium which pervades all, so in the world of organisms, in life, an impulse started proceeds onward, at times, may be, with the speed of light, at times, again, so slowly that for ages and ages it seems to stay, passing through processes of a complexity inconceivable to men, but in all its forms, in all its stages, its energy ever and ever integrally present.
   A single ray of light from a distant star falling upon the eye of a tyrant in bygone times may have altered the course of his life, may have changed the destiny of nations, may have transformed the surface of the globe, so intricate, so inconceivably complex are the processes in Nature. In no way can we get such an overwhelming idea of the grandeur of Nature than when we consider, that in accordance with the law of the conservation of energy, throughout the Infinite, the forces are in a perfect balance, and hence the energy of a single thought may determine the motion of a universe. ~ Nikola Tesla,
180:Abrahadabra is a word that first publicly appeared in The Book of the Law, the central sacred text of Thelema . Its author, Aleister Crowley, described it as the Word of the Aeon, which signifieth The Great Work accomplished. This is in reference to his belief that the writing of Liber Legis (another name for The Book of the Law) heralded a new Aeon for mankind that was ruled by the godRa-Hoor-Khuit (a form of Horus). Abrahadabra is, therefore, the magical formula of this new age. It is not to be confused with the Word of the Law of the Aeon, which is Thelema, meaning Will. ... Abrahadabra is also referred to as the Word of Double Power. More specifically, it represents the uniting of the Microcosm with the Macrocosm
   represented by the pentagram and the hexagram, the rose and the cross, the circle and the square, the 5 and the 6 (etc.), as also called the attainment of the Knowledge and Conversation of ones Holy Guardian Angel. In Commentaries (1996), Crowley says that the word is a symbol of the establishment of the pillar or phallus of the the void of the Microcosm.
   ~ Wikipedia,
181:Four Powers Of The Mother
   In talking about the four powers of the Mother, it helps to know that in India, traditionally, the evolutionary principle of creation is approached, and adored, as the great Mother. Sri Aurobindo distinguishes four main powers and personalities through which this evolutionary force manifests.
   Maheshwari - One is her personality of calm wideness and comprehending wisdom and tranquil benignity and inexhaustible compassion and sovereign and surpassing majesty and all-ruling greatness.
   Mahakali - Another embodies her power of splendid strength and irresistible passion, her warrior mood, her overwhelming will, her impetuous swiftness and world-shaking force.
   Mahalakshmi - A third is vivid and sweet and wonderful with her deep secret of beauty and harmony and fine rhythm, her intricate and subtle opulence, her compelling attraction and captivating grace.
   Mahasaraswati - The fourth is equipped with her close and profound capacity of intimate knowledge and careful flawless work and quiet and exact perfection in all things.
   ~ ?,,
182:Only by our coming into constant touch with the divine Consciousness and its absolute Truth can some form of the conscious Divine, the dynamic Absolute, take up our earth-existence and transform its strife, stumbling, sufferings and falsities into an image of the supreme Light, Power and Ananda.
   The culmination of the soul's constant touch with the Supreme is that self-giving which we call surrender to the divine Will and immergence of the separated ego in the One who is all. A vast universality of soul and an intense unity with all is the base and fixed condition of the supramental consciousness and spiritual life. In that universality and unity alone can we find the supreme law of the divine manifestation in the life of the embodied spirit; in that alone can we discover the supreme motion and right play of our individual nature. In that alone can all these lower discords resolve themselves into a victorious harmony of the true relations between manifested beings who are portions of the one Godhead and children of one universal Mother. ~ Sri Aurobindo, The Synthesis Of Yoga, Standards of Conduct and Spiritual Freedom, 205,
183:Here I want to make it very clear that mathematics is not what many people think it is; it is not a system of mere formulas and theorems; but as beautifully defined by Professor Cassius J. Keyser, in his book The Human Worth of Rigorous Thinking (Columbia University Press, 1916), mathematics is the science of "Exact thought or rigorous thinking," and one of its distinctive characteristics is "precision, sharpness, completeness of definitions." This quality alone is sufficient to explain why people generally do not like mathematics and why even some scientists bluntly refuse to have anything to do with problems wherein mathematical reasoning is involved. In the meantime, mathematical philosophy has very little, if anything, to do with mere calculations or with numbers as such or with formulas; it is a philosophy wherein precise, sharp and rigorous thinking is essential. Those who deliberately refuse to think "rigorously"-that is mathematically-in connections where such thinking is possible, commit the sin of preferring the worse to the better; they deliberately violate the supreme law of intellectual rectitude. ~ Alfred Korzybski, Manhood of Humanity,
184:It proceeds by a personal effort to a conversion through a divine influence and possession; but this divine grace, if we may so call it, is not simply a mysterious flow or touch coming from above, but the all-pervading act of a divine presence which we come to know within as the power of the highest Self and Master of our being entering into the soul and so possessing it that we not only feel it close to us and pressing upon our mortal nature, but live in its law, know that law, possess it as the whole power of our spiritualised nature. The conversion its action will effect is an integral conversion of our ethical being into the Truth and Right of the divine nature, of our intellectual into the illumination of divine knowledge, our emotional into the divine love and unity, our dynamic and volitional into a working of the divine power, our aesthetic into a plenary reception and a creative enjoyment of divine beauty, not excluding even in the end a divine conversion of the vital and physical being. It regards all the previous life as an involuntary and unconscious or half-conscious preparatory growing towards this change and Yoga as the voluntary and conscious
   ~ Sri Aurobindo, The Synthesis Of Yoga,
185:How long are you going to wait before you demand the best for yourself and in no instance bypass the discriminations of reason? You have been given the principles that you ought to endorse, and you have endorsed them. What kind of teacher, then, are you still waiting for in order to refer your self-improvement to him? You are no longer a boy, but a full-grown man. If you are careless and lazy now and keep putting things off and always deferring the day after which you will attend to yourself, you will not notice that you are making no progress, but you will live and die as someone quite ordinary.
   From now on, then, resolve to live as a grown-up who is making progress, and make whatever you think best a law that you never set aside. And whenever you encounter anything that is difficult or pleasurable, or highly or lowly regarded, remember that the contest is now: you are at the Olympic Games, you cannot wait any longer, and that your progress is wrecked or preserved by a single day and a single event. That is how Socrates fulfilled himself by attending to nothing except reason in everything he encountered. And you, although you are not yet a Socrates, should live as someone who at least wants to be a Socrates.
   ~ Epictetus, (From Manual 51),
186:The Self, the Divine, the Supreme Reality, the All, the Transcendent, - the One in all these aspects is then the object of Yogic knowledge. Ordinary objects, the external appearances of life and matter, the psychology of out thoughts and actions, the perception of the forces of the apparent world can be part of this knowledge, but only in so far as it is part of the manifestation of the One. It becomes at once evident that the knowledge for which Yoga strives must be different from what men ordinarily understand by the word. For we mean ordinarily by knowledge an intellectual appreciation of the facts of life, mind and matter and the laws that govern them. This is a knowledge founded upon our sense-perception and upon reasoning from our sense-perceptions and it is undertaken partly for the pure satisfaction of the intellect, partly for practical efficiency and the added power which knowledge gives in managing our lives and the lives of others, in utilising for human ends the overt or secret forces of Nature and in helping or hurting, in saving and ennobling or in oppressing and destroying our fellow-men. Yoga, indeed, is commensurate with all life and can include these subjects and objects.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Status of Knowledge,
187:understanding fails when pulled down by lower movements ::: By the understanding we mean that which at once perceives, judges and discriminates, the true reason of the human beingnot subservient to the senses, to desire or to the blind force of habit, but working in its own right for mastery, for knowledge. Certainly, the reason of man as he is at present does not even at its best act entirely in this free and sovereign fashion; but so far as it fails, it fails because it is still mixed with the lower half-animal action, because it is impure and constantly hampered and pulled down from its characteristic action. In its purity it should not be involved in these lower movements, but stand back from the object, and observe disinterestedly, put it in its right place in the whole by force of comparison, contrast, analogy, reason from its rightly observed data by deduction, induction, inference and holding all its gains in memory and supplementing them by a chastened and rightly-guided imagination view all in the light of a trained and disciplined judgment. Such is the pure intellectual understanding of which disinterested observation, judgment and reasoning are the law and characterising action.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Knowledge, The Purified Understanding,
188:If we are religious-minded, perhaps we will see the gods who inhabit this world. Beings, forces, sounds, lights, and rhythms are just so many true forms of the same indefinable, but not unknowable, Essence we call God; we have spoken of God, and made temples, laws or poems to try to capture the one little pulsation filling us with sunshine, but it is free as the wind on foam-flecked shores. We may also enter the world of music, which in fact is not different from the others but a special extension of this same, great inexpressible Vibration. If once, only once, even for a few moments in a lifetime, we can hear that Music, that Joy singing above, we will know what Beethoven and Bach heard; we will know what God is because we will have heard God. We will probably not say anything grandiose; we will just know that That exists, whereupon all the suffering in the world will seem redeemed.
   At the extreme summit of the overmind, there only remain great waves of multi-hued light, says the Mother, the play of spiritual forces, which later translate - sometimes much later - into new ideas, social changes, or earthly events, after crossing one by one all the layers of consciousness and suffering a considerable distortion and loss of light...
   ~ Satprem, Sri Aurobindo Or The Adventure Of Consciousness,
189:About the only law that I think relates to the genre is that you should not try to explain, to find neat explanations for what happens, and that the object of the thing is to produce a sense of the uncanny. Freud in his essay on the uncanny wrote that the sense of the uncanny is the only emotion which is more powerfully expressed in art than in life, which I found very illuminating; it didn't help writing the screen-play, but I think it's an interesting insight into the genre. And I read an essay by the great master H.P. Lovecraft where he said that you should never attempt to explain what happens, as long as what happens stimulates people's imagination, their sense of the uncanny, their sense of anxiety and fear. And as long as it doesn't, within itself, have any obvious inner contradictions, it is just a matter of, as it were, building on the imagination (imaginary ideas, surprises, etc.), working in this area of feeling. I think also that the ingeniousness of a story like this is something which the audience ultimately enjoys; they obviously wonder as the story goes on what's going to happen, and there's a great satisfaction when it's all over not having been able to have anticipated the major development of the story, and yet at the end not to feel that you have been fooled or swindled. ~ Stanley Kubrick,
190:Adoration, before it turns into an element of the deeper Yoga of devotion, a petal of the flower of love, its homage and self-uplifting to its sun, must bring with it, if it is profound, an increasing consecration of the being to the Divine who is adored. And one element of this consecration must be a self-purifying so as to become fit for the divine contact, or for the entrance of the Divine into the temple of our inner being, or for his self-revelation in the shrine of the heart. This purifying may be ethical in its character, but it will not be merely the moralists seeking for the right and blameless action or even, when once we reach the stage of Yoga, an obedience to the law of God as revealed in formal religion; but it will be a throwing away, katharsis, of all that conflicts whether with the idea of the Divine in himself or of the Divine in ourselves. In the former case it becomes in habit of feeling and outer act an imitation of the Divine, in the latter a growing into his likeness in our nature. What inner adoration is to ceremonial worship, this growing into the divine likeness is to the outward ethical life. It culminates in a sort of liberation by likeness to the Divine, a liberation from our lower nature and a change into the divine nature.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Way of Devotion, 572,
191:For this is the other face of the psychic: not only is it joy and sweetness, but also quiet strength, as if it were forever above every possible tragedy - an invulnerable master. In this case, too, the details of a scene can be indelibly engraved. But what passes on to the next life is not so much the details as the essence of the scene: we will be struck by certain repetitive patterns of events or deadlocked situations that have an air of déjà vu and seem surrounded by an aura of fatality - for what has not been overcome in the past returns again and again, each time with a slightly different appearance, but basically always identical, until we confront the old knot and untie it. Such is the law of inner progress. Generally, however, the memory of actual physical circumstances does not remain, because, although our small surface consciousness makes much of them, they are, after all, of little significance. There is even a spontaneous mechanism that erases the profusion of useless past memories, just as those of the present life soon become eradicated. If we glance behind us, without thinking, what is actually left of our present life? A nebulous mass with perhaps two or three outstanding images; all the rest is blotted out. This is likewise the case for the soul and its past lives.
   ~ Satprem, Sri Aurobindo Or The Adventure Of Consciousness,
192:Recommended Reading
David Foster Wallace - Infinite Jest
DH Lawrence - The Rainbow
Gabriel Garcia Marquez - Love in the Time of Cholera
Karl Ove Knausgaard - My Struggle
Virginia Woolf - To The Lighthouse
Ben Lerner - The Topeka School
Sally Rooney - Conversations With Friends
Nell Zink - The Wallcreeper
Elena Ferrante - The Days of Abandonment
Jack Kerouac - Dharma Bums
Walt Whitman - Leaves of Grass
Michael Murphy - Golf in the Kingdom
Barbara Kingsolver - Prodigal Summer
Albertine Sarrazin - Astragal
Rebecca Solnit - The Faraway Nearby
Michael Paterniti - Love and Other Ways of Dying
Rainer Maria Rilke - Book of Hours
James Baldwin - Another Country
Roberto Calasso - Ka
Translation by S. Radhakrishan - Principle Upanisads
Chogyam Trungpa - Cutting Through Spiritual Materialism
Translation by Georg Feuerstein - Yoga Sutra
Richard Freeman - The Mirror of Yoga
Translation by S. Radhakrishan - The Bhagavad Gita
Shrunyu Suzuki - Zen Mind Beginner's Mind
Heinrich Zimmer - Myths and Symbols in Indian Art and Civilization
Sogyal Rinpoche - The Tibetan Book of Living and Dying
Joseph Campbell - Myths of Light
Joseph Campbell - The Hero With A Thousand Faces
Sri Aurobindo - Savitri
Thomas Meyers - Anatomy Trains
Wendy Doniger - The Hindus ~ Jason Bowman,,
193:the first necessity; :::
   The first necessity is to dissolve that central faith and vision in the mind which concentrate it on its development and satisfaction and interests in the old externalised order of things. It is imperative to exchange this surface orientation for the deeper faith and vision which see only the Divine and seek only after the Divine. The next need is to compel all our lower being to pay homage to this new faith and greater vision. All our nature must make an integral surrender; it must offer itself in every part and every movement to that which seems to the unregenerated sensemind so much less real than the material world and its objects. Our whole being - soul, mind, sense, heart, will, life, body - must consecrate all its energies so entirely and in such a way that it shall become a fit vehicle for the Divine. This is no easy task; for everything in the world follows the fixed habit which is to it a law and resists a radical change. And no change can be more radical than the revolution attempted in the integral Yoga. Everything in us has constantly to be called back to the central faith and will and vision. Every thought and impulse has to be reminded in the language of the Upanishad that That is the divine Brahman and not this which men here adore. Every vital fibre has to be persuaded to accept an entire renunciation of all that hitherto represented to it its own existence.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration, 72,
194:1st row Homer, Shakespeare, Valmiki
2nd row Dante, Kalidasa, Aeschylus, Virgil, Milton
3rd row Goethe
I am not prepared to classify all the poets in the universe - it was the front bench or benches you asked for. By others I meant poets like Lucretius, Euripides, Calderon, Corneille, Hugo. Euripides (Medea, Bacchae and other plays) is a greater poet than Racine whom you want to put in the first ranks. If you want only the very greatest, none of these can enter - only Vyasa and Sophocles. Vyasa could very well claim a place beside Valmiki, Sophocles beside Aeschylus. The rest, if you like, you can send into the third row with Goethe, but it is something of a promotion about which one can feel some qualms. Spenser too, if you like; it is difficult to draw a line.

Shelley, Keats and Wordsworth have not been brought into consideration although their best work is as fine poetry as any written, but they have written nothing on a larger scale which would place them among the greatest creators. If Keats had finished Hyperion (without spoiling it), if Shelley had lived, or if Wordsworth had not petered out like a motor car with insufficient petrol, it might be different, but we have to take things as they are. As it is, all began magnificently, but none of them finished, and what work they did, except a few lyrics, sonnets, short pieces and narratives, is often flawed and unequal. If they had to be admitted, what about at least fifty others in Europe and Asia? ~ Sri Aurobindo, Letters On Poetry And Art,
195:... 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,
196:I have spoken of Sri Aurobindo's life as a series of radical turns that changed the movement, the mode of life, almost radically every time the turn came. The turn meant a break with the past and a moving into the future. We have a word for this phenomenon of radical and unforeseen change. You know the word, it is intervention. Intervention means, as the Mother has explained to us more than once, the entry of a higher, a greater force from another world into the already existent world. Into the familiar established mode of existence that runs on the routine of some definite rules and regulations, the Law of the present, there drops all on a sudden another mode of being and consciousness and force, a Higher Law which obliterates or changes out of recognition the familiar mode of living; it is thus that one rises from level to level, moves out into wider ranges of being, otherwise one stands still, remains for ever what he is, stagnant, like an unchanging clod or at the most a repetitive animal. The higher the destiny, the higher also the source of intervention, that is to say, more radical - more destructive yet more creative - destructive of the past, creative of the future.

   I have spoken of the passing away of Sri Aurobindo as a phenomenon of intervention, a great decisive event in view of the work to be done. Even so we may say that his birth too was an act of intervention, a deliberate divine intervention. The world needed it, the time was ripe and the intervention happened and that was his birth as an embodied human being - to which we offer our salutation and obeisance today. ~ Nolini Kanta Gupta,
197:The whole history of mankind and especially the present condition of the world unite in showing that far from being merely hypothetical, the case supposed has always been actual and is actual to-day on a vaster scale than ever before. My contention is that while progress in some of the great matters of human concern has been long proceeding in accordance with the law of a rapidly increasing geometric progression, progress in the other matters of no less importance has advanced only at the rate of an arithmetical progression or at best at the rate of some geometric progression of relatively slow growth. To see it and to understand it we have to pay the small price of a little observation and a little meditation.
   Some technological invention is made, like that of a steam engine or a printing press, for example; or some discovery of scientific method, like that of analytical geometry or the infinitesimal calculus; or some discovery of natural law, like that of falling bodies or the Newtonian law of gravitation. What happens? What is the effect upon the progress of knowledge and invention? The effect is stimulation. Each invention leads to new inventions and each discovery to new discoveries; invention breeds invention, science begets science, the children of knowledge produce their kind in larger and larger families; the process goes on from decade to decade, from generation to generation, and the spectacle we behold is that of advancement in scientific knowledge and technological power according to the law and rate of a rapidly increasing geometric progression or logarithmic function. ~ Alfred Korzybski, Manhood of Humanity,
198:But in the integral conception the Conscious Soul is the Lord, the Nature-Soul is his executive Energy. Purusha is of the nature of Sat, the being of conscious self-existence pure and infinite; Shakti or Prakriti is of the nature of Chit, - it is power of the Purusha's self-conscious existence, pure and infinite. The relation of the two exists between the poles of rest and action. When the Energy is absorbed in the bliss of conscious self-existence, there is rest; when thePurusha pours itself out in the action of its Energy, there is action, creation and the enjoyment or Ananda of becoming. But if Ananda is the creator and begetter of all becoming, its method is Tapas or force of the Purusha's consciousness dwelling upon its own infinite potentiality in existence and producing from it truths of conception or real Ideas, vijnana, which, proceedingfrom an omniscient and omnipotent Self-existence, have the surety of their own fulfilment and contain in themselves the nature and law of their own becoming in the terms of mind, life and matter. The eventual omnipotence of Tapas and the infallible fulfilment of the Idea are the very foundation of all Yoga. In man we render these terms by Will and Faith, - a will that is eventually self-effective because it is of the substance of Knowledge and a faith that is the reflex in the lower consciousness of a Truth or real Idea yet unrealised in the manifestation. It is this self-certainty of the Idea which is meant by the Gita when it says, yo yac-chraddhah sa eva sah, 'whatever is a man's faith or the sure Idea in him, that he becomes.'
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Conditions of the Synthesis, The Synthesis of the Systems, 43,
199:science of consciousness, the soul and objective matter :::
   When the ancient thinkers of India set themselves to study the soul of man in themselves and others, they, unlike any other nation or school of early thought, proceeded at once to a process which resembles exactly enough the process adopted by modern science in its study of physical phenomena. For their object was to study, arrange and utilise the forms, forces and working movements of consciousness, just as the modern physical Sciences study, arrange and utilize the forms, forces and working movements of objective Matter. The material with which they had to deal was more subtle, flexible and versatile than the most impalpable forces of which the physical Sciences have become aware; its motions were more elusive, its processes harder to fix; but once grasped and ascertained, the movements of consciousness were found by Vedic psychologists to be in their process and activity as regular, manageable and utilisable as the movements of physical forces. The powers of the soul can be as perfectly handled and as safely, methodically and puissantly directed to practical life-purposes of joy, power and light as the modern power of electricity can be used for human comfort, industrial and locomotive power and physical illumination; but the results to which they give room and effect are more wonderful and momentous than the results of motorpower and electric luminosity. For there is no difference of essential law in the physical and the psychical, but only a difference and undoubtedly a great difference of energy, instrumentation and exact process. ~ Sri Aurobindo, Essays Divine And Human, Towards a True Scientific Psychology, 106,
200:We have all a ruling defect, which is for our soul as the umbilical cord of its birth in sin, and it is by this that the enemy can always lay hold upon us: for some it is vanity, for others idleness, for the majority egotism. Let a wicked and crafty mind avail itself of this means and we are lost; we may not go mad or turn idiots, but we become positively alienated, in all the force of the expression - that is, we are subjected to a foreign suggestion. In such a state one dreads instinctively everything that might bring us back to reason, and will not even listen to representations that are opposed to our obsession. Here is one of the most dangerous disorders which can affect the moral nature. The sole remedy for such a bewitchment is to make use of folly itself in order to cure folly, to provide the sufferer with imaginary satisfactions in the opposite order to that wherein he is now lost. Endeavour, for example, to cure an ambitious person by making him desire the glories of heaven - mystic remedy; cure one who is dissolute by true love - natural remedy; obtain honourable successes for a vain person; exhibit unselfishness to the avaricious and procure for them legitimate profit by honourable participation in generous enterprises, etc. Acting in this way upon the moral nature, we may succeed in curing a number of physical maladies, for the moral affects the physical in virtue of the magical axiom: "That which is above is like unto that which is below." This is why the Master said, when speaking of the paralyzed woman: "Satan has bound her." A disease invariably originates in a deficiency or an excess, and ever at the root of a physical evil we shall find a moral disorder. This is an unchanging law of Nature. ~ Eliphas Levi, Transcendental Magic,
201:Humanity is a peculiar class of life which, in some degree, determines its own destinies; therefore in practical life words and ideas become facts-facts, moreover, which bring about important practical consequences. For instance, many millions of human beings have defined a stroke of lightning as being the "punishment of God" of evil men; other millions have defined it as a "natural, casual, periodical phenomenon"; yet other millions have defined it as an "electric spark." What has been the result of these "non-important" definitions in practical life? In the case of the first definition, when lightning struck a house, the population naturally made no attempt to save the house or anything in it, because to do so would be against the "definition" which proclaims the phenomenon to be a "punishment for evil," any attempt to prevent or check the destruction would be an impious act; the sinner would be guilty of "resisting the supreme law" and would deserve to be punished by death.
   Now in the second instance, a stricken building is treated just as any tree overturned by storm; the people save what they can and try to extinguish the fire. In both instances, the behavior of the populace is the same in one respect; if caught in the open by a storm they take refuge under a tree-a means of safety involving maximum danger but the people do not know it.
   Now in the third instance, in which the population have a scientifically correct definition of lightning, they provide their houses with lightning rods; and if they are caught by a storm in the open they neither run nor hide under a tree; but when the storm is directly over their heads, they put themselves in a position of minimum exposure by lying flat on the ground until the storm has passed. ~ Alfred Korzybski, Manhood of Humanity,
202:IN OUR scrutiny of the seven principles of existence it was found that they are one in their essential and fundamental reality: for if even the matter of the most material universe is nothing but a status of being of Spirit made an object of sense, envisaged by the Spirit's own consciousness as the stuff of its forms, much more must the life-force that constitutes itself into form of Matter, and the mind-consciousness that throws itself out as Life, and the Supermind that develops Mind as one of its powers, be nothing but Spirit itself modified in apparent substance and in dynamism of action, not modified in real essence. All are powers of one Power of being and not other than that All-Existence, All-Consciousness, All-Will, All-Delight which is the true truth behind every appearance. And they are not only one in their reality, but also inseparable in the sevenfold variety of their action. They are the seven colours of the light of the divine consciousness, the seven rays of the Infinite, and by them the Spirit has filled in on the canvas of his self-existence conceptually extended, woven of the objective warp of Space and the subjective woof of Time, the myriad wonders of his self-creation great, simple, symmetrical in its primal laws and vast framings, infinitely curious and intricate in its variety of forms and actions and the complexities of relation and mutual effect of all upon each and each upon all. These are the seven Words of the ancient sages; by them have been created and in the light of their meaning are worked out and have to be interpreted the developed and developing harmonies of the world we know and the worlds behind of which we have only an indirect knowledge. The Light, the Sound is one; their action is sevenfold.
   ~ Sri Aurobindo, The Life Divine, 7 - The Knowledge and the Ignorance, 499,
203:If we accept the Vedic image of the Sun of Truth, - an image which in this experience becomes a reality, - we may compare the action of the Higher Mind to a composed and steady sunshine, the energy of the Illumined Mind beyond it to an outpouring of massive lightnings of flaming sun-stuff. Still beyond can be met a yet greater power of the Truth-Force, an intimate and exact Truth-vision, Truth-thought, Truth-sense, Truth-feeling, Truth-action, to which we can give in a special sense the name of Intuition; for though we have applied that word for want of a better to any supra-intellectual direct way of knowing, yet what we actually know as intuition is only one special movement of self-existent knowledge. This new range is its origin; it imparts to our intuitions something of its own distinct character and is very clearly an intermediary of a greater Truth-Light with which our mind cannot directly communicate. At the source of this Intuition we discover a superconscient cosmic Mind in direct contact with the Supramental Truth-Consciousness, an original intensity determinant of all movements below it and all mental energies, - not Mind as we know it, but an Overmind that covers as with the wide wings of some creative Oversoul this whole lower hemisphere of Knowledge-Ignorance, links it with that greater Truth-Consciousness while yet at the same time with its brilliant golden Lid it veils the face of the greater Truth from our sight, intervening with its flood of infinite possibilities as at once an obstacle and a passage in our seeking of the spiritual law of our existence, its highest aim, its secret Reality. This then is the occult link we were looking for; this is the Power that at once connects and divides the supreme Knowledge and the cosmic Ignorance. ~ Sri Aurobindo, The Life Divine, Supermind Mind and the Overmind Maya, 293,
204:Though the supermind is suprarational to our intelligence and its workings occult to our apprehension, it is nothing irrationally mystic, but rather its existence and emergence is a logical necessity of the nature of existence, always provided we grant that not matter or mind alone but spirit is the fundamental reality and everywhere a universal presence. All things are a manifestation of the infinite spirit out of its own being, out of its own consciousness and by the self-realising, self-determining, self-fulfilling power of that consciousness. The Infinite, we may say, organises by the power of its self-knowledge the law of its own manifestation of being in the universe, not only the material universe present to our senses, but whatever lies behind it on whatever planes of existence. All is organised by it not under any inconscient compulsion, not according to a mental fantasy or caprice, but in its own infinite spiritual freedom according to the self-truth of its being, its infinite potentialities and its will of self-creation out of those potentialities, and the law of this self-truth is the necessity that compels created things to act and evolve each according to its own nature. The Intelligence- to give it an inadequate name-the Logos that thus organises its own manifestation is evidently something infinitely greater, more extended in knowledge, compelling in self-power, large both in the delight of its self-existence and the delight of its active being and works than the mental intelligence which is to us the highest realised degree and expression of consciousness. It is to this intelligence infinite in itself but freely organising and self-determiningly organic in its self-creation and its works that we may give for our present purpose the name of the divine supermind or gnosis.
   ~ Sri Aurobindo, The Synthesis Of Yoga, 785-86,
205:The obsession clouds all reason, impairs the ability to act, makes anything secondary to it seem unimportant. It's a double-bind tug o'war. The desire to maintain the fantasy may be stronger than the desire to make it real.
   In classical occult terms I am describing a thought-form, a monster bred from the darker reccesses of mind, fed by psychic energy, clothed in imagination and nurtured by umbilical cords which twist through years of growth. we all have our personal Tunnels of Set; set in our ways through habit and patterns piling on top of each other. The thought-form rides us like a monkey; it's tail wrapped firmly about the spine of a self lost to us years ago; an earlier version threshing blindly in a moment of fear, pain, or desire.
   Thus we are formed; and in a moment of loss we feel the monster's hot breath against our backs, it's claws digging into muscle and flesh. we dance to the pull of strings that were woven years ago, and in a lightning flash of insight, or better yet, the gentle admonitions of a friend, we may see the lie; the program. it is first necessary to see that there is a program. To say perhaps, this creature is mine, but not wholly me. What follows then is that the prey becomes the hunter, pulling apart the obsession, naming its parts, searching for fragments of understanding in its entrails. Shrinking it, devouring it, peeling the layers of onion-skin.
   This is in itself a magick as powerful as any sorcery. Unbinding the knots that we have tied and tangled; sorting out the threads of experience and colour-coding the chains of chance. It may leave us freer, more able to act effectively and less likely to repeat old mistakes. The thing has a chinese puzzle-like nature. We can perceive only the present, and it requires intense sifting through memory to see the scaffolding beneath.
   ~ Phil Hine, Oven Ready Chaos,
206:Shastra is the knowledge and teaching laid down by intuition, experience and wisdom, the science and art and ethic of life, the best standards available to the race. The half-awakened man who leaves the observance of its rule to follow the guidance of his instincts and desires, can get pleasure but not happiness; for the inner happiness can only come by right living. He cannot move to perfection, cannot acquire the highest spiritual status. The law of instinct and desire seems to come first in the animal world, but the manhood of man grows by the pursuit of truth and religion and knowledge and a right life. The Shastra, the recognised Right that he has set up to govern his lower members by his reason and intelligent will, must therefore first be observed and made the authority for conduct and works and for what should or should not be done, till the instinctive desire nature is schooled and abated and put down by the habit of self-control and man is ready first for a freer intelligent self-guidance and then for the highest supreme law and supreme liberty of the spiritual nature.
   For the Shastra in its ordinary aspect is not that spiritual law, although at its loftiest point, when it becomes a science and art of spiritual living, Adhyatma-shastra, - the Gita itself describes its own teaching as the highest and most secret Shastra, - it formulates a rule of the self-transcendence of the sattwic nature and develops the discipline which leads to spiritual transmutation. Yet all Shastra is built on a number of preparatory conditions, dharmas; it is a means, not an end. The supreme end is the freedom of the spirit when abandoning all dharmas the soul turns to God for its sole law of action, acts straight from the divine will and lives in the freedom of the divine nature, not in the Law, but in the Spirit. This is the development of the teaching which is prepared by the next question of Arjuna. ~ Sri Aurobindo, Essays On The Gita,
207:Disciple: If the Asuras represent the dark side of God on the vital plane - does this dark side exist on every plane? If so, are there beings on the mental plane which correspond to the dark side?
   Sri Aurobindo: The Asura is really the dark side of God on the mental plane. Mind is the very field of the Asura. His characteristic is egoistic strength, which refuses the Higher Law. The Asura has got Self-control, Tapas, intelligence, only, all that is for his ego.
   On the vital plane the corresponding forces we call the Rakshashas which represent violent passions and impulses. There are other beings on the vital plane which we call pramatta and piśacha and these; manifest, more or less, on the physico-vital plane.
   Distiple: What is the corresponding being on the higher plane?
   Sri Aurobindo: On the higher plane there are no Asuras - there the Truth prevails. There are "Asuras" there in the Vedic sense,- "beings with divine powers". The mental Asura is only a deviation of that power.
   The work of the Asura has all the characteristics of mind in it. It is mind refusing to submit to the Higher Law; it is the mind in revolt. It works on the basis of ego and ignorance.
   Disciple: What are the forces that correspond to the dark side of God on the physical plane?
   Sri Aurobindo: They are what may be called the "elemental beings", or rather, obscure elemental forces - they are more "forces" than "beings". It is these that the Theosophists call the "Elementals". They are not individualised beings like the Asura and the Rakshasas, they are ignorant forces working oh the subtle physical plane.
   Disciple: What is the word for them in Sanskrit;?
   Sri Aurobindo: What are called bhūtas seem most nearly to correspond to them.
   Disciple: The term "Elemental" means that these work through the elements.
   Sri Aurobindo: There are two kinds of "elementals": one mischievous and the other innocent. What the Europeans call the gnomes come under this category. ~ A B Purani, EVENING TALKS WITH SRI AUROBINDO, 15-06-1926,
208:See how, like lightest waves at play, the airy dancers fleet;
   And scarcely feels the floor the wings of those harmonious feet.
   Ob, are they flying shadows from their native forms set free?
   Or phantoms in the fairy ring that summer moonbeams see?
   As, by the gentle zephyr blown, some light mist flees in air,
   As skiffs that skim adown the tide, when silver waves are fair,
   So sports the docile footstep to the heave of that sweet measure,
   As music wafts the form aloft at its melodious pleasure,
   Now breaking through the woven chain of the entangled dance,
   From where the ranks the thickest press, a bolder pair advance,
   The path they leave behind them lost--wide open the path beyond,
   The way unfolds or closes up as by a magic wand.
   See now, they vanish from the gaze in wild confusion blended;
   All, in sweet chaos whirled again, that gentle world is ended!
   No!--disentangled glides the knot, the gay disorder ranges--
   The only system ruling here, a grace that ever changes.
   For ay destroyed--for ay renewed, whirls on that fair creation;
   And yet one peaceful law can still pervade in each mutation.
   And what can to the reeling maze breathe harmony and vigor,
   And give an order and repose to every gliding figure?
   That each a ruler to himself doth but himself obey,
   Yet through the hurrying course still keeps his own appointed way.
   What, would'st thou know? It is in truth the mighty power of tune,
   A power that every step obeys, as tides obey the moon;
   That threadeth with a golden clue the intricate employment,
   Curbs bounding strength to tranquil grace, and tames the wild enjoyment.
   And comes the world's wide harmony in vain upon thine ears?
   The stream of music borne aloft from yonder choral spheres?
   And feel'st thou not the measure which eternal Nature keeps?
   The whirling dance forever held in yonder azure deeps?
   The suns that wheel in varying maze?--That music thou discernest?
   No! Thou canst honor that in sport which thou forgettest in earnest.
   ~ Friedrich Schiller,
209:the characteristics of Life, Mind and Spirit :::
   The characteristic energy of bodily Life is not so much in progress as in persistence, not so much in individual self-enlargement as in self-repetition. There is, indeed, in physical Nature a progression from type to type, from the vegetable to the animal, from the animal to man; for even in inanimate Matter Mind is at work. But once a type is marked off physically, the chief immediate preoccupation of the terrestrial Mother seems to be to keep it in being by a constant reproduction. For Life always seeks immortality; but since individual form is impermanent and only the idea of a form is permanent in the consciousness that creates the universe, -for there it does not perish,- such constant reproduction is the only possible material immortality. Self-preservation, self-repetition, self-multiplication are necessarily, then, the predominant instincts of all material existence.
   The characteristic energy of pure Mind is change and the more it acquires elevation and organisation, the more this law of Mind assumes the aspect of a continual enlargement, improvement and better arrangement of its gains and so of a continual passage from a smaller and simpler to a larger and more complex perfection. For Mind, unlike bodily life, is infinite in its field, elastic in its expansion, easily variable in its formations. Change, then, self-enlargement and self-improvement are its proper instincts. Its faith is perfectibility, its watchword is progress.
   The characteristic law of Spirit is self-existent perfection and immutable infinity. It possesses always and in its own right the immortality which is the aim of Life and the perfection which is the goal of Mind. The attainment of the eternal and the realisation of that which is the same in all things and beyond all things, equally blissful in universe and outside it, untouched by the imperfections and limitations of the forms and activities in which it dwells, are the glory of the spiritual life.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Introduction - The Conditions Of the Synthesis, The Threefold Life,
210:The guiding law of spiritual experience can only come by an opening of human consciousness to the Divine Consciousness; there must be the power to receive in us the working and command and dynamic presence of the Divine Shakti and surrender ourselves to her control; it is that surrender and that control which bring the guidance. But the surrender is not sure, there is no absolute certitude of the guidance so long as we are besieged by mind formations and life impulses and instigations of ego which may easily betray us into the hands of a false experience. This danger can only be countered by the opening of a now nine-tenths concealed inmost soul or psychic being that is already there but not commonly active within us. That is the inner light we must liberate; for the light of this inmost soul is our one sure illumination so long as we walk still amidst the siege of the Ignorance and the Truth-consciousness has not taken up the entire control of our Godward endeavour. The working of the Divine Force in us under the conditions of the transition and the light of the psychic being turning us always towards a conscious and seeing obedience to that higher impulsion and away from the demands and instigations of the Forces of the Ignorance, these between them create an ever progressive inner law of our action which continues till the spiritual and supramental can be established in our nature. In the transition there may well be a period in which we take up all life and action and offer them to the Divine for purification, change and deliverance of the truth within them, another period in which we draw back and build a spiritual wall around us admitting through its gates only such activities as consent to undergo the law of the spiritual transformation, a third in which a free and all-embracing action, but with new forms fit for the utter truth of the Spirit, can again be made possible. These things, however, will be decided by no mental rule but in the light of the soul within us and by the ordaining force and progressive guidance of the Divine Power that secretly or overtly first impels, then begins clearly to control and order and finally takes up the whole burden of the Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 1, 138,
211:The general characteristics and attributions of these Grades are indicated by their correspondences on the Tree of Life, as may be studied in detail in the Book 777.
   Student. -- His business is to acquire a general intellectual knowledge of all systems of attainment, as declared in the prescribed books. (See curriculum in Appendix I.) {231}
   Probationer. -- His principal business is to begin such practices as he my prefer, and to write a careful record of the same for one year.
   Neophyte. -- Has to acquire perfect control of the Astral Plane.
   Zelator. -- His main work is to achieve complete success in Asana and Pranayama. He also begins to study the formula of the Rosy Cross.
   Practicus. -- Is expected to complete his intellectual training, and in particular to study the Qabalah.
   Philosophus. -- Is expected to complete his moral training. He is tested in Devotion to the Order.
   Dominus Liminis. -- Is expected to show mastery of Pratyahara and Dharana.
   Adeptus (without). -- is expected to perform the Great Work and to attain the Knowledge and Conversation of the Holy Guardian Angel.
   Adeptus (within). -- Is admitted to the practice of the formula of the Rosy Cross on entering the College of the Holy Ghost.
   Adeptus (Major). -- Obtains a general mastery of practical Magick, though without comprehension.
   Adeptus (Exemptus). -- Completes in perfection all these matters. He then either ("a") becomes a Brother of the Left Hand Path or, ("b") is stripped of all his attainments and of himself as well, even of his Holy Guardian Angel, and becomes a babe of the Abyss, who, having transcended the Reason, does nothing but grow in the womb of its mother. It then finds itself a
   Magister Templi. -- (Master of the Temple): whose functions are fully described in Liber 418, as is this whole initiation from Adeptus Exemptus. See also "Aha!". His principal business is to tend his "garden" of disciples, and to obtain a perfect understanding of the Universe. He is a Master of Samadhi. {232}
   Magus. -- Attains to wisdom, declares his law (See Liber I, vel Magi) and is a Master of all Magick in its greatest and highest sense.
   Ipsissimus. -- Is beyond all this and beyond all comprehension of those of lower degrees. ~ Aleister Crowley, Liber ABA,
212:The one high and reasonable course for the individual human being, - unless indeed he is satisfied with pursuing his personal purposes or somehow living his life until it passes out of him, - is to study the laws of the Becoming and take the best advantage of them to realise, rationally or intuitionally, inwardly or in the dynamism of life, its potentialities in himself or for himself or in or for the race of which he is a member; his business is to make the most of such actualities as exist and to seize on or to advance towards the highest possibilities that can be developed here or are in the making. Only mankind as a whole can do this with entire effect, by the mass of individual and collective action, in the process of time, in the evolution of the race experience: but the individual man can help towards it in his own limits, can do all these things for himself to a certain extent in the brief space of life allotted to him; but, especially, his thought and action can be a contribution towards the present intellectual, moral and vital welfare and the future progress of the race. He is capable of a certain nobility of being; an acceptance of his inevitable and early individual annihilation does not preclude him from making a high use of the will and thought which have been developed in him or from directing them to great ends which shall or may be worked out by humanity. Even the temporary character of the collective being of humanity does not so very much matter, - except in the most materialist view of existence; for so long as the universal Becoming takes the form of human body and mind, the thought, the will it has developed in its human creature will work itself out and to follow that intelligently is the natural law and best rule of human life. Humanity and its welfare and progress during its persistence on earth provide the largest field and the natural limits for the terrestrial aim of our being; the superior persistence of the race and the greatness and importance of the collective life should determine the nature and scope of our ideals. But if the progress or welfare of humanity be excluded as not our business or as a delusion, the individual is there; to achieve his greatest possible perfection or make the most of his life in whatever way his nature demands will then be life's significance.
   ~ Sri Aurobindo, The Life Divine, [T1],
213:There is one point in particular I would like to single out and stress, namely, the notion of evolution. It is common to assume that one of the doctrines of the perennial philosophy... is the idea of involution-evolution. That is, the manifest world was created as a "fall" or "breaking away" from the Absolute (involution), but that all things are now returning to the Absolute (via evolution). In fact, the doctrine of progressive temporal return to Source (evolution) does not appear anywhere, according to scholars as Joseph Campbell, until the axial period (i.e. a mere two thousand years ago). And even then, the idea was somewhat convoluted and backwards. The doctrine of the yugas, for example, sees the world as proceeding through various stages of development, but the direction is backward: yesterday was the Golden Age, and time ever since has been a devolutionary slide downhill, resulting in the present-day Kali-Yuga. Indeed, this notion of a historical fall from Eden was ubiquitous during the axial period; the idea that we are, at this moment, actually evolving toward Spirit was simply not conceived in any sort of influential fashion.

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

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

  This fundamental shift in the sense or form of the perennial philosophy-as represented in, say, Aurobindo, Hegel, Adi Da, Schelling, Teilhard de Chardin, Radhakrishnan, to name a few-I should like to call the "neoperennial philosophy." ~ Ken Wilber, The Eye Of Spirit,
214:the three stages of the ascent :::
   There are three stages of the ascent, -at the bottom the bodily life enslaved to the pressure of necessity and desire, in the middle the mental, the higher emotional and psychic rule that feels after greater interests, aspirations, experiences, ideas, and at the summits first a deeper psychic and spiritual state and then a supramental eternal consciousness in which all our aspirations and seekings discover their own intimate significance.In the bodily life first desire and need and then the practical good of the individual and the society are the governing consideration, the dominant force. In the mental life ideas and ideals rule, ideas that are half-lights wearing the garb of Truth, ideals formed by the mind as a result of a growing but still imperfect intuition and experience. Whenever the mental life prevails and the bodily diminishes its brute insistence, man the mental being feels pushed by the urge of mental Nature to mould in the sense of the idea or the ideal the life of the individual, and in the end even the vaguer more complex life of the society is forced to undergo this subtle process.In the spiritual life, or when a higher power than Mind has manifested and taken possession of the nature, these limited motive-forces recede, dwindle, tend to disappear. The spiritual or supramental Self, the Divine Being, the supreme and immanent Reality, must be alone the Lord within us and shape freely our final development according to the highest, widest, most integral expression possible of the law of our nature. In the end that nature acts in the perfect Truth and its spontaneous freedom; for it obeys only the luminous power of the Eternal. The individual has nothing further to gain, no desire to fulfil; he has become a portion of the impersonality or the universal personality of the Eternal. No other object than the manifestation and play of the Divine Spirit in life and the maintenance and conduct of the world in its march towards the divine goal can move him to action. Mental ideas, opinions, constructions are his no more; for his mind has fallen into silence, it is only a channel for the Light and Truth of the divine knowledge. Ideals are too narrow for the vastness of his spirit; it is the ocean of the Infinite that flows through him and moves him for ever.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will,
215:Imperial Maheshwari is seated in the wideness above the thinking mind and will and sublimates and greatens them into wisdom and largeness or floods with a splendour beyond them. For she is the mighty and wise One who opens us to supramental infinities and the cosmic vastness, to the grandeur of the supreme Light, to a treasure-house of miraculous knowledge, to the measureless movement of the Mother's eternal forces. Tranquil is she and wonderful, great and calm for ever. Nothing can move her because all wisdom is in her; nothing is hidden from her that she chooses to know; she comprehends all things and all beings and their nature and what moves them and the law of the world and its times and how all was and is and must be. A strength is in her that meets everything and masters and none can prevail in the end against her vast intangible wisdom and high tranquil power. Equal, patient, unalterable in her will she deals with men according to their nature and with things and happenings according to their Force and truth that is in them. Partiality she has none, but she follows the decrees of the Supreme and some she raises up and some she casts down or puts away into the darkness. To the wise she gives a greater and more luminous wisdom; those that have vision she admits to her counsels; on the hostile she imposes the consequence of their hostility; the ignorant and foolish she leads them according to their blindness. In each man she answers and handles the different elements of his nature according to their need and their urge and the return they call for, puts on them the required pressure or leaves them to their cherished liberty to prosper in the ways of the Ignorance or to perish. For she is above all, bound by nothing, attached to nothing in the universe. Yet she has more than any other the heart of the universal Mother. For her compassion is endless and inexhaustible; all are to her eyes her children and portions of the One, even the Asura and Rakshasa and Pisacha and those that are revolted and hostile. Even her rejections are only a postponement, even her punishments are a grace. But her compassion does not blind her wisdom or turn her action from the course decreed; for the Truth of things is her one concern, knowledge her centre of power and to build our soul and our nature into the divine Truth her mission and her labour.
   ~ Sri Aurobindo, The Mother With Letters On The Mother, [39],
216: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,
217:reading :::
   Self-Help Reading List:
   James Allen As a Man Thinketh (1904)
   Marcus Aurelius Meditations (2nd Century)
   The Bhagavad-Gita
   The Bible
   Robert Bly Iron John (1990)
   Boethius The Consolation of Philosophy (6thC)
   Alain de Botton How Proust Can Change Your Life (1997)
   William Bridges Transitions: Making Sense of Life's Changes (1980)
   David Brooks The Road to Character (2015)
   Brené Brown Daring Greatly (2012)
   David D Burns The New Mood Therapy (1980)
   Joseph Campbell (with Bill Moyers) The Power of Myth (1988)
   Richard Carlson Don't Sweat The Small Stuff (1997)
   Dale Carnegie How to Win Friends and Influence People (1936)
   Deepak Chopra The Seven Spiritual Laws of Success (1994)
   Clayton Christensen How Will You Measure Your Life? (2012)
   Paulo Coelho The Alchemist (1988)
   Stephen Covey The 7 Habits of Highly Effective People (1989)
   Mihaly Cziksentmihalyi Flow: The Psychology of Optimal Experience (1991)
   The Dalai Lama & Howard Cutler The Art of Happiness (1999)
   The Dhammapada (Buddha's teachings)
   Charles Duhigg The Power of Habit (2011)
   Wayne Dyer Real Magic (1992)
   Ralph Waldo Emerson Self-Reliance (1841)
   Clarissa Pinkola Estes Women Who Run With The Wolves (1996)
   Viktor Frankl Man's Search For Meaning (1959)
   Benjamin Franklin Autobiography (1790)
   Shakti Gawain Creative Visualization (1982)
   Daniel Goleman Emotional Intelligence (1995)
   John Gray Men Are From Mars, Women Are From Venus (1992)
   Louise Hay You Can Heal Your Life (1984)
   James Hillman The Soul's Code: In Search of Character and Calling (1996)
   Susan Jeffers Feel The Fear And Do It Anyway (1987)
   Richard Koch The 80/20 Principle (1998)
   Marie Kondo The Life-Changing Magic of Tidying Up (2014)
   Ellen Langer Mindfulness: Choice and Control in Everyday Life (1989)
   Lao-Tzu Tao-te Ching (The Way of Power)
   Maxwell Maltz Psycho-Cybernetics (1960)
   Abraham Maslow Motivation and Personality (1954)
   Thomas Moore Care of the Soul (1992)
   Joseph Murphy The Power of Your Subconscious Mind (1963)
   Norman Vincent Peale The Power of Positive Thinking (1952)
   M Scott Peck The Road Less Traveled (1990)
   Anthony Robbins Awaken The Giant Within (1991)
   Florence Scovell-Shinn The Game of Life and How To Play It (1923)
   Martin Seligman Learned Optimism (1991)
   Samuel Smiles Self-Help (1859)
   Pierre Teilhard de Chardin The Phenomenon of Man (1955)
   Henry David Thoreau Walden (1854)
   Marianne Williamson A Return To Love (1993)
   ~ Tom Butler-Bowdon, 50 Self-Help,
218:The fundamental nature of this supermind is that, all its knowledge is originally a knowledge by identity and oneness and even when it makes numberless apparent divisions and discriminating modifications in itself, still all the knowledge that operates in its workings even in these divisions, is founded upon and sustained and lit and guided by this perfect knowledge by identity and oneness. The Spirit is one everywhere and it knows all things as itself and in itself, so sees them always and therefore knows them intimately, completely, in their reality as well as their appearance, in their truth, their law, the entire spirit and sense and figure of their nature and their workings. When it sees anything as an object of knowledge, it yet sees it as itself and in itself, and not as a thing other than or divided from it about which therefore it would at first be ignorant of the nature, constitution and workings and have to learn about them, as the mind is at first ignorant of its object and has to learn about it because the mind is separated from its object and regards and senses and meets it as something other than itself and external to its own being. ..... This is the second character of the supreme supermind that its knowledge is a real because a total knowledge. It has in the first place a transcendental vision and sees the universe not only in the universal terms, but in its right relation to the supreme and eternal reality from which it proceeds and of which it is an expression. It knows the spirit and truth and whole sense of the universal expression because it knows all the essentiality and all the infinite reality and all the consequent constant potentiality of that which in part it expresses. It knows rightly the relative because it knows the Absolute and all its absolutes to which the relatives refer back and of which they are the partial or modified or suppressed figures. It is in the second place universal and sees all that is individual in the terms of the universal as well as in its own individual terms and holds all these individual figures in their right and complete relation to the universe. It is in the third place, separately with regard to individual things, total in its view because it knows each in its inmost essence of which all else is the resultant, in its totality which is its complete figure and in its parts and their connections and dependences, -- as well as in its connections with and its dependences upon other things and its nexus with the total implications and the explicits of the universe.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
219:Vijnana, true ideation, called ritam, truth or vedas, knowledge in the Vedas, acts in human mind by four separate functions; revelation, termed drishti, sight; inspiration termed sruti,hearing; and the two faculties of discernment, smriti, memory,which are intuition, termed ketu, and discrimination, termed daksha, division, or viveka, separation. By drishti we see ourselves the truth face to face, in its own form, nature or self-existence; by sruti we hear the name, sound or word by which the truth is expressed & immediately suggested to the knowledge; by ketu we distinguish a truth presented to us behind a veil whether of result or process, as Newton discovered the law of gravitation hidden behind the fall of the apple; by viveka we distinguish between various truths and are able to put them in their right place, order and relation to each other, or, if presented with mingled truth & error, separate the truth from the falsehood. Agni Jatavedas is termed in the Veda vivichi, he who has the viveka, who separates truth from falsehood; but this is only a special action of the fourth ideal faculty & in its wider scope, it is daksha, that which divides & rightly distributes truth in its multiform aspects. The ensemble of the four faculties is Vedas or divine knowledge. When man is rising out of the limited & error-besieged mental principle, the faculty most useful to him, most indispensable is daksha or viveka. Drishti of Vijnana transmuted into terms of mind has become observation, sruti appears as imagination, intuition as intelligent perception, viveka as reasoning & intellectual judgment and all of these are liable to the constant touch of error. Human buddhi, intellect, is a distorted shadow of the true ideative faculties. As we return from these shadows to their ideal substance viveka or daksha must be our constant companion; for viveka alone can get rid of the habit of mental error, prevent observation being replaced by false illumination, imagination by false inspiration, intelligence by false intuition, judgment & reason by false discernment. The first sign of human advance out of the anritam of mind to the ritam of the ideal faculty is the growing action of a luminous right discernment which fixes instantly on the truth, feels instantly the presence of error. The fullness, the manhana of this viveka is the foundation & safeguard of Ritam or Vedas. The first great movement of Agni Jatavedas is to transform by the divine will in mental activity his lower smoke-covered activity into the bright clearness & fullness of the ideal discernment. Agne adbhuta kratw a dakshasya manhana.
   ~ Sri Aurobindo, Hymns To The Mystic Fire, 717,
220:30. Take the same position as heretofore and visualize a Battleship; see the grim monster floating on the surface of the water; there appears to be no life anywhere about; all is silence; you know that by far the largest part of the vessel is under water; out of sight; you know that the ship is as large and as heavy as a twenty-story skyscraper; you know that there are hundreds of men ready to spring to their appointed task instantly; you know that every department is in charge of able, trained, skilled officials who have proven themselves competent to take charge of this marvelous piece of mechanism; you know that although it lies apparently oblivious to everything else, it has eyes which see everything for miles around, and nothing is permitted to escape its watchful vision; you know that while it appears quiet, submissive and innocent, it is prepared to hurl a steel projectile weighing thousands of pounds at an enemy many miles away; this and much more you can bring to mind with comparatively no effort whateveR But how did the battleship come to be where it is; how did it come into existence in the first place? All of this you want to know if you are a careful observer.
   31. Follow the great steel plates through the foundries, see the thousands of men employed in their production; go still further back, and see the ore as it comes from the mine, see it loaded on barges or cars, see it melted and properly treated; go back still further and see the architect and engineers who planned the vessel; let the thought carry you back still further in order to determine why they planned the vessel; you will see that you are now so far back that the vessel is something intangible, it no longer exists, it is now only a thought existing in the brain of the architect; but from where did the order come to plan the vessel? Probably from the Secretary of Defense; but probably this vessel was planned long before the war was thought of, and that Congress had to pass a bill appropriating the money; possibly there was opposition, and speeches for or against the bill. Whom do these Congressmen represent? They represent you and me, so that our line of thought begins with the Battleship and ends with ourselves, and we find in the last analysis that our own thought is responsible for this and many other things, of which we seldom think, and a little further reflection will develop the most important fact of all and that is, if someone had not discovered the law by which this tremendous mass of steel and iron could be made to float upon the water, instead of immediately going to the bottom, the battleship could not have come into existence at all. ~ Charles F Haanel, The Master Key System,
221:The last sentence: " the Truth-Creation the law is that of a constant unfolding without any Pralaya." What is this constant unfolding?

The Truth-Creation... it is the last line? (Mother consults the book) I think we have already spoken about this several times. It has been said that in the process of creation, there is the movement of creation followed by a movement of preservation and ending in a movement of disintegration or destruction; and even it has been repeated very often: "All that begins must end", etc., etc.

In fact in the history of our universe there have been six consecutive periods which began by a creation, were prolonged by a force of preservation and ended by a disintegration, a destruction, a return to the Origin, which is called Pralaya; and that is why this tradition is there. But it has been said that the seventh creation would be a progressive creation, that is, after the starting-point of the creation, instead of its being simply followed by a preservation, it would be followed by a progressive manifestation which would express the Divine more and more completely, so that no disintegration and return to the Origin would be necessary. And it has been announced that the period we are in is precisely the seventh, that is, it would not end by a Pralaya, a return to the Origin, a destruction, a disappearance, but that it would be replaced by a constant progress, because it would be a more and more perfect unfolding of the divine Origin in its creation.

And this is what Sri Aurobindo says. He speaks of a constant unfolding, that is, the Divine manifests more and more completely; more and more perfectly, in a progressive creation. It is the nature of this progression which makes the return to the Origin, the destruction no longer necessary. All that does not progress disappears, and that is why physical bodies die, it's because they are not progressive; they are progressive up to a certain moment, then there they stop and most often they remain stable for a certain time, and then they begin to decline, and then disappear. It's because the physical body, physical matter as it is at present is not plastic enough to be able to progress constantly. But it is not impossible to make it sufficiently plastic for the perfecting of the physical body to be such that it no longer needs disintegration, that is, death.

Only, this cannot be realised except by the descent of the Supermind which is a force higher than all those which have so far manifested and which will give the body a plasticity that will allow it to progress constantly, that is, to follow the divine movement in its unfolding. ~ The Mother, Questions And Answers 1955, 207-209,
222:The preliminary movement of Rajayoga is careful self-discipline by which good habits of mind are substituted for the lawless movements that indulge the lower nervous being. By the practice of truth, by renunciation of all forms of egoistic seeking, by abstention from injury to others, by purity, by constant meditation and inclination to the divine Purusha who is the true lord of the mental kingdom, a pure, clear state of mind and heart is established.
   This is the first step only. Afterwards, the ordinary activities of the mind and sense must be entirely quieted in order that the soul may be free to ascend to higher states of consciousness and acquire the foundation for a perfect freedom and self-mastery. But Rajayoga does not forget that the disabilities of the ordinary mind proceed largely from its subjection to the reactions of the nervous system and the body. It adopts therefore from the Hathayogic system its devices of asana and pranayama, but reduces their multiple and elaborate forms in each case to one simplest and most directly effective process sufficient for its own immediate object. Thus it gets rid of the Hathayogic complexity and cumbrousness while it utilises the swift and powerful efficacy of its methods for the control of the body and the vital functions and for the awakening of that internal dynamism, full of a latent supernormal faculty, typified in Yogic terminology by the kundalini, the coiled and sleeping serpent of Energy within. This done, the system proceeds to the perfect quieting of the restless mind and its elevation to a higher plane through concentration of mental force by the successive stages which lead to the utmost inner concentration or ingathered state of the consciousness which is called Samadhi.
   By Samadhi, in which the mind acquires the capacity of withdrawing from its limited waking activities into freer and higher states of consciousness, Rajayoga serves a double purpose. It compasses a pure mental action liberated from the confusions of the outer consciousness and passes thence to the higher supra-mental planes on which the individual soul enters into its true spiritual existence. But also it acquires the capacity of that free and concentrated energising of consciousness on its object which our philosophy asserts as the primary cosmic energy and the method of divine action upon the world. By this capacity the Yogin, already possessed of the highest supracosmic knowledge and experience in the state of trance, is able in the waking state to acquire directly whatever knowledge and exercise whatever mastery may be useful or necessary to his activities in the objective world.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Conditions of the Synthesis, The Systems of Yoga, 36,
223:If we look at this picture of the Self-Existence and its works as a unitary unlimited whole of vision, it stands together and imposes itself by its convincing totality: but to the analysis of the logical intellect it offers an abundance of difficulties, such as all attempts to erect a logical system out of a perception of an illimitable Existence must necessarily create; for any such endeavour must either effect consistency by an arbitrary sectioning of the complex truth of things or else by its comprehensiveness become logically untenable. For we see that the Indeterminable determines itself as infinite and finite, the Immutable admits a constant mutability and endless differences, the One becomes an innumerable multitude, the Impersonal creates or supports personality, is itself a Person; the Self has a nature and is yet other than its nature; Being turns into becoming and yet it is always itself and other than its becomings; the Universal individualises itself and the Individual universalises himself; Brahman is at once void of qualities and capable of infinite qualities, the Lord and Doer of works, yet a non-doer and a silent witness of the workings of Nature. If we look carefully at these workings of Nature, once we put aside the veil of familiarity and our unthinking acquiescence in the process of things as natural because so they always happen, we discover that all she does in whole or in parts is a miracle, an act of some incomprehensible magic. The being of the Self-existence and the world that has appeared in it are, each of them and both together, a suprarational mystery. There seems to us to be a reason in things because the processes of the physical finite are consistent to our view and their law determinable, but this reason in things, when closely examined, seems to stumble at every moment against the irrational or infrarational and the suprarational: the consistency, the determinability of process seems to lessen rather than increase as we pass from matter to life and from life to mentality; if the finite consents to some extent to look as if it were rational, the infinitesimal refuses to be bound by the same laws and the infinite is unseizable. As for the action of the universe and its significance, it escapes us altogether; if Self, God or Spirit there be, his dealings with the world and us are incomprehensible, offer no clue that we can follow. God and Nature and even ourselves move in a mysterious way which is only partially and at points intelligible, but as a whole escapes our comprehension. All the works of Maya look like the production of a suprarational magical Power which arranges things according to its wisdom or its phantasy, but a wisdom which is not ours and a phantasy which baffles our imagination. ~ Sri Aurobindo, The Life Divine, 2.02,
224:Worthy The Name Of Sir Knight
Sir Knight of the world's oldest order,
Sir Knight of the Army of God,
You have crossed the strange mystical border,
The ground floor of truth you have trod;
You have entered the sanctum sanctorum,
Which leads to the temple above,
Where you come as a stone, and a Christ-chosen one,
In the kingdom of Friendship and Love.
As you stand in this new realm of beauty,
Where each man you meet is your friend,
Think not that your promise of duty
In hall, or asylum, shall end;
Outside, in the great world of pleasure,
Beyond, in the clamor of trade,
In the battle of life and its coarse daily strife
Remember the vows you have made.
Your service, majestic and solemn,
Your symbols, suggestive and sweet,
Your uniformed phalanx in column
On gala days marching the street;
Your sword and your plume and your helmet,
Your 'secrets' hid from the world's sight;
These things are the small, lesser parts of the all
Which are needed to form the true Knight.
The martyrs who perished rejoicing
In Templary's glorious laws,
Who died 'midst the fagots while voicing
The glory and worth of their cause-
They honored the title of 'Templar'
No more than the Knight of to-day
Who mars not the name with one blemish of shame,
But carries it clean through life's fray.
To live for a cause, to endeavor
To make your deeds grace it, to try
And uphold its precepts forever,
Is harder by far than to die.
For the battle of life is unending,
The enemy, Self, never tires,
And the true Knight must slay that sly foe every day
Ere he reaches the heights he desires.
Sir Knight, have you pondered the meaning
Of all you have heard and been told?
Have you strengthened your heart for its weaning
From vices and faults loved of old?
Will you honor, in hours of temptation,
Your promises noble and grand?
Will your spirit be strong to do battle with wrong,
'And having done all, to stand?'
Will you ever be true to a brother
In actions as well as in creed?
Will you stand by his side as no other
Could stand in the hour of his need?
Will you boldly defend him from peril,
And lift him from poverty's curseWill the promise of aid which you willingly made,
Reach down from your lips to your purse?
The world's battle field is before you!
Let Wisdom walk close by your side,
Let Faith spread her snowy wings o'er you,
Let Truth be your comrade and guide;
Let Fortitude, Justice and Mercy
Direct all your conduct aright,
And let each word and act tell to men the proud fact,
You are worthy the name of 'Sir Knight'.
~ Ella Wheeler Wilcox,
225:To Know How To Suffer
   IF AT any time a deep sorrow, a searing doubt or an intense pain overwhelms you and drives you to despair, there is an infallible way to regain calm and peace.
   In the depths of our being there shines a light whose brilliance is equalled only by its purity; a light, a living and conscious portion of a universal godhead who animates and nourishes and illumines Matter, a powerful and unfailing guide for those who are willing to heed his law, a helper full of solace and loving forbearance towards all who aspire to see and hear and obey him. No sincere and lasting aspiration towards him can be in vain; no strong and respectful trust can be disappointed, no expectation ever deceived.
   My heart has suffered and lamented, almost breaking beneath a sorrow too heavy, almost sinking beneath a pain too strong.... But I have called to thee, O divine comforter, I have prayed ardently to thee, and the splendour of thy dazzling light has appeared to me and revived me.
   As the rays of thy glory penetrated and illumined all my being, I clearly perceived the path to follow, the use that can be made of suffering; I understood that the sorrow that held me in its grip was but a pale reflection of the sorrow of the earth, of this abysm of suffering and anguish.
   Only those who have suffered can understand the suffering of others; understand it, commune with it and relieve it. And I understood, O divine comforter, sublime Holocaust, that in order to sustain us in all our troubles, to soothe all our pangs, thou must have known and felt all the sufferings of earth and man, all without exception.
   How is it that among those who claim to be thy worshippers, some regard thee as a cruel torturer, as an inexorable judge witnessing the torments that are tolerated by thee or even created by thy own will?
   No, I now perceive that these sufferings come from the very imperfection of Matter which, in its disorder and crudeness, is unfit to manifest thee; and thou art the very first to suffer from it, to bewail it, thou art the first to toil and strive in thy ardent desire to change disorder into order, suffering into happiness, discord into harmony.
   Suffering is not something inevitable or even desirable, but when it comes to us, how helpful it can be!
   Each time we feel that our heart is breaking, a deeper door opens within us, revealing new horizons, ever richer in hidden treasures, whose golden influx brings once more a new and intenser life to the organism on the brink of destruction.
   And when, by these successive descents, we reach the veil that reveals thee as it is lifted, O Lord, who can describe the intensity of Life that penetrates the whole being, the radiance of the Light that floods it, the sublimity of the Love that transforms it for ever! ~ The Mother, Words Of Long Ago, To Know How To Suffer, 1910,
226:What do we understand by the term "chance"? Chance can only be the opposite of order and harmony. There is only one true harmony and that is the supramental - the reign of Truth, the expression of the Divine Law. In the Supermind, therefore, chance has no place. But in the lower Nature the supreme Truth is obscured: hence there is an absence of that divine unity of purpose and action which alone can constitute order. Lacking this unity, the domain of lower Nature is governed by what we may call chance - that is to say, it is a field in which various conflicting forces intermix, having no single definite aim. Whatever arises out of such a rushing together of forces is a result of confusion, dissonance and falsehood - a product of chance. Chance is not merely a conception to cover our ignorance of the causes at work; it is a description of the uncertain mele ́e of the lower Nature which lacks the calm one-pointedness of the divine Truth. The world has forgotten its divine origin and become an arena of egoistic energies; but it is still possible for it to open to the Truth, call it down by its aspiration and bring about a change in the whirl of chance. What men regard as a mechanical sequence of events, owing to their own mental associations, experiences and generalisations, is really manipulated by subtle agencies each of which tries to get its own will done. The world has got so subjected to these undivine agencies that the victory of the Truth cannot be won except by fighting for it. It has no right to it: it has to gain it by disowning the falsehood and the perversion, an important part of which is the facile notion that, since all things owe their final origin to the Divine, all their immediate activities also proceed directly from it. The fact is that here in the lower Nature the Divine is veiled by a cosmic Ignorance and what takes place does not proceed directly from the divine knowledge. That everything is equally the will of God is a very convenient suggestion of the hostile influences which would have the creation stick as tightly as possible to the disorder and ugliness to which it has been reduced. So what is to be done, you ask? Well, call down the Light, open yourselves to the power of Transformation. Innumerable times the divine peace has been given to you and as often you have lost it - because something in you refuses to surrender its petty egoistic routine. If you are not always vigilant, your nature will return to its old unregenerate habits even after it has been filled with the descending Truth. It is the struggle between the old and the new that forms the crux of the Yoga; but if you are bent on being faithful to the supreme Law and Order revealed to you, the parts of your being belonging to the domain of chance will, however slowly, be converted and divinised. ~ The Mother, Questions And Answers 1929-1931,
227:on purifying ego and desire :::
   The elimination of all egoistic activity and of its foundation, the egoistic consciousness, is clearly the key to the consummation we desire. And since in the path of works action is the knot we have first to loosen, we must endeavour to loosen it where it is centrally tied, in desire and in ego; for otherwise we shall cut only stray strands and not the heart of our bondage.These are the two knots of our subjection to this ignorant and divided Nature, desire and ego-sense. And of these two desire has its native home in the emotions and sensations and instincts and from there affects thought and volition; ego-sense lives indeed in these movements, but it casts its deep roots also in the thinking mind and its will and it is there that it becomes fully self conscious. These are the twin obscure powers of the obsessing world-wide Ignorance that we have to enlighten and eliminate.
   In the field of action desire takes many forms, but the most powerful of all is the vital selfs craving or seeking after the fruit of our works. The fruit we covet may be a reward of internal pleasure; it may be the accomplishment of some preferred idea or some cherished will or the satisfaction of the egoistic emotions, or else the pride of success of our highest hopes and ambitions. Or it may be an external reward, a recompense entirely material, -wealth, position, honour, victory, good fortune or any other fulfilment of vital or physical desire. But all alike are lures by which egoism holds us. Always these satisfactions delude us with the sense of mastery and the idea of freedom, while really we are harnessed and guided or ridden and whipped by some gross or subtle, some noble or ignoble, figure of the blind Desire that drives the world. Therefore the first rule of action laid down by the Gita is to do the work that should be done without any desire for the fruit, niskama karma. ...
   The test it lays down is an absolute equality of the mind and the heart to all results, to all reactions, to all happenings. If good fortune and ill fortune, if respect and insult, if reputation and obloquy, if victory and defeat, if pleasant event and sorrowful event leave us not only unshaken but untouched, free in the emotions, free in the nervous reactions, free in the mental view, not responding with the least disturbance or vibration in any spot of the nature, then we have the absolute liberation to which the Gita points us, but not otherwise. The tiniest reaction is a proof that the discipline is imperfect and that some part of us accepts ignorance and bondage as its law and clings still to the old nature. Our self-conquest is only partially accomplished; it is still imperfect or unreal in some stretch or part or smallest spot of the ground of our nature. And that little pebble of imperfection may throw down the whole achievement of the Yoga
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, Self-Surrender in Works - The Way of the Gita, [102],
228:Our culture, the laws of our culture, are predicated on the idea that people are conscious. People have experience; people make decisions, and can be held responsible for them. There's a free will element to it. You can debate all that philosophically, and fine, but the point is that that is how we act, and that is the idea that our legal system is predicated on. There's something deep about it, because you're subject to the law, but the law is also limited by you, which is to say that in a well-functioning, properly-grounded democratic system, you have intrinsic value. That's the source of your rights. Even if you're a murderer, we have to say the law can only go so far because there's something about you that's divine.

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

Whatever it is that is you has this capacity to experience reality and to transform it, which is a very strange thing. You can conceptualize the future in your imagination, and then you can work and make that manifest-participate in the process of creation. That's one way of thinking about it. That's why I think Genesis 1 relates the idea that human beings are made in the image of the divine-men and women, which is interesting, because feminists are always criticizing Christianity as being inexorably patriarchal. Of course, they criticize everything like that, so it's hardly a stroke of bloody brilliance. But I think it's an absolute miracle that right at the beginning of the document it says straightforwardly, with no hesitation whatsoever, that the divine spark which we're associating with the word, that brings forth Being, is manifest in men and women equally. That's a very cool thing. You got to think, like I said, do you actually take that seriously? Well, what you got to ask is what happens if you don't take it seriously, right? Read Dostoevsky's Crime and Punishment. That's the best investigation into that tactic that's ever been produced. ~ Jordan Peterson, Biblical Series, 1,
229:Talk 26


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

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

D.: How is restlessness removed from the mind?

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

Talk 27.

D.: How are they practised?

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

In the absence of enquiry and devotion, the natural sedative pranayama (breath regulation) may be tried. This is known as Yoga Marga. If life is imperilled the whole interest centres round the one point, the saving of life. If the breath is held the mind cannot afford to (and does not) jump at its pets - external objects. Thus there is rest for the mind so long as the breath is held. All attention being turned on breath or its regulation, other interests are lost. Again, passions are attended with irregular breathing, whereas calm and happiness are attended with slow and regular breathing. Paroxysm of joy is in fact as painful as one of pain, and both are accompanied by ruffled breaths. Real peace is happiness. Pleasures do not form happiness. The mind improves by practice and becomes finer just as the razor's edge is sharpened by stropping. The mind is then better able to tackle internal or external problems. If an aspirant be unsuited temperamentally for the first two methods and circumstantially (on account of age) for the third method, he must try the Karma Marga (doing good deeds, for example, social service). His nobler instincts become more evident and he derives impersonal pleasure. His smaller self is less assertive and has a chance of expanding its good side. The man becomes duly equipped for one of the three aforesaid paths. His intuition may also develop directly by this single method. ~ Sri Ramana Maharshi, Talks with Sri Ramana Maharshi, Sri Ramanasramam,
230:Can it be said in justification of one's past that whatever has happened in one's life had to happen?

The Mother: Obviously, what has happened had to happen; it would not have been, if it had not been intended. Even the mistakes that we have committed and the adversities that fell upon us had to be, because there was some necessity in them, some utility for our lives. But in truth these things cannot be explained mentally and should not be. For all that happened was necessary, not for any mental reason, but to lead us to something beyond what the mind imagines. But is there any need to explain after all? The whole universe explains everything at every moment and a particular thing happens because the whole universe is what it is. But this does not mean that we are bound over to a blind acquiescence in Nature's inexorable law. You can accept the past as a settled fact and perceive the necessity in it, and still you can use the experience it gave you to build up the power consciously to guide and shape your present and your future.

Is the time also of an occurrence arranged in the Divine Plan of things?

The Mother: All depends upon the plane from which one sees and speaks. There is a plane of divine consciousness in which all is known absolutely, and the whole plan of things foreseen and predetermined. That way of seeing lives in the highest reaches of the Supramental; it is the Supreme's own vision. But when we do not possess that consciousness, it is useless to speak in terms that hold good only in that region and are not our present effective way of seeing things. For at a lower level of consciousness nothing is realised or fixed beforehand; all is in the process of making. Here there are no settled facts, there is only the play of possibilities; out of the clash of possibilities is realised the thing that has to happen. On this plane we can choose and select; we can refuse one possibility and accept another; we can follow one path, turn away from another. And that we can do, even though what is actually happening may have been foreseen and predetermined in a higher plane.

The Supreme Consciousness knows everything beforehand, because everything is realised there in her eternity. But for the sake of her play and in order to carry out actually on the physical plane what is foreordained in her own supreme self, she moves here upon earth as if she did not know the whole story; she works as if it was a new and untried thread that she was weaving. It is this apparent forgetfulness of her own foreknowledge in the higher consciousness that gives to the individual in the active life of the world his sense of freedom and independence and initiative. These things in him are her pragmatic tools or devices, and it is through this machinery that the movements and issues planned and foreseen elsewhere are realised here.

It may help you to understand if you take the example of an actor. An actor knows the whole part he has to play; he has in his mind the exact sequence of what is to happen on the stage. But when he is on the stage, he has to appear as if he did not know anything; he has to feel and act as if he were experiencing all these things for the first time, as if it was an entirely new world with all its chance events and surprises that was unrolling before his eyes. 28th April ~ The Mother, Questions And Answers 1929-1931,
231:[desire and its divine form:]
   Into all our endeavour upward the lower element of desire will at first naturally enter. For what the enlightened will sees as the thing to be done and pursues as the crown to be conquered, what the heart embraces as the one thing delightful, that in us which feels itself limited and opposed and, because it is limited, craves and struggles, will seek with the troubled passion of an egoistic desire. This craving life-force or desire-soul in us has to be accepted at first, but only in order that it may be transformed. Even from the very beginning it has to be taught to renounce all other desires and concentrate itself on the passion for the Divine. This capital point gained, it has to be aught to desire, not for its own separate sake, but for God in the world and for the Divine in ourselves; it has to fix itself upon no personal spiritual gain, though of all possible spiritual gains we are sure, but on the great work to be done in us and others, on the high coming manifestation which is to be the glorious fulfilment of the Divine in the world, on the Truth that has to be sought and lived and enthroned for eveR But last, most difficult for it, more difficult than to seek with the right object, it has to be taught to seek in the right manner; for it must learn to desire, not in its own egoistic way, but in the way of the Divine. It must insist no longer, as the strong separative will always insists, on its own manner of fulfilment, its own dream of possession, its own idea of the right and the desirable; it must yearn to fulfil a larger and greater Will and consent to wait upon a less interested and ignorant guidance. Thus trained, Desire, that great unquiet harasser and troubler of man and cause of every kind of stumbling, will become fit to be transformed into its divine counterpart. For desire and passion too have their divine forms; there is a pure ecstasy of the soul's seeking beyond all craving and grief, there is a Will of Ananda that sits glorified in the possession of the supreme beatitudes.
   When once the object of concentration has possessed and is possessed by the three master instruments, the thought, the heart and the will,-a consummation fully possible only when the desire-soul in us has submitted to the Divine Law,-the perfection of mind and life and body can be effectively fulfilled in our transmuted nature. This will be done, not for the personal satisfaction of the ego, but that the whole may constitute a fit temple for the Divine Presence, a faultless instrument for the divine work. For that work can be truly performed only when the instrument, consecrated and perfected, has grown fit for a selfless action,-and that will be when personal desire and egoism are abolished, but not the liberated individual. Even when the little ego has been abolished, the true spiritual Person can still remain and God's will and work and delight in him and the spiritual use of his perfection and fulfilment. Our works will then be divine and done divinely; our mind and life and will, devoted to the Divine, will be used to help fulfil in others and in the world that which has been first realised in ourselves,- all that we can manifest of the embodied Unity, Love, Freedom, Strength, Power, Splendour, immortal Joy which is the goal of the Spirit's terrestrial adventure.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration [83] [T1],
232:It is thus by an integralisation of our divided being that the Divine Shakti in the Yoga will proceed to its object; for liberation, perfection, mastery are dependent on this integralisation, since the little wave on the surface cannot control its own movement, much less have any true control over the vast life around it. The Shakti, the power of the Infinite and the Eternal descends within us, works, breaks up our present psychological formations, shatters every wall, widens, liberates, presents us with always newer and greater powers of vision, ideation, perception and newer and greater life-motives, enlarges and newmodels increasingly the soul and its instruments, confronts us with every imperfection in order to convict and destroy it, opens to a greater perfection, does in a brief period the work of many lives or ages so that new births and new vistas open constantly within us. Expansive in her action, she frees the consciousness from confinement in the body; it can go out in trance or sleep or even waking and enter into worlds or other regions of this world and act there or carry back its experience. It spreads out, feeling the body only as a small part of itself, and begins to contain what before contained it; it achieves the cosmic consciousness and extends itself to be commensurate with the universe. It begins to know inwardly and directly and not merely by external observation and contact the forces at play in the world, feels their movement, distinguishes their functioning and can operate immediately upon them as the scientist operates upon physical forces, accept their action and results in our mind, life, body or reject them or modify, change, reshape, create immense new powers and movements in place of the old small functionings of the nature. We begin to perceive the working of the forces of universal Mind and to know how our thoughts are created by that working, separate from within the truth and falsehood of our perceptions, enlarge their field, extend and illumine their significance, become master of our own minds and active to shape the movements of Mind in the world around us. We begin to perceive the flow and surge of the universal life-forces, detect the origin and law of our feelings, emotions, sensations, passions, are free to accept, reject, new-create, open to wider, rise to higher planes of Life-Power. We begin to perceive too the key to the enigma of Matter, follow the interplay of Mind and Life and Consciousness upon it, discover more and more its instrumental and resultant function and detect ultimately the last secret of Matter as a form not merely of Energy but of involved and arrested or unstably fixed and restricted consciousness and begin to see too the possibility of its liberation and plasticity of response to higher Powers, its possibilities for the conscious and no longer the more than half-inconscient incarnation and self-expression of the Spirit. All this and more becomes more and more possible as the working of the Divine Shakti increases in us and, against much resistance or labour to respond of our obscure consciousness, through much struggle and movement of progress and regression and renewed progress necessitated by the work of intensive transformation of a half-inconscient into a conscious substance, moves to a greater purity, truth, height, range. All depends on the psychic awakening in us, the completeness of our response to her and our growing surrender. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 2, 183,
233:In the process of this change there must be by the very necessity of the effort two stages of its working. First, there will be the personal endeavour of the human being, as soon as he becomes aware by his soul, mind, heart of this divine possibility and turns towards it as the true object of life, to prepare himself for it and to get rid of all in him that belongs to a lower working, of all that stands in the way of his opening to the spiritual truth and its power, so as to possess by this liberation his spiritual being and turn all his natural movements into free means of its self-expression. It is by this turn that the self-conscious Yoga aware of its aim begins: there is a new awakening and an upward change of the life motive. So long as there is only an intellectual, ethical and other self-training for the now normal purposes of life which does not travel beyond the ordinary circle of working of mind, life and body, we are still only in the obscure and yet unillumined preparatory Yoga of Nature; we are still in pursuit of only an ordinary human perfection. A spiritual desire of the Divine and of the divine perfection, of a unity with him in all our being and a spiritual perfection in all our nature, is the effective sign of this change, the precursory power of a great integral conversion of our being and living. By personal effort a precursory change, a preliminary conversion can be effected; it amounts to a greater or less spiritualising of our mental motives, our character and temperament, and a mastery, stilling or changed action of the vital and physical life. This converted subjectivity can be made the base of some communion or unity of the soul in mind with the Divine and some partial reflection of the divine nature in the mentality of the human being. That is as far as man can go by his unaided or indirectly aided effort, because that is an effort of mind and mind cannot climb beyond itself permanently: at most it arises to a spiritualised and idealised mentality. If it shoots up beyond that border, it loses hold of itself, loses hold of life, and arrives either at a trance of absorption or a passivity. A greater perfection can only be arrived at by a higher power entering in and taking up the whole action of the being. The second stage of this Yoga will therefore be a persistent giving up of all the action of the nature into the hands of this greater Power, a substitution of its influence, possession and working for the personal effort, until the Divine to whom we aspire becomes the direct master of the Yoga and effects the entire spiritual and ideal conversion of the being. Two rules there are that will diminish the difficulty and obviate the danger. One must reject all that comes from the ego, from vital desire, from the mere mind and its presumptuous reasoning incompetence, all that ministers to these agents of the Ignorance. One must learn to hear and follow the voice of the inmost soul, the direction of the Guru, the command of the Master, the working of the Divine Mother. Whoever clings to the desires and weaknesses of the flesh, the cravings and passions of the vital in its turbulent ignorance, the dictates of his personal mind unsilenced and unillumined by a greater knowledge, cannot find the true inner law and is heaping obstacles in the way of the divine fulfilment. Whoever is able to detect and renounce those obscuring agencies and to discern and follow the true Guide within and without will discover the spiritual law and reach the goal of the Yoga. A radical and total change of consciousness is not only the whole meaning but, in an increasing force and by progressive stages, the whole method of the integral Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Self-Perfection, The Integral Perfection [618],
234:Reading list (1972 edition)[edit]
1. Homer - Iliad, Odyssey
2. The Old Testament
3. Aeschylus - Tragedies
4. Sophocles - Tragedies
5. Herodotus - Histories
6. Euripides - Tragedies
7. Thucydides - History of the Peloponnesian War
8. Hippocrates - Medical Writings
9. Aristophanes - Comedies
10. Plato - Dialogues
11. Aristotle - Works
12. Epicurus - Letter to Herodotus; Letter to Menoecus
13. Euclid - Elements
14.Archimedes - Works
15. Apollonius of Perga - Conic Sections
16. Cicero - Works
17. Lucretius - On the Nature of Things
18. Virgil - Works
19. Horace - Works
20. Livy - History of Rome
21. Ovid - Works
22. Plutarch - Parallel Lives; Moralia
23. Tacitus - Histories; Annals; Agricola Germania
24. Nicomachus of Gerasa - Introduction to Arithmetic
25. Epictetus - Discourses; Encheiridion
26. Ptolemy - Almagest
27. Lucian - Works
28. Marcus Aurelius - Meditations
29. Galen - On the Natural Faculties
30. The New Testament
31. Plotinus - The Enneads
32. St. Augustine - On the Teacher; Confessions; City of God; On Christian Doctrine
33. The Song of Roland
34. The Nibelungenlied
35. The Saga of Burnt Njal
36. St. Thomas Aquinas - Summa Theologica
37. Dante Alighieri - The Divine Comedy;The New Life; On Monarchy
38. Geoffrey Chaucer - Troilus and Criseyde; The Canterbury Tales
39. Leonardo da Vinci - Notebooks
40. Niccolò Machiavelli - The Prince; Discourses on the First Ten Books of Livy
41. Desiderius Erasmus - The Praise of Folly
42. Nicolaus Copernicus - On the Revolutions of the Heavenly Spheres
43. Thomas More - Utopia
44. Martin Luther - Table Talk; Three Treatises
45. François Rabelais - Gargantua and Pantagruel
46. John Calvin - Institutes of the Christian Religion
47. Michel de Montaigne - Essays
48. William Gilbert - On the Loadstone and Magnetic Bodies
49. Miguel de Cervantes - Don Quixote
50. Edmund Spenser - Prothalamion; The Faerie Queene
51. Francis Bacon - Essays; Advancement of Learning; Novum Organum, New Atlantis
52. William Shakespeare - Poetry and Plays
53. Galileo Galilei - Starry Messenger; Dialogues Concerning Two New Sciences
54. Johannes Kepler - Epitome of Copernican Astronomy; Concerning the Harmonies of the World
55. William Harvey - On the Motion of the Heart and Blood in Animals; On the Circulation of the Blood; On the Generation of Animals
56. Thomas Hobbes - Leviathan
57. René Descartes - Rules for the Direction of the Mind; Discourse on the Method; Geometry; Meditations on First Philosophy
58. John Milton - Works
59. Molière - Comedies
60. Blaise Pascal - The Provincial Letters; Pensees; Scientific Treatises
61. Christiaan Huygens - Treatise on Light
62. Benedict de Spinoza - Ethics
63. John Locke - Letter Concerning Toleration; Of Civil Government; Essay Concerning Human Understanding;Thoughts Concerning Education
64. Jean Baptiste Racine - Tragedies
65. Isaac Newton - Mathematical Principles of Natural Philosophy; Optics
66. Gottfried Wilhelm Leibniz - Discourse on Metaphysics; New Essays Concerning Human Understanding;Monadology
67.Daniel Defoe - Robinson Crusoe
68. Jonathan Swift - A Tale of a Tub; Journal to Stella; Gulliver's Travels; A Modest Proposal
69. William Congreve - The Way of the World
70. George Berkeley - Principles of Human Knowledge
71. Alexander Pope - Essay on Criticism; Rape of the Lock; Essay on Man
72. Charles de Secondat, baron de Montesquieu - Persian Letters; Spirit of Laws
73. Voltaire - Letters on the English; Candide; Philosophical Dictionary
74. Henry Fielding - Joseph Andrews; Tom Jones
75. Samuel Johnson - The Vanity of Human Wishes; Dictionary; Rasselas; The Lives of the Poets
   ~ Mortimer J Adler,
235:The true Mantra must come from within OR it must be given by a Guru

Nobody can give you the true mantra. It's not something that is given; it's something that wells up from within. It must spring from within all of a sudden, spontaneously, like a profound, intense need of your being - then it has power, because it's not something that comes from outside, it's your very own cry.

I saw, in my case, that my mantra has the power of immortality; whatever happens, if it is uttered, it's the Supreme that has the upper hand, it's no longer the lower law. And the words are irrelevant, they may not have any meaning - to someone else, my mantra is meaningless, but to me it's full, packed with meaning. And effective, because it's my cry, the intense aspiration of my whole being.

A mantra given by a guru is only the power to realize the experience of the discoverer of the mantra. The power is automatically there, because the sound contains the experience. I saw that once in Paris, at a time when I knew nothing of India, absolutely nothing, only the usual nonsense. I didn't even know what a mantra was. I had gone to a lecture given by some fellow who was supposed to have practiced "yoga" for a year in the Himalayas and recounted his experience (none too interesting, either). All at once, in the course of his lecture, he uttered the sound OM. And I saw the entire room suddenly fill with light, a golden, vibrating light.... I was probably the only one to notice it. I said to myself, "Well!" Then I didn't give it any more thought, I forgot about the story. But as it happened, the experience recurred in two or three different countries, with different people, and every time there was the sound OM, I would suddenly see the place fill with that same light. So I understood. That sound contains the vibration of thousands and thousands of years of spiritual aspiration - there is in it the entire aspiration of men towards the Supreme. And the power is automatically there, because the experience is there.

It's the same with my mantra. When I wanted to translate the end of my mantra, "Glory to You, O Lord," into Sanskrit, I asked for Nolini's help. He brought his Sanskrit translation, and when he read it to me, I immediately saw that the power was there - not because Nolini put his power into it (!), God knows he had no intention of "giving" me a mantra! But the power was there because my experience was there. We made a few adjustments and modifications, and that's the japa I do now - I do it all the time, while sleeping, while walking, while eating, while working, all the time.[[Mother later clarified: "'Glory to You, O Lord' isn't MY mantra, it's something I ADDED to it - my mantra is something else altogether, that's not it. When I say that my mantra has the power of immortality, I mean the other, the one I don't speak of! I have never given the words.... You see, at the end of my walk, a kind of enthusiasm rises, and with that enthusiasm, the 'Glory to You' came to me, but it's part of the prayer I had written in Prayers and Meditations: 'Glory to You, O Lord, all-triumphant Supreme' etc. (it's a long prayer). It came back suddenly, and as it came back spontaneously, I kept it. Moreover, when Sri Aurobindo read this prayer in Prayers and Meditations, he told me it was very strong. So I added this phrase as a kind of tail to my japa. But 'Glory to You, O Lord' isn't my spontaneous mantra - it came spontaneously, but it was something written very long ago. The two things are different."

And that's how a mantra has life: when it wells up all the time, spontaneously, like the cry of your being - there is no need of effort or concentration: it's your natural cry. Then it has full power, it is alive. It must well up from within.... No guru can give you that. ~ The Mother, Agenda, May 11 1963,
236:There's an idea in Christianity of the image of God as a Trinity. There's the element of the Father, there's the element of the Son, and there's the element of the Holy Spirit. It's something like the spirit of tradition, human beings as the living incarnation of that tradition, and the spirit in people that makes relationship with the spirit and individuals possible. I'm going to bounce my way quickly through some of the classical, metaphorical attributes of God, so that we kind of have a cloud of notions about what we're talking about, when we return to Genesis 1 and talk about the God who spoke chaos into Being.

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

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

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

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

That's a very well-developed set of poetic metaphors. These are all...what would you say...glimpses of the transcendent ideal. That's the right way of thinking about it. They're glimpses of the transcendent ideal, and all of them have a specific meaning. In part, what we're going to do is go over that meaning, as we continue with this series. What we've got now is a brief description, at least, of what this is. ~ Jordan Peterson, Biblical Series, 1,
237:The perfect supramental action will not follow any single principle or limited rule.It is not likely to satisfy the standard either of the individual egoist or of any organised group-mind. It will conform to the demand neither of the positive practical man of the world nor of the formal moralist nor of the patriot nor of the sentimental philanthropist nor of the idealising philosopher. It will proceed by a spontaneous outflowing from the summits in the totality of an illumined and uplifted being, will and knowledge and not by the selected, calculated and standardised action which is all that the intellectual reason or ethical will can achieve. Its sole aim will be the expression of the divine in us and the keeping together of the world and its progress towards the Manifestation that is to be. This even will not be so much an aim and purpose as a spontaneous law of the being and an intuitive determination of the action by the Light of the divine Truth and its automatic influence. It will proceed like the action of Nature from a total will and knowledge behind her, but a will and knowledge enlightened in a conscious supreme Nature and no longer obscure in this ignorant Prakriti. It will be an action not bound by the dualities but full and large in the spirit's impartial joy of existence. The happy and inspired movement of a divine Power and Wisdom guiding and impelling us will replace the perplexities and stumblings of the suffering and ignorant ego.
   If by some miracle of divine intervention all mankind at once could be raised to this level, we should have something on earth like the Golden Age of the traditions, Satya Yuga, the Age of Truth or true existence. For the sign of the Satya Yuga is that the Law is spontaneous and conscious in each creature and does its own works in a perfect harmony and freedom. Unity and universality, not separative division, would be the foundation of the consciousness of the race; love would be absolute; equality would be consistent with hierarchy and perfect in difference; absolute justice would be secured by the spontaneous action of the being in harmony with the truth of things and the truth of himself and others and therefore sure of true and right result; right reason, no longer mental but supramental, would be satisfied not by the observation of artificial standards but by the free automatic perception of right relations and their inevitable execution in the act. The quarrel between the individual and society or disastrous struggle between one community and another could not exist: the cosmic consciousness imbedded in embodied beings would assure a harmonious diversity in oneness.
   In the actual state of humanity, it is the individual who must climb to this height as a pioneer and precursor. His isolation will necessarily give a determination and a form to his outward activities that must be quite other than those of a consciously divine collective action. The inner state, the root of his acts, will be the same; but the acts themselves may well be very different from what they would be on an earth liberated from ignorance. Nevertheless his consciousness and the divine mechanism of his conduct, if such a word can be used of so free a thing, would be such as has been described, free from that subjection to vital impurity and desire and wrong impulse which we call sin, unbound by that rule of prescribed moral formulas which we call virtue, spontaneously sure and pure and perfect in a greater consciousness than the mind's, governed in all its steps by the light and truth of the Spirit. But if a collectivity or group could be formed of those who had reached the supramental perfection, there indeed some divine creation could take shape; a new earth could descend that would be a new heaven, a world of supramental light could be created here amidst the receding darkness of this terrestrial ignorance. ~ Sri Aurobindo, The Synthesis Of Yoga, Standards of Conduct and Spiritual Freedom, 206,
238:All Yoga is a turning of the human mind and the human soul, not yet divine in realisation, but feeling the divine impulse and attraction in it, towards that by which it finds its greater being. Emotionally, the first form which this turning takes must be that of adoration. In ordinary religion this adoration wears the form of external worship and that again develops a most external form of ceremonial worship. This element is ordinarily necessary because the mass of men live in their physical minds, cannot realise anything except by the force of a physical symbol and cannot feel that they are living anything except by the force of a physical action. We might apply here the Tantric gradation of sadhana, which makes the way of the pasu, the herd, the animal or physical being, the lowest stage of its discipline, and say that the purely or predominantly ceremonial adoration is the first step of this lowest part of the way. It is evident that even real religion, - and Yoga is something more than religion, - only begins when this quite outward worship corresponds to something really felt within the mind, some genuine submission, awe or spiritual aspiration, to which it becomes an aid, an outward expression and also a sort of periodical or constant reminder helping to draw back the mind to it from the preoccupations of ordinary life. But so long as it is only an idea of the Godhead to which one renders reverence or homage, we have not yet got to the beginning of Yoga. The aim of Yoga being union, its beginning must always be a seeking after the Divine, a longing after some kind of touch, closeness or possession. When this comes on us, the adoration becomes always primarily an inner worship; we begin to make ourselves a temple of the Divine, our thoughts and feelings a constant prayer of aspiration and seeking, our whole life an external service and worship. It is as this change, this new soul-tendency grows, that the religion of the devotee becomes a Yoga, a growing contact and union. It does not follow that the outward worship will necessarily be dispensed with, but it will increasingly become only a physical expression or outflowing of the inner devotion and adoration, the wave of the soul throwing itself out in speech and symbolic act.
   Adoration, before it turns into an element of the deeper Yoga of devotion, a petal of the flower of love, its homage and self-uplifting to its sun, must bring with it, if it is profound, an increasing consecration of the being to the Divine who is adored. And one element of this consecration must be a self-purifying so as to become fit for the divine contact, or for the entrance of the Divine into the temple of our inner being, or for his selfrevelation in the shrine of the heart. This purifying may be ethical in its character, but it will not be merely the moralist's seeking for the right and blameless action or even, when once we reach the stage of Yoga, an obedience to the law of God as revealed in formal religion; but it will be a throwing away, katharsis, of all that conflicts whether with the idea of the Divine in himself or of the Divine in ourselves. In the former case it becomes in habit of feeling and outer act an imitation of the Divine, in the latter a growing into his likeness in our nature. What inner adoration is to ceremonial worship, this growing into the divine likeness is to the outward ethical life. It culminates in a sort of liberation by likeness to the Divine,1 a liberation from our lower nature and a change into the divine nature.
   Consecration becomes in its fullness a devoting of all our being to the Divine; therefore also of all our thoughts and our works. Here the Yoga takes into itself the essential elements of the Yoga of works and the Yoga of knowledge, but in its own manner and with its own peculiar spirit. It is a sacrifice of life and works to the Divine, but a sacrifice of love more than a tuning of the will to the divine Will. The bhakta offers up his life and all that he is and all that he has and all that he does to the Divine. This surrender may take the ascetic form, as when he leaves the ordinary life of men and devotes his days solely to prayer ~ Sri Aurobindo, The Synthesis Of Yoga, The Way of Devotion, 571 [T1],
239:To arrive then at this settled divine status must be the object of our concentration. The first step in concentration must be always to accustom the discursive mind to a settled unwavering pursuit of a single course of connected thought on a single subject and this it must do undistracted by all lures and alien calls on its attention. Such concentration is common enough in our ordinary life, but it becomes more difficult when we have to do it inwardly without any outward object or action on which to keep the mind; yet this inward concentration is what the seeker of knowledge must effect. Nor must it be merely the consecutive thought of the intellectual thinker, whose only object is to conceive and intellectually link together his conceptions. It is not, except perhaps at first, a process of reasoning that is wanted so much as a dwelling so far as possible on the fruitful essence of the idea which by the insistence of the soul's will upon it must yield up all the facets of its truth. Thus if it be the divine Love that is the subject of concentration, it is on the essence of the idea of God as Love that the mind should concentrate in such a way that the various manifestation of the divine Love should arise luminously, not only to the thought, but in the heart and being and vision of the Sadhaka. The thought may come first and the experience afterwards, but equally the experience may come first and the knowledge arise out of the experience. Afterwards the thing attained has to be dwelt on and more and more held till it becomes a constant experience and finally the Dharma or law of the being.
   This is the process of concentrated meditation; but a more strenuous method is the fixing of the whole mind in concentration on the essence of the idea only, so as to reach not the thought-knowledge or the psychological experience of the subject, but the very essence of the thing behind the idea. In this process thought ceases and passes into the absorbed or ecstatic contemplation of the object or by a merging into it m an inner Samadhi. If this be the process followed, then subsequently the state into which we rise must still be called down to take possession of the lower being, to shed its light, power and bliss on our ordinary consciousness. For otherwise we may possess it, as many do, in the elevated condition or in the inward Samadhi, but we shall lose our hold of it when we awake or descend into the contacts of the world; and this truncated possession is not the aim of an integral Yoga.
   A third process is neither at first to concentrate in a strenuous meditation on the one subject nor in a strenuous contemplation of the one object of thought-vision, but first to still the mind altogether. This may be done by various ways; one is to stand back from the mental action altogether not participating in but simply watching it until, tired of its unsanctioned leaping and running, it falls into an increasing and finally an absolute quiet. Another is to reject the thought-suggestions, to cast them away from the mind whenever they come and firmly hold to the peace of the being which really and always exists behind the trouble and riot of the mind. When this secret peace is unveiled, a great calm settles on the being and there comes usually with it the perception and experience of the all-pervading silent Brahman, everything else at first seeming to be mere form and eidolon. On the basis of this calm everything else may be built up in the knowledge and experience no longer of the external phenomena of things but of the deeper truth of the divine manifestation.
   Ordinarily, once this state is obtained, strenuous concentration will be found no longer necessary. A free concentration of will using thought merely for suggestion and the giving of light to the lower members will take its place. This Will will then insist on the physical being, the vital existence, the heart and the mind remoulding themselves in the forms of the Divine which reveal themselves out of the silent Brahman. By swifter or slower degrees according to the previous preparation and purification of the members, they will be obliged with more or less struggle to obey the law of the will and its thought-suggestion, so that eventually the knowledge of the Divine takes possession of our consciousness on all its planes and the image of the Divine is formed in our human existence even as it was done by the old Vedic Sadhakas. For the integral Yoga this is the most direct and powerful discipline.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Integral Knowledge, Concentration,
240:Coded Language

Whereas, breakbeats have been the missing link connecting the diasporic community to its drum woven past

Whereas 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-actualize

We 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 season

Our cyclical relationship to phenomenon has encouraged scholars to erase the centers of periods, thus symbolizing the non-linear character of cause and effect

Reject 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 pears

Light 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:


We 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' stone

Our music is our alchemy

We 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 counterclockwise

Use 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 slain

Any utterance will be un-aimed, will be disclaimed - two rappers slain
~ Saul Williams,
241:Death & Fame

When I die

I don't care what happens to my body throw ashes in the air, scatter 'em in East River bury an urn in Elizabeth New Jersey, B'nai Israel Cemetery

But I want a big funeral St. Patrick's Cathedral, St. Mark's Church, the largest synagogue in Manhattan

First, there's family, brother, nephews, spry aged Edith stepmother 96, Aunt Honey from old Newark,

Doctor Joel, cousin Mindy, brother Gene one eyed one ear'd, sister-in-law blonde Connie, five nephews, stepbrothers & sisters their grandchildren, companion Peter Orlovsky, caretakers Rosenthal & Hale, Bill Morgan--

Next, teacher Trungpa Vajracharya's ghost mind, Gelek Rinpoche, there Sakyong Mipham, Dalai Lama alert, chance visiting America, Satchitananda Swami Shivananda, Dehorahava Baba, Karmapa XVI, Dudjom Rinpoche, Katagiri & Suzuki Roshi's phantoms Baker, Whalen, Daido Loorie, Qwong, Frail White-haired Kapleau Roshis, Lama Tarchen --

Then, most important, lovers over half-century Dozens, a hundred, more, older fellows bald & rich young boys met naked recently in bed, crowds surprised to see each other, innumerable, intimate, exchanging memories

"He taught me to meditate, now I'm an old veteran of the thousandday retreat --"

"I played music on subway platforms, I'm straight but loved him he loved me"

"I felt more love from him at 19 than ever from anyone"

"We'd lie under covers gossip, read my poetry, hug & kiss belly to belly arms round each other"

"I'd always get into his bed with underwear on & by morning my skivvies would be on the floor"

"Japanese, always wanted take it up my bum with a master"

"We'd talk all night about Kerouac & Cassady sit Buddhalike then sleep in his captain's bed."

"He seemed to need so much affection, a shame not to make him happy"

"I was lonely never in bed nude with anyone before, he was so gentle my stomach shuddered when he traced his finger along my abdomen nipple to hips-- "

"All I did was lay back eyes closed, he'd bring me to come with mouth & fingers along my waist"

"He gave great head"

So there be gossip from loves of 1948, ghost of Neal Cassady commin-gling with flesh and youthful blood of 1997 and surprise -- "You too? But I thought you were straight!"

"I am but Ginsberg an exception, for some reason he pleased me."

"I forgot whether I was straight gay queer or funny, was myself, tender and affectionate to be kissed on the top of my head, my forehead throat heart & solar plexus, mid-belly. on my prick, tickled with his tongue my behind"

"I loved the way he'd recite 'But at my back allways hear/ time's winged chariot hurrying near,' heads together, eye to eye, on a pillow --"

Among lovers one handsome youth straggling the rear

"I studied his poetry class, 17 year-old kid, ran some errands to his walk-up flat, seduced me didn't want to, made me come, went home, never saw him again never wanted to... "

"He couldn't get it up but loved me," "A clean old man." "He made sure I came first"

This the crowd most surprised proud at ceremonial place of honor--

Then poets & musicians -- college boys' grunge bands -- age-old rock star Beatles, faithful guitar accompanists, gay classical con-ductors, unknown high Jazz music composers, funky trum-peters, bowed bass & french horn black geniuses, folksinger fiddlers with dobro tamborine harmonica mandolin auto-harp pennywhistles & kazoos

Next, artist Italian romantic realists schooled in mystic 60's India, Late fauve Tuscan painter-poets, Classic draftsman Massa-chusets surreal jackanapes with continental wives, poverty sketchbook gesso oil watercolor masters from American provinces

Then highschool teachers, lonely Irish librarians, delicate biblio-philes, sex liberation troops nay armies, ladies of either sex

"I met him dozens of times he never remembered my name I loved him anyway, true artist"

"Nervous breakdown after menopause, his poetry humor saved me from suicide hospitals"

"Charmant, genius with modest manners, washed sink, dishes my studio guest a week in Budapest"

Thousands of readers, "Howl changed my life in Libertyville Illinois"

"I saw him read Montclair State Teachers College decided be a poet-- "

"He turned me on, I started with garage rock sang my songs in Kansas City"

"Kaddish made me weep for myself & father alive in Nevada City"

"Father Death comforted me when my sister died Boston l982"

"I read what he said in a newsmagazine, blew my mind, realized others like me out there"

Deaf & Dumb bards with hand signing quick brilliant gestures

Then Journalists, editors's secretaries, agents, portraitists & photo-graphy aficionados, rock critics, cultured laborors, cultural historians come to witness the historic funeral Super-fans, poetasters, aging Beatnicks & Deadheads, autograph-hunters, distinguished paparazzi, intelligent gawkers

Everyone knew they were part of 'History" except the deceased who never knew exactly what was happening even when I was alive
February 22, 1997
~ Allen Ginsberg,
242:Chapter LXXXII: Epistola Penultima: The Two Ways to Reality
Cara Soror,
Do what thou wilt shall be the whole of the Law.

How very sensible of you, though I admit somewhat exacting!

You write-Will you tell me exactly why I should devote so much of my valuable time to subjects like Magick and Yoga.

That is all very well. But you ask me to put it in syllogistic form. I have no doubt this can be done, though the task seems somewhat complicated. I think I will leave it to you to construct your series of syllogisms yourself from the arguments of this letter.

In your main question the operative word is "valuable. Why, I ask, in my turn, should you consider your time valuable? It certainly is not valuable unless the universe has a meaning, and what is more, unless you know what that meaning is-at least roughly-it is millions to one that you will find yourself barking up the wrong tree.

First of all let us consider this question of the meaning of the universe. It is its own evidence to design, and that design intelligent design. There is no question of any moral significance-"one man's meat is another man's poison" and so on. But there can be no possible doubt about the existence of some kind of intelligence, and that kind is far superior to anything of which we know as human.

How then are we to explore, and finally to interpret this intelligence?

It seems to me that there are two ways and only two. Imagine for a moment that you are an orphan in charge of a guardian, inconceivably learned from your point of view.

Suppose therefore that you are puzzled by some problem suitable to your childish nature, your obvious and most simple way is to approach your guardian and ask him to enlighten you. It is clearly part of his function as guardian to do his best to help you. Very good, that is the first method, and close parallel with what we understand by the word Magick.

We are bothered by some difficulty about one of the elements-say Fire-it is therefore natural to evoke a Salamander to instruct you on the difficult point. But you must remember that your Holy Guardian Angel is not only far more fully instructed than yourself on every point that you can conceive, but you may go so far as to say that it is definitely his work, or part of his work; remembering always that he inhabits a sphere or plane which is entirely different from anything of which you are normally aware.

To attain to the Knowledge and Conversation of the Holy Guardian Angel is consequently without doubt by far the simplest way by which you can yourself approach that higher order of being.

That, then, is a clearly intelligible method of procedure. We call it Magick.

It is of course possible to strengthen the link between him and yourself so that in course of time you became capable of moving and, generally speaking, operating on that plane which is his natural habitat.

There is however one other way, and one only, as far as I can see, of reaching this state.

It is at least theoretically possible to exalt the whole of your own consciousness until it becomes as free to move on that exalted plane as it is for him. You should note, by the way, that in this case the postulation of another being is not necessary. There is no way of refuting the solipsism if you feel like that. Personally I cannot accede to its axiom. The evidence for an external universe appears to me perfectly adequate.

Still there is no extra charge for thinking on those lines if you so wish.

I have paid a great deal of attention in the course of my life to the method of exalting the human consciousness in this way; and it is really quite legitimate to identify my teaching with that of the Yogis.

I must however point out that in the course of my instruction I have given continual warnings as to the dangers of this line of research. For one thing there is no means of checking your results in the ordinary scientific sense. It is always perfectly easy to find a subjective explanation of any phenomenon; and when one considers that the greatest of all the dangers in any line of research arise from egocentric vanity, I do not think I have exceeded my duty in anything that I have said to deter students from undertaking so dangerous a course as Yoga.

It is, of course, much safer if you are in a position to pursue in the Indian Jungles, provided that your health will stand the climate and also, I must say, unless you have a really sound teacher on whom you can safely rely. But then, if we once introduce a teacher, why not go to the Fountain-head and press towards the Knowledge and conversation of the Holy Guardian Angel?

In any case your Indian teacher will ultimately direct you to seek guidance from that source, so it seems to me that you have gone to a great deal of extra trouble and incurred a great deal of unnecessary danger by not leaving yourself in the first place in the hands of the Holy Guardian Angel.

In any case there are the two methods which stand as alternatives. I do not know of any third one which can be of any use whatever. Logically, since you have asked me to be logical, there is certainly no third way; there is the external way of Magick, and the internal way of Yoga: there you have your alternatives, and there they cease.

Love is the law, love under will.


666 ~ Aleister Crowley, Magick Without Tears,
243: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
244:This, in short, is the demand made on us, that we should turn our whole life into a conscious sacrifice. Every moment and every movement of our being is to be resolved into a continuous and a devoted self-giving to the Eternal. All our actions, not less the smallest and most ordinary and trifling than the greatest and most uncommon and noble, must be performed as consecrated acts. Our individualised nature must live in the single consciousness of an inner and outer movement dedicated to Something that is beyond us and greater than our ego. No matter what the gift or to whom it is presented by us, there must be a consciousness in the act that we are presenting it to the one divine Being in all beings. Our commonest or most grossly material actions must assume this sublimated character; when we eat, we should be conscious that we are giving our food to that Presence in us; it must be a sacred offering in a temple and the sense of a mere physical need or self-gratification must pass away from us. In any great labour, in any high discipline, in any difficult or noble enterprise, whether undertaken for ourselves, for others or for the race, it will no longer be possible to stop short at the idea of the race, of ourselves or of others. The thing we are doing must be consciously offered as a sacrifice of works, not to these, but either through them or directly to the One Godhead; the Divine Inhabitant who was hidden by these figures must be no longer hidden but ever present to our soul, our mind, our sense. The workings and results of our acts must be put in the hands of that One in the feeling that that Presence is the Infinite and Most High by whom alone our labour and our aspiration are possible. For in his being all takes place; for him all labour and aspiration are taken from us by Nature and offered on his altar. Even in those things in which Nature is herself very plainly the worker and we only the witnesses of her working and its containers and supporters, there should be the same constant memory and insistent consciousness of a work and of its divine Master. Our very inspiration and respiration, our very heart-beats can and must be made conscious in us as the living rhythm of the universal sacrifice.
   It is clear that a conception of this kind and its effective practice must carry in them three results that are of a central importance for our spiritual ideal. It is evident, to begin with, that, even if such a discipline is begun without devotion, it leads straight and inevitably towards the highest devotion possible; for it must deepen naturally into the completest adoration imaginable, the most profound God-love. There is bound up with it a growing sense of the Divine in all things, a deepening communion with the Divine in all our thought, will and action and at every moment of our lives, a more and more moved consecration to the Divine of the totality of our being. Now these implications of the Yoga of works are also of the very essence of an integral and absolute Bhakti. The seeker who puts them into living practice makes in himself continually a constant, active and effective representation of the very spirit of self-devotion, and it is inevitable that out of it there should emerge the most engrossing worship of the Highest to whom is given this service. An absorbing love for the Divine Presence to whom he feels an always more intimate closeness, grows upon the consecrated worker. And with it is born or in it is contained a universal love too for all these beings, living forms and creatures that are habitations of the Divine - not the brief restless grasping emotions of division, but the settled selfless love that is the deeper vibration of oneness. In all the seeker begins to meet the one Object of his adoration and service. The way of works turns by this road of sacrifice to meet the path of Devotion; it can be itself a devotion as complete, as absorbing, as integral as any the desire of the heart can ask for or the passion of the mind can imagine.
   Next, the practice of this Yoga demands a constant inward remembrance of the one central liberating knowledge, and a constant active externalising of it in works comes in too to intensify the remembrance. In all is the one Self, the one Divine is all; all are in the Divine, all are the Divine and there is nothing else in the universe, - this thought or this faith is the whole background until it becomes the whole substance of the consciousness of the worker. A memory, a self-dynamising meditation of this kind, must and does in its end turn into a profound and uninterrupted vision and a vivid and all-embracing consciousness of that which we so powerfully remember or on which we so constantly meditate. For it compels a constant reference at each moment to the Origin of all being and will and action and there is at once an embracing and exceeding of all particular forms and appearances in That which is their cause and upholder. This way cannot go to its end without a seeing vivid and vital, as concrete in its way as physical sight, of the works of the universal Spirit everywhere. On its summits it rises into a constant living and thinking and willing and acting in the presence of the Supramental, the Transcendent. Whatever we see and hear, whatever we touch and sense, all of which we are conscious, has to be known and felt by us as That which we worship and serve; all has to be turned into an image of the Divinity, perceived as a dwelling-place of his Godhead, enveloped with the eternal Omnipresence. In its close, if not long before it, this way of works turns by communion with the Divine Presence, Will and Force into a way of Knowledge more complete and integral than any the mere creature intelligence can construct or the search of the intellect can discover.
   Lastly, the practice of this Yoga of sacrifice compels us to renounce all the inner supports of egoism, casting them out of our mind and will and actions, and to eliminate its seed, its presence, its influence out of our nature. All must be done for the Divine; all must be directed towards the Divine. Nothing must be attempted for ourselves as a separate existence; nothing done for others, whether neighbours, friends, family, country or mankind or other creatures merely because they are connected with our personal life and thought and sentiment or because the ego takes a preferential interest in their welfare. In this way of doing and seeing all works and all life become only a daily dynamic worship and service of the Divine in the unbounded temple of his own vast cosmic existence. Life becomes more and more the sacrifice of the eternal in the individual constantly self-offered to the eternal Transcendence. It is offered in the wide sacrificial ground of the field of the eternal cosmic Spirit; and the Force too that offers it is the eternal Force, the omnipresent Mother. Therefore is this way a way of union and communion by acts and by the spirit and knowledge in the act as complete and integral as any our Godward will can hope for or our soul's strength execute.
   It has all the power of a way of works integral and absolute, but because of its law of sacrifice and self-giving to the Divine Self and Master, it is accompanied on its one side by the whole power of the path of Love and on the other by the whole power of the path of Knowledge. At its end all these three divine Powers work together, fused, united, completed, perfected by each other.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, The Sacrifice, the Triune Path and the Lord of the Sacrifice [111-114],
245:The Supermind [Supramental consciousness] is in its very essence a truth-consciousness, a consciousness always free from the Ignorance which is the foundation of our present natural or evolutionary existence and from which nature in us is trying to arrive at self-knowledge and world-knowledge and a right consciousness and the right use of our existence in the universe. The Supermind, because it is a truth-consciousness, has this knowledge inherent in it and this power of true existence; its course is straight and can go direct to its aim, its field is wide and can even be made illimitable. This is because its very nature is knowledge: it has not to acquire knowledge but possesses it in its own right; its steps are not from nescience or ignorance into some imperfect light, but from truth to greater truth, from right perception to deeper perception, from intuition to intuition, from illumination to utter and boundless luminousness, from growing widenesses to the utter vasts and to very infinitude. On its summits it possesses the divine omniscience and omnipotence, but even in an evolutionary movement of its own graded self-manifestation by which it would eventually reveal its own highest heights, it must be in its very nature essentially free from ignorance and error: it starts from truth and light and moves always in truth and light. As its knowledge is always true, so too its will is always true; it does not fumble in its handling of things or stumble in its paces. In the Supermind feeling and emotion do not depart from their truth, make no slips or mistakes, do not swerve from the right and the real, cannot misuse beauty and delight or twist away from a divine rectitude. In the Supermind sense cannot mislead or deviate into the grossnesses which are here its natural imperfections and the cause of reproach, distrust and misuse by our ignorance. Even an incomplete statement made by the Supermind is a truth leading to a further truth, its incomplete action a step towards completeness. All the life and action and leading of the Supermind is guarded in its very nature from the falsehoods and uncertainties that are our lot; it moves in safety towards its perfection. Once the truth-consciousness was established here on its own sure foundation, the evolution of divine life would be a progress in felicity, a march through light to Ananda. Supermind is an eternal reality of the divine Being and the divine Nature. In its own plane it already and always exists and possesses its own essential law of being; it has not to be created or to emerge or evolve into existence out of involution in Matter or out of non-existence, as it might seem to the view of mind which itself seems to its own view to have so emerged from life and Matter or to have evolved out of an involution in life and Matter. The nature of Supermind is always the same, a being of knowledge, proceeding from truth to truth, creating or rather manifesting what has to be manifested by the power of a pre-existent knowledge, not by hazard but by a self-existent destiny in the being itself, a necessity of the thing in itself and therefore inevitable. Its -manifestation of the divine life will also be inevitable; its own life on its own plane is divine and, if Supermind descends upon the earth, it will bring necessarily the divine life with it and establish it here. Supermind is the grade of existence beyond mind, life and Matter and, as mind, life and Matter have manifested on the earth, so too must Supermind in the inevitable course of things manifest in this world of Matter. In fact, a supermind is already here but it is involved, concealed behind this manifest mind, life and Matter and not yet acting overtly or in its own power: if it acts, it is through these inferior powers and modified by their characters and so not yet recognisable. It is only by the approach and arrival of the descending Supermind that it can be liberated upon earth and reveal itself in the action of our material, vital and mental parts so that these lower powers can become portions of a total divinised activity of our whole being: it is that that will bring to us a completely realised divinity or the divine life. It is indeed so that life and mind involved in Matter have realised themselves here; for only what is involved can evolve, otherwise there could be no emergence. The manifestation of a supramental truth-consciousness is therefore the capital reality that will make the divine life possible. It is when all the movements of thought, impulse and action are governed and directed by a self-existent and luminously automatic truth-consciousness and our whole nature comes to be constituted by it and made of its stuff that the life divine will be complete and absolute. Even as it is, in reality though not in the appearance of things, it is a secret self-existent knowledge and truth that is working to manifest itself in the creation here. The Divine is already there immanent within us, ourselves are that in our inmost reality and it is this reality that we have to manifest; it is that which constitutes the urge towards the divine living and makes necessary the creation of the life divine even in this material existence. A manifestation of the Supermind and its truth-consciousness is then inevitable; it must happen in this world sooner or lateR But it has two aspects, a descent from above, an ascent from below, a self-revelation of the Spirit, an evolution in Nature. The ascent is necessarily an effort, a working of Nature, an urge or nisus on her side to raise her lower parts by an evolutionary or revolutionary change, conversion or transformation into the divine reality and it may happen by a process and progress or by a rapid miracle. The descent or self-revelation of the Spirit is an act of the supreme Reality from above which makes the realisation possible and it can appear either as the divine aid which brings about the fulfilment of the progress and process or as the sanction of the miracle. Evolution, as we see it in this world, is a slow and difficult process and, indeed, needs usually ages to reach abiding results; but this is because it is in its nature an emergence from inconscient beginnings, a start from nescience and a working in the ignorance of natural beings by what seems to be an unconscious force. There can be, on the contrary, an evolution in the light and no longer in the darkness, in which the evolving being is a conscious participant and cooperator, and this is precisely what must take place here. Even in the effort and progress from the Ignorance to Knowledge this must be in part if not wholly the endeavour to be made on the heights of the nature, and it must be wholly that in the final movement towards the spiritual change, realisation, transformation. It must be still more so when there is a transition across the dividing line between the Ignorance and the Knowledge and the evolution is from knowledge to greater knowledge, from consciousness to greater consciousness, from being to greater being. There is then no longer any necessity for the slow pace of the ordinary evolution; there can be rapid conversion, quick transformation after transformation, what would seem to our normal present mind a succession of miracles. An evolution on the supramental levels could well be of that nature; it could be equally, if the being so chose, a more leisurely passage of one supramental state or condition of things to something beyond but still supramental, from level to divine level, a building up of divine gradations, a free growth to the supreme Supermind or beyond it to yet undreamed levels of being, consciousness and Ananda.
   ~ Sri Aurobindo, Essays In Philosophy And Yoga, 558,
246:The Science of Living

To know oneself and to control oneself

AN AIMLESS life is always a miserable life.

Every one of you should have an aim. But do not forget that on the quality of your aim will depend the quality of your life.

   Your aim should be high and wide, generous and disinterested; this will make your life precious to yourself and to others.

   But whatever your ideal, it cannot be perfectly realised unless you have realised perfection in yourself.

   To work for your perfection, the first step is to become conscious of yourself, of the different parts of your being and their respective activities. You must learn to distinguish these different parts one from another, so that you may become clearly aware of the origin of the movements that occur in you, the many impulses, reactions and conflicting wills that drive you to action. It is an assiduous study which demands much perseverance and sincerity. For man's nature, especially his mental nature, has a spontaneous tendency to give a favourable explanation for everything he thinks, feels, says and does. It is only by observing these movements with great care, by bringing them, as it were, before the tribunal of our highest ideal, with a sincere will to submit to its judgment, that we can hope to form in ourselves a discernment that never errs. For if we truly want to progress and acquire the capacity of knowing the truth of our being, that is to say, what we are truly created for, what we can call our mission upon earth, then we must, in a very regular and constant manner, reject from us or eliminate in us whatever contradicts the truth of our existence, whatever is opposed to it. In this way, little by little, all the parts, all the elements of our being can be organised into a homogeneous whole around our psychic centre. This work of unification requires much time to be brought to some degree of perfection. Therefore, in order to accomplish it, we must arm ourselves with patience and endurance, with a determination to prolong our life as long as necessary for the success of our endeavour.

   As you pursue this labour of purification and unification, you must at the same time take great care to perfect the external and instrumental part of your being. When the higher truth manifests, it must find in you a mind that is supple and rich enough to be able to give the idea that seeks to express itself a form of thought which preserves its force and clarity. This thought, again, when it seeks to clothe itself in words, must find in you a sufficient power of expression so that the words reveal the thought and do not deform it. And the formula in which you embody the truth should be manifested in all your feelings, all your acts of will, all your actions, in all the movements of your being. Finally, these movements themselves should, by constant effort, attain their highest perfection.

   All this can be realised by means of a fourfold discipline, the general outline of which is given here. The four aspects of the discipline do not exclude each other, and can be followed at the same time; indeed, this is preferable. The starting-point is what can be called the psychic discipline. We give the name "psychic" to the psychological centre of our being, the seat within us of the highest truth of our existence, that which can know this truth and set it in movement. It is therefore of capital importance to become conscious of its presence in us, to concentrate on this presence until it becomes a living fact for us and we can identify ourselves with it.

   In various times and places many methods have been prescribed for attaining this perception and ultimately achieving this identification. Some methods are psychological, some religious, some even mechanical. In reality, everyone has to find the one which suits him best, and if one has an ardent and steadfast aspiration, a persistent and dynamic will, one is sure to meet, in one way or another - outwardly through reading and study, inwardly through concentration, meditation, revelation and experience - the help one needs to reach the goal. Only one thing is absolutely indispensable: the will to discover and to realise. This discovery and realisation should be the primary preoccupation of our being, the pearl of great price which we must acquire at any cost. Whatever you do, whatever your occupations and activities, the will to find the truth of your being and to unite with it must be always living and present behind all that you do, all that you feel, all that you think.

   To complement this movement of inner discovery, it would be good not to neglect the development of the mind. For the mental instrument can equally be a great help or a great hindrance. In its natural state the human mind is always limited in its vision, narrow in its understanding, rigid in its conceptions, and a constant effort is therefore needed to widen it, to make it more supple and profound. So it is very necessary to consider everything from as many points of view as possible. Towards this end, there is an exercise which gives great suppleness and elevation to the thought. It is as follows: a clearly formulated thesis is set; against it is opposed its antithesis, formulated with the same precision. Then by careful reflection the problem must be widened or transcended until a synthesis is found which unites the two contraries in a larger, higher and more comprehensive idea.

   Many other exercises of the same kind can be undertaken; some have a beneficial effect on the character and so possess a double advantage: that of educating the mind and that of establishing control over the feelings and their consequences. For example, you must never allow your mind to judge things and people, for the mind is not an instrument of knowledge; it is incapable of finding knowledge, but it must be moved by knowledge. Knowledge belongs to a much higher domain than that of the human mind, far above the region of pure ideas. The mind has to be silent and attentive to receive knowledge from above and manifest it. For it is an instrument of formation, of organisation and action, and it is in these functions that it attains its full value and real usefulness.

   There is another practice which can be very helpful to the progress of the consciousness. Whenever there is a disagreement on any matter, such as a decision to be taken, or an action to be carried out, one must never remain closed up in one's own conception or point of view. On the contrary, one must make an effort to understand the other's point of view, to put oneself in his place and, instead of quarrelling or even fighting, find the solution which can reasonably satisfy both parties; there always is one for men of goodwill.

   Here we must mention the discipline of the vital. The vital being in us is the seat of impulses and desires, of enthusiasm and violence, of dynamic energy and desperate depressions, of passions and revolts. It can set everything in motion, build and realise; but it can also destroy and mar everything. Thus it may be the most difficult part to discipline in the human being. It is a long and exacting labour requiring great patience and perfect sincerity, for without sincerity you will deceive yourself from the very outset, and all endeavour for progress will be in vain. With the collaboration of the vital no realisation seems impossible, no transformation impracticable. But the difficulty lies in securing this constant collaboration. The vital is a good worker, but most often it seeks its own satisfaction. If that is refused, totally or even partially, the vital gets vexed, sulks and goes on strike. Its energy disappears more or less completely and in its place leaves disgust for people and things, discouragement or revolt, depression and dissatisfaction. At such moments it is good to remain quiet and refuse to act; for these are the times when one does stupid things and in a few moments one can destroy or spoil the progress that has been made during months of regular effort. These crises are shorter and less dangerous for those who have established a contact with their psychic being which is sufficient to keep alive in them the flame of aspiration and the consciousness of the ideal to be realised. They can, with the help of this consciousness, deal with their vital as one deals with a rebellious child, with patience and perseverance, showing it the truth and light, endeavouring to convince it and awaken in it the goodwill which has been veiled for a time. By means of such patient intervention each crisis can be turned into a new progress, into one more step towards the goal. Progress may be slow, relapses may be frequent, but if a courageous will is maintained, one is sure to triumph one day and see all difficulties melt and vanish before the radiance of the truth-consciousness.

   Lastly, by means of a rational and discerning physical education, we must make our body strong and supple enough to become a fit instrument in the material world for the truth-force which wants to manifest through us.

   In fact, the body must not rule, it must obey. By its very nature it is a docile and faithful servant. Unfortunately, it rarely has the capacity of discernment it ought to have with regard to its masters, the mind and the vital. It obeys them blindly, at the cost of its own well-being. The mind with its dogmas, its rigid and arbitrary principles, the vital with its passions, its excesses and dissipations soon destroy the natural balance of the body and create in it fatigue, exhaustion and disease. It must be freed from this tyranny and this can be done only through a constant union with the psychic centre of the being. The body has a wonderful capacity of adaptation and endurance. It is able to do so many more things than one usually imagines. If, instead of the ignorant and despotic masters that now govern it, it is ruled by the central truth of the being, you will be amazed at what it is capable of doing. Calm and quiet, strong and poised, at every minute it will be able to put forth the effort that is demanded of it, for it will have learnt to find rest in action and to recuperate, through contact with the universal forces, the energies it expends consciously and usefully. In this sound and balanced life a new harmony will manifest in the body, reflecting the harmony of the higher regions, which will give it perfect proportions and ideal beauty of form. And this harmony will be progressive, for the truth of the being is never static; it is a perpetual unfolding of a growing perfection that is more and more total and comprehensive. As soon as the body has learnt to follow this movement of progressive harmony, it will be possible for it to escape, through a continuous process of transformation, from the necessity of disintegration and destruction. Thus the irrevocable law of death will no longer have any reason to exist.

   When we reach this degree of perfection which is our goal, we shall perceive that the truth we seek is made up of four major aspects: Love, Knowledge, Power and Beauty. These four attributes of the Truth will express themselves spontaneously in our being. The psychic will be the vehicle of true and pure love, the mind will be the vehicle of infallible knowledge, the vital will manifest an invincible power and strength and the body will be the expression of a perfect beauty and harmony.

   Bulletin, November 1950

   ~ The Mother, On Education,
247:Above her little finite steps she feels,
Careless of knot or pause, worlds which weave out
A strange perfection beyond law and rule,
A universe of self-found felicity,
An inexpressible rhythm of timeless beats,
The many-movemented heart-beats of the One,
Magic of the boundless harmonies of self,
Order of the freedom of the infinite,
The wonder-plastics of the Absolute.
There is the All-Truth and there the timeless bliss.
But hers are fragments of a star-lost gleam,
Hers are but careless visits of the gods.
They are a Light that fails, a Word soon hushed
And nothing they mean can stay for long on earth.
There are high glimpses, not the lasting sight.
A few can climb to an unperishing sun,
Or live on the edges of the mystic moon
And channel to earth-mind the wizard ray. ~ Sri Aurobindo, Savitri, The Eternal Day,
248:The face of Truth is covered with a brilliant golden lid; that do thou remove, O Fosterer, for the law of the Truth, for sight. ~ Sri Aurobindo, Isha Upanishad,
249: To make it more simple for general comprehension: after initiation, the mystic is merged in the occultist, for he has become a student of occult law; he has to work with matter, with its manipulation and uses, and he has to master and control all lower forms of manifestation, and learn the rules... yet he will still have to find the God within his own being, before he can safely venture on the path of occult law. ~ Alice Bailey, in Letters on Occult Meditation, p. 147, (1922)
250:The supreme Form is then made visible. It is that of the infinite Godhead whose faces are everywhere and in whom are all the wonders of existence, who multiplies unendingly all the many marvellous revelations of his being, a world-wide Divinity seeing with innumerable eyes, speaking from innumerable mouths, armed for battle with numberless divine uplifted weapons, glorious with divine ornaments of beauty, robed in heavenly raiment of deity, lovely with garlands of divine flowers, fragrant with divine perfumes. Such is the light of this body of God as if a thousand suns had risen at once in heaven. The whole world multitudinously divided and yet unified is visible in the body of the God of Gods. Arjuna sees him, God magnificent and beautiful and terrible, the Lord of souls who has manifested in the glory and greatness of his spirit this wild and monstrous and orderly and wonderful and sweet and terrible world, and overcome with marvel and joy and fear he bows down and adores with words of awe and with clasped hands the tremendous vision. "I see" he cries "all the gods in thy body, O God, and different companies of beings, Brahma the creating lord seated in the Lotus, and the Rishis and the race of the divine Serpents. I see numberless arms and bellies and eyes and faces, I see thy infinite forms on every side, but I see not thy end nor thy middle nor thy beginning, O Lord of the universe, O Form universal. I see thee crowned and with thy mace and thy discus, hard to discern because thou art a luminous mass of energy on all sides of me, an encompassing blaze, a sun-bright fire-bright Immeasurable. Thou art the supreme Immutable whom we have to know, thou art the high foundation and abode of the universe, thou art the imperishable guardian of the eternal laws, thou art the sempiternal soul of existence."

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

This Godhead who embraces the worlds with his numberless arms and destroys with his million hands, whose eyes are suns and moons, has a face of blazing fire and is ever burning up the whole universe with the flame of his energy. The form of him is fierce and marvellous and alone it fills all the regions and occupies the whole space between earth and heaven. The companies of the gods enter it, afraid, adoring; the Rishis and the Siddhas crying "May there be peace and weal" praise it with many praises; the eyes of Gods and Titans and Giants are fixed on it in amazement. It has enormous burning eyes; it has mouths that gape to devour, terrible with many tusks of destruction; it has faces like the fires of Death and Time. The kings and the captains and the heroes on both sides of the world-battle are hastening into its tusked and terrible jaws and some are seen with crushed and bleeding heads caught between its teeth of power; the nations are rushing to destruction with helpless speed into its mouths of flame like many rivers hurrying in their course towards the ocean or like moths that cast themselves on a kindled fire. With those burning mouths the Form of Dread is licking all the regions around; the whole world is full of his burning energies and baked in the fierceness of his lustres. The world and its nations are shaken and in anguish with the terror of destruction and Arjuna shares in the trouble and panic around him; troubled and in pain is the soul within him and he finds no peace or gladness. He cries to the dreadful Godhead, "Declare to me who thou art that wearest this form of fierceness. Salutation to thee, O thou great Godhead, turn thy heart to grace. I would know who thou art who wast from the beginning, for I know not the will of thy workings." ~ Sri Aurobindo, Essays On The Gita, 2.10_-_The_Vision_of_the_World-Spirit_-_Time_the_Destroyer,
251:work expands so as to fill the time available for its completion ~ Parkinson's Law,

*** NEWFULLDB 2.4M ***

1:arma-double L-dillo. ~ Ingrid Law
2:Gresham’s Law, ~ Ludwig von Mises
3:This Kitten Has Claws ~ L J Smith
4:What does it all ~ Lawrence Block
5:Frowning, I glazed ~ Poppy Lawless
6:I see. And have you ~ Ariel Lawhon
7:love obeys no laws ~ Lauren Oliver
8:sun is anti-thought ~ D H Lawrence
9:Albion Forever! ~ Stephen R Lawhead
10:Brambleclaw muttered, ~ Erin Hunter
11:Detective Flawless Skin ~ Elise Sax
12:Love is not a list. ~ Mark Lawrence
13:Michel Foucault ~ Lawrence Freedman
14:Send a bigger bear. ~ Mark Lawrence
15:Unthinkable clothing ~ D H Lawrence
16:Necessity knows no law. ~ Mark Twain
17:Our reason is our law. ~ John Milton
18:The gods have their own laws. ~ Ovid
19:The Law of One – You! ~ Rhonda Byrne
20:Bad laws make hard cases. ~ C S Lewis
21:Baylee Rose   Unlawful ~ Jordan Marie
22:Close but no cigar ~ Lawrence Sanders
23:Fury too, has its laws. ~ Leo Tolstoy
24:General Lafayette McLaws ~ S C Gwynne
25:I like practicing law. ~ Bill Janklow
26:RAND Corporation, ~ Lawrence Freedman
27:A bad law is no law. ~ Cassandra Clare
28:No law's gonna change us ~ Macklemore
30:Petty laws breed great crimes. ~ Ouida
31:They obey older laws. ~ Alison Croggon
32:All things obey fixed laws. ~ Lucretius
33:Don't show your flaws. ~ Drew Barrymore
34:flawless imperfection, ~ Pepper Winters
35:Foggy Bottom Law School. ~ John Grisham
36:gifts according to the law: ~ Anonymous
37:I don't like conflict. ~ Nigella Lawson
38:I'm a hard headed lawyer. ~ Eric Holder
39:Law is mind without reason. ~ Aristotle
40:Law is the safest helmet. ~ Edward Coke
41:Lawn Boy by Gary Paulsen ~ Gary Paulsen
42:LORD’s] laws are wonderful. ~ Anonymous
43:Mow the Lawn By ROGER COHEN ~ Anonymous
44:Necessity has no law. ~ Oliver Cromwell
45:Survival is a genetic law. ~ Gaspar Noe
46:There, there, there. ~ Lawrence Sanders
47:We are a nation of laws. ~ Barack Obama
48:you're not a fucking elf ~ Erin Lawless
49:Don't give up the ship! ~ James Lawrence
50:God is thy law, thou mine. ~ John Milton
51:his heart made of stone. ~ Iain Lawrence
52:I was the law and order. ~ Frank Gifford
53:Love is the higher law. ~ David Levithan
54:Love's a dog in a manger. ~ D H Lawrence
55:Necessity has no law. ~ William Langland
56:Necessity is the only law, ~ N K Jemisin
57:Nobody's sane above the law. ~ Toba Beta
58:The history of the cosmos ~ D H Lawrence
59:The law is a ass, Sir! ~ Charles Dickens
60:We are a country of laws. ~ Donald Trump
61:Common law is common right. ~ Edward Coke
62:I eat like a caveman. ~ Jennifer Lawrence
63:Law is a bottomless pit. ~ John Arbuthnot
64:Laws are subordinate to custom. ~ Plautus
65:Love is the law of life. ~ Mahatma Gandhi
66:One king, one law, one faith. ~ Louis XIV
67:Pretend you’re good at it. ~ Jenny Lawson
68:So rich people never die? ~ Mark Lawrence
69:Squirrelpaw!” Brambleclaw’s ~ Erin Hunter
70:The fats dented the flats. ~ Jerry Lawler
71:The law itself follows gold. ~ Propertius
72:The law of heaven is love. ~ Hosea Ballou
73:The spell is Morgians ~ Stephen R Lawhead
74:to dispense from the laws. ~ Peter Kreeft
75:You are all stardust. ~ Lawrence M Krauss
76:You look how you look ~ Jennifer Lawrence
77:Christ Came to Fulfill the Law ~ Anonymous
78:Evolution is the Law of Life ~ Pythagoras
79:Go back to your bingo hall. ~ Jerry Lawler
80:Joshua Lawrence Chamberlain ~ Rick Riordan
81:Law is always better than war. ~ Brian Eno
82:Laws are not made for the good. ~ Socrates
83:Love is the ultimate outlaw. ~ Tom Robbins
84:What are those?” Brambleclaw ~ Erin Hunter
85:While we live, let us live. ~ D H Lawrence
86:You're a Good Little Slave ~ Mark Lawrence
87:Being a mother isn't easy. ~ Linda Greenlaw
88:But do everyday things? Be a dad? ~ Kim Law
89:Can I press one for English? ~ Jerry Lawler
90:Custom is the law of fools. ~ John Vanbrugh
91:How beastly the bourgeois is ~ D H Lawrence
92:If it offends you. Stop me. ~ Mark Lawrence
93:I say, break the law. ~ Henry David Thoreau
94:lawn and flowering dogwood ~ David Baldacci
95:Man is a thought-adventurer. ~ D H Lawrence
96:No law is quite appropriate for all. ~ Livy
97:One never knows, do one? ~ Lawrence Sanders
98:Preach 90% Law and 10% grace. ~ John Wesley
99:The Simpsons are going to Delaware! ~ Homer
100:Tis the eternal law, ~ William Butler Yeats
101:Whoever imperfect..finds flaws. ~ Toba Beta
102:All's love, yet all's law. ~ Robert Browning
103:America is a country of laws. ~ Donald Trump
104:Art-speech is the only truth. ~ D H Lawrence
105:Even monkeys fall out of trees. ~ J F Lawton
106:everything else fell away, ~ Carole Lawrence
107:Family before Law, Gideon. ~ Cassandra Clare
108:For loves lawe is out of reule. ~ John Gower
109:I am a flawed human being- ~ Haruki Murakami
110:I’m Detective Mitch Lawson. ~ Kristen Ashley
111:I see a redness suddenly come ~ D H Lawrence
112:J.R.'s got moves like Jagger! ~ Jerry Lawler
113:Law is the ultimate science. ~ Frank Herbert
114:Law without reason is criminal. ~ Criss Jami
115:Man is a mistake. He must go. ~ D H Lawrence
116:Order is Heaven’s first law. ~ Dale Carnegie
117:Poor as an honest lawyer. ~ Bernard Cornwell
118:Practically all SF is trash. ~ Stanislaw Lem
119:Reason is the life of the law. ~ Edward Coke
120:The gospel sweetens the law. ~ Thomas Watson
121:The Secret: Law of Attraction ~ Rhonda Byrne
122:Time does not die; only people. ~ J F Lawton
123:We fucked a flame into being. ~ D H Lawrence
124:Where sanity is there God is. ~ D H Lawrence
125:Why does the thin grey strand ~ D H Lawrence
126:You are what you inhabit. ~ Lawrence Millman
127:You cannot make men good by law. ~ C S Lewis
128:All art is made from anger. ~ Lawrence Weiner
129:All Gods were immortal. ~ Stanislaw Jerzy Lec
130:Along the avenue of cypresses, ~ D H Lawrence
131:and returned. To Duane the outlaw ~ Zane Grey
132:based on international law. ~ Walter Isaacson
133:Be happy without picking flaws. ~ Victor Hugo
134:be the half-day at the Grammar ~ D H Lawrence
135:broke the concealed-carry laws. ~ Dean Koontz
136:Feare, the Bedle of the Law. ~ George Herbert
137:Good morals lead to good laws. ~ Chuck Norris
138:I came, I saw, I concurred... ~ Darren E Laws
139:I'm trying not to change. ~ Jennifer Lawrence
140:I was more ass than assassin. ~ Mark Lawrence
141:Just laws reflect what is right. ~ R C Sproul
142:Laws die. Books never. ~ Edward Bulwer Lytton
143:Lawyers don't run sales forces. ~ Jeff Raikes
144:Let us kill all lawyers ~ William Shakespeare
145:My character is not flawless. ~ Breckin Meyer
146:Nature has no Laws — only habits. ~ Hakim Bey
147:No man is above the law. ~ William H Pryor Jr
148:Order is heaven's first law. ~ Alexander Pope
149:She was all venom and claws now. ~ R Scarlett
150:Single combat? We're leaving. ~ Mark Lawrence
151:Stop quoting laws, we carry weapons! ~ Pompey
152:the art of creating power ~ Lawrence Freedman
153:The Lawrence book excited me too. ~ Ana s Nin
154:The tiny fish enjoy themselves ~ D H Lawrence
155:The Turks have dreary jails. ~ Lawrence Block
156:You cannot not communicate. ~ Paul Watzlawick
157:Zeroth law: You must play the game ~ C P Snow
158:...and claws of creeping foxes. ~ Sarah Waters
159:A win would be better than a draw. ~ Denis Law
160:Dyson's Law: Do ask; don't lie. ~ Esther Dyson
161:For Unlawful Carnal Knowledge. ~ W E B Griffin
162:Fuck Art, let's Dance! ~ Lawrence Ferlinghetti
163:I must warn her about Tigerclaw, ~ Erin Hunter
164:I put the kitch into kitchen. ~ Nigella Lawson
165:Irony is the glory of slaves. ~ Czeslaw Milosz
166:It’s a cat, but not racist. ~ Lawrence Sanders
167:It wasn’t a baby in Argentina, ~ Mark Lawrence
168:I was tired of an outlaw's life. ~ Frank James
169:Of course the law's not racist. ~ Aasif Mandvi
170:People are made up of flaws. ~ Amanda Seyfried
171:quick to anger, quicker to calm ~ Erin Lawless
172:Reason is the Soul of the Law. ~ Thomas Hobbes
173:Right... is the child of law. ~ Jeremy Bentham
174:The flaw is the thing we love. ~ Gail Caldwell
175:The Law by Frédéric Bastiat ~ Fr d ric Bastiat
176:The law is an ass, an idiot. ~ Charles Dickens
177:The lawn was white with doctors ~ Sylvia Plath
178:The law you sons of bitches! ~ Terry Pratchett
179:Trust the tale, not the teller. ~ D H Lawrence
180:Very good laws may be ill timed. ~ Montesquieu
181:We go after unlawful activities. ~ Paul Watson
182:What is crucial is there be laws. ~ Andre Weil
183:---all's love, yet all's law. ~ Robert Browning
184:A man with a club is a law-maker. ~ Jack London
185:Are you ready for some puppies?! ~ Jerry Lawler
186:A unjust law, is no law at all. ~ Martin Luther
187:Beauty stands and waits ~ Lawrence Ferlinghetti
188:Can’t stop a Nazi with a lawbook. ~ Herman Wouk
189:Come, agree, the law's costly. ~ Jonathan Swift
190:«dormir bien por la noche»: ~ Lawrence Freedman
191:Every new time will give its law. ~ Maxim Gorky
192:Foley looks like an un-made bed. ~ Jerry Lawler
193:futilidad que las animaban. ~ Lawrence Freedman
194:Got a budget for the lawyer though. ~ Rick Ross
195:Gyrating J.R., pretty darn good! ~ Jerry Lawler
196:I am the law, and I am the judge! ~ Jules Verne
197:Language is the only homeland. ~ Czeslaw Milosz
198:Lawns are a form of television ~ Michael Pollan
199:Love is poetry plus biology. ~ Lawrence Durrell
200:Love means to look at yourself ~ Czeslaw Milosz
201:More law, less justice. ~ Marcus Tullius Cicero
202:Please, decide that I'm worth it ~ Erin Lawless
203:So many laws argues so many sins. ~ John Milton
204:The living moment is everything. ~ D H Lawrence
205:There are laws for peace as well as war. ~ Livy
206:Those who fear men like laws. ~ Luc de Clapiers
207:When law can do no right, ~ William Shakespeare
208:Wherever Law ends, Tyranny begins. ~ John Locke
209:Equal in law is not equal in nature. ~ Greg Bear
210:Every process must by law decay. ~ Anthony Doerr
211:Famous people are above the law. ~ Ricky Gervais
212:For lawless joys a bitter ending waits. ~ Pindar
213:Freedom is the silence of the law. ~ George Will
214:He was old but full of beans, ~ Lawrence Osborne
215:Holding a grudge is a fatal flaw. ~ Rick Riordan
216:I believe in no final solutions. ~ Stanislaw Lem
217:I know not whether Laws be right, ~ Oscar Wilde
218:I'm sorry, I just did a shot ~ Jennifer Lawrence
219:Law is organized Justice. Now ~ Fr d ric Bastiat
220:Laws can't control the lawless. ~ Wayne LaPierre
221:Law, without force, is impotent. ~ Blaise Pascal
222:Lawyers are predators in grey worsted ~ Tom Holt
223:Love is the outlaw's duty. ~ Jayne Anne Phillips
224:More laws, less justice. ~ Marcus Tullius Cicero
225:Nature, red in tooth and claw. ~ Alfred Tennyson
226:No law is sufficiently convenient to all. ~ Livy
227:Persephone herself is but a voice ~ D H Lawrence
228:Pretty much everything exploded. ~ Mark Lawrence
229:So slowly the hot elephant hearts ~ D H Lawrence
230:The elephant, the huge old beast, ~ D H Lawrence
231:The ignorant is a child. ~ Laws of Manu. II. 193
232:The law doesn't create a right. ~ Jack Kevorkian
233:The Law is Reason free from Passion. ~ Aristotle
234:The Law of Wonder rules my life at last, ~ Rumi
235:We need law and order in America. ~ Donald Trump
236:You cant spend your life apologizing. ~ Jude Law
237:Youth is the age of despairs. ~ Lawrence Durrell
238:A government of laws, and not of men ~ John Adams
239:And can a man his own quietus make ~ D H Lawrence
240:April lawmakers voted to restore some ~ Anonymous
241:Behind every bad law, a deep fear. ~ Sarah Vowell
242:Divorce is a game played by lawyers. ~ Cary Grant
243:Don’t be afraid to show your flaws. ~ Jason Fried
244:For lawless joys a bitter ending waits. ~ Pindar,
245:Her blood sang with the violence. ~ Mark Lawrence
246:Here's to the thorn in the flower! ~ D H Lawrence
247:He was the perfectly flawed man. ~ Samantha Chase
248:His youth was a wingless Dodo. ~ Lawrence Osborne
249:immutable laws of God Almighty ~ Christian Wolmar
250:In all things there is a law of cycles. ~ Tacitus
251:Is he dancing or having a seizure? ~ Jerry Lawler
252:I was fearless...and lawless. ~ Katharine Hepburn
253:Law of life, Creating the life you want ~ Unknown
254:Laws die, but Books never. ~ Edward Bulwer Lytton
255:Litigation only makes lawyers fat. ~ Wilbur Smith
256:Live like the Kennedy's, above the law. ~ Big Pun
257:My country tears of thee. ~ Lawrence Ferlinghetti
258:My heart is an empty refrigerator. ~ J T Lawrence
259:Nobody's perfect. I'm perfectly flawed. ~ Amy Lee
260:Oliver Tackles Uganda’s Anti-Gay Laws ~ Anonymous
261:One God, one law, one element, ~ Alfred the Great
262:One with the law is a majority. ~ Calvin Coolidge
263:The law is a horrible business. ~ Clarence Darrow
264:The law is reason, free from passion. ~ Aristotle
265:The law is the public conscience. ~ Thomas Hobbes
266:The law must have the last word. ~ Jacques Chirac
267:The real teacher is endurance. ~ Lawrence Durrell
268:There are idiots. Look around. ~ Lawrence Summers
269:Unjust laws aren't laws at all. ~ Saint Augustine
270:unwinding is, by law, painless. ~ Neal Shusterman
271:Words, the acid-bath of words. ~ Lawrence Durrell
272:You knocked her the fuck out. ~ Toye Lawson Brown
273:22 I love God’s law with all my heart. ~ Anonymous
274:A government of laws, and not of men. ~ John Adams
275:all six of them a license.” “That ~ Lawrence Block
276:A man can drown in shades of grey. ~ Mark Lawrence
277:and will stay a part of the football ~ Liam Lawson
278:Even Eden had a snake problem. The ~ Mark Lawrence
279:God is a creator, not a law giver. ~ Norman Mailer
280:I am not an accomplished lawyer. ~ Abraham Lincoln
281:Ignorance of the law excuses no man. ~ John Selden
282:Illiterates have to dictate. ~ Stanislaw Jerzy Lec
283:I shall always be a priest of love. ~ D H Lawrence
284:It’s always too late to change. ~ Lawrence Osborne
285:It's like a mathematical law, Grace. ~ Paul Auster
286:I've never considered failure. ~ Jennifer Lawrence
287:I want people to have less me. ~ Jennifer Lawrence
288:I was wrong. God's law is only Love. ~ Oscar Wilde
289:Laws are the sovereigns of sovereigns. ~ Louis XIV
290:Lawyers are natural politicians. ~ Clarence Darrow
291:Remember the First Law: SJWs always lie! ~ Vox Day
292:Self-defense is Nature's eldest law. ~ John Dryden
293:Sleep is a hint of lovely oblivion. ~ D H Lawrence
294:The Law and the Lawgiver are one. ~ Mahatma Gandhi
295:The law is agnostic about truth. ~ Alan Dershowitz
296:The Law ... is perfection of reason. ~ Edward Coke
297:The Law of the Lord is a love story. ~ Russ Ramsey
298:The more laws and restrictions there are, ~ Laozi
299:The Secret is the law of attraction ~ Rhonda Byrne
300:The trouble with law is lawyers. ~ Clarence Darrow
301:We are so conceited and so unproud. ~ D H Lawrence
302:Where there’s law there’s injustice, ~ Leo Tolstoy
303:With your little claws, Lolita. ~ Vladimir Nabokov
304:You know the law of averages says: ~ Steve Goodman
305:You’re referring to the guests? ~ Lawrence Sanders
306:Age is no guarantee of maturity. ~ Lawana Blackwell
307:Ah, then, upon my bedroom I do draw ~ D H Lawrence
308:A lawsuit is the suicide of time. ~ Thomas A Edison
309:All laws are simulations of reality. ~ John C Lilly
310:Art like life is an open secret. ~ Lawrence Durrell
311:Do I believe? God only knows. ~ Stanislaw Jerzy Lec
312:Every ruler is harsh whose laws is new. ~ Aeschylus
313:Greatness breaks laws. ~ Louise Berliawsky Nevelson
314:Honor is a harder master than the law. ~ Mark Twain
315:In a boom, envy; in a bust, anger. ~ Dominic Lawson
316:In the depths all becomes law. ~ Rainer Maria Rilke
317:Law and Charity Are Not the Same ~ Fr d ric Bastiat
318:Law is a very addictive profession. ~ George Carman
319:Law is but a heathen word for power. ~ Daniel Defoe
320:Laws are inoperative in war ~ Marcus Tullius Cicero
321:Lawyers do not mix with diplomacy. ~ Charles Stross
322:Life is a school of the spirit. ~ Stephen R Lawhead
323:Reach me a gentian, give me a torch! ~ D H Lawrence
324:Reality doesn’t owe us comfort. ~ Lawrence M Krauss
325:Sometimes even lawyers need lawyers. ~ Billy Carter
326:Sometimes I feel like a vampire ~ Jennifer Lawrence
327:Sometimes you have to go above the law. ~ Fawn Hall
328:The goal is to know how not-to-know. ~ D H Lawrence
329:The law is an opinion with a gun. ~ Stefan Molyneux
330:The law is reason unaffected by desire. ~ Aristotle
331:The people's safety is the law of God. ~ James Otis
332:There are no answers, only choices. ~ Stanislaw Lem
333:they have rejected the law of the LORD, ~ Anonymous
334:We are nothing but by the law. ~ Napoleon Bonaparte
335:What liars poets and everybody were! ~ D H Lawrence
336:When I went to the scientific doctor ~ D H Lawrence
337:Where the law ends tyranny begins. ~ Henry Fielding
338:Where there is law there is injustice ~ Leo Tolstoy
339:a glorious laughing ecstasy of rage. ~ Mark Lawrence
340:Any kind of person can be a scientist. ~ Maria Klawe
341:Automatic law corrodes our freedom ~ Philip K Howard
342:Call me Silidons, for such I am. ~ Stephen R Lawhead
343:Claw smiled at him beatifically. Sala ~ L J McDonald
344:Conflict was the birthplace of growth. ~ Liam Lawson
345:Desire is the design flaw.”) The ~ Elizabeth Gilbert
346:don't you REALLY WANT to get married? ~ D H Lawrence
347:He who limps is still walking. ~ Stanislaw Jerzy Lec
348:I don't believe in low-fat cooking. ~ Nigella Lawson
349:I'm dead sober. This is just me. ~ Jennifer Lawrence
350:I’m on top of my green like a lawn chair ~ Lil Wayne
351:I prove the supreme law of Gods and sky, ~ Lucretius
352:Law and the Classes of Society, Judge ~ Stephen King
353:Laws without morals are in vain. ~ Benjamin Franklin
354:Law, the king of all mortals and immortals. ~ Pindar
355:Lawyers have a dangerous job in Iran. ~ Shirin Ebadi
356:LeBlanc’s law: Later equals never. ~ Robert C Martin
357:Love is much more demanding than law. ~ Desmond Tutu
358:Love is the law, love under will. ~ Aleister Crowley
359:Man gave us laws, and God gave us time, ~ ASAP Rocky
360:Man kann nicht nicht kommunizieren ~ Paul Watzlawick
361:Man's fatal flaw is misplaced optimism. ~ Allan Wolf
362:No such thing as humanity without flaws. ~ Hugo Ball
363:Obeying an unjust law is itself unjust. ~ Ryan North
364:Politics: a Trojan horse race. ~ Stanislaw Jerzy Lec
365:Some Laws were meant to be broken. ~ Cassandra Clare
366:The first great law is to obey. ~ Friedrich Schiller
367:The law has no power over heroes. ~ Charlotte Lennox
368:The law is hard but it is the law. ~ Cassandra Clare
369:The law is where reality goes to die. ~ Steve Aylett
370:The soul exceeds its circumstances. ~ Czeslaw Milosz
371:Wait here. I'll be right back," Hux ~ Grace Callaway
372:What can laws do without morals? ~ Benjamin Franklin
373:Where love reigns, there's no need for laws. ~ Plato
374:Why can't I say anything normal? ~ Jennifer Lawrence
375:be a military lawyer or something. ~ Lynn Raye Harris
376:Belief in the Law of Small Numbers. ~ Daniel Kahneman
377:By law, all buildings should be white. ~ Le Corbusier
378:Change the narrative, change the laws. ~ Ani DiFranco
379:Civil liberties, good. Lawyers, bad. ~ Richard Belzer
380:Count your blessings not your flaws ~ Lauren Aquilina
381:Do you know how it is when one wakes ~ Czeslaw Milosz
382:Either the law exists, or it does not. ~ Andre Norton
383:For even satire is a form of sympathy. ~ D H Lawrence
384:Freedom is about stopping the past. ~ Lawrence Lessig
385:Get back up when you're knocked down. ~ Robbie Lawler
386:God doesn't know things. He is things. ~ D H Lawrence
387:Goodness, man, don't be so lachrymose. ~ D H Lawrence
388:I cried for what should have been. ~ Lawrence Schimel
389:I don't live to eat, I eat to live. ~ Martin Lawrence
390:I need to just find my own peace. ~ Jennifer Lawrence
391:It's hard to ravish a tin of sardines. ~ D H Lawrence
392:Law is order, and good law is good order. ~ Aristotle
393:Lawrence of Arabia, British Beatlemania. ~ Billy Joel
394:Laws, everything’s a chance, isn’t it? ~ Stephen King
395:"Lawyers Are": Perilous mouths. ~ William Shakespeare
396:Lawyers are the jackals of commerce. ~ Elbert Hubbard
397:Love your flaws, and own your quirks. ~ Ariana Grande
398:Moore's law is really about economics. ~ Gordon Moore
399:Nature hath no goal though she hath law. ~ John Donne
400:Nature never breaks her own laws. ~ Leonardo da Vinci
401:Nature, red in tooth and claw. ~ Alfred Lord Tennyson
402:No one ever felt sorry for a banker. ~ Dominic Lawson
403:Now it is autumn and the falling fruit ~ D H Lawrence
404:Only youth has a taste of immortality. ~ D H Lawrence
405:Prayer never changes the laws of nature. ~ Dan Barker
406:Pretty armour doesn't make a warrior. ~ Mark Lawrence
407:Southern lawyers don't read novels much. ~ Harper Lee
408:Taste cannot be controlled by law. ~ Thomas Jefferson
409:That was a mistake. They were my few. ~ Mark Lawrence
410:The Law is hard, but it is the Law. ~ Cassandra Clare
411:The law is silent during war. ~ Marcus Tullius Cicero
412:The law of life is the law of belief. ~ Joseph Murphy
413:The laws are stacked for the wealthy. ~ Jesse Jackson
414:"The Secret" is the law of attraction. ~ Rhonda Byrne
415:The teachers of our law, and to propose ~ John Milton
416:Time is the supreme Law of nature. ~ Arthur Eddington
417:To be human is to be beautifully flawed ~ Eric Wilson
418:To see the Law by Christ fulfilled, ~ William Cowper
419:Useless laws weaken the necessary laws. ~ Montesquieu
420:We can be beautifully flawed together. ~ Aly Martinez
421:Well, at least I had on underwear ~ Jennifer Lawrence
422:What does it say, 'I beat Meryl.' ~ Jennifer Lawrence
423:When science starts to be interpretive ~ D H Lawrence
424:Where love rules, laws are not needed. ~ Annie Besant
425:You bet I'm shy. I'm a shyster lawyer. ~ Groucho Marx
426:You must always be a-waggle with LOVE. ~ D H Lawrence
427:You ready?” he asked Eliza. Jonah nodded. ~ Jerel Law
428:A book's flaws make it less predictable. ~ Janet Fitch
429:A job is not just a job. It’s who you are. ~ Jude Law
430:All experience helps when you write. ~ Jerome Lawrence
431:All human belief systems are inherently flawed. ~ Moby
432:Bad laws are the worst sort of tyranny. ~ Edmund Burke
433:Cats do not abide by the laws of nature. ~ Charlie Day
434:Do not feel safe. The poet remembers. ~ Czeslaw Milosz
435:Ethics are more important than laws. ~ Wynton Marsalis
436:I have a band called Sons of the Lawless. ~ Jake Busey
437:It's easy to clean up when you got money. ~ J F Lawton
438:It's fun to play people who are flawed. ~ Brad Garrett
439:It's our flaws who make us who we are. ~ Doug Stanhope
440:I've learned that it's OK to be flawed. ~ Winona Ryder
441:I want a pizza with my face on it. ~ Jennifer Lawrence
442:Kitten got claws and then some ~ Jennifer L Armentrout
443:Laws can discover sin, but not remove it ~ John Milton
444:Laws, like houses, lean on one another. ~ Edmund Burke
445:Lawyers, I suppose, were children once. ~ Charles Lamb
446:Love obeys no laws other than its own. ~ Lauren Oliver
447:Misery is the company of lawsuits. ~ Francois Rabelais
448:Money is the seal and stamp of success. ~ D H Lawrence
449:Nature hath no goal, though she hath law. ~ John Donne
450:Never trust the artist. Trust the tale. ~ D H Lawrence
451:Never trust the teller, trust the tale. ~ D H Lawrence
452:Quite frantically, he longed not to be. ~ D H Lawrence
453:Ridge Lawson, will you sign my boobs? ~ Colleen Hoover
454:saints are just sinners who keep trying ~ J T Lawrence
455:The day was dark as a lawyer's soul. ~ Stuart MacBride
456:The laws of decency enforce themselves. ~ Louise Colet
457:There is no law governing all things. ~ Giordano Bruno
458:"The soul exceeds its circumstances." ~ Czeslaw Milosz
459:The world eats good men for breakfast. ~ Mark Lawrence
460:To be clear... no one is above the law. ~ Andrew Cuomo
461:To be just, a law has to be flexible. ~ Gloria Steinem
462:War, my friends, is a thing of beauty. ~ Mark Lawrence
463:What power has law where only money rules? ~ Petronius
464:ye are not under the law, but under grace. ~ Anonymous
465:All the best secrets are told at night. ~ Mark Lawrence
466:Arms and laws do not flourish together. ~ Julius Caesar
467:Be a good animal,true to your instincts. ~ D H Lawrence
468:clawing at my heart all these years. ~ Mary Kay Andrews
469:Darwin was Wrong! Man's still an ape. ~ Jerome Lawrence
470:DIscuss "narking" as a character flaw. ~ Harlan Ellison
471:Don't mess with me, man, I'm a lawyer! ~ Robin Williams
472:Every law is an infraction of liberty. ~ Jeremy Bentham
473:Hard cases, it is said, make bad law. ~ John Y Campbell
474:It is not peace we seek but meaning. ~ Lawrence Durrell
475:It's the flaw that brings out the beauty. ~ Holly Black
476:I wrote my will across the sky, in stars ~ T E Lawrence
477:Laws are silent in time of war. ~ Marcus Tullius Cicero
478:Lawyers, I suppose, were children once.’ – ~ Harper Lee
479:Lawyers, I suppose were once children, too ~ Harper Lee
480:long claw down the tiny shoulder, bared ~ Anita Clenney
481:Nothing is as cruel as a righteous man. ~ Mark Lawrence
482:One must strut, like a swan among geese. ~ D H Lawrence
483:Only force rules. Force is the first law ~ Adolf Hitler
484:Our flaws are what make us perfect. ~ Machine Gun Kelly
485:Pants get shiny even on a throne. ~ Stanislaw Jerzy Lec
486:Powerless rage can work miracles. ~ Stanislaw Jerzy Lec
487:Put the lights out, we shall see better. ~ D H Lawrence
488:Tell me a boat full of lawyers just sank. ~ Robert Cray
489:Tell me.” It was an order. It was law. ~ Laurelin Paige
490:The biggest lies we save for ourselves. ~ Mark Lawrence
491:The Law may be hard but it's the law. ~ Cassandra Clare
492:the laws of the South. From that moment ~ Chris d Lacey
493:The law's the law, but people are people. ~ M L Stedman
494:The Law which governs all life is God. ~ Mahatma Gandhi
495:The only good cage is an empty cage. ~ Lawrence Anthony
496:To live outside the law you must be honest. ~ Bob Dylan
497:Very good laws may be ill timed. ~ Baron de Montesquieu
498:War knows no law except that of might. ~ Mahatma Gandhi
499:We hould totally make out right now ~ Jennifer Lawrence
500:Where there is no law there is no freedom. ~ John Locke


  675 Integral Yoga
  360 Poetry
  193 Occultism
  102 Christianity
   99 Philosophy
   92 Fiction
   35 Psychology
   27 Yoga
   26 Science
   22 Mysticism
   16 Philsophy
   14 Theosophy
   14 Integral Theory
   12 Mythology
   12 Kabbalah
   7 Education
   4 Hinduism
   2 Buddhism
   1 Alchemy

  432 Sri Aurobindo
  320 The Mother
  159 Nolini Kanta Gupta
  151 Satprem
  111 Aleister Crowley
   68 William Wordsworth
   60 H P Lovecraft
   55 Walt Whitman
   45 Percy Bysshe Shelley
   43 Pierre Teilhard de Chardin
   34 Saint Augustine of Hippo
   34 Carl Jung
   29 James George Frazer
   24 Plotinus
   23 John Keats
   21 Aldous Huxley
   21 A B Purani
   20 Rudolf Steiner
   18 Robert Browning
   18 Franz Bardon
   17 William Butler Yeats
   17 Friedrich Nietzsche
   16 Ralph Waldo Emerson
   16 Friedrich Schiller
   15 Lucretius
   14 Swami Krishnananda
   14 Sri Ramakrishna
   13 Swami Vivekananda
   12 Rabbi Moses Luzzatto
   10 Plato
   9 Ovid
   9 George Van Vrekhem
   8 Saint John of Climacus
   8 Paul Richard
   8 Jorge Luis Borges
   7 Nirodbaran
   6 Jordan Peterson
   6 Johann Wolfgang von Goethe
   5 Rabindranath Tagore
   4 Sri Ramana Maharshi
   4 Alice Bailey
   3 Saint Teresa of Avila
   3 Patanjali
   3 Joseph Campbell
   3 Edgar Allan Poe
   3 Boethius
   2 Thubten Chodron
   2 Swami Sivananda Saraswati
   2 Bokar Rinpoche
   2 Aristotle
   2 Anonymous

   84 Magick Without Tears
   68 Wordsworth - Poems
   63 Prayers And Meditations
   60 Lovecraft - Poems
   53 Whitman - Poems
   53 The Synthesis Of Yoga
   48 The Life Divine
   48 Essays In Philosophy And Yoga
   45 Shelley - Poems
   40 Collected Works of Nolini Kanta Gupta - Vol 01
   33 Savitri
   32 Record of Yoga
   30 Liber ABA
   28 The Golden Bough
   28 Essays On The Gita
   26 On Thoughts And Aphorisms
   25 Collected Works of Nolini Kanta Gupta - Vol 03
   23 The Human Cycle
   23 Keats - Poems
   23 Collected Works of Nolini Kanta Gupta - Vol 07
   23 Collected Works of Nolini Kanta Gupta - Vol 05
   22 City of God
   21 The Perennial Philosophy
   21 Evening Talks With Sri Aurobindo
   21 Collected Works of Nolini Kanta Gupta - Vol 04
   19 Questions And Answers 1957-1958
   18 Letters On Yoga IV
   18 Collected Works of Nolini Kanta Gupta - Vol 02
   18 Browning - Poems
   17 Yeats - Poems
   17 The Gospel of Sri Ramakrishna
   17 The Future of Man
   16 Schiller - Poems
   16 Letters On Yoga II
   16 Emerson - Poems
   15 Words Of Long Ago
   15 Of The Nature Of Things
   15 Agenda Vol 10
   14 The Study and Practice of Yoga
   14 Sri Aurobindo or the Adventure of Consciousness
   14 Questions And Answers 1956
   14 Questions And Answers 1953
   14 On the Way to Supermanhood
   14 Agenda Vol 03
   13 The Confessions of Saint Augustine
   13 Questions And Answers 1950-1951
   13 Mysterium Coniunctionis
   13 Isha Upanishad
   13 Collected Poems
   12 The Phenomenon of Man
   12 General Principles of Kabbalah
   12 Agenda Vol 09
   11 Questions And Answers 1954
   11 Questions And Answers 1929-1931
   11 Essays Divine And Human
   11 Agenda Vol 11
   11 Agenda Vol 08
   11 Agenda Vol 07
   10 Theosophy
   10 Initiation Into Hermetics
   10 Agenda Vol 01
   9 Thus Spoke Zarathustra
   9 Preparing for the Miraculous
   9 Metamorphoses
   9 Letters On Yoga I
   9 Let Me Explain
   9 Agenda Vol 05
   8 Vedic and Philological Studies
   8 Twilight of the Idols
   8 The Practice of Magical Evocation
   8 The Ladder of Divine Ascent
   8 The Divine Comedy
   8 The Bible
   8 The Archetypes and the Collective Unconscious
   8 Questions And Answers 1955
   8 Plotinus - Complete Works Vol 04
   8 Plotinus - Complete Works Vol 01
   8 Knowledge of the Higher Worlds
   8 Aion
   8 Agenda Vol 04
   8 A Garden of Pomegranates - An Outline of the Qabalah
   7 Twelve Years With Sri Aurobindo
   7 The Problems of Philosophy
   7 Collected Works of Nolini Kanta Gupta - Vol 08
   7 Agenda Vol 06
   7 Agenda Vol 02
   6 Words Of The Mother II
   6 The Secret Of The Veda
   6 The Secret Doctrine
   6 Talks
   6 Some Answers From The Mother
   6 On Education
   6 Maps of Meaning
   6 Hymns to the Mystic Fire
   5 Walden
   5 The Practice of Psycho therapy
   5 Tagore - Poems
   5 Plotinus - Complete Works Vol 02
   5 Kena and Other Upanishads
   5 Hymn of the Universe
   5 Crowley - Poems
   5 Bhakti-Yoga
   5 5.1.01 - Ilion
   4 The 7 Habits of Highly Effective People
   4 Raja-Yoga
   4 Labyrinths
   4 Faust
   4 A Treatise on Cosmic Fire
   4 Agenda Vol 13
   4 Agenda Vol 12
   3 The Mother With Letters On The Mother
   3 The Hero with a Thousand Faces
   3 Sex Ecology Spirituality
   3 Poe - Poems
   3 Plotinus - Complete Works Vol 03
   3 Patanjali Yoga Sutras
   3 Letters On Poetry And Art
   2 Words Of The Mother III
   2 Words Of The Mother I
   2 The Red Book Liber Novus
   2 The Integral Yoga
   2 The Essentials of Education
   2 Tara - The Feminine Divine
   2 Poetics
   2 How to Free Your Mind - Tara the Liberator
   2 Goethe - Poems
   2 Borges - Poems
   2 Book of Certitude
   2 Anonymous - Poems
   2 Agenda Vol 1
   2 Advanced Dungeons and Dragons 2E

00.02 - Mystic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   These other worlds are constituted in other ways than ours. Their contents are different and the Laws that obtain there are also different. It would be a gross blunder to attempt a chart of any of these other systems, to use an Einsteinian term, with the measures and conventions of the system to which our external waking consciousness belongs. For, there "the sun shines not, nor the moon, nor the stars, neither these lightnings nor this fire." The difficulty is further enhanced by the fact that there are very many unseen worlds and they all differ from the seen and from one another in manner and degree. Thus, for example, the Upanishads speak of the swapna, the suupta, and the turya, domains beyond the jgrat which is that where the rational being with its mind and senses lives and moves. And there are other systems and other ways in which systems exist, and they are practically innumerable.

00.03 - Upanishadic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The central secret of the transfigured consciousness lies, as we have already indicated, in the mystic rite or Law of Sacrifice. It is the one basic, fundamental, universal Law that upholds and explains the cosmic movement, conformity to which brings to the thrice-bound human being release and freedom. Sacrifice consists essentially of two elements or processes: (i) The offering or self giving of the lower reality to the higher, and, as a consequence, an answering movement of (ii) the descent of the higher into the lower. The lower offered to the higher means the lower sublimated and integrated into the higher; and the descent of the higher into the lower means the incarnation of the former and the fulfilment of the latter. The Gita elaborates the same idea when it says that by Sacrifice men increase the gods and the gods increase men and by so increasing each other they attain the supreme Good. Nothing is, nothing is done, for its own sake, for an egocentric satisfaction; all, even movements relating to food and to sex should be dedicated to the Cosmic BeingVisva Purusha and that alone received which comes from Him.
   Man, however, is an epitome of creation. He embraces and incarnates the entire gamut of consciousness and comprises in him all beings from the highest Divinity to the lowest jinn or elf. And yet each human being in his true personality is a lineal descendant of one or other typal aspect or original Personality of the one supreme Reality; and his individual character is all the more pronounced and well-defined the more organised and developed is the being. The psychic being in man is thus a direct descent, an immediate emanation along a definite line of devolution of the supreme consciousness. We may now understand and explain easily why one chooses a particular Ishta, an ideal god, what is the drive that pushes one to become a worshipper of Siva or Vishnu or any other deity. It is not any rational understanding, a weighing of pros and cons and then a resultant conclusion that leads one to choose a path of religion or spirituality. It is the soul's natural call to the God, the type of being and consciousness of which it is a spark, from which it has descended, it is the secret affinity the spiritual blood-relation as it were that determines the choice and adherence. And it is this that we name Faith. And the exclusiveness and violence and bitterness which attend such adherence and which go "by the "name of partisanship, sectarianism, fanaticism etc., a;e a deformation in the ignorance on the physico-vital plane of the secret loyalty to one's source and origin. Of course, the pattern or Law is not so simple and rigid, but it gives a token or typal pattern. For it must not be forgotten that the supreme source or the original is one and indivisible and in the highest integration consciousness is global and not exclusive. And the human being that attains such a status is not bound or wholly limited to one particular formation: its personality is based on the truth of impersonality. And yet the two can go together: an individual can be impersonal in consciousness and yet personal in becoming and true to type.

00.05 - A Vedic Conception of the Poet, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The poet is a trinity in himself. A triune consciousness forms his personality. First of all, he is the Knower-the Seer of the Truth, kavaya satyadrara. He has the direct vision, the luminous intelligence, the immediate perception.12 A subtle and profound and penetrating consciousness is his,nigam, pracetas; his is the eye of the Sun,srya caku.13 He secures an increased being through his effulgent understanding.14 In the second place, the Poet is not only Seer but Doer; he is knower as well as creator. He has a dynamic knowledge and his vision itself is power, ncak;15 he is the Seer-Will,kavikratu.16 He has the blazing radiance of the Sun and is supremely potent in his self-Iuminousness.17 The Sun is the light and the energy of the Truth. Even like the Sun the Poet gives birth to the Truth, srya satyasava, satyya satyaprasavya. But the Poet as Power is not only the revealer or creator,savit, he is also the builder or fashioner,ta, and he is the organiser,vedh is personality. First of all, he is the Knower-the Seer of the Truth, kavaya satyadrara, of the Truth.18 As Savita he manifests the Truth, as Tashta he gives a perfected body and form to the Truth, and as Vedha he maintains the Truth in its dynamic working. The effective marshalling and organisation of the Truth is what is called Ritam, the Right; it is also called Dharma,19 the Law or the Rhythm, the ordered movement and invincible execution of the Truth. The Poet pursues the Path of the Right;20 it is he who lays out the Path for the march of the Truth, the progress of the Sacrifice.21 He is like a fast steed well-yoked, pressing forward;22 he is the charger that moves straight and unswerving and carries us beyond 23into the world of felicity.

0.00 - Introduction, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  The Book of the Law states simply, "Every man and every woman is a star." This is a startling thought for those who considered a star a heavenly body, but a declaration subject to proof by anyone who will venture into the realm of his own Unconscious. This realm, he will learn if he persists, is not hemmed in by the boundaries of his physical body but is one with the boundless reaches of outer space.
  Those who, armed with the tools provided by the Qabalah, have made the journey within and crossed beyond the barriers of illusion, have returned with an impressive quantity of knowledge which conforms strictly to the definition of "science" in Winston's College Dictionary: "Science: a body of knowledge, general truths of particular facts, obtained and shown to be correct by accurate observation and thinking; knowledge condensed, arranged and systematized with reference to general truths and Laws."
  During a short retirement in North Devon in 1931, I began to amalgamate my notes. It was out of these that A Garden of Pomegranates gradually emerged. I unashamedly admit that my book contains many direct plagiarisms from Crowley, Waite, Eliphas Levi, and D. H. Lawrence. I had incorporated numerous fragments from their works into my notebooks without citing individual references to the various sources from which I condensed my notes.
  Prior to the closing down of the Mandrake Press in London about 1930-31, I was employed as company secretary for a while. Along with several Crowley books, the Mandrake Press published a lovely little monogram by D. H. Lawrence entitled "Apropos of Lady Chatterley's Lover." My own copy accompanied me on my travels for long years. Only recently did I discover that it had been lost. I hope that any one of my former patients who had borrowed it will see fit to return it to me forthwith.
  The last chapter of A Garden deals with the Way of Return. It used almost entirely Crowley's concept of the Path as described in his superb essay "One Star in Sight." In addition to this, I borrowed extensively from Lawrence's Apropos. Somehow, they all fitted together very nicely. In time, all these variegated notes were incorporated into the text without acknowledgment, an oversight which I now feel sure would be forgiven, since I was only twenty-four at the time.
  The importance of the book to me was and is five-fold. 1) It provided a yardstick by which to measure my personal progress in the understanding of the Qabalah. 2) Therefore it can have an equivalent value to the modern student. 3) It serves as a theoretical introduction to the Qabalistic foundation of the magical work of the Hermetic Order of the Golden Dawn. 4) It throws considerable light on the occasionally obscure writings of Aleister Crowley. 5) It is dedicated to Crowley, who was the Ankh-af-na-Khonsu mentioned in The Book of the Law -a dedication which served both as a token of personal loyalty and devotion to Crowley, but was also a gesture of my spiritual independence from him.

0.01 - Introduction, #Agenda Vol 1, #The Mother, #Integral Yoga
  This AGENDA ... One day, another species among men will pore over this fabulous document as over the tumultuous drama that must have surrounded the birth of the first man among the hostile hordes of a great, delirious Paleozoic. A first man is the dangerous contradiction of a certain simian logic, a threat to the established order that so genteelly ran about amid the high, indefeasible ferns - and to begin with, it does not even know that it is a man. It wonders, indeed, what it is. Even to itself it is strange, distressing. It does not even know how to climb trees any longer in its usual way
  - and it is terribly disturbing for all those who still climb trees in the old, millennial way. Perhaps it is even a heresy. Unless it is some cerebral disorder? A first man in his little clearing had to have a great deal of courage. Even this little clearing was no longer so sure. A first man is a perpetual question. What am I, then, in the midst of all that? And where is my Law? What is the Law? And what if there were no more Laws? ... It is terrifying. Mathematics - out of order. Astronomy and biology, too, are beginning to respond to mysterious influences. A tiny point huddled in the center of the world's great clearing. But what is all this, what if I were 'mad'? And then, c Laws all around, a lot of c Laws against this uncommon creature. A first man ... is very much alone. He is quite unbearable for the pre-human 'reason.' And the surrounding tribes growled like red monkies in the twilight of Guiana.
  To be a man after rediscovering a million years was mysteriously like being something still other than man, a strange, unfinished possibility that could also be all kinds of other things. It was not in the dictionary, it was fluid and boundless - it had become a man through habit, but in truth, it was formidably virgin, as if all the old Laws belonged to laggard barbarians. Then other moons began whirring through the skies to the cry of macaws at sunset, another rhythm was born that was strangely in tune with the rhythm of all, making one single flow of the world, and there we went, lightly, as if the body had never had any weight other than that of our human thought; and the stars were so near, even the giant airplanes roaring overhead seemed vain artifices beneath smiling galaxies. A man was the overwhelming Possible. He was even the great discoverer of the Possible.
  Never had this precarious invention had any other aim through millions of species than to discover that which surpassed his own species, perhaps the means to change his species - a light and Lawless species. After rediscovering a million years in the great, rhythmic night, a man was still something to be invented. It was the invention of himself, where all was not yet said and done.
  There is nothing more pious than the old species. There is nothing more legal. Mother was searching for the path of the new species as much against all the virtues of the old as against all its vices or Laws. For, in truth, 'Something Else' ... is something else.
  This fabulous discovery is the whole story of the AGENDA. What is the passage? How is the path to the new species hewed open? ... Then suddenly, there, on the other side of this old millennial habit - a habit, nothing more than a habit! - of being like a man endowed with time and space and disease: an entire geometry, perfectly implacable and 'scientific' and medical; on the other side ... none of that at all! An illusion, a fantastic medical and scientific and genetic illusion:
   death does not exist, time does not exist, disease does not exist, nor do 'scar' and 'far' - another way of being IN A BODY. For so many millions of years we have lived in a habit and put our own thoughts of the world and of Matter into equations. No more Laws! Matter is FREE. It can create a little lizard, a chipmunk or a parrot - but it has created enough parrots. Now it is SOMETHING
  ELSE ... if we want it.

0.01 - Letters from the Mother to Her Son, #Some Answers From The Mother, #The Mother, #Integral Yoga
  true. Oh, the horror of falsehood spread everywhere on earth,
  ruling the world with its Law of darkness! I believe that its reign
  has lasted long enough; this is the master we must now refuse

0.02 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  for seeing and observing, on one’s physical-mental knowledge
  for judging and deciding, and that the Laws of Nature are Laws —
  in other words, any exception to them is a miracle. This is false.
  in all cases, because I recognise that it is very difficult to know
  whether a thing is right and good, unless one can see the Law of
  Truth behind things.

0.02 - The Three Steps of Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
   of the material or food sheath and the nervous system or vital vehicle.1
  If, then, this inferior equilibrium is the basis and first means of the higher movements which the universal Power contemplates and if it constitutes the vehicle in which the Divine here seeks to reveal Itself, if the Indian saying is true that the body is the instrument provided for the fulfilment of the right Law of our nature, then any final recoil from the physical life must be a turning away from the completeness of the divine Wisdom and a renunciation of its aim in earthly manifestation. Such a refusal may be, owing to some secret Law of their development, the right attitude for certain individuals, but never the aim intended for mankind. It can be, therefore, no integral Yoga which ignores the body or makes its annulment or its rejection indispensable to a perfect spirituality. Rather, the perfecting of the body also should be the last triumph of the Spirit and to make the bodily life also divine must be God's final seal upon His work in the universe. The obstacle which the physical presents to the spiritual is no argument for the rejection of the physical; for in the unseen providence of things our greatest difficulties are our best opportunities. A supreme difficulty is Nature's indication to us of a supreme conquest to be won and an ultimate problem to be solved; it is not a warning of an inextricable snare to be shunned or of an enemy too strong for us from whom we must flee.
  The Conditions of the Synthesis
   to this conclusion that mental life, far from being a recent appearance in man, is the swift repetition in him of a previous achievement from which the Energy in the race had undergone one of her deplorable recoils. The savage is perhaps not so much the first forefa ther of civilised man as the degenerate descendant of a previous civilisation. For if the actuality of intellectual achievement is unevenly distri buted, the capacity is spread everywhere. It has been seen that in individual cases even the racial type considered by us the lowest, the negro fresh from the perennial barbarism of Central Africa, is capable, without admixture of blood, without waiting for future generations, of the intellectual culture, if not yet of the intellectual accomplishment of the dominant European. Even in the mass men seem to need, in favourable circumstances, only a few generations to cover ground that ought apparently to be measured in the terms of millenniums. Either, then, man by his privilege as a mental being is exempt from the full burden of the tardy Laws of evolution or else he already represents and with helpful conditions and in the right stimulating atmosphere can always display a high level of material capacity for the activities of the intellectual life.

0.02 - Topographical Note, #Agenda Vol 1, #The Mother, #Integral Yoga
  French disciples, on the second floor of the main Ashram building, on some pretext of work or other. She listened to our queries, spoke to us at length of yoga, occultism, her past experiences in
  Algeria and in France or of her current experiences; and gradually, She opened the mind of the rebellious and materialistic Westerner that we were and made us understand the Laws of the worlds, the play of forces, the working of past lives - especially this latter, which was an important factor in the difficulties with which we were struggling at that time and which periodically made us abscond.

0.03 - The Threefold Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The characteristic energy of pure Mind is change, and the more our mentality acquires elevation and organisation, the more this Law of Mind assumes the aspect of a continual enlargement, improvement and better arrangement of its gains and so of a continual passage from a smaller and simpler to a larger and more complex perfection. For Mind, unlike bodily life, is infinite in its field, elastic in its expansion, easily variable in its formations. Change, then, self-enlargement and selfimprovement are its proper instincts. Mind too moves in cycles, but these are ever-enlarging spirals. Its faith is perfectibility, its watchword is progress.
  The characteristic Law of Spirit is self-existent perfection and immutable infinity. It possesses always and in its own right the immortality which is the aim of Life and the perfection which is the goal of Mind. The attainment of the eternal and the realisation of that which is the same in all things and beyond all things, equally blissful in universe and outside it, untouched by the imperfections and limitations of the forms and activities in which it dwells, are the glory of the spiritual life.
  Nevertheless it is possible to make the material man and his life moderately progressive by imprinting on the material mind the custom of progress, the habit of conscious change, the fixed idea of progression as a Law of life. The creation by this means of progressive societies in Europe is one of the greatest triumphs of Mind over Matter. But the physical nature has its revenge; for the progress made tends to be of the grosser and more outward kind and its attempts at a higher or a more rapid movement bring about great wearinesses, swift exhaustions, startling recoils.
  That highest thing, the spiritual existence, is concerned with what is eternal but not therefore entirely aloof from the transient. For the spiritual man the mind's dream of perfect beauty is realised in an eternal love, beauty and delight that has no dependence and is equal behind all objective appearances; its dream of perfect Truth in the supreme, self-existent, self-apparent and eternal Verity which never varies, but explains and is the secret of all variations and the goal of all progress; its dream of perfect action in the omnipotent and self-guiding Law that is inherent for ever in all things and translates itself here in the rhythm of the worlds. What is fugitive vision or constant effort of creation in the brilliant Self is an eternally existing Reality in the Self that knows2 and is the Lord.
  But if it is often difficult for the mental life to accommodate itself to the dully resistant material activity, how much more difficult must it seem for the spiritual existence to live on in a world that appears full not of the Truth but of every lie and illusion, not of Love and Beauty but of an encompassing discord and ugliness, not of the Law of Truth but of victorious selfishness and sin? Therefore the spiritual life tends easily in the saint and Sannyasin to withdraw from the material existence and reject it either wholly and physically or in the spirit. It sees this world as the kingdom of evil or of ignorance and the eternal and divine either in a far-off heaven or beyond where there is no world and no life. It separates itself inwardly, if not also physically, from the world's impurities; it asserts the spiritual reality in a spotless isolation. This withdrawal renders an invaluable service to the material life itself by forcing it to regard and even to bow down to something that is the direct negation of its own petty ideals, sordid cares and egoistic self-content.

0.04 - The Systems of Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The Conditions of the Synthesis
   the powers of disorder. The preliminary movement of Rajayoga is a careful self-discipline by which good habits of mind are substituted for the Lawless movements that indulge the lower nervous being. By the practice of truth, by renunciation of all forms of egoistic seeking, by abstention from injury to others, by purity, by constant meditation and inclination to the divine
  Purusha who is the true lord of the mental kingdom, a pure, glad, clear state of mind and heart is established.

0.05 - The Synthesis of the Systems, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
   in the bliss of conscious self-existence, there is rest; when the
  Purusha pours itself out in the action of its Energy, there is action, creation and the enjoyment or Ananda of becoming. But if Ananda is the creator and begetter of all becoming, its method is Tapas or force of the Purusha's consciousness dwelling upon its own infinite potentiality in existence and producing from it truths of conception or real Ideas, vijnana, which, proceeding from an omniscient and omnipotent Self-existence, have the surety of their own fulfilment and contain in themselves the nature and Law of their own becoming in the terms of mind, life and matter. The eventual omnipotence of Tapas and the infallible fulfilment of the Idea are the very foundation of all
  Yoga. In man we render these terms by Will and Faith, - a will that is eventually self-effective because it is of the substance of
  In psychological fact this method translates itself into the progressive surrender of the ego with its whole field and all its apparatus to the Beyond-ego with its vast and incalculable but always inevitable workings. Certainly, this is no short cut or easy sadhana. It requires a colossal faith, an absolute courage and above all an unflinching patience. For it implies three stages of which only the last can be wholly blissful or rapid, - the attempt of the ego to enter into contact with the Divine, the wide, full and therefore laborious preparation of the whole lower Nature by the divine working to receive and become the higher Nature, and the eventual transformation. In fact, however, the divine
  Strength, often unobserved and behind the veil, substitutes itself for our weakness and supports us through all our failings of faith, courage and patience. It "makes the blind to see and the lame to stride over the hills." The intellect becomes aware of a Law that beneficently insists and a succour that upholds; the heart speaks of a Master of all things and Friend of man or a universal Mother who upholds through all stumblings. Therefore this path is at once the most difficult imaginable and yet, in comparison with the magnitude of its effort and object, the most easy and sure of all.
  Being in ourselves and on the other the perfect outpouring of its
  Truth and Law in us in the terms of life and through the right

0.06 - Letters to a Young Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  not very easily seen because it happens normally, in accordance
  with the Law of the truth of things, and not arbitrarily through
  a mental decision.
  soon as I try to do so, I find nothing but this body, which
  is like a lair of banal thoughts and Lawless desires.
  One must persist without getting discouraged, and first of all
  For food to be no longer necessary, the body would have to be
  completely transformed and no longer subject to any of the Laws
  governing it at present.

01.01 - The Symbol Dawn, #Savitri, #Sri Aurobindo, #Integral Yoga
  And the might and sweetness of its absolute Voice.
  Inflicting on the heights the abysm's Law,
  It sullies with its mire heaven's messengers:

01.02 - Natures Own Yoga, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   Sri Aurobindo's Yoga is in the direct line of Nature's own Yoga. Nature has a Yoga, which she follows unfailingly, and inevitably for it is her innermost Law of being. Yoga means, in essence, a change or transformation of consciousness, a heightening and broadening of consciousness, which is effected by communion or union or identification with a higher and vaster consciousness.
   It is not easy, however, nor is it necessary for the moment to envisage in detail what this divinised man would be like, externallyhis mode of outward being and living, kimsita vrajeta kim, as Arjuna queriedor how the collective life of the new humanity would function or what would be the composition of its social fabric. For what is happening is a living process, an organic growth; it is being elaborated through the actions and reactions of multitudinous forces and conditions, known and unknown; the precise configuration of the final outcome cannot be predicted with exactitude. But the Power that is at work is omniscient; it is selecting, rejecting, correcting, fashioning, creating, co-ordinating elements in accordance with and by the drive of the inviolable Law of Truth and Harmony that reigns in Light's own homeswe dame the Supermind.

01.02 - Sri Aurobindo - Ahana and Other Poems, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   How earth was made
   Out of his being; I perceived the Law,
   The Truth, the Vast,

01.02 - The Issue, #Savitri, #Sri Aurobindo, #Integral Yoga
    And the heavy servitudes of the Karmic Gods,
    The slow revenge of unforgiving Law
    And the deep need of universal pain
    A gaol is this immense material world:
    Across each road stands armed a stone-eyed Law,
    At every gate the huge dim sentinels pace.
    In her own self she found her high recourse;
    She matched with the iron Law her sovereign right:
    Her single will opposed the cosmic rule.
    And long determination's rigid chain,
    Her firm and changeless habits aping Law,
    Her empire of unconscious deft device

01.03 - Mystic Poetry, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Here we have a pattern of thought-movement that does not seem to follow the lineaments of the normal brain-mind consciousness, although it too has a basis there: our customary line of reasoning receives a sudden shock, as it were, and then is shaken, moved, lifted up, transportedgradually or suddenly, according to the temperament of the listener. Besides, we have here the peculiar modern tone, which, for want of a better term, may be described as scientific. The impressimprimaturof Science is its rational coherence, justifying or justified by sense data, by physical experience, which gives us the pattern or model of an inexorable natural Law. Here too we feel we are in the domain of such natural Law but lifted on to a higher level.

01.03 - The Yoga of the King The Yoga of the Souls Release, #Savitri, #Sri Aurobindo, #Integral Yoga
  Till they too feel the need and will to change.
  All here must learn to obey a higher Law,
  Our body's cells must hold the Immortal's flame.
  And life's incessant signals of event,
  Transmuted chance recurrences into Laws,
  A chaos of signs into a universe.

01.03 - Yoga and the Ordinary Life, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  I must say in view of something you seem to have said to your father that it is not the object of the one to be a great man or the object of the other to be a great Yogin. The ideal of human life is to establish over the whole being the control of a clear, strong and rational mind and a right and rational will, to master the emotional, vital and physical being, create a harmony of the whole and develop the capacities whatever they are and fulfil them in life. In the terms of Hindu thought, it is to enthrone the rule of the purified and sattwic buddhi, follow the dharma, fulfilling one's own svadharma and doing the work proper to one's capacities, and satisfy kama and artha under the control of the buddhi and the dharma. The object of the divine life, on the other hand, is to realise one's highest self or to realise
  God and to put the whole being into harmony with the truth of the highest self or the Law of the divine nature, to find one's own divine capacities great or small and fulfil them in life as a sacrifice to the highest or as a true instrument of the divine
  The spiritual life (adhyatma jvana), the religious life (dharma jvana) and the ordinary human life of which morality is a part are three quite different things and one must know which one desires and not confuse the three together. The ordinary life is that of the average human consciousness separated from its own true self and from the Divine and led by the common habits of the mind, life and body which are the Laws of the Ignorance.
  Morality is a question of man's mind and vital, it belongs to a lower plane of consciousness. A spiritual life therefore cannot be founded on a moral basis, it must be founded on a spiritual basis. This does not mean that the spiritual man must be immoral - as if there were no other Law of conduct than the moral. The Law of action of the spiritual consciousness is higher, not lower than the moral - it is founded on union with the Divine and living in the Divine Consciousness and its action is founded on obedience to the Divine Will.

01.04 - The Poetry in the Making, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The modern critical self-consciousness in the artist originated with the Romantics. The very essence of Romanticism is curiosity the scientist's pleasure in analysing, observing, experimenting, changing the conditions of our reactions, mental or sentimental or even nervous and physical by way of discovery of new and unforeseen or unexpected modes of "psychoses" or psychological states. Goethe, Wordsworth, Stendhal represented a mentality and initiated a movement which led logically to the age of Hardy, Housman and Bridges and in the end to that of Lawrence and Joyce, Ezra Pound and Eliot and Auden. On the Continent we can consider Flaubert as the last of the classicists married to the very quintessence of Romanticism. A hard, self-regarding, self-critical mentality, a cold scalpel-like gaze that penetrates and upturns the reverse side of things is intimately associated with the poetic genius of Mallarm and constitutes almost the whole of Valry's. The impassioned lines of a very modern poet like Aragon are also characterised by a consummate virtuosity in chiselled artistry, conscious and deliberate and willed at every step and turn.

01.04 - The Secret Knowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
  Are the dumb graph of truths that work unseen:
  The Laws of the Unknown create the known.
  The events that shape the appearance of our lives
  Calm they repose on the eternal Will.
  Only his Law they count and him obey;
  They have no goal to reach, no aim to serve.
  He looks on hidden aspects and screened powers,
  He knows the Law and natural line of things.
  Undriven by a brief life's will to act,
  Her empire in the cosmos she has built,
  He is governed by her subtle and mighty Laws.
  His consciousness is a babe upon her knees,
  To reign she spurs him. He takes up her powers;
  He has harnessed her to the yoke of her own Law.
  His face of human thought puts on a crown.

01.05 - The Yoga of the King The Yoga of the Spirits Freedom and Greatness, #Savitri, #Sri Aurobindo, #Integral Yoga
    He shore the cord of mind that ties the earth-heart
    And cast away the yoke of Matter's Law.
    The body's rules bound not the spirit's powers:
    Are kept the record graphs of the cosmic scribe,
    And there the tables of the sacred Law,
    There is the Book of Being's index page;
    Only her warlock-wisecraft could enforce,
    Its Law of the opposition of the gods,
    Its list of inseparable contraries.
    Overpowered were earth and Nature's obsolete rule;
    The python coils of the restricting Law
    Could not restrain the swift arisen God:
    The fixed irrational links none can annul,
    This criss-cross tangle of invisible Laws;
    His infallible rules, his covered processes,
    Of knowledge for a living ignorance.
    In her mystery's moods divorced from the Maker's Laws
    She too as sovereignly creates her field,
    Its powers can undo all Nature's work:
    Mind can suspend or change earth's concrete Law.
    Affranchised from earth-habit's drowsy seal
    On the unseen links that join the parted spheres.
    Thence to the initiate who observes her Laws
    She brings the light of her mysterious realms:
    Tags of the gramarye of Inconscience,
    Freedom of a sovereign Truth without a Law,
    Thoughts that were born in the immortals' world,
    Ascending and descending twixt life's poles
    The seried kingdoms of the graded Law
    Plunged from the Everlasting into Time,

01.06 - On Communism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Communism is the synthesis of collectivism and individualism. The past ages of society were characterised more or less by a severe collectivism. In ancient Greece, more so in Sparta and in Rome, the individual had, properly speaking, no separate existence of his own; he was merged in the State or Nation. The individual was considered only as a limb of the collective being, had to live and labour for the common weal. The value attached to each person was strictly in reference to the output that the group to which he belonged received from him. Apart from this service for the general unit the body politicany personal endeavour and achievement, if not absolutely discouraged and repressed, was given a very secondary place of merit. The summum bonum of the individual was to sacrifice at the altar of the res publica, the bonum publicum. In India, the position and function of the State or Nation was taken up by the society. Here too social institutions were so constituted and men were so bred and brought up that individuality had neither the occasion nor the incentive to express itself, it was a thing that remained, in the Kalidasian phrase, an object for the ear onlysrutau sthita. Those who sought at all an individual aim and purpose, as perhaps the Sannyasins, were put outside the gate of Law and society. Within the society, in actual life and action, it was a sin and a crime or at least a gross imperfection to have any self-regarding motive or impulse; personal preference was the last thing to be considered, virtue consisted precisely in sacrificing one's own taste and inclination for the sake of that which the society exacts and sanctions.
   Against this tyranny of the group, this absolute rule of the collective will, the human mind rose in revolt and the result was Individualism. For whatever may be the truth and necessity of the Collective, the Individual is no less true and necessary. The individual has his own Law and urge of being and his own secret godhead. The collective godhead derides the individual godhead at its peril. The first movement of the reaction, however, was a run to the other extremity; a stern collectivism gave birth to an intransigent individualism. The individual is sacred and inviolable, cost what it may. It does not matter what sort of individuality one seeks, it is enough if the thing is there. So the doctrine of individualism has come to set a premium on egoism and on forces that are disruptive of all social bonds. Each and every individual has the inherent right, which is also a duty, to follow his own impetus and impulse. Society is nothing but the battle ground for competing individualities the strongest survive and the weakest go to the wall. Association and co-operation are instruments that the individual may use and utilise for his own growth and development but in the main they act as deterrents rather than as aids to the expression and expansion of his characteristic being. In reality, however, if we probe sufficiently deep into the matter we find that there is no such thing as corporate life and activity; what appears as such is only a camouflage for rigorous competition; at the best, there maybe only an offensive and defensive alliancehumanity fights against nature, and within humanity itself group fights against group and in the last analysis, within the group, the individual fights against the individual. This is the ultimate Law-the Dharma of creation.
   Now, a spiritual communism embraces individualism and collectivism, fuses them in a higher truth, establishes them in an intimate and absolute harmony. The individual is the centre, the group is the circumference and the two form one whore circle. The individual by fulfilling the truth of his real individuality fulfils also the truth of a commonality. There are no different Laws for the two. The individuals do not stand apart from and against one another, the dharma of one does not clash with the dharma of the other. The ripples in the bosom of the sea, however distinct and discrete in appearance, form but a single mass, all follow the same Law of hydrodynamics that the mother sea incarnates. Stars and planets and nebulae, each separate heavenly body has its characteristic form and nature and function and yet all fulfil the same Law of gravitation and beat the measure of the silent symphony of spaces. Individualities are the freedoms of the collective being and collectivity the concentration of individual beings. The same soul looking inward appears as the individual being and looking outward appears as the collective being.
   Communism takes man not as ego or the vital creature; it turns him upside downurdhomulo' vaksakhah and establishes him upon his soul, his inner godhead. Thus established the individual soul finds and fulfils the divine Law that by increasing itself it increases others and by increasing others it increases itself and thus by increasing one another they attain the supreme good. Unless man goes beyond himself and reaches this self, this godhead above, he will not find any real poise, will always swing between individualism and collectivism, he will remain always boundbound either in his freedom or in his bondage.
   As a matter of fact, the individual is not and cannot be such an isolated thing as our egoistic sense would like to have it. The sharp angularities of the individual are being, at every moment, chastened by the very primary conditions of life; and to fail to recognise this is the blindest form of ignorance. It is no easy task to draw exactly the line of distinction between our individual being and our social or communal being. In actual life they are so blended together that in trying to extricate them from each other, we but tear and lacerate them both. The highest wisdom is to take the two together as they are, and by a gradual purifying processboth internal and external, internal in thought and knowledge and will, external in life and actionrestore them to their respective truth and LawSatyam and Ritam.
   So first the individual and then the commune is not the natural nor the ideal principle. On the other hand, first the commune and then the individual would appear to be an equally defective principle. For first a commune means an organisation, its Laws and rules and regulations, its injunctions and prohibitions; all which signifies or comes to signify that every individual is not free to enter its fold and that whoever enters must know how to dovetail himself therein and thus crush down the very life-power whose enhancement and efflorescence is sought. First a commune means necessarily a creed, a dogma, a set form of being and living indelibly marked out from beforehand. The individual has there no choice of finding and developing the particular creed or dogma or mode of being and living, from out of his own self, along his particular line of natural growth; all that is imposed upon him and he has to accept and make it his own by trial and effort and self-torture. Even if the commune be a contractual association, the members having joined together in a common cause to a common end, by voluntarily sacrificing a portion of their personal choice and freedom, even then it is not the ideal thing; the collective soul will be diminished in exact proportion as each individual soul has had to be diminished, be that voluntary or otherwise. That commune is plenary and entire which ensures plenitude and entirety to each of its individuals.

01.07 - The Bases of Social Reconstruction, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Any real reconstruction of society, any permanent reformation of the world presupposes a real reconstruction, a permanent reformation of human nature. Otherwise any amount of casting and recasting the mere machineries would not bring about any appreciable result, but leave the thing as it is. Change the Laws as much as you like, but if you do not change the nature of man, the world will not change. For it is man that makes Laws and not Laws that make man. Laws express at best the demand which man feels within himself. A truth must realise itself in human nature before it can be codified. You may certainly legalise an ideal, but that does not necessarily mean realising it. The realisation must come first in nature and character, then it is naturally translated into Laws and institutions. A man lives the Laws of his soul and being and not the Law given him by the shastras. He violates the shastras, modifies them, utilises them according to the greater imperative of his Swabhava.
   Our ideals have been mental constructions, rather than spiritual realitiesrealities of the deepest and highest being. And the power by which we sought to realise those ideals was mainly the insistence of our emotional urges, rather than Nature's Truth-Power. For this must be understood that the mental, the vital and the physical form a nexus of reality which works in its own inexorable Law and so long as we are within them we cannot but obey the Laws that guide them. Of these three strata which form the human adhara, it is the vital which holds the key to man's nature. It is the executive power, the force that fashions the realities on the physical plane; it is what creates the character. The power of thought and sentiment is often much too exaggerated, even so the power of the body, that of physical and external rules and regulations. The mental or the physical or both together can mould the vital only to a limited extent, to the extent which is allowed by the inherent Law of the vital. If the demands of the mental and the physical are stretched too far and are not suffered by the vital, a crash and catastrophe is bound to come in the end.
   This is the meaning of the Reformist's pessimism. So long as we remain within the domain of the triple nexus, we must always take account of an original sin, an aboriginal irredeemability in human nature. And it, is this fact which a too hasty optimistic idealism is apt to ignore. The point, however, is that man need not be necessarily bound to this triple chord of life. He can go beyond, transcend himself and find a reality which is the basis of even this lower poise of the mental and vital and physical. Only in order to get into that higher poise we must really transcend the lower, that is to say, we must not be satisfied with experiencing or envisaging it through the mind and heart but must directly commune with it, be it. There is a higher Law that rules there, a power that is the truth-substance of even the vital and hence can remould it with a sovereign inevitability, according to a pattern which may not and is not the pattern of mental and emotional idealism, but the pattern of a supreme spiritual realism.
   What then is required is a complete spiritual regeneration in man, a new structure of his soul and substancenot merely the realisation of the highest and supreme Truth in mental and emotional consciousness, but the translation and application of the Law of that truth in the power of the vital. It is here that failed all the great spiritual or rather religious movements of the past. They were content with evoking the divine in the mental being, but left the vital becoming to be governed by the habitual un-divine or at the most to be just illumined by a distant and faint glow which served, however, more to distort than express the Divine.
   The Divine Nature only can permanently reform the vital nature that is ours. Neither Laws and institutions, which are the results of that vital nature, nor ideas and ideals which are often a mere revolt from and more often an auxiliary to it, can comm and the power to regenerate society. If it is thought improbable for any group of men to attain to that God Nature, then there is hardly any hope for mankind. But improbable or probable, that is the only way which man has to try and test, and there is none other.

01.08 - A Theory of Yoga, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The human mind naturally, without any effort on its part, takes to one or more of these devices to control and conceal the aboriginal impulses. But this spontaneous process can be organised and consciously regulated and made to serve better the purpose and urge of Nature. And this is the beginning of yoga the conscious fulfilment of Nature. The Psycho-analysts have given us the first and elementary stage of this process of yoga. It is, we may say, the fourth line of control. With this man enters a new level of being, develops a new mode of life. It is when the automatism of Nature is replaced by the power of Conscious Control. Man is not here, a blind instrument of forces, his activities (both indulging and controlling) are not guided according to an ignorant submission to the Laws of almost subconscious impulsions. Conscious control means that the mind does not fight shy of or seek to elude the aboriginal insistences, but allows them to come up freely, meets them squarely, recognises them and establishes an easy mastery over them.

01.09 - The Parting of the Way, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   As a matter of fact it is not so. The glimpses of a higher form of consciousness we can see even now present in self-consciousness. We have spoken of the different stages of evolution as if they were separate and distinct and incommensurate entities. They may be described as such for the purpose of a logical understanding, but in reality they form a single progressive continuum in which one level gradually fuses into another. And as the higher level takes up the Law of the lower and evolves out of it a characteristic function, even so the Law of the higher level with its characteristic function is already involved and envisaged in the Law of the lower level and its characteristic function. It cannot be asserted positively that because man's special virtue is self-consciousness, animals cannot have that quality on any account. We do see, if we care to observe closely and dispassionately, that animals of the higher order, as they approach the level of humanity, show more and more evident signs of something which is very much akin to, if not identical with the human characteristic of self-consciousness.

01.09 - William Blake: The Marriage of Heaven and Hell, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   But the process, Monsieur Thibon rightly asserts, must begin with the individual and within the individual. Man must "turn within, feel alive within himself", re-establish his living contact with God, the source and origin from which he has cut himself off. Man must learn to subordinate having to being. Each individual must be himself, a free and spontaneous expression. Upon such individual , upon individuals grouped naturally in smaller collectivities and not upon unformed or ill-formed wholesale masses can a perfect human society be raised and will be raised. Monsieur Thibon insistsand very rightlyupon the variety and diversity of individual and local growths in a unified humanity and not a dead uniformity of regimented oneness. He declares, as the reviewer of the London Times succinctly puts it: "Let us abolish our insensate worship of number. Let us repeal the Law of majorities. Let us work for the unity that draws together instead of idolizing the multiplicity that disintegrates. Let us understand that it is not enough for each to have a place; what matters is that each should be in his right place. For the atomized society let us substitute an organic society, one in which every man will be free to do what he alone is qualified and able to do."
   So far so good. For it is not far enough. The being or becoming that is demanded in fulfilment of the divine advent in humanity must go to the very roots of life and nature, must seize God in his highest and sovereign status. No prejudice of the past, no notion of our mental habits must seek to impose its Law. Thus, for example, in the matter of redeeming the senses by the influx of the higher light, our author seems to consider that the senses will remain more or less as they are, only they will be controlled, guided, used by the higher light. And he seems to think that even the sex relation (even the institution of marriage) may continue to remain, but sublimated, submitted to the Laws of the Higher Order. This, according to us, is a dangerous compromise and is simply the imposition of the lower Law upon the higher. Our view of the total transformation and divinisation of the Lower is altoge ther different. The Highest must come down wholly and inhabit in the Lowest, the Lowest must give up altoge ther its own norms and lift itself into the substance and form too of the Highest.
   Viewed in this light, Blake's memorable mantra attains a deeper and more momentous significance. For it is not merely Earth the senses and life and Matter that are to be uplifted and affianced to Heaven, but all that remains hidden within the bowels of the Earth, the subterranean regions of man's consciousness, the slimy viscous undergrowths, the darkest horrors and monstrosities that man and nature hide in their subconscient and inconscient dungeons of material existence, all these have to be laid bare to the solar gaze of Heaven, burnt or transmuted as demanded by the Law of that Supreme Will. That is the Hell that has to be recognised, not rejected and thrown away, but taken up purified and transubstantiated into the body of Heaven itself. The hand of the Highest Heaven must extend and touch the Lowest of the lowest elements, transmute it and set it in its rightful place of honour. A mortal body reconstituted into an immemorial fossil, a lump of coal revivified into a flashing carat of diamond-that shows something of the process underlying the nuptials of which we are speaking.

0.10 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  especially Perry Mason — there is always a courtroom
  scene in which the Lawyer Perry Mason seems certain
  to lose his case; his client is accused of murder, all the
  choose one or two items and give a very good demonstration in them, rather than to do several in a mediocre way?
  Each one acts according to his nature and if he (or she) courageously and sincerely follows the Law of that nature, he or she
  acts according to truth. Thus, it is impossible to judge and decide
  released into freedom is the liberator.”12 What does that
  mean? How can Law be released into freedom? By Law we
  understand something determined and fixed. Or is it a
  flexibility that is required, as opposed to rigidity: Law that
  will be free to mould itself according to circumstances?
  above the mind. All I can tell you, which perhaps will put you
  on the right track, is that behind Law there is a spirit of order
  and organisation. But Law itself is something fixed and therefore
  contrary to the highest truth. If the same spirit of order and
  “Those who are deficient in the free, full and intelligent
  observation of a self-imposed Law, must be placed in
  subjection to the will of others.”13 Mother, I am one of
  “ Law cannot save the world, therefore Moses’ ordinances are dead for humanity
  and the Shastra of the Brahmins is corrupt and dying. Law released into freedom is the
  liberator. Not the Pundit, but the Yogin, not monasticism, but the inner renunciation of
  Those who have a supramentalised body will not be subject to
  the Law of aging; consequently the question of age will not arise
  for them.
  “No real peace can be till the heart of man deserves peace;
  the Law of Vishnu cannot prevail till the debt to Rudra is paid.
  To turn aside then and preach to a still unevolved mankind
  the Law of love and oneness? Teachers of the Law of love and
  oneness there must be, for by that way must come the ultimate
  Mother, what do You say to all this and what should our
  attitude be towards the customs and Laws of society?
  If most people here think and feel like that, it is an obvious proof
  “There are these three powers: (1) The Cosmic Law, of Karma or what else; (2) the
  Divine Compassion acting on as many as it can reach through the nets of the Law and
  giving them their chance; (3) the Divine Grace which acts more incalculably but also

01.10 - Principle and Personality, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The thing, however, is that what you call principles do not drop from heaven in their virgin purity and all at once lay hold of mankind en masse. It is always through a particular individual that a great principle manifests itself. Principles do not live in the general mind of man and even if they live, they live secreted and unconscious; it is only a puissant personality, who has lived the principle, that can bring it forward into life and action, can awaken, like the Vedic Dawn, what was dead in allmritam kanchana bodhayanti. Men in general are by themselves 'inert and indifferent; they have little leisure or inclination to seek, from any inner urge of their own, for principles and primal truths; they become conscious of these only when expressed and embodied in some great and rare soul. An Avatar, a Messiah or a Prophet is the centre, the focus through which a Truth and Law first dawns and then radiates and spreads abroad. The little lamps are all lighted by the sparks that the great torch scatters.


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Wikipedia - Age of reason (canon law)
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Wikipedia - Animal welfare and rights in Austria -- The treatment of and laws concerning nonhuman animals in Austria
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Wikipedia - Animal welfare and rights in Canada -- The treatment of and laws concerning non-human animals in Canada
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Wikipedia - Animal welfare and rights in France -- The treatment of and laws concerning non-human animals in France
Wikipedia - Animal welfare and rights in Germany -- The treatment of and laws concerning non-human animals in Germany
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Wikipedia - Animal welfare and rights in Iran -- The treatment of and laws concerning non-human animals in Iran
Wikipedia - Animal welfare and rights in Israel -- The treatment of and laws concerning non-human animals in Israel
Wikipedia - Animal welfare and rights in Japan -- The treatment of and laws concerning non-human animals in Japan
Wikipedia - Animal welfare and rights in Malaysia -- The treatment of and laws concerning non-human animals in Malaysia
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Wikipedia - Animal welfare and rights in Russia -- The treatment of and laws concerning non-human animals in Russia
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Wikipedia - Approbation (Catholic canon law)
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Wikipedia - Color (law) -- Legal term
Wikipedia - Columbia County Sheriff's Office (New York) -- Law enforcement agency of Columbia County, New York
Wikipedia - Columbia Law School -- Private law school in New York City
Wikipedia - Columbus School of Law -- law school in Washington D.C.
Wikipedia - Combat Methamphetamine Epidemic Act of 2005 -- US law
Wikipedia - Combined gas law -- Combination of Charles', Boyle's and Gay-Lussac's gas laws
Wikipedia - Commentaries on the Laws of England
Wikipedia - Commercial law
Wikipedia - Comminatory -- clause inserted into law
Wikipedia - Commission v Italy (1968) -- EU law case concerning the European Single Market
Wikipedia - Common-law marriage -- Type of marriage with no formal ceremony
Wikipedia - Common-law wife
Wikipedia - Common Law
Wikipedia - Common law -- Law created by judges
Wikipedia - Commonwealth Lawyers Association -- Non-profit organization
Wikipedia - Communications Assistance For Law Enforcement Act
Wikipedia - Communitarianism -- PhilosophyM-BM- that is now law in most countries (also closely connected with Noahide law.
Wikipedia - Community Health Services and Facilities Act -- US law
Wikipedia - Community Mental Health Act -- 1963 American law
Wikipedia - Commutation (law) -- Substitution of a lesser penalty after the conviction for a crime
Wikipedia - Commutative law
Wikipedia - Compagnie Francaise de Navigation a Vapeur v. Louisiana Board of Health -- 1902 U.S. Supreme Court case holding state quarantine laws constitutional
Wikipedia - Companies Act 1947 -- 20th-century British company law
Wikipedia - Comparative law -- Study of relationship between legal systems
Wikipedia - Comparative legal history -- Scientific study of law across time and geography
Wikipedia - Comparison of Islamic and Jewish dietary laws -- Comparison between halal and kosher dietary laws
Wikipedia - Competence (law)
Wikipedia - Competency evaluation (law)
Wikipedia - Competition law -- Law that promotes or seeks to maintain market competition by regulating anti-competitive conduct by companies
Wikipedia - Complaint -- Legal document, the filing of which initiates a lawsuit
Wikipedia - Comprehensive Dangerous Drugs Act of 2002 -- Drug control law in the Philippines
Wikipedia - Comprehensive Methamphetamine Control Act of 1996 -- US law
Wikipedia - Comprehensive Smoking Education Act -- US law
Wikipedia - Computation of time (Catholic canon law)
Wikipedia - Computer Crime and Intellectual Property Section -- United States federal law enforcement agency
Wikipedia - Comstock laws -- Anti-obscenity laws in the United States
Wikipedia - Conceicao Andrade -- Brazilian lawyer and politician
Wikipedia - Concord Law School -- Private online law school in Los Angeles, California, United States
Wikipedia - Condominium (international law) -- Form of shared government
Wikipedia - Conduct prejudicial to good order and discipline -- Offense against military law
Wikipedia - Confederated Tribes of Coos, Lower Umpqua and Siuslaw Indians
Wikipedia - Conflict of laws
Wikipedia - Congress for National Unity -- Political party in Malawi
Wikipedia - Congressional Budget and Impoundment Control Act of 1974 -- United States law on role of Congress in budgeting
Wikipedia - Con Newbury -- Former Papua New Guinean international lawn bowler
Wikipedia - Connie Chiume -- South African filmmaker with Malawian descent
Wikipedia - Connor Lawes -- Canadian curler
Wikipedia - Conrad Baker -- American lawyer and politician from Indiana
Wikipedia - Conrad Harrington -- Canadian lawyer and businessman