classes ::: Occultism,
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branches ::: Liberation

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object:Liberation
subject class:Occultism
subject:Occultism

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


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

TOPICS
SEE ALSO


AUTH

BOOKS
Bhagavata_Purana
Evolution_II
Flow_-_The_Psychology_of_Optimal_Experience
Heart_of_Matter
Infinite_Library
Letters_On_Yoga
Letters_On_Yoga_I
Letters_On_Yoga_IV
Liber_157_-_The_Tao_Teh_King
Liber_Null
Life_without_Death
Mind_at_Ease__Self-Liberation_through_Mahamudra_Meditation
Modern_Man_in_Search_of_a_Soul
On_Education
On_Interpretation
On_Thoughts_And_Aphorisms
Questions_And_Answers_1950-1951
Questions_And_Answers_1954
Questions_And_Answers_1955
Self-Liberation_Through_Seeing_with_Naked_Awareness
Spiral_Dynamics
The_Book_of_Secrets__Keys_to_Love_and_Meditation
The_Divine_Milieu
The_Essential_Songs_of_Milarepa
The_Externalization_of_the_Hierarchy
The_Jewel_Ornament_of_Liberation__The_Wish-Fulfilling_Gem_of_the_Noble_Teachings
The_Study_and_Practice_of_Yoga
The_Synthesis_Of_Yoga
The_Use_and_Abuse_of_History
The_Yoga_Sutras
Toward_the_Future

IN CHAPTERS TITLE
1.08_-_The_Four_Austerities_and_the_Four_Liberations
1951-03-05_-_Disasters-_the_forces_of_Nature_-_Story_of_the_charity_Bazar_-_Liberation_and_law_-_Dealing_with_the_mind_and_vital-_methods
1955-08-17_-_Vertical_ascent_and_horizontal_opening_-_Liberation_of_the_psychic_being_-_Images_for_discovery_of_the_psychic_being_-_Sadhana_to_contact_the_psychic_being
1955-11-16_-_The_significance_of_numbers_-_Numbers,_astrology,_true_knowledge_-_Divines_Love_flowers_for_Kali_puja_-_Desire,_aspiration_and_progress_-_Determining_ones_approach_to_the_Divine_-_Liberation_is_obtained_through_austerities_-_...
2.18_-_The_Soul_and_Its_Liberation
4.08_-_The_Liberation_of_the_Spirit
4.09_-_The_Liberation_of_the_Nature
LUX.04_-_LIBERATION

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
0_0.01_-_Introduction
00.03_-_Upanishadic_Symbolism
0.00_-_INTRODUCTION
0.02_-_The_Three_Steps_of_Nature
0.03_-_The_Threefold_Life
0.04_-_The_Systems_of_Yoga
0.05_-_The_Synthesis_of_the_Systems
0.06_-_Letters_to_a_Young_Sadhak
0.07_-_Letters_to_a_Sadhak
01.02_-_The_Object_of_the_Integral_Yoga
01.04_-_Motives_for_Seeking_the_Divine
0.10_-_Letters_to_a_Young_Captain
01.12_-_Goethe
0.11_-_Letters_to_a_Sadhak
0.14_-_Letters_to_a_Sadhak
0_1955-06-09
0_1958-11-22
0_1959-01-14
0_1961-06-02
0_1961-07-15
0_1962-01-21
0_1962-07-21
0_1962-08-31
0_1963-04-20
0_1963-08-24
0_1964-08-14
0_1964-09-16
0_1964-10-10
0_1964-11-14
0_1966-01-08
0_1966-04-20
0_1966-10-08
0_1967-04-05
0_1967-08-02
0_1967-08-26
0_1968-02-14
0_1968-05-18
0_1969-05-17
0_1969-05-24
0_1969-08-06
0_1969-09-20
0_1970-05-09
0_1971-01-16
0_1971-03-10
0_1971-06-12
0_1971-10-20
0_1971-11-20
0_1972-02-01
0_1972-10-14
0_1973-01-20
02.02_-_The_Message_of_the_Atomic_Bomb
02.06_-_The_Integral_Yoga_and_Other_Yogas
02.13_-_In_the_Self_of_Mind
03.01_-_Humanism_and_Humanism
03.02_-_Yogic_Initiation_and_Aptitude
03.06_-_Divine_Humanism
05.26_-_The_Soul_in_Anguish
06.35_-_Second_Sight
07.06_-_Nirvana_and_the_Discovery_of_the_All-Negating_Absolute
08.05_-_Will_and_Desire
08.27_-_Value_of_Religious_Exercises
08.36_-_Buddha_and_Shankara
10.01_-_A_Dream
10.03_-_Life_in_and_Through_Death
1.00a_-_DIVISION_A_-_THE_INTERNAL_FIRES_OF_THE_SHEATHS.
1.00c_-_DIVISION_C_-_THE_ETHERIC_BODY_AND_PRANA
1.00d_-_DIVISION_D_-_KUNDALINI_AND_THE_SPINE
1.00e_-_DIVISION_E_-_MOTION_ON_THE_PHYSICAL_AND_ASTRAL_PLANES
1.00f_-_DIVISION_F_-_THE_LAW_OF_ECONOMY
1.00_-_INTRODUCTORY_REMARKS
1.012_-_Sublimation_-_A_Way_to_Reshuffle_Thought
1.01_-_An_Accomplished_Westerner
1.01_-_A_NOTE_ON_PROGRESS
1.01_-_Fundamental_Considerations
1.01_-_MASTER_AND_DISCIPLE
1.01_-_Prayer
1.01_-_SAMADHI_PADA
1.01_-_Tara_the_Divine
1.01_-_THAT_ARE_THOU
1.01_-_The_First_Steps
1.01_-_The_Four_Aids
1.01_-_Who_is_Tara
1.020_-_The_World_and_Our_World
1.02.1_-_The_Inhabiting_Godhead_-_Life_and_Action
1.02.3.3_-_Birth_and_Non-Birth
1.02.4.1_-_The_Worlds_-_Surya
10.24_-_Savitri
1.02_-_IN_THE_COMPANY_OF_DEVOTEES
1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.02_-_Meditating_on_Tara
1.02_-_Meeting_the_Master_-_Authors_second_meeting,_March_1921
1.02_-_On_the_Service_of_the_Soul
1.02_-_SADHANA_PADA
1.02_-_Skillful_Means
1.02_-_The_Age_of_Individualism_and_Reason
1.02_-_The_Eternal_Law
1.02_-_The_Philosophy_of_Ishvara
1.02_-_The_Three_European_Worlds
1.031_-_Intense_Aspiration
1.037_-_Preventing_the_Fall_in_Yoga
10.37_-_The_Golden_Bridge
1.03_-_A_Parable
1.03_-_Meeting_the_Master_-_Meeting_with_others
1.03_-_PERSONALITY,_SANCTITY,_DIVINE_INCARNATION
1.03_-_Reading
1.03_-_Self-Surrender_in_Works_-_The_Way_of_The_Gita
1.03_-_Spiritual_Realisation,_The_aim_of_Bhakti-Yoga
1.03_-_Tara,_Liberator_from_the_Eight_Dangers
1.03_-_The_End_of_the_Intellect
1.03_-_THE_STUDY_(The_Exorcism)
1.03_-_The_Syzygy_-_Anima_and_Animus
1.03_-_The_Two_Negations_2_-_The_Refusal_of_the_Ascetic
1.03_-_To_Layman_Ishii
1.045_-_Piercing_the_Structure_of_the_Object
1.04_-_ADVICE_TO_HOUSEHOLDERS
1.04_-_GOD_IN_THE_WORLD
1.04_-_Homage_to_the_Twenty-one_Taras
1.04_-_Narayana_appearance,_in_the_beginning_of_the_Kalpa,_as_the_Varaha_(boar)
1.04_-_The_Praise
1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice
1.04_-_The_Silent_Mind
1.04_-_Wake-Up_Sermon
1.052_-_Yoga_Practice_-_A_Series_of_Positive_Steps
1.053_-_A_Very_Important_Sadhana
1.05_-_Buddhism_and_Women
1.05_-_Some_Results_of_Initiation
1.05_-_The_Activation_of_Human_Energy
1.05_-_The_Ascent_of_the_Sacrifice_-_The_Psychic_Being
1.05_-_The_Destiny_of_the_Individual
1.05_-_THE_MASTER_AND_KESHAB
1.05_-_Vishnu_as_Brahma_creates_the_world
1.05_-_War_And_Politics
1.05_-_Yoga_and_Hypnotism
1.06_-_Five_Dreams
1.06_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD
1.06_-_Origin_of_the_four_castes
1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life
1.06_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES
1.070_-_The_Seven_Stages_of_Perfection
1.075_-_Self-Control,_Study_and_Devotion_to_God
1.07_-_A_Song_of_Longing_for_Tara,_the_Infallible
1.07_-_THE_GREAT_EVENT_FORESHADOWED_-_THE_PLANETIZATION_OF_MANKIND
1.07_-_The_Ideal_Law_of_Social_Development
1.07_-_THE_MASTER_AND_VIJAY_GOSWAMI
1.07_-_The_Psychic_Center
1.08_-_Adhyatma_Yoga
1.08_-_RELIGION_AND_TEMPERAMENT
1.08_-_SOME_REFLECTIONS_ON_THE_SPIRITUAL_REPERCUSSIONS_OF_THE_ATOM_BOMB
1.08_-_The_Depths_of_the_Divine
1.08_-_The_Four_Austerities_and_the_Four_Liberations
1.08_-_THE_MASTERS_BIRTHDAY_CELEBRATION_AT_DAKSHINESWAR
1.08_-_The_Splitting_of_the_Human_Personality_during_Spiritual_Training
1.08_-_The_Supreme_Will
1.08_-_THINGS_THE_GERMANS_LACK
1.08_-_Worship_of_Substitutes_and_Images
1.096_-_Powers_that_Accrue_in_the_Practice
1.097_-_Sublimation_of_Object-Consciousness
1.09_-_ADVICE_TO_THE_BRAHMOS
1.09_-_Concentration_-_Its_Spiritual_Uses
1.09_-_Kundalini_Yoga
1.09_-_Legend_of_Lakshmi
1.09_-_SELF-KNOWLEDGE
1.09_-_Taras_Ultimate_Nature
1.1.01_-_Seeking_the_Divine
1.1.02_-_The_Aim_of_the_Integral_Yoga
1.1.05_-_The_Siddhis
11.08_-_Body-Energy
1.10_-_Concentration_-_Its_Practice
1.10_-_Fate_and_Free-Will
1.10_-_Life_and_Death._The_Greater_Guardian_of_the_Threshold
1.10_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES_(II)
1.10_-_The_Revolutionary_Yogi
1.10_-_The_Three_Modes_of_Nature
1.10_-_The_Yoga_of_the_Intelligent_Will
1.11_-_Correspondence_and_Interviews
1.11_-_Legend_of_Dhruva,_the_son_of_Uttanapada
1.11_-_Oneness
1.11_-_The_Kalki_Avatar
1.11_-_The_Master_of_the_Work
1.11_-_The_Three_Purushas
1.11_-_WITH_THE_DEVOTEES_AT_DAKSHINEWAR
1.11_-_Works_and_Sacrifice
1.1.2_-_Commentary
1.12_-_Delight_of_Existence_-_The_Solution
1.12_-_Dhruva_commences_a_course_of_religious_austerities
1.12_-_The_Divine_Work
1.12_-_The_Significance_of_Sacrifice
1.12_-_The_Sociology_of_Superman
1.12_-_The_Superconscient
1.12_-_TIME_AND_ETERNITY
1.13_-_Conclusion_-_He_is_here
1.13_-_SALVATION,_DELIVERANCE,_ENLIGHTENMENT
1.13_-_The_Lord_of_the_Sacrifice
1.13_-_The_Supermind_and_the_Yoga_of_Works
1.14_-_Descendants_of_Prithu
1.14_-_IMMORTALITY_AND_SURVIVAL
1.14_-_INSTRUCTION_TO_VAISHNAVS_AND_BRHMOS
1.14_-_The_Principle_of_Divine_Works
1.15_-_Index
1.15_-_The_Possibility_and_Purpose_of_Avatarhood
1.15_-_The_Suprarational_Good
1.15_-_The_Value_of_Philosophy
1.15_-_The_world_overrun_with_trees;_they_are_destroyed_by_the_Pracetasas
1.1.5_-_Thought_and_Knowledge
1.16_-_Man,_A_Transitional_Being
1.16_-_The_Suprarational_Ultimate_of_Life
1.17_-_SUFFERING
1.17_-_The_Divine_Birth_and_Divine_Works
1.17_-_The_Transformation
1.18_-_FAITH
1.18_-_Hiranyakasipu's_reiterated_attempts_to_destroy_his_son
1.18_-_M._AT_DAKSHINESWAR
1.18_-_The_Divine_Worker
1.18_-_The_Human_Fathers
1.19_-_Dialogue_between_Prahlada_and_his_father
1.19_-_Equality
1.200-1.224_Talks
12.02_-_The_Stress_of_the_Spirit
1.20_-_Death,_Desire_and_Incapacity
1.20_-_Equality_and_Knowledge
1.20_-_ON_CHILD_AND_MARRIAGE
1.20_-_Visnu_appears_to_Prahlada
1.21_-_IDOLATRY
1.2.2.06_-_Genius
1.22__-_Dominion_over_different_provinces_of_creation_assigned_to_different_beings
1.23_-_Conditions_for_the_Coming_of_a_Spiritual_Age
1.23_-_FESTIVAL_AT_SURENDRAS_HOUSE
1.240_-_1.300_Talks
1.240_-_Talks_2
1.24_-_RITUAL,_SYMBOL,_SACRAMENT
1.25_-_ADVICE_TO_PUNDIT_SHASHADHAR
1.26_-_The_Ascending_Series_of_Substance
1.27_-_AT_DAKSHINESWAR
1.27_-_CONTEMPLATION,_ACTION_AND_SOCIAL_UTILITY
1.27_-_On_holy_solitude_of_body_and_soul.
1.300_-_1.400_Talks
1.3.04_-_Peace
1.3.5.03_-_The_Involved_and_Evolving_Godhead
1.400_-_1.450_Talks
1.4.01_-_The_Divine_Grace_and_Guidance
1.41_-_Speaks_of_the_fear_of_God_and_of_how_we_must_keep_ourselves_from_venial_sins.
1.439
1.450_-_1.500_Talks
15.09_-_One_Day_More
1.550_-_1.600_Talks
1.75_-_The_AA_and_the_Planet
18.02_-_Ramprasad
19.04_-_The_Flowers
1914_12_04p
1915_05_24p
1919_09_03p
1929-05-05_-_Intellect,_true_and_wrong_movement_-_Attacks_from_adverse_forces_-_Faith,_integral_and_absolute_-_Death,_not_a_necessity_-_Descent_of_Divine_Consciousness_-_Inner_progress_-_Memory_of_former_lives
1929-05-12_-_Beings_of_vital_world_(vampires)_-_Money_power_and_vital_beings_-_Capacity_for_manifestation_of_will_-_Entry_into_vital_world_-_Body,_a_protection_-_Individuality_and_the_vital_world
1951-01-04_-_Transformation_and_reversal_of_consciousness.
1951-02-05_-_Surrender_and_tapasya_-_Dealing_with_difficulties,_sincerity,_spiritual_discipline_-_Narrating_experiences_-_Vital_impulse_and_will_for_progress
1951-03-05_-_Disasters-_the_forces_of_Nature_-_Story_of_the_charity_Bazar_-_Liberation_and_law_-_Dealing_with_the_mind_and_vital-_methods
1951-03-10_-_Fairy_Tales-_serpent_guarding_treasure_-_Vital_beings-_their_incarnations_-_The_vital_being_after_death_-_Nightmares-_vital_and_mental_-_Mind_and_vital_after_death_-_The_spirit_of_the_form-_Egyptian_mummies
1951-04-21_-_Sri_Aurobindos_letter_on_conditions_for_doing_yoga_-_Aspiration,_tapasya,_surrender_-_The_lower_vital_-_old_habits_-_obsession_-_Sri_Aurobindo_on_choice_and_the_double_life_-_The_old_fiasco_-_inner_realisation_and_outer_change
1953-08-26
1954-03-24_-_Dreams_and_the_condition_of_the_stomach_-_Tobacco_and_alcohol_-_Nervousness_-_The_centres_and_the_Kundalini_-_Control_of_the_senses
1954-04-07_-_Communication_without_words_-_Uneven_progress_-_Words_and_the_Word
1954-04-14_-_Love_-_Can_a_person_love_another_truly?_-_Parental_love
1954-10-20_-_Stand_back_-_Asking_questions_to_Mother_-_Seeing_images_in_meditation_-_Berlioz_-Music_-_Mothers_organ_music_-_Destiny
1954-12-29_-_Difficulties_and_the_world_-_The_experience_the_psychic_being_wants_-_After_death_-Ignorance
1955-02-09_-_Desire_is_contagious_-_Primitive_form_of_love_-_the_artists_delight_-_Psychic_need,_mind_as_an_instrument_-_How_the_psychic_being_expresses_itself_-_Distinguishing_the_parts_of_ones_being_-_The_psychic_guides_-_Illness_-_Mothers_vision
1955-06-08_-_Working_for_the_Divine_-_ideal_attitude_-_Divine_manifesting_-_reversal_of_consciousness,_knowing_oneself_-_Integral_progress,_outer,_inner,_facing_difficulties_-_People_in_Ashram_-_doing_Yoga_-_Children_given_freedom,_choosing_yoga
1955-07-20_-_The_Impersonal_Divine_-_Surrender_to_the_Divine_brings_perfect_freedom_-_The_Divine_gives_Himself_-_The_principle_of_the_inner_dimensions_-_The_paths_of_aspiration_and_surrender_-_Linear_and_spherical_paths_and_realisations
1955-08-17_-_Vertical_ascent_and_horizontal_opening_-_Liberation_of_the_psychic_being_-_Images_for_discovery_of_the_psychic_being_-_Sadhana_to_contact_the_psychic_being
1955-11-02_-_The_first_movement_in_Yoga_-_Interiorisation,_finding_ones_soul_-_The_Vedic_Age_-_An_incident_about_Vivekananda_-_The_imaged_language_of_the_Vedas_-_The_Vedic_Rishis,_involutionary_beings_-_Involution_and_evolution
1955-11-16_-_The_significance_of_numbers_-_Numbers,_astrology,_true_knowledge_-_Divines_Love_flowers_for_Kali_puja_-_Desire,_aspiration_and_progress_-_Determining_ones_approach_to_the_Divine_-_Liberation_is_obtained_through_austerities_-_...
1956-01-18_-_Two_sides_of_individual_work_-_Cheerfulness_-_chosen_vessel_of_the_Divine_-_Aspiration,_consciousness,_of_plants,_of_children_-_Being_chosen_by_the_Divine_-_True_hierarchy_-_Perfect_relation_with_the_Divine_-_India_free_in_1915
1956-02-15_-_Nature_and_the_Master_of_Nature_-_Conscious_intelligence_-_Theory_of_the_Gita,_not_the_whole_truth_-_Surrender_to_the_Lord_-_Change_of_nature
1956-04-04_-_The_witness_soul_-_A_Gita_enthusiast_-_Propagandist_spirit,_Tolstoys_son
1956-04-18_-_Ishwara_and_Shakti,_seeing_both_aspects_-_The_Impersonal_and_the_divine_Person_-_Soul,_the_presence_of_the_divine_Person_-_Going_to_other_worlds,_exteriorisation,_dreams_-_Telling_stories_to_oneself
1956-05-02_-_Threefold_union_-_Manifestation_of_the_Supramental_-_Profiting_from_the_Divine_-_Recognition_of_the_Supramental_Force_-_Ascent,_descent,_manifestation
1956-07-11_-_Beauty_restored_to_its_priesthood_-_Occult_worlds,_occult_beings_-_Difficulties_and_the_supramental_force
1956-08-15_-_Protection,_purification,_fear_-_Atmosphere_at_the_Ashram_on_Darshan_days_-_Darshan_messages_-_Significance_of_15-08_-_State_of_surrender_-_Divine_Grace_always_all-powerful_-_Assumption_of_Virgin_Mary_-_SA_message_of_1947-08-15
1956-09-05_-_Material_life,_seeing_in_the_right_way_-_Effect_of_the_Supermind_on_the_earth_-_Emergence_of_the_Supermind_-_Falling_back_into_the_same_mistaken_ways
1956-09-19_-_Power,_predominant_quality_of_vital_being_-_The_Divine,_the_psychic_being,_the_Supermind_-_How_to_come_out_of_the_physical_consciousness_-_Look_life_in_the_face_-_Ordinary_love_and_Divine_love
1956-10-17_-_Delight,_the_highest_state_-_Delight_and_detachment_-_To_be_calm_-_Quietude,_mental_and_vital_-_Calm_and_strength_-_Experience_and_expression_of_experience
1956-11-14_-_Conquering_the_desire_to_appear_good_-_Self-control_and_control_of_the_life_around_-_Power_of_mastery_-_Be_a_great_yogi_to_be_a_good_teacher_-_Organisation_of_the_Ashram_school_-_Elementary_discipline_of_regularity
1956-11-28_-_Desire,_ego,_animal_nature_-_Consciousness,_a_progressive_state_-_Ananda,_desireless_state_beyond_enjoyings_-_Personal_effort_that_is_mental_-_Reason,_when_to_disregard_it_-_Reason_and_reasons
1956-12-19_-_Preconceived_mental_ideas_-_Process_of_creation_-_Destructive_power_of_bad_thoughts_-_To_be_perfectly_sincere
1957-01-09_-_God_is_essentially_Delight_-_God_and_Nature_play_at_hide-and-seek_-__Why,_and_when,_are_you_grave?
1957-01-30_-_Artistry_is_just_contrast_-_How_to_perceive_the_Divine_Guidance?
1957-06-12_-_Fasting_and_spiritual_progress
1957-06-19_-_Causes_of_illness_Fear_and_illness_-_Minds_working,_faith_and_illness
1957-07-10_-_A_new_world_is_born_-_Overmind_creation_dissolved
1957-08-07_-_The_resistances,_politics_and_money_-_Aspiration_to_realise_the_supramental_life
1958-03-19_-_General_tension_in_humanity_-_Peace_and_progress_-_Perversion_and_vision_of_transformation
1958-06-04_-_New_birth
1958-06-18_-_Philosophy,_religion,_occultism,_spirituality
1958_10_17
1958-10-29_-_Mental_self-sufficiency_-_Grace
1960_06_29
1963_08_11?_-_94
1964_09_16
1969_10_19
1969_10_21
1970_03_09
1970_05_03?
1.A_-_ANTHROPOLOGY,_THE_SOUL
1.anon_-_The_Epic_of_Gilgamesh_Tablet_XI_The_Story_of_the_Flood
1.bd_-_Endless_Ages
1f.lovecraft_-_Herbert_West-Reanimator
1f.lovecraft_-_In_the_Walls_of_Eryx
1f.lovecraft_-_The_Call_of_Cthulhu
1f.lovecraft_-_The_Case_of_Charles_Dexter_Ward
1f.lovecraft_-_The_Crawling_Chaos
1f.lovecraft_-_The_Dream-Quest_of_Unknown_Kadath
1f.lovecraft_-_The_Dunwich_Horror
1f.lovecraft_-_The_Horror_in_the_Museum
1f.lovecraft_-_The_Last_Test
1f.lovecraft_-_The_Mound
1f.lovecraft_-_The_Trap
1f.lovecraft_-_The_Whisperer_in_Darkness
1f.lovecraft_-_Through_the_Gates_of_the_Silver_Key
1f.lovecraft_-_Winged_Death
1.hs_-_A_New_World
1.ia_-_With_My_Very_Own_Hands
1.jk_-_Otho_The_Great_-_Act_IV
1.jm_-_Song_to_the_Rock_Demoness
1.kbr_-_Abode_Of_The_Beloved
1.kbr_-_Dohas_II_(with_translation)
1.kbr_-_When_You_Were_Born_In_This_World_-_Dohas_Ii
1.kt_-_A_Song_on_the_View_of_Voidness
1.lr_-_An_Adamantine_Song_on_the_Ever-Present
1.nrpa_-_Advice_to_Marpa_Lotsawa
1.nrpa_-_The_Summary_of_Mahamudra
1.poe_-_Eureka_-_A_Prose_Poem
1.rmpsd_-_Kulakundalini,_Goddess_Full_of_Brahman,_Tara
1.rmpsd_-_Once_for_all,_this_time
1.snk_-_Nirvana_Shatakam
20.01_-_Charyapada_-_Old_Bengali_Mystic_Poems
2.01_-_The_Object_of_Knowledge
2.01_-_The_Yoga_and_Its_Objects
2.02_-_Brahman,_Purusha,_Ishwara_-_Maya,_Prakriti,_Shakti
2.02_-_On_Letters
2.02_-_The_Status_of_Knowledge
2.02_-_Yoga
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_The_Eternal_and_the_Individual
2.03_-_THE_MASTER_IN_VARIOUS_MOODS
2.03_-_The_Pyx
2.03_-_The_Supreme_Divine
2.04_-_ADVICE_TO_ISHAN
2.04_-_Positive_Aspects_of_the_Mother-Complex
2.04_-_The_Divine_and_the_Undivine
2.04_-_The_Forms_of_Love-Manifestation
2.04_-_The_Secret_of_Secrets
2.05_-_Apotheosis
2.05_-_The_Cosmic_Illusion;_Mind,_Dream_and_Hallucination
2.05_-_The_Divine_Truth_and_Way
2.05_-_Universal_Love_and_how_it_leads_to_Self-Surrender
2.05_-_VISIT_TO_THE_SINTHI_BRAMO_SAMAJ
2.06_-_Reality_and_the_Cosmic_Illusion
2.06_-_WITH_VARIOUS_DEVOTEES
2.06_-_Works_Devotion_and_Knowledge
2.07_-_The_Knowledge_and_the_Ignorance
2.07_-_The_Mother__Relations_with_Others
2.07_-_The_Release_from_Subjection_to_the_Body
2.07_-_The_Supreme_Word_of_the_Gita
2.07_-_The_Upanishad_in_Aphorism
2.08_-_God_in_Power_of_Becoming
2.08_-_The_Release_from_the_Heart_and_the_Mind
2.09_-_Memory,_Ego_and_Self-Experience
2.09_-_On_Sadhana
2.09_-_THE_MASTERS_BIRTHDAY
2.0_-_THE_ANTICHRIST
21.02_-_Gods_and_Men
2.1.03_-_Man_and_Superman
2.10_-_Knowledge_by_Identity_and_Separative_Knowledge
2.10_-_THE_MASTER_AND_NARENDRA
2.11_-_The_Modes_of_the_Self
2.1.1_-_The_Nature_of_the_Vital
2.12_-_The_Origin_of_the_Ignorance
2.12_-_The_Way_and_the_Bhakta
2.13_-_On_Psychology
2.13_-_The_Difficulties_of_the_Mental_Being
2.1.4_-_The_Lower_Vital_Being
2.14_-_The_Origin_and_Remedy_of_Falsehood,_Error,_Wrong_and_Evil
2.14_-_The_Unpacking_of_God
2.15_-_Reality_and_the_Integral_Knowledge
2.15_-_The_Cosmic_Consciousness
2.16_-_The_15th_of_August
2.16_-_The_Integral_Knowledge_and_the_Aim_of_Life;_Four_Theories_of_Existence
2.16_-_VISIT_TO_NANDA_BOSES_HOUSE
2.17_-_THE_MASTER_ON_HIMSELF_AND_HIS_EXPERIENCES
2.17_-_The_Progress_to_Knowledge_-_God,_Man_and_Nature
2.17_-_The_Soul_and_Nature
2.18_-_January_1939
2.18_-_The_Evolutionary_Process_-_Ascent_and_Integration
2.18_-_The_Soul_and_Its_Liberation
2.19_-_The_Planes_of_Our_Existence
2.2.01_-_The_Outer_Being_and_the_Inner_Being
2.20_-_The_Philosophy_of_Rebirth
2.21_-_1940
2.21_-_IN_THE_COMPANY_OF_DEVOTEES_AT_SYAMPUKUR
2.21_-_The_Order_of_the_Worlds
2.22_-_Rebirth_and_Other_Worlds;_Karma,_the_Soul_and_Immortality
2.22_-_THE_MASTER_AT_COSSIPORE
2.22_-_The_Supreme_Secret
2.2.3_-_Depression_and_Despondency
2.23_-_The_Conditions_of_Attainment_to_the_Gnosis
2.23_-_The_Core_of_the_Gita.s_Meaning
2.23_-_THE_MASTER_AND_BUDDHA
2.24_-_Gnosis_and_Ananda
2.24_-_The_Evolution_of_the_Spiritual_Man
2.25_-_AFTER_THE_PASSING_AWAY
2.25_-_List_of_Topics_in_Each_Talk
2.25_-_The_Triple_Transformation
2.26_-_The_Ascent_towards_Supermind
2.27_-_Hathayoga
2.27_-_The_Gnostic_Being
2.28_-_The_Divine_Life
2.3.01_-_Concentration_and_Meditation
2.3.02_-_Mantra_and_Japa
2.3.02_-_The_Supermind_or_Supramental
2.3.03_-_Integral_Yoga
2.3.03_-_The_Overmind
2.3.04_-_The_Mother's_Force
2.3.1_-_Ego_and_Its_Forms
2.4.01_-_Divine_Love,_Psychic_Love_and_Human_Love
2.4.1_-_Human_Relations_and_the_Spiritual_Life
2.4.2_-_Interactions_with_Others_and_the_Practice_of_Yoga
29.06_-_There_is_also_another,_similar_or_parallel_story_in_the_Veda_about_the_God_Agni,_about_the_disappearance_of_this
30.01_-_World-Literature
30.03_-_Spirituality_in_Art
30.06_-_The_Poet_and_The_Seer
30.07_-_The_Poet_and_the_Yogi
30.14_-_Rabindranath_and_Modernism
30.18_-_Boris_Pasternak
3.02_-_The_Soul_in_the_Soul_World_after_Death
3.03_-_The_Godward_Emotions
3.04_-_On_Thought_-_III
3.04_-_The_Way_of_Devotion
3.05_-_SAL
3.05_-_The_Fool
3.07_-_The_Adept
3.08_-_Purification
3.08_-_The_Mystery_of_Love
31.01_-_The_Heart_of_Bengal
3.1.01_-_The_Problem_of_Suffering_and_Evil
3.1.02_-_Asceticism_and_the_Integral_Yoga
31.02_-_The_Mother-_Worship_of_the_Bengalis
3.1.03_-_A_Realistic_Adwaita
3.1.04_-_Transformation_in_the_Integral_Yoga
3.1.2_-_Levels_of_the_Physical_Being
3.1.3_-_Difficulties_of_the_Physical_Being
3.2.01_-_The_Newness_of_the_Integral_Yoga
32.01_-_Where_is_God?
3.2.02_-_The_Veda_and_the_Upanishads
3.2.02_-_Yoga_and_Skill_in_Works
3.2.03_-_Jainism_and_Buddhism
32.04_-_The_Human_Body
3.2.06_-_The_Adwaita_of_Shankaracharya
3.2.08_-_Bhakti_Yoga_and_Vaishnavism
3.2.09_-_The_Teachings_of_Some_Modern_Indian_Yogis
3.2.10_-_Christianity_and_Theosophy
32.11_-_Life_and_Self-Control_(A_Letter)
3.2.3_-_Dreams
3.2.4_-_Sex
33.08_-_I_Tried_Sannyas
33.15_-_My_Athletics
3.3.1_-_Illness_and_Health
3.4.03_-_Materialism
3.5.01_-_Science
35.03_-_Hymn_To_Bhavani
37.04_-_The_Story_Of_Rishi_Yajnavalkya
3.7.1.04_-_Rebirth_and_Soul_Evolution
3.7.1.05_-_The_Significance_of_Rebirth
3.7.1.07_-_Involution_and_Evolution
3.7.1.09_-_Karma_and_Freedom
38.02_-_Hymns_and_Prayers
38.07_-_A_Poem
3_-_Commentaries_and_Annotated_Translations
4.01_-_Prayers_and_Meditations
4.01_-_The_Principle_of_the_Integral_Yoga
4.02_-_Autobiographical_Evidence
4.02_-_GOLD_AND_SPIRIT
4.02_-_Humanity_in_Progress
4.02_-_The_Integral_Perfection
4.03_-_Prayer_to_the_Ever-greater_Christ
4.03_-_The_Psychology_of_Self-Perfection
4.03_-_THE_ULTIMATE_EARTH
4.04_-_The_Perfection_of_the_Mental_Being
4.05_-_The_Instruments_of_the_Spirit
4.07_-_Purification-Intelligence_and_Will
4.08_-_The_Liberation_of_the_Spirit
4.08_-_THE_RELIGIOUS_PROBLEM_OF_THE_KINGS_RENEWAL
4.09_-_The_Liberation_of_the_Nature
4.1.01_-_The_Intellect_and_Yoga
4.10_-_The_Elements_of_Perfection
4.1.1.05_-_The_Central_Process_of_the_Yoga
4.1.1_-_The_Difficulties_of_Yoga
4.11_-_The_Perfection_of_Equality
4.1.2_-_The_Difficulties_of_Human_Nature
4.12_-_The_Way_of_Equality
4.16_-_The_Divine_Shakti
4.19_-_The_Nature_of_the_supermind
4.1_-_Jnana
4.2.1.01_-_The_Importance_of_the_Psychic_Change
4.2.1_-_The_Right_Attitude_towards_Difficulties
4.2.2_-_Steps_towards_Overcoming_Difficulties
4.2.3.02_-_Signs_of_the_Psychic's_Coming_Forward
4.2.3.05_-_Obstacles_to_the_Psychic's_Emergence
4.2.3_-_Vigilance,_Resolution,_Will_and_the_Divine_Help
4.2.5.02_-_The_Psychic_and_the_Higher_Consciousness
4.2.5_-_Dealing_with_Depression_and_Despondency
4.3.1.02_-_The_True_Self_Within
4.3.1.08_-_The_Self_and_Time
4.3.2.09_-_Overmind_Experiences_and_the_Supermind
4.3.2_-_Attacks_by_the_Hostile_Forces
4.4.1.01_-_The_Meaning_of_Spiritual_Transformation
4.4.1.03_-_Both_Ascent_and_Descent_Necessary
4.4.1.07_-_Experiences_of_Ascent_and_Descent
4.4.2.04_-_Ascent_and_Dissolution
4.4.2.07_-_Ascent_and_Going_out_of_the_Body
4.4.2.08_-_Fixing_the_Consciousness_Above
4.4.4.05_-_The_Descent_of_Force_or_Power
5.03_-_The_Divine_Body
5.05_-_Supermind_and_Humanity
5.06_-_THE_TRANSFORMATION
5.4.01_-_Notes_on_Root-Sounds
5_-_The_Phenomenology_of_the_Spirit_in_Fairytales
6.07_-_THE_MONOCOLUS
6.0_-_Conscious,_Unconscious,_and_Individuation
7.02_-_The_Mind
9.99_-_Glossary
Bhagavad_Gita
Big_Mind_(non-dual)
Big_Mind_(ten_perfections)
Blazing_P3_-_Explore_the_Stages_of_Postconventional_Consciousness
BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS
BOOK_I._--_PART_I._COSMIC_EVOLUTION
BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
Book_of_Imaginary_Beings_(text)
Book_of_Psalms
BOOK_VI._-_Of_Varros_threefold_division_of_theology,_and_of_the_inability_of_the_gods_to_contri_bute_anything_to_the_happiness_of_the_future_life
BOOK_V._-_Of_fate,_freewill,_and_God's_prescience,_and_of_the_source_of_the_virtues_of_the_ancient_Romans
BOOK_XIII._-_That_death_is_penal,_and_had_its_origin_in_Adam's_sin
BOOK_XVIII._-_A_parallel_history_of_the_earthly_and_heavenly_cities_from_the_time_of_Abraham_to_the_end_of_the_world
BOOK_XXI._-_Of_the_eternal_punishment_of_the_wicked_in_hell,_and_of_the_various_objections_urged_against_it
Conversations_with_Sri_Aurobindo
COSA_-_BOOK_VI
Diamond_Sutra_1
DS2
DS3
DS4
ENNEAD_02.03_-_Whether_Astrology_is_of_any_Value.
ENNEAD_03.02_-_Of_Providence.
ENNEAD_04.03_-_Psychological_Questions.
ENNEAD_04.04_-_Questions_About_the_Soul.
ENNEAD_05.08_-_Concerning_Intelligible_Beauty.
ENNEAD_06.05_-_The_One_and_Identical_Being_is_Everywhere_Present_In_Its_Entirety.345
ENNEAD_06.07_-_How_Ideas_Multiplied,_and_the_Good.
Epistle_to_the_Romans
For_a_Breath_I_Tarry
Guru_Granth_Sahib_first_part
Liber_71_-_The_Voice_of_the_Silence_-_The_Two_Paths_-_The_Seven_Portals
LUX.04_-_LIBERATION
LUX.07_-_ENCHANTMENT
MMM.02_-_MAGIC
r1912_01_14
r1912_07_03
r1913_09_07
r1913_12_28
r1914_03_21
r1914_04_10
r1914_04_11
r1914_04_12
r1915_07_12
r1917_02_11
r1917_08_23
r1918_05_07
r1918_05_08
r1918_05_11
r1919_07_20
Sayings_of_Sri_Ramakrishna_(text)
Tablets_of_Baha_u_llah_text
Talks_001-025
Talks_026-050
Talks_051-075
Talks_076-099
Talks_125-150
Talks_176-200
Talks_500-550
Talks_600-652
Talks_With_Sri_Aurobindo_1
Talks_With_Sri_Aurobindo_2
The_Act_of_Creation_text
The_Anapanasati_Sutta__A_Practical_Guide_to_Mindfullness_of_Breathing_and_Tranquil_Wisdom_Meditation
The_Book_of_the_Prophet_Isaiah
The_Divine_Names_Text_(Dionysis)
The_Dwellings_of_the_Philosophers
the_Eternal_Wisdom
The_Fearful_Sphere_of_Pascal
The_Gold_Bug
The_Poems_of_Cold_Mountain
The_Pythagorean_Sentences_of_Demophilus
The_Riddle_of_this_World
The_Theologians
Timaeus

PRIMARY CLASS

SIMILAR TITLES
Liberation
Mind at Ease Self-Liberation through Mahamudra Meditation
Self-Liberation Through Seeing with Naked Awareness
The Jewel Ornament of Liberation The Wish-Fulfilling Gem of the Noble Teachings

DEFINITIONS


TERMS STARTING WITH

Liberation ::: Liberation signifies an emergence into the true spiritual nature of being where all action is the automatic selfexpression of that truth and there can be nothing else.
   Ref: CWSA Vol. 21-22, Page: 1033


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

Liberation of the self from the causes of illusion is sometimes spoken of in relation to the seven sensitive and sensory veils, especially with reference to the human manas principle. Emancipation consists in recognizing that these veils, of which the lower four are by far the most illusory, are the perceivers, and that the function of the true self is those higher faculties which collate and discriminate among perceptions of all kinds and which reach final and true judgment. The self sees or ascertains truth; the veils perceive and are caught by the webs of illusion. The one who has achieved this is said to have attained the fire of knowledge, which destroys not only illusion but even destroys the causes leading to the planes of illusion. Vishnu, among the Vaishnavas in India, and Siva among the Saivas, or indeed of any other divinity, can be considered the cause of final emancipation when used for the true self, exactly as Christians may claim with perfect truth that the Christ (in man) is the shower of final emancipation. The successive emancipation from the seven veils marks seven stages of initiation. Buddhi, from this standpoint the highest, most diaphanous, and therefore the closest to reality of the veils, is said to be transformed into the tree whose fruit is emancipation.

Liberation ::: See Freedom.

LIBERATION Esoterically, the self&

liberation ::: n. --> The act of liberating or the state of being liberated.

liberation

liberation ::: “The sense of release as if from jail always accompanies the emergence of the psychic being or the realisation of the self above. It is therefore spoken of as a liberation, mukti. It is a release into peace, happiness, the soul’s freedom not tied down by the thousand ties and cares of the outward ignorant existence.” Letters on Yoga

liberation ::: "The sense of release as if from jail (which) always accompanies the emergence of the psychic being or the realisation of the self above. It is therefore spoken of as a liberation, mukti. It is a release into peace, happiness, the soul's freedom." [S23:1001]

LIBERATION. ::: To live in the peace, silence, purity, freedom of self.


TERMS ANYWHERE

1. maturation and liberation: sever the mind's tangled knots (smin grol sems kyi rgya mdud bshig)

1. Personal liberty, as opposed to bondage. 2. Liberation or deliverance from fate or necessity. 3. The state or power of being able to act without hindrance or restraint, liberty of action. 4. Exemption from an unpleasant or onerous condition. 5. The quality of being able to conceive and execute boldly. Freedom, Freedom"s.

6. self-liberation: attend to the great seal (rang grol phyag rgya chen po ltos)

. a Bharata ::: name of a sage, example of the state of liberation in which the outward nature is inert and inactive.

abhimukti. ::: turned toward liberation; stage in which liberation is assured

Achille Lauro ::: Italian cruise liner hijacked by the Palestinian Liberation Front (PLF) on October 8, 1985. The four hijackers held all 400 passengers captive and threatened to blow up the ship if their demands to release 50 Palestinians from Israeli prisons were not met. To emphasize the seriousness of their demands the captors murdered a disabled American-Jewish passenger named Leon Klinghoffer by throwing him overboard. Following worldwide criticism, the hijackers later surrendered . In 2003 the leader of the PLF, Abu Abbas, was captured by U.S. led forces in Iraq but died in custody before being brought to trial for the murder of Leon Klinghoffer.

Active Organization for the Liberation of Palestine

act ::: n. --> That which is done or doing; the exercise of power, or the effect, of which power exerted is the cause; a performance; a deed.
The result of public deliberation; the decision or determination of a legislative body, council, court of justice, etc.; a decree, edit, law, judgment, resolve, award; as, an act of Parliament, or of Congress.
A formal solemn writing, expressing that something has been done.


AdīnavAnupassanANAna. In PAli, "knowledge arising from the contemplation of danger (ADĪNAVA)"; this is the fourth of nine knowledges (NAna) cultivated as part of the "purity of knowledge and vision of progress along the path" (PAtIPADANAnADASSANAVISUDDHI) according to the outline in the VISUDDHIMAGGA. This latter category, in turn, constitutes the sixth and penultimate purity (VISUDDHI) to be developed along the path to liberation. Knowledge arising from the contemplation of danger is developed by noting the frightfulness of conditioned formations (saMkhAra; S. SAMSKARA), that is to say, the mental and physical phenomena (NAMARuPA) comprising the individual and the universe. Having seen that all phenomena are fearful because they are impermanent (anicca; S. ANITYA) and destined for annihilation, the practitioner finds no refuge in any kind of existence in any of the realms of rebirth. He sees no conditioned formation or station on which he can rely or that is worth holding onto. The Visuddhimagga states that the practitioner sees the three realms of existence as burning charcoal pits, the elements of the physical world as venomous snakes, and the five aggregates (khandha; S. SKANDHA) comprising the person as murderers with drawn swords. Seeing danger in continued existence and in every kind of becoming (BHAVA), the practitioner realizes that the only safety and happiness are found in nibbAna (S. NIRVAnA).

AdittapariyAyasutta. (S. *AdityaparyAyasutra; C. Ranshao; J. Nensho; K. Yonso 燃燒). In PAli, lit. "Discourse on the Manner of Being Aflame," usually known in English as the "Fire Sermon"; the third sermon spoken by the Buddha following his enlightenment. After his conversion of the three matted-hair ascetics Uruvela-Kassapa, GayA-Kassapa, and Nadī-Kassapa, along with their one thousand disciples, the Buddha was traveling with them to GayAsīsa, where he delivered this sermon. Because of his new disciples' previous devotions to the Brahmanical fire sacrifice, once they were ordained the Buddha preached to these new monks a targeted discourse that he called the "Fire Sermon." The Buddha explains that all of the six sense bases, six sensory objects, and six sensory consciousnesses, along with the sensory contacts (phassa; S. SPARsA) and sensations (VEDANA) that accompany the senses, are burning with the fires of greed (LOBHA), hatred (P. dosa; S. DVEsA), and delusion (MOHA) and with the fires of all the various types of suffering (dukkha; S. DUḤKHA). Only through dispassion toward the senses (see INDRIYASAMVARA) will attachment diminish and liberation eventually be achieved. In the PAli tradition, the sermon appears in the MAHAVAGGA section of the PAli VINAYAPItAKA, on the history of the dispensation, not in the SUTTAPItAKA; a parallel SARVASTIVADA recension appears in the Chinese translation of the SAMYUKTAGAMA.

advisement ::: n. --> Counsel; advice; information.
Consideration; deliberation; consultation.


ahaṅkara ::: the ego; the subjective principle by which the purus.a is induced to identify himself with prakr.ti and her activities; "the limited ‘I" in us", freedom from which is part of the mukti or liberation of the nature: the egoistic consciousness, including the "ego-sense in the life stuff" and the "ego-idea in the mind" which "maintain a constructed symbol of self, the separative ego, which does duty for the hidden real self, the spirit or true being" and whose nature "is a self-limitation of consciousness by a willed ignorance of the rest of its play and its exclusive absorption in one form, one combination of tendencies, one field of the movement of energies". aha ahankara-mukti-siddhi

AjAtasatru. (P. AjAtasattu; T. Ma skyes dgra; C. Asheshi wang; J. Ajase o; K. Asase wang 阿闍世王). In Sanskrit, "Enemy While Still Unborn," the son of King BIMBISARA of Magadha and his successor as king. According to the PAli account, when BimbisAra's queen VAIDEHĪ (P. Videhī) was pregnant, she developed an overwhelming urge to drink blood from the king's right knee, a craving that the king's astrologers interpreted to mean that the son would eventually commit patricide and seize the throne. Despite several attempts to abort the fetus, the child was born and was given the name AjAtasatru. While a prince, AjAtasatru became devoted to the monk DEVADATTA, the Buddha's cousin and rival, because of Devadatta's mastery of yogic powers (ṚDDHI). Devadatta plotted to take revenge on the Buddha through manipulating AjAtasatru, whom he convinced to murder his father BimbisAra, a close lay disciple and patron of the Buddha, and seize the throne. AjAtasatru subsequently assisted Devadatta in several attempts on the Buddha's life. AjAtasatru is said to have later grown remorseful over his evil deeds and, on the advice of the physician JĪVAKA, sought the Buddha's forgiveness. The Buddha preached to him on the benefits of renunciation from the SAMANNAPHALASUTTA, and AjAtasatru became a lay disciple. Because he had committed patricide, one of the five most heinous of evil deeds that are said to bring immediate retribution (ANANTARYAKARMAN), AjAtasatru was precluded from attaining any degree of enlightenment during this lifetime and was destined for rebirth in the lohakumbhiya hell. Nevertheless, Sakka (S. sAKRA), the king of the gods, described AjAtasatru as the chief in piety among the Buddha's unenlightened disciples. When the Buddha passed away, AjAtasatru was overcome with grief and, along with other kings, was given a portion of the Buddha's relics (sARĪRA) for veneration. According to the PAli commentaries, AjAtasatru provided the material support for convening the first Buddhist council (see COUNCIL, FIRST) following the Buddha's death. The same sources state that, despite his piety, he will remain in hell for sixty thousand years but later will attain liberation as a solitary buddha (P. paccekabuddha; S. PRATYEKABUDDHA) named Viditavisesa. ¶ MahAyAna scriptures, such as the MAHAPARINIRVAnASuTRA and the GUAN WULIANGSHOU JING ("Contemplation Sutra on the Buddha of Infinite Life"), give a slightly different account of AjAtasatru's story. BimbisAra was concerned that his queen, Vaidehī, had yet to bear him an heir. He consulted a soothsayer, who told him that an aging forest ascetic would eventually be reborn as BimbisAra's son. The king then decided to speed the process along and had the ascetic killed so he would take rebirth in Vaidehī's womb. After the queen had already conceived, however, the soothsayer prophesized that the child she would bear would become the king's enemy. After his birth, the king dropped him from a tall tower, but the child survived the fall, suffering only a broken finger. (In other versions of the story, Vaidehī is so mortified to learn that her unborn son will murder her husband the king that she tried to abort the fetus, but to no avail.) Devadatta later told AjAtasatru the story of his conception and the son then imprisoned his father, intending to starve him to death. But Vaidehī kept the king alive by smuggling food to him, smearing her body with flour-paste and hiding grape juice inside her jewelry. When AjAtasatru learned of her treachery, he drew his sword to murder her, but his vassals dissuaded him. The prince's subsequent guilt about his intended matricide caused his skin break out in oozing abscesses that emitted such a foul odor that no one except his mother was able to approach him and care for him. Despite her loving care, AjAtasatru did not improve and Vaidehī sought the Buddha's counsel. The Buddha was able to cure the prince by teaching him the "NirvAna Sutra," and the prince ultimately became one of the preeminent Buddhist monarchs of India. This version of the story of AjAtasatru was used by Kosawa Heisaku (1897-1968), one of the founding figures of Japanese psychoanalysis, and his successors to posit an "Ajase (AjAtasatru) Complex" that distinguished Eastern cultures from the "Oedipal Complex" described by Sigmund Freud in Western psychoanalysis. As Kosawa interpreted this story, Vaidehī's ambivalence or active antagonism toward her son and AjAtasatru's rancor toward his mother were examples of the pathological relationship that pertains between mother and son in Eastern cultures, in distinction to the competition between father and son that Freud posited in his Oedipal Complex. This pathological relationship can be healed only through the mother's love and forgiveness, which redeem the child and thus reunite them.

akanistha. (P. akanittha; T. 'og min; C. sejiujing tian; J. shikikukyoten; K. saekkugyong ch'on 色究竟天). In Sanskrit, "highest"; akanistha is the eighth and highest level of the realm of subtle materiality (RuPADHATU), which is accessible only through experiencing the fourth meditative absorption (DHYANA); akanistha is thus one of the BRAHMALOKAS (see DEVA). akanistha is the fifth and highest class of the "pure abodes," or sUDDHAVASA (corresponding to the five highest heavens in the realm of subtle materiality), wherein abide "nonreturners" (ANAGAMIN)-viz., adepts who need never again return to the KAMADHATU-and some ARHATS. The pure abodes therefore serve as a way station for advanced spiritual beings (ARYA) in their last life before final liberation. According to some MahAyAna texts, akanistha is also the name of the abode of the enjoyment body (SAMBHOGAKAYA) of a buddha in general and of the buddha VAIROCANA in particular.

AkAsAnantyAyatana. (P. AkAsAnaNcAyatana; T. nam mkha' mtha' yas skye mched; C. kong wubian chu; J. kumuhenjo; K. kong mubyon ch'o 空無邊處). In Sanskrit, "sphere of infinite space"; the first and lowest (in ascending order) of the four levels of the immaterial realm (ARuPYADHATU) and the first of the four immaterial absorptions (DHYANA). It is a realm of rebirth as well as a meditative state that is entirely immaterial (viz., there is no physical [RuPA] component to existence) in which the mind comes to an awareness of unlimited pervasive space (AKAsA) without the existence of material objects. Beings reborn in this realm are thought to live as long as forty thousand eons (KALPAS). However, as a state of being that is still subject to rebirth, even the realm of infinite space remains part of SAMSARA. Like the other levels of the realm of subtle materiality (RuPADHATU) and the immaterial realm, one is reborn in this state by achieving the specific level of meditative absorption of that state in the previous lifetime. One of the most famous and influential expositions on the subject of these immaterial states comes from the VISUDDHIMAGGA of BUDDHAGHOSA, written in the fifth century. Although there are numerous accounts of Buddhist meditators achieving immaterial states of SAMADHI, they are also used polemically in Buddhist literature to describe the attainments of non-Buddhist yogins, who mistakenly identify these exalted states within saMsAra as states of permanent liberation from rebirth. See also DHYANASAMAPATTI; DHYANOPAPATTI.

akopya. (P. akuppa; T. mi 'khrugs pa; C. budong; J. fudo; K. pudong 不動). In Sanskrit, "imperturbable" or "unshakable"; used often in mainstream Buddhist materials in reference to the "imperturbable" liberation of mind (CETOVIMUKTI) that derives from mastering any of the four meditative absorptions (P. JHANA; S. DHYANA). The term is also deployed in treatments of mastery of the "adept path" (AsAIKsAMARGA) of the ARHAT: once the imminent arhat realizes the knowledge of the cessation (KsAYAJNANA) of the afflictions (KLEsA), and becomes imperturbable in that experience, the "knowledge of nonproduction" (ANUTPADAJNANA) arises-viz., the awareness that the klesas, once eradicated, will never arise again.

akusalamula. (P. akusalamula; T. mi dge ba'i rtsa ba; C. bushangen; J. fuzenkon; K. pulson'gŭn 不善根). In Sanskrit, "unwholesome faculties," or "roots of evil"; these refer to the cumulative unwholesome actions performed by an individual throughout one's past lives, which lead that being toward the baleful destinies (DURGATI) of animals, hungry ghosts, and the denizens of hell. The Buddhist tradition offers various lists of these unwholesome faculties, the most common of which is threefold: craving or greed (LOBHA), aversion or hatred (DVEsA), and delusion (MOHA). These same three are also known in the sutra literature as the "three poisons" (TRIVIsA). These three factors thus will fructify as unhappiness in the future and provide the foundation for unfavorable destinies or rebirths (APAYA). These three unwholesome roots are the converse of the three wholesome faculties, or "roots of virtue" (KUsALAMuLA), viz., nongreed (alobha), nonhatred (advesa), and nondelusion (amoha), which lead instead to happiness or liberation (VIMOKsA). See also SAMUCCHINNAKUsALAMuLA.

Alagaddupamasutta. (C. Alizha jing; J. Aritakyo; K. Arit'a kyong 阿梨經). In PAli, "Discourse on the Simile of the Snake," the twenty-second sutta of the MAJJHIMANIKAYA (a separate SarvAstivAda recension appears as the 200th sutra in the Chinese translation of the MADHYAMAGAMA, and the similes of the snake and of the raft are the subjects of independent sutras in an unidentified recension in the EKOTTARAGAMA). The discourse was preached by the Buddha at SAvatthi (sRAVASTĪ), in response to the wrong view (MITHYADṚstI) of the monk Arittha. Arittha maintained that the Buddha taught that one could enjoy sensual pleasures without obstructing one's progress along the path to liberation, and remained recalcitrant even after the Buddha admonished him. The Buddha then spoke to the assembly of monks on the wrong way and the right way of learning the dharma. In his discourse, he uses several similes to enhance his audience's understanding, including the eponymous "simile of the snake": just as one could be bitten and die by grasping a poisonous snake by the tail instead of the head, so too will using the dharma merely for disputation or polemics lead to one's peril because of one's wrong grasp of the dharma. This sutta also contains the famous "simile of the raft," where the Buddha compares his dispensation or teaching (sASANA) to a makeshift raft that will help one get across a raging river to the opposite shore: after one has successfully crossed that river by paddling furiously and reached solid ground, it would be inappropriate to put the raft on one's head and carry it; similarly, once one has used the dharma to get across the "raging river" of birth and death (SAMSARA) to the "other shore" of NIRVAnA, the teachings have served their purpose and should not be clung to.

AlayavijNAna. (T. kun gzhi rnam par shes pa; C. alaiyeshi/zangshi; J. arayashiki/zoshiki; K. aroeyasik/changsik 阿賴耶識/藏識). In Sanskrit, "storehouse consciousness" or "foundational consciousness"; the eighth of the eight types of consciousness (VIJNANA) posited in the YOGACARA school. All forms of Buddhist thought must be able to uphold (1) the principle of the cause and effect of actions (KARMAN), the structure of SAMSARA, and the process of liberation (VIMOKsA) from it, while also upholding (2) the fundamental doctrines of impermanence (ANITYA) and the lack of a perduring self (ANATMAN). The most famous and comprehensive solution to the range of problems created by these apparently contradictory elements is the AlayavijNAna, often translated as the "storehouse consciousness." This doctrinal concept derives in India from the YOGACARA school, especially from ASAnGA and VASUBANDHU and their commentators. Whereas other schools of Buddhist thought posit six consciousnesses (vijNAna), in the YogAcAra system there are eight, adding the afflicted mind (KLIstAMANAS) and the AlayavijNAna. It appears that once the SarvAstivAda's school's eponymous doctrine of the existence of dharmas in the past, present, and future was rejected by most other schools of Buddhism, some doctrinal solution was required to provide continuity between past and future, including past and future lifetimes. The alAyavijNAna provides that solution as a foundational form of consciousness, itself ethically neutral, where all the seeds (BIJA) of all deeds done in the past reside, and from which they fructify in the form of experience. Thus, the AlayavijNAna is said to pervade the entire body during life, to withdraw from the body at the time of death (with the extremities becoming cold as it slowly exits), and to carry the complete karmic record to the next rebirth destiny. Among the many doctrinal problems that the presence of the AlayavijNAna is meant to solve, it appears that one of its earliest references is in the context not of rebirth but in that of the NIRODHASAMAPATTI, or "trance of cessation," where all conscious activity, that is, all CITTA and CAITTA, cease. Although the meditator may appear as if dead during that trance, consciousness is able to be reactivated because the AlayavijNAna remains present throughout, with the seeds of future experience lying dormant in it, available to bear fruit when the person arises from meditation. The AlayavijNAna thus provides continuity from moment to moment within a given lifetime and from lifetime to lifetime, all providing the link between an action performed in the past and its effect experienced in the present, despite protracted periods of latency between seed and fruition. In YogAcAra, where the existence of an external world is denied, when a seed bears fruit, it bifurcates into an observing subject and an observed object, with that object falsely imagined to exist separately from the consciousness that perceives it. The response by the subject to that object produces more seeds, either positive, negative, or neutral, which are deposited in the AlayavijNAna, remaining there until they in turn bear their fruit. Although said to be neutral and a kind of silent observer of experience, the AlayavijNAna is thus also the recipient of karmic seeds as they are produced, receiving impressions (VASANA) from them. In the context of Buddhist soteriological discussions, the AlayavijNAna explains why contaminants (ASRAVA) remain even when unwholesome states of mind are not actively present, and it provides the basis for the mistaken belief in self (Atman). Indeed, it is said that the klistamanas perceives the AlayavijNAna as a perduring self. The AlayavijNAna also explains how progress on the path can continue over several lifetimes and why some follow the path of the sRAVAKA and others the path of the BODHISATTVA; it is said that one's lineage (GOTRA) is in fact a seed that resides permanently in the AlayavijNAna. In India, the doctrine of the AlayavijNAna was controversial, with some members of the YogAcAra school rejecting its existence, arguing that the functions it is meant to serve can be accommodated within the standard six-consciousness system. The MADHYAMAKA, notably figures such as BHAVAVIVEKA and CANDRAKĪRTI, attacked the YogAcAra proponents of the AlayavijNAna, describing it as a form of self, which all Buddhists must reject. ¶ In East Asia, the AlayavijNAna was conceived as one possible solution to persistent questions in Buddhism about karmic continuity and about the origin of ignorance (MOHA). For the latter, some explanation was required as to how sentient beings, whom many strands of MAHAYANA claimed were inherently enlightened, began to presume themselves to be ignorant. Debates raged within different strands of the Chinese YogAcAra traditions as to whether the AlayavijNAna is intrinsically impure because of the presence of these seeds of past experience (the position of the Northern branch of the Chinese DI LUN ZONG and the Chinese FAXIANG tradition of XUANZANG and KUIJI), or whether the AlayavijNAna included both pure and impure elements because it involved also the functioning of thusness, or TATHATA (the Southern Di lun school's position). Since the sentient being has had a veritable interminable period of time in which to collect an infinity of seeds-which would essentially make it impossible to hope to counteract them one by one-the mainstream strands of YogAcAra viewed the mind as nevertheless tending inveterately toward impurity (dausthulya). This impurity could only be overcome through a "transformation of the basis" (AsRAYAPARAVṚTTI), which would completely eradicate the karmic seeds stored in the storehouse consciousness, liberating the bodhisattva from the effects of all past actions and freeing him to project compassion liberally throughout the world. In some later interpretations, this transformation would then convert the AlayavijNAna into a ninth "immaculate consciousness" (AMALAVIJNANA). See also DASHENG QIXIN LUN.

All Indian doctrines orient themselves by the Vedas, accepting or rejecting their authority. In ranging from materialism to acosmism and nihilism, from physiologism to spiritualism, realism to idealism, monism to pluralism, atheism and pantheism, Hindus believe they have exhausted all possible philosophic attitudes (cf. darsana), which they feel supplement rather than exclude each other. A unnersal feature is the fusion of religion, metaphysics, ethics and psychology, due to the universal acceptance of a psycho-physicalism, further exemplified in the typical doctrines of karma and samsara (q.v.). Rigorous logic is nevertheless applied in theology where metaphvsics passes into eschatology (cf., e.g., is) and the generally accepted belief in the cyclic nature of the cosmos oscillating between srsti ("throwing out") and pralaya (dissolution) of the absolute reality (cf. abhasa), and in psychology, where epistemology seeks practical outlets in Yoga (q.v.). With a genius for abstraction, thinkers were and are almost invariably hedonistically motivated by the desire to overcome the evils of existence in the hope of attaining liberation (cf. moksa) and everlasting bliss (cf. ananda, nirvana). -- K.F.L.

All of these factors were seen by the Faxiang school as being simply projections of consciousness (VIJNAPTIMĀTRALĀ). As noted earlier, consciousness (VIJNĀNA) was itself subdivided into an eightfold schema: the six sensory consciousnesses (visual, auditory, gustatory, olfactory, tactile, and mental), plus the seventh ego consciousness (manas, or KLIstAMANAS), which invests these sensory experiences with selfhood, and an eighth "storehouse consciousness" (ālayavijNāna), which stores the seeds or potentialities (BĪJA) of these experiences until they sprout as new cognition. One of the most controversial doctrines of the Faxiang school was its rejection of a theory of inherent enlightenment or buddhahood (i.e., TATHĀGATAGARBHA) and its advocacy of five distinct spiritual lineages or destinies (PANCAGOTRA): (1) the TATHĀGATA lineage (GOTRA), for those destined to become buddhas; (2) the PRATYEKABUDDHA lineage, for those destined to become ARHATs via the pratyekabuddha vehicle; (3) the sRĀVAKAYĀNA lineage, for those who will become arhats via the sRĀVAKA vehicle; (4) those of indefinite (ANIYATA) lineage, who may follow any of three vehicles; and (5) those without lineage (agotra), who are ineligible for liberation or who have lost the potential to become enlightened by becoming "incorrigibles" (ICCHANTIKA). The Faxiang school's claim that beings belonged to these various lineages because of the seeds (BĪJA) already present in the mind seemed too fatalistic to its East Asian rivals. In addition, Faxiang's acceptance of the notion that some beings could completely lose all yearning for enlightenment and fall permanently into the state of icchantikas so profoundly conflicted with the pervasive East Asian acceptance of innate enlightenment that it thwarted the school's aspirations to become a dominant tradition in China, Korea, or Japan. Even so, much in the Faxiang analysis of consciousness, as well as its exegetical techniques, were incorporated into mainstream scholasticism in East Asia and continued to influence the subsequent development of Buddhism in the region.

amṛta. (P. amata; T.'chi med/bdud rtsi; C. ganlu; J. kanro; K. kamno 甘露). In Sanskrit, lit. "deathless" or "immortal"; used in mainstream Buddhist materials to refer to the "end" (NIstHA) of practice and thus liberation (VIMOKsA). The term is also used to refer specifically to the "nectar" or "ambrosia" of the TRAYASTRIMsA heaven, the drink of the divinities (DEVA) that confers immortality. It is also in this sense that amṛta is used as an epithet of NIRVAnA, since this elixir confers specific physical benefit, as seen in the descriptions of the serene countenance and clarity of the enlightened person. Moreover, there is a physical dimension to the experience of nirvAna, for the adept is said to "touch the 'deathless' element with his very body." Because amṛta is sweet, the term is also used as a simile for the teachings of the Buddha, as in the phrase the "sweet rain of dharma" (dharmavarsaM amṛtaM). The term is also used in Buddhism to refer generically to medicaments, viz., the five types of nectar (PANCAMṚTA) refer to the five divine foods that are used for medicinal purposes: milk, ghee, butter, honey, and sugar. AmṛtarAja (Nectar King) is the name of one of the five TATHAGATAs in tantric Buddhism and is identified with AMITABHA. In ANUTTARAYOGATANTRA, there are five types of amṛta and five types of mAMsa ("flesh") that are transformed in a KAPALA ("skull cup") into a special offering substance called nang mchod, the "inner offering," in Tibetan. Giving it to the deities in the MAndALA is a central feature in anuttarayogatantra practice (SADHANA) and ritual (VIDHI). The inner offering of important religious figures in Tibetan is often distilled into a pill (T. bdud rtsi ril bu) that is then given to followers to use. In tantric practices such as the visualization of VAJRASATTVA, the meditator imagines a stream of amṛta descending from the teacher or deity visualized on the top of the head; it descends into the body and purifies afflictions (KLEsA) and the residual impressions (VASANA) left by earlier negative acts.

anAgAmin. (T. phyir mi 'ong ba; C. buhuan/bulai/anahan; J. fugen/furai/anagon; K. purhwan/pullae/anaham 不還/來/阿那含). In Sanskrit and PAli, "nonreturner"; the third of the four types of Buddhist saint or "noble person" (ARYAPUDGALA) in the mainstream traditions, along with the SROTAAPANNA or "stream-enterer" (the first and lowest grade), the SAKṚDAGAMIN or "once-returner" (the second grade), and the ARHAT or "worthy-one" (the fourth and highest grade). The anAgAmin is one who has completely put aside the first five of ten fetters (SAMYOJANA) that bind one to the cycle of rebirth: (1) belief in the existence of a perduring self (SATKAYADṚstI), (2) belief in the efficacy of rites and rituals (sĪLAVRATAPARAMARsA), (3) skeptical doubt about the efficacy of the path (VICIKITSA), (4) sensual craving (KAMARAGA), and (5) malice (VYAPADA). The anAgAmin has also weakened considerably the last five of the ten fetters (including such affective fetters as pride, restlessness, and ignorance), thus enervating the power of SAMSARA. Having completely eradicated the first five fetters, which are associated with the sensuous realm (KAMADHATU), and weakened the latter five, the anAgAmin is a "nonreturner" in the sense that he will never be reborn in the kAmadhAtu again; instead, he will either complete the path and become an arhat in the present lifetime or he will be reborn in the "pure abodes," or sUDDHAVASA (corresponding to the five highest heavens in the subtle-materiality realm, or RuPADHATU); and specifically, in the AKANIstHA heaven, the fifth and highest of the pure abodes, which often serves as a way station for anAgAmins before they achieve arhatship. As one of the twenty members of the ARYASAMGHA (see VIMsATIPRABHEDASAMGHA), the anAgAmin is the name for a candidate (pratipannaka) for anAgAmin (the third fruit of the noble path). In addition, the ANAGAMIPHALASTHA is the basis for several subdivisions of the twenty members. The anAgamin may be either a follower through faith (sRADDHANUSARIN) or a follower through doctrine (DHARMANUSARIN) with either dull (MṚDVINDRIYA) or keen faculties (TĪKsnENDRIYA). The anAgAmins have eliminated all of the nine levels of afflictions that cause rebirth in the sensuous realm (kAmadhAtu) that the ordinary (LAUKIKA) path of meditation (BHAVANAMARGA) removes. Depending on their earlier career, they may be VĪTARAGAPuRVIN (those who have already eliminated sensuous-realm faults prior to reaching the path of vision) and an Anupurvin (those who reach the four fruits of the noble path in a series). Those with dull faculties are Anupurvin who have earlier been SAKṚDAGAMIPHALASTHA. Those with keen faculties reach the third fruit when they attain the VIMUKTIMARGA (path of liberation from the afflictions, or KLEsA) on the DARsANAMARGA (path of vision). See also ANABHISAMSKARAPARINIRVAYIN; SABHISAMSKARAPARINIRVAYIN; UPAPADYAPARINIRVAYIN.

AnantaryamArga. (T. bar chad med lam; C. wujian dao; J. mukendo; K. mugan to 無間道). In Sanskrit, the "immediate path" or "uninterrupted path"; a term that refers to the two-stage process of abandoning the afflictions (KLEsA). In the VAIBHAsIKA path (MARGA) schema, as one proceeds from the third level of the path, the path of vision (DARsANAMARGA), to the fifth level, the adept path (AsAIKsAMARGA), the klesa are abandoned in sequence through repeated occasions of yogic direct perception (YOGIPRATYAKsA), which consists of two moments: the first is called the AnantaryamArga (uninterrupted path) in which the specific klesa or set of klesas is actively abandoned, followed immediately by a second moment, the path of liberation (VIMUKTIMARGA), which is the state of having been liberated from the klesa. A similar description is found in YOGACARA and MADHYAMAKA presentations of the path.

anAtman. (P. anattA; T. bdag med; C. wuwo; J. muga; K. mua 無我). In Sanskrit, "no self" or "nonself" or more broadly "insubstantiality"; the third of the "three marks" (TRILAKsAnA) of existence, along with impermanence (ANITYA) and suffering (DUḤKHA). The concept is one of the key insights of the Buddha, and it is foundational to the Buddhist analysis of the compounded quality (SAMSKṚTA) of existence: since all compounded things are the fruition (PHALA) of a specific set of causes (HETU) and conditions (PRATYAYA), they are therefore absent of any perduring substratum of being. In the sutra analysis of existence, the "person" (PUDGALA) is said to be a product of five aggregates (SKANDHA)-materiality (RuPA), physical sensations (VEDANA), perception (SAMJNA), impulses (SAMSKARA), and consciousness (VIJNANA)-which together comprise the totality of the individual's physical, mental, and emotional existence. What in common parlance is called the person is a continuum (SAMTANA) imputed to the construction of these aggregates, but when these aggregates are separated at the time of death, the person also simultaneously vanishes. This relationship between the person and the skandhas is clarified in the MILINDAPANHA's famous simile of the chariot: a chariot is composed of various constituent parts, but if that chariot is broken down into its parts, there is no sense of "chariot" remaining. So it is with the person and his constituent parts, the skandhas. The Buddha is rigorously against any analysis of phenomena that imputes the reality of a person: when a questioner asks him, "Who senses?," for example, the Buddha rejects the question as wrongly conceived and reframes it in terms of conditionality, i.e., "With what as condition does sensation occur?" ("Sensory contact" [SPARsA] is the answer.) Buddhism thus rejects any notion of an eternal, perduring soul that survives death, or which transmigrates from lifetime to lifetime; rather, just as we can impute a conventional continuity to the person over one lifetime, so can this same continuity be imputed over several lifetimes. The continuum of karmic action and reaction ensures that the last moment of consciousness in the present life serves as the condition for the first moment of consciousness in the next. The next life is therefore neither the same as nor different from the preceding lifetime; instead, it is causally related to it. For this reason, any specific existence, or series of existences, is governed by the causes and conditions that create it, rendering life fundamentally beyond our attempts to control it (another connotation of "nonself") and thus unworthy as an object of attachment. Seeing this lack of selfhood in compounded things generates a sense of "danger" (ADĪNAVA) that catalyzes the aspiration to seek liberation (VIMOKsA). Thus, understanding this mark of anAtman is the crucial antidote (PRATIPAKsA) to ignorance (AVIDYA) and the key to liberation from suffering (duḥkha) and the continuing cycle of rebirth (SAMSARA). Although the notion of anAtman is applied to the notion of a person in mainstream Buddhism, in the PRAJNAPARAMITA scriptures and the broader MAHAYANA tradition the connotation of the term is extended to take in the "nonself of phenomena" (DHARMANAIRATMYA) as well. This extension may be a response to certain strands of the mainstream tradition, such as SARVASTIVADA (lit. the "Teaching That All [Dharmas] Exist"), which considered dharmas (i.e., the five skandhas and so on) to be factors that existed in reality throughout all three time periods (TRIKALA) of past, present, and future. In order to clarify that dharmas have only conventional validity, the MahAyAna posited that they also were anAtman, although the nature of this lack of self was differently understood by the YOGACARA and MADHYAMAKA schools.

Anattalakkhanasutta. (S. *AnAtmalaksanasutra; C. Wuwo; J. Muga; K. Mua 無我). In PAli, "Discourse on the Mark of Nonself," Gautama Buddha's second sermon, delivered five days after the DHAMMACAKKAPPAVATTANASUTTA (S. DHARMACAKRAPRAVARTANASuTRA); the discourse appears in the MAHAVAGGA section of the PAli VINAYA, which recounts the founding of the dispensation (sASANA). (Separate SARVASTIVADA recensions, as titled above, appear in the Chinese translation of the SAMYUKTAGAMA.) In this second sermon delivered to the group of five new monks (BHADRAVARGĪYA, PANCAVARGIKA), the Buddha demonstrates that the five aggregates (SKANDHA) are not a perduring self, because they are impermanent (ANITYA), suffering (DUḤKHA), and therefore impossible to control, viz., "nonself" (ANATMAN). The Buddha concludes that any manifestation of the aggregates, whether past, present, or future, whether internal or external, etc., are not mine, are not what I am, and are not my self. This realization will lead, the Buddha says, to dispassion toward the aggregates and eventually liberation. After hearing the sermon, all five monks progressed from the stage of stream-enterer (SROTAAPANNA) to worthy one (ARHAT).

Anthroposophy: An occult and mystic philosophical movement, based on the teachings of its founder, Rudolf Steiner, aiming at man’s progressive liberation from the chains of egoism and at the development of his dormant faculties and higher capacities for knowledge and enlightenment, to enable him to perceive and respond to “subtler manifestations of Nature.” Anthroposophists place great emphasis, among other things, on the occult significance of colors and their relations to human emotions (cf. color awareness).

anulomaNAna. In PAli, "conformity knowledge"; according to the VISUDDHIMAGGA, this is the ninth and last of nine knowledges (P. NAna, S. JNANA) cultivated as part of the purity of knowledge and vision of progress along the path (P. patipadANAnadassanavisuddhi). This latter category, in turn, constitutes the sixth of the seven purities (VIsUDDHI) to be developed along the path to liberation. "Conformity knowledge" refers to the last three so-called impulsion moments (javana) of consciousness that arise in the mind of the practitioner preceding his perception of the nibbAna element (NIRVAnADHATU). This knowledge is so named because it conforms itself to the preceding eight stages of knowledge, as well as to the immediately following supramundane path (P. AriyamAgga, S. ARYAMARGA) and the thirty-seven constituents of enlightenment (P. bodhipakkhiyadhamma, S. BODHIPAKsIKADHARMA). When the three moments are treated separately, they receive different names. The first impulsion moment is called "preparation" (P. parikamma), when adaptation knowledge takes as its object the compounded formations (SAMSKARA) as being something impermanent (ANITYA), suffering (DUḤKHA), and nonself (ANATMAN). Immediately thereafter, the second impulsion moment arises, which takes the same formations as its object and is called "access" (upacAra). Immediately following that the third impulsion moment arises taking the same object, which is called "conformity" (anuloma). At this point, the practitioner is at the threshold of liberation (P. vimokkha, S. VIMOKsA), and, therefore, conformity knowledge is described as the final stage in what is called "insight leading to emergence" (P. vutthAnagAminivipassanA). This category includes the sixth, seventh, and eighth knowledges (NAna) in the ninefold schema: namely, "knowledge arising from the desire for deliverance" (P. MUCCITUKAMYATANAnA), "knowledge arising from the contemplation on reflection" (P. PAtISAnKHANUPASSANANAnA), and "knowledge arising from equanimity regarding all formations of existence" (P. SAnKHARUPEKKHANAnA).

anutpAdajNAna. (T. mi skye ba shes pa; C. wusheng zhi; J. mushochi; K. musaeng chi 無生智). In Sanskrit, "knowledge of nonproduction"; one of the two knowledges (along with KsAYAJNANA) that accompanies liberation from rebirth (SAMSARA). AnutpAdajNAna refers specifically to the knowledge that the afflictions (KLEsA), once destroyed, will never be produced again. See also ANUTPATTIKADHARMAKsANTI.

anutpattikadharmaksAnti. (T. mi skye ba'i chos la bzod pa; C. wushengfaren; J. mushobonin; K. musaeng pobin 無生法忍). In Sanskrit, the "acquiescence" or "receptivity" "to the nonproduction of dharmas." In the MAHAYANA, a BODHISATTVA is said to have attained the stage of "nonretrogression" (AVAIVARTIKA) when he develops an unswerving conviction that all dharmas are "unproduced" (ANUTPADA) and "empty" (suNYATA) in the sense that they lack any intrinsic nature (NIḤSVABHAVA). This stage of understanding has been variously described as occurring on either the first or eighth BHuMIs of the bodhisattva path. This conviction concerning emptiness is characterized as a kind of "acquiescence," "receptivity," or "forbearance" (KsANTI), because it sustains the bodhisattva on the long and arduous path of benefiting others, instilling an indefatigable equipoise, and preventing him from falling back into the selfish preoccupation with personal liberation. The bodhisattva "bears" or "acquiesces to" the difficulty of actively entering the world to save others by residing in the realization that ultimately there is no one saving others and no others being saved. In other words, all dharmas-including sentient beings and the rounds of rebirth-are originally and eternally "unproduced" or "tranquil." This realization of nonduality-of the self and others, and of SAMSARA and NIRVAnA-inoculates the bodhisattva from being tempted into a premature attainment of "cessation," wherein one would escape from personal suffering through the extinction of continual existence, but at the cost of being deprived of the chance to attain the even greater goal of buddhahood through sustained practice along the bodhisattva path. AnutpattikadharmaksAnti is sometimes used in a nonpolemical context, where it refers both to the MahAyAna realization of the truth of "emptiness" and to the non-MahAyAna realization of no-self (ANATMAN) and the FOUR NOBLE TRUTHS. In a non-MahAyAna context, the term corresponds to the path of vision (DARsANAMARGA).

Aparavidya (Sanskrit) Aparāvidyā [from a not + parā supreme + vidyā knowledge from the verbal root vid to see, know, percieve] Nonsupreme knowledge; in Vedanta philosophy the lower wisdom of Brahman, relative knowledge acquired by the intellect and through the performance of ritual worship and duties, in contradistinction to paravidya (supreme wisdom), the transcendental knowledge of Brahman attainable by him who has achieved moksha (liberation) during life. This distinction between the exoteric and esoteric tradition and doctrine is found in practically all cultures.

apavarga. ::: liberation; release; escape from pain; release from the bondage of embodiment

Apavarga (Sanskrit) Apavarga [from apa-vṛj to leave off, fulfill] Emancipation of the soul from the necessity of repeated rebirths; moksha or liberation.

Arab Liberation Army ::: A group of Arab militants recruited from Syrai, Lebanon, Iraq, and Egypt who fought in northeast Palestine and Jerusalem. They fought with Palmah during the siege of Jerusalem.

Arab Liberation Front ::: Left-leaning terrorist organization within the PLO. The ALF is a pan-Arabist organization sponsored by the Iraqi Ba'ath party and based in Iraq.

Arab Palestine Congress ::: A gathering held in the Old City of Jerusalem in 1964 to announce the formation of the Palestinian Liberation Organization under the leadership of Ahmed Shuqeiri.

arhat. (P. arahant; T. dgra bcom pa; C. aluohan/yinggong; J. arakan/ogu; K. arahan/ŭnggong 阿羅漢/應供). In Sanskrit, "worthy one"; one who has destroyed the afflictions (KLEsA) and all causes for future REBIRTH and who thus will enter NIRVAnA at death; the standard Tibetan translation dgra bcom pa (drachompa) ("foe-destroyer") is based on the paronomastic gloss ari ("enemy") and han ("to destroy"). The arhat is the highest of the four grades of Buddhist saint or "noble person" (ARYAPUDGALA) recognized in the mainstream Buddhist schools; the others are, in ascending order, the SROTAAPANNA or "stream-enterer" (the first and lowest grade), the SAKṚDAGAMIN or "once-returner" (the second grade), and the ANAGAMIN or "nonreturner" (the third and penultimate grade). The arhat is one who has completely put aside all ten fetters (SAMYOJANA) that bind one to the cycle of rebirth: namely, (1) belief in the existence of a perduring self (SATKAYADṚstI); (2) skeptical doubt (about the efficacy of the path) (VICIKITSA); (3) belief in the efficacy of rites and rituals (sĪLAVRATAPARAMARsA); (4) sensual craving (KAMARAGA); (5) malice (VYAPADA); (6) craving for existence as a divinity (DEVA) in the realm of subtle materiality (RuPARAGA); (7) craving for existence as a divinity in the immaterial realm (ARuPYARAGA); (8) pride (MANA); (9) restlessness (AUDDHATYA); and (10) ignorance (AVIDYA). Also described as one who has achieved the extinction of the contaminants (ASRAVAKsAYA), the arhat is one who has attained nirvAna in this life, and at death attains final liberation (PARINIRVAnA) and will never again be subject to rebirth. Although the arhat is regarded as the ideal spiritual type in the mainstream Buddhist traditions, where the Buddha is also described as an arhat, in the MAHAYANA the attainment of an arhat pales before the far-superior achievements of a buddha. Although arhats also achieve enlightenment (BODHI), the MahAyAna tradition presumes that they have overcome only the first of the two kinds of obstructions, the afflictive obstructions (KLEsAVARAnA), but are still subject to the noetic obstructions (JNEYAVARAnA); only the buddhas have completely overcome both and thus realize complete, perfect enlightenment (ANUTTARASAMYAKSAMBODHI). Certain arhats were selected by the Buddha to remain in the world until the coming of MAITREYA. These arhats (called LUOHAN in Chinese, a transcription of arhat), who typically numbered sixteen (see sOdAsASTHAVIRA), were objects of specific devotion in East Asian Buddhism, and East Asian monasteries will often contain a separate shrine to these luohans. Although in the MahAyAna sutras, the bodhisattva is extolled over the arhats, arhats figure prominently in these texts, very often as members of the assembly for the Buddha's discourse and sometimes as key figures. For example, in the SADDHARMAPUndARĪKASuTRA ("Lotus Sutra"), sARIPUTRA is one of the Buddha's chief interlocutors and, with other arhats, receives a prophecy of his future buddhahood; in the VAJRACCHEDIKAPRAJNAPARAMITASuTRA, SUBHuTI is the Buddha's chief interlocutor; and in the VIMALAKĪRTINIRDEsA, sAriputra is made to play the fool in a conversation with a goddess.

arira mukti (sharira mukti) ::: physical mukti, especially liberation of the body from the dualities of the physical pran.a.

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

AryavaMsa. (P. ariyavaMsa; T. 'phags pa'i rigs; C. shengzhong; J. shoshu; K. songjong 聖種). In Sanskrit, "[attitudes of] the noble lineage." A list of four such attitudes commonly appears in the literature: contentment with robes, food, and beds, and devotion to the way of liberation. In MAHAYANA literature, the meaning of lineage changes, and the word GOTRA or DHATU is used in place of vaMsa.

asaiksamArga. (T. mi slob lam; C. wuxuedao; J. mugakudo; K. muhakto 無學道). In Sanskrit, "the path of the adept" (lit. "the path where there is nothing more to learn" or "the path where no further training is necessary"); the fifth of the five-path schema (PANCAMARGA) used in both SARVASTIVADA ABHIDHARMA and the YOGACARA and MADHYAMAKA schools of MAHAYANA. It is the equivalent of the path of completion (NIstHAMARGA) and is synonymous with asaiksapatha. With the consummation of the "path of cultivation" (BHAVANAMARGA), the adept (whether following the sRAVAKA, PRATYEKABUDDHA, or BODHISATTVA path) achieves the "adamantine-like concentration" (VAJROPAMASAMADHI), which leads to the permanent destruction of even the subtlest and most persistent of the ten fetters (SAMYOJANA), resulting in the "knowledge of cessation" (KsAYAJNANA) and in some presentations an accompanying "knowledge of nonproduction" (ANUTPADAJNANA), viz., the knowledge that the fetters are destroyed and can never again recur. Because the adept now has full knowledge of the eightfold path (ARYAstAnGAMARGA) and has achieved full liberation (VIMOKsA) as either an ARHAT or a buddha, he no longer needs any further instruction-thus he has completed the "path where there is nothing more to learn."

asaMjNAsamApatti. [alt. asaṁjNisamApatti] (P. asaNNasamApatti; T. 'du shes med pa'i snyoms par 'jug pa; C. wuxiang ding; J. musojo; K. musang chong 無想定). In Sanskrit, "equipoise of nonperception" or "unconscious state of attainment"; viz., a "meditative state wherein no perceptual activity remains." It is a form of meditation with varying, even contradictory, interpretations. In some accounts, it is positively appraised: for example, the Buddha was known for entering into this type of meditation in order to "rest himself" and, on another occasion, to recover from illness. In this interpretation, asaMjNAsamApatti is a temporary suppression of mental activities that brings respite from tension, which in some accounts, means that the perception (SAMJNA) aggregate (SKANDHA) is no longer functioning, while in other accounts, it implies the cessation of all conscious thought. In such cases, asaṁjNasamApatti is similar to AnimittasamApatti in functions and contents, the latter being a meditative stage wherein one does not dwell in or cling to the "characteristics" (NIMITTA) of phenomena, and which is said to be conducive to the "liberation of the mind through signlessness (ANIMITTA)" (P. Animittacetovimutti)-one of the so-called three gates to deliverance (VIMOKsAMUKHA). Elsewhere, however, asaṁjNAsamApatti is characterized negatively as a nihilistic state of mental dormancy, which some have mistakenly believed to be final liberation. Non-Buddhist meditators were reported to mistake this vegetative state for the ultimate, permanent quiescence of the mind and become attached to this state as if it were liberation. In traditional Buddhist classificatory systems (such as those of the YOGACARA school and the ABHIDHARMAKOsABHAsYA), asaMjNAsamApatti is sometimes also conflated with the fourth DHYANA, and the karmic fruition of dwelling in this meditation is the rebirth in the asaMjNA heaven (ASAMJNIKA) located in the "realm of subtle materiality," where the heavens corresponding to the fourth dhyAna are located (see RuPADHATU). Together with the "trance of cessation" (NIRODHASAMAPATTI), these two forms of meditation are classified under the CITTAVIPRAYUKTASAMSKARA ("forces dissociated from thought") category in SARVASTIVADA ABHIDHARMA texts, as well as in the one hundred dharmas of the YogAcAra school, and are also called in the East Asian tradition "the two kinds of meditation that are free of mental activity" (er wuxin ding).

asaMjNika. (P. asaNNa; T. 'du shes med pa; C. wuxiang tian; J. musoten; K. musang ch'on 無想天). In Sanskrit, "free from discrimination," or "nonperception"; according to some systems, one of the heavens of the fourth meditative absorption (DHYANA) associated with the realm of subtle materiality (RuPADHATU; see RuPAVACARADHYANA). In the PAli tradition, it is one of the seven heavens of the fourth dhyAna; in Sanskrit sources, in some cases, it is considered a ninth heaven of the fourth dhyAna, and in other cases, it is considered to be a region of the BṚHATPHALA heaven. It is a place of rebirth for those who, during their lifetimes as humans, have cultivated the trance of nonperception (ASAMJNASAMAPATTI), a state of meditative trance in which there is no mental activity; it is compared to dreamless sleep. During their long lifetime in this heaven, these divinities have a slight perception of having been born there and then have no other thoughts, sensations, or perceptions until the end of their period of rebirth in that heaven. Such beings are called asaNNasatta ("unconscious beings") in PAli. This particular state is often described as the attainment of non-Buddhist ascetics, who mistake it for the state of liberation (VIMOKsA).

asaMskṛtadharma. (P. asankhatadhamma; T. 'dus ma byas kyi chos; C. wuweifa; J. muiho; K. muwibop 無爲法). In Sanskrit, "uncompounded" or "unconditioned" "factors"; a term used to describe the few DHARMAs that are not conditioned (SAMSKṚTA) and are therefore perduring phenomena (NITYADHARMA) that are not subject to impermanence (ANITYA). The lists differ in the various schools. The PAli tradition's list of eighty-two dharmas (P. dhamma) recognizes only one uncompounded dharma: NIRVAnA (P. nibbAna). The SARVASTIVADA school recognizes three out of seventy-five: space (AKAsA), and two varieties of nirvAna: "analytical" "suppression" or "cessation" (PRATISAMKHYANIRODHA) and "nonanalytical suppression" (APRATISAMKHYANIRODHA). YOGACARA recognizes six of its one hundred dharmas as uncompounded: the preceding three, plus "motionlessness" (AniNjya, [alt. aniNjya]), the "cessation of perception and sensation" (SAMJNAVEDAYITANIRODHA), and "suchness" (TATHATA). NirvAna is the one factor that all Buddhist schools accept as being uncompounded. It is the one dharma that exists without being the result of a cause (ahetuja), though it may be accessed through the three "gates to deliverance" (VIMOKsAMUKHA). Because nirvAna neither produces nor is produced by anything else, it is utterly distinct from the conditioned realm that is subject to production and cessation; its achievement, therefore, means the end to the repeated cycle of rebirth (SAMSARA). In several schools of Buddhism, including the SarvAstivAda, nirvAna is subdivided into two complementary aspects: an "analytical cessation" (pratisaMkhyAnirodha) that corresponds to earlier notions of nirvAna and "nonanalytical suppression" (apratisaMkhyAnirodha), which ensures that the enlightened person will never again be subject to the vagaries of the conditioned world. "Analytical cessation" (pratisaMkhyAnirodha) occurs through the direct meditative insight into the FOUR NOBLE TRUTHS (catvAry AryasatyAni) and the cognition of nonproduction (ANUTPADAJNANA), which brings about the disjunction (visaMyoga) from all unwholesome factors (AKUsALADHARMA). "Nonanalytical suppression" (apratisaMkhyAnirodha) prevents the dharmas of the conditioned realm from ever appearing again for the enlightened person. In the VAIBHAsIKA interpretation, this dharma suppresses the conditions that would lead to the production of dharmas, thus ensuring that they remain forever positioned in future mode and unable ever again to arise in the present. Because this dharma is not a result of insight, it is called "nonanalytical." Space (AkAsa) has two discrete denotations. First, space is an absence that delimits forms; like the empty space inside a door frame, AkAsa is a hole that is itself empty but that defines, or is defined by, the material that surrounds it. Second, as the vast emptiness of space, space comes also to be described as the absence of obstruction; in this sense, space also comes to be interpreted as something akin to the Western conception of ether, a virtually immaterial, but glowing fluid that serves as the support for the four material elements (MAHABHuTA). Space is accepted as an uncompounded dharma in six of the mainstream Buddhist schools, including the SARVASTIVADA and the MAHASAMGHIKA, as well as the later YOGACARA; three others reject this interpretation, including the THERAVADA. The YogAcAra additions to this list essentially subsume the upper reaches of the immaterial realm (ArupyAvacara) into the listing of uncompounded dharmas. AniNjya, or motionlessness, is used even in the early Buddhist tradition to refer to actions that are neither wholesome nor unwholesome (see ANINJYAKARMAN), which lead to rebirth in the realm of subtle materiality or the immaterial realm and, by extension, to those realms themselves. The "cessation of perception and sensation" (saMjNAvedayitanirodha) is the last of the eight liberations (VIMOKsA; P. vimokkha) and the ninth and highest of the immaterial attainments (SAMAPATTI). "Suchness" (TATHATA) is the ultimate reality (i.e., suNYATA) shared in common by a TATHAGATA and all other afflicted (SAMKLIstA) and pure (VIsUDDHI) dharmas; the "cessation of perception and sensation" (saMjNAvedayitanirodha) is not only "a meditative trance wherein no perceptual activity remains," but one where no feeling, whether pleasant, unpleasant, or neutral, is experienced.

ASCENT AND RETURN. ::: Once the being or its different parts begin to ascend to the planes above, any part of the being may do it, frontal or other. The samskāra that one cannot come back must be got rid of. One can have the experience of Nirvana at the summit of the mind or anywhere in those planes that are now superconscient to the mind; the mind spiritualised by the ascent into Self has the sense of laya, dissolution of itself, its thoughts, movements, samskāras into a superconscient Silence and Infinity which it is unable to grasp, - the Unknowable. But this would bring or lead to some form of Nirvana only if one makes Nirvana the goal, if one is tied to the mind and accepts its dissolution into the Infinite as one’s own dissolution or if one has not the capacity to reorganise experience on a higher than the mental plane. But otherwise what was superconscient becomes conscient, one begins to possess or else to be the instrument of the dynamis of the higher planes and there is a movement, not of liberation into Nirvana but of liberation and transformation. However high one goes one can always return, unless one has the will not to do so.

As early as one hundred years after the Buddha died and had entered his parinirvana, differences in the doctrines and discipline of the Order become manifest. In the course of the centuries two basic trends developed into what has become popular to call the Hinayana (the lesser vehicle or path) or Theravada (doctrine of the elders), and Mahayana (the greater vehicle or path). The Theravada emphasized the fourfold path leading to nirvana, total liberation of the arhat from material concerns. The Mahayana held the bodhisattvayana as the ideal, the way of compassion for all sentient beings, culminating in renunciation of nirvana in order to return and inspire others “to awake and follow the dhamma.” It is this fundamental difference in goal that characterizes the Old Wisdom School (arhatship) from the New Wisdom School (bodhsattvahood). See also BUDDHA OF COMPASSION; PRATYEKA BUDDHA

asinata ::: indifference (udasinata) due to a combination of sattva and tamas, which can arise when tamasic udasinata aids itself "by the intellectual perception that the desires of life cannot be satisfied, that the soul is too weak to master life, that the whole thing is nothing but sorrow and transient effort", or when sattwic udasinata "calls in the aid of the tamasic principle of inaction" to get rid of the disturbances caused by rajas, and the seeker of liberation "strives by imposing an enlightened tamas on his natural being . . . to give the sattwic guna freedom to lose itself in the light of the spirit". sattwic ud udasinata

assembly ::: n. --> A company of persons collected together in one place, and usually for some common purpose, esp. for deliberation and legislation, for worship, or for social entertainment.
A collection of inanimate objects.
A beat of the drum or sound of the bugle as a signal to troops to assemble.


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

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

astavimoksa. (P. atthavimokkha; T. rnam par thar pa brgyad; C. ba jietuo; J. hachigedatsu; K. p'al haet'al 八解脱). In Sanskrit, "eight liberations"; referring to a systematic meditation practice for cultivating detachment and ultimately liberation (VIMOKsA). There are eight stages in the attenuation of consciousness that accompany the cultivation of increasingly deeper states of meditative absorption (DHYANA). In the first four dhyAnas of the realm of subtle materiality (RuPAVACARADHYANA), the first three stages entail (1) the perception of materiality (RuPA) in that plane of subtle materiality (S. rupasaMjNin, P. rupasaNNī), (2) the perception of external forms while not perceiving one's own form (S. arupasaMjNin, P. arupasaNNī), and (3) the developing of confidence through contemplating the beautiful (S. subha, P. subha). The next five stages transcend the realm of subtle materiality to take in the four immaterial dhyAnas (ARuPYAVACARADHYANA) and beyond: (4) passing beyond the material plane with the idea of "limitless space," one attains the plane of limitless space (AKAsANANTYAYATANA); (5) passing beyond the plane of limitless space with the idea of "limitless consciousness," one attains the plane of limitless consciousness (VIJNANANANTYAYATANA); (6) passing beyond the plane of limitless consciousness with the idea that "there is nothing," one attains the plane of nothingness (AKINCANYAYATANA); (7) passing beyond the plane of nothingness, one attains the plane of neither perception nor nonperception (NAIVASAMJNANASAMJNAYATANA); and (8) passing beyond the plane of neither perception nor nonperception, one attains the cessation of all perception and sensation (SAMJNAVEDAYITANIRODHA). ¶ The ABHIDHARMASAMUCCAYA and YOGACARABHuMIsASTRA give an explanation of the first three of the eight vimoksas within the larger context of bodhisattvas who compassionately manifest shapes, smells, and so on for the purpose of training others. Bodhisattvas who have reached any of the nine levels (the RuPADHATU, the four subtle-materiality DHYANAs, and four immaterial attainments) engage in this type of practice. In the first vimoksa, they destroy "form outside," i.e., those in the rupadhAtu who have not destroyed attachment to forms (to their own color, shape, smell, and so on) cultivate detachment to the forms they see outside. (Other bodhisattvas who have reached the first dhyAna and so on do this by relaxing their detachment for the duration of the meditation.) In the second vimoksa, they destroy the "form inside," i.e., they cultivate detachment to their own color and shape. (Again, others who have reached the immaterial attainments and have no attachment to their own form relax that detachment for the duration of the meditation.) In the third, they gain control over what they want to believe about forms by meditating on the relative nature of beauty, ugliness, and size. They destroy grasping at anything as having an absolute pleasant or unpleasant identity, and perceive them all as having the same taste as pleasant, or however else they want them to be. These texts finally give an explanation of the remaining five vimoksas, "to loosen the rope of craving for the taste of the immaterial levels."

ATTACHMENT. ::: All attachment is a hindrance to sadhana. Goodwāl you should have for all, psychic kindness for all, but no vital attachment.
To become indifferent to the attraction of outer objects is one of the first rules of yoga, for this non-attachment liberates the inner being into peace and the true consciousness.
Even after the liberation, one has to remain vigilant, for often these things go out and remain at a far distance, waiting to see if under any circumstances in any condition they can make a rush and recover their kingdom. If there has been an entire purification down to the depths and nothing is there to open the gate, then they cannot do it.
Attachment to things ::: the physical rejection of them is not the best way to get rid of it. Accept what is given you, ask for what is needed and think no more of it - attaching no importance, using them when you have, not troubled if you have not. That is the best way of getting rid of the attachment.


AtthakanAgarasutta. (C. Bacheng jing; J. Hachijokyo; K. P'alsong kyong 八城經). In PAli, "Discourse to the Man from Atthaka"; the fifty-second sutta in the MAJJHIMANIKAYA (a separate SARVASTIVADA recension appears as SuTRA no. 217 in the Chinese translation of the MADHYAMAGAMA); preached by the Buddha's attendant ANANDA to the householder Dasaka of Atthaka at BeluvagAmaka near VesAlī (VAIsALĪ). According to the PAli recension, a merchant from the town (nAgara) of Atthaka named Dasaka approaches Ananda and asks him if there was any one thing that could lead to liberation from bondage. Ananda teaches him the eleven doors of the deathless, by means of which it is possible to attain liberation from bondage. These doors are made up of the four meditative absorptions (JHANA; S. DHYANA), the four BRAHMAVIHARA meditations, and the three immaterial meditations of infinite space (AKAsANANTYAYATANA), infinite consciousness (VIJNANANANTYAYATANA), and nothing-whatsoever (AKINCANYAYATANA). Ananda states that by contemplating the conditioned and impermanent nature of these eleven doors to liberation, one can attain arhatship (see ARHAT) in this life or short of that will attain the stage of a nonreturner (ANAGAMIN), who is destined to be reborn in the pure abodes (sUDDHAVASA), whence he will attain arhatship and final liberation.

Aufklärung: In general, this German word and its English equivalent Enlightenment denote the self-emancipation of man from mere authority, prejudice, convention and tradition, with an insistence on freer thinking about problems uncritically referred to these other agencies. According to Kant's famous definition "Enlightenment is the liberation of man from his self-caused state of minority, which is the incapacity of using one's understanding without the direction of another. This state of minority is caused when its source lies not in the lack of understanding, but in the lack of determination and courage to use it without the assistance of another" (Was ist Aufklärung? 1784). In its historical perspective, the Aufklärung refers to the cultural atmosphere and contrlbutions of the 18th century, especially in Germany, France and England [which affected also American thought with B. Franklin, T. Paine and the leaders of the Revolution]. It crystallized tendencies emphasized by the Renaissance, and quickened by modern scepticism and empiricism, and by the great scientific discoveries of the 17th century. This movement, which was represented by men of varying tendencies, gave an impetus to general learning, a more popular philosophy, empirical science, scriptural criticism, social and political thought. More especially, the word Aufklärung is applied to the German contributions to 18th century culture. In philosophy, its principal representatives are G. E. Lessing (1729-81) who believed in free speech and in a methodical criticism of religion, without being a free-thinker; H. S. Reimarus (1694-1768) who expounded a naturalistic philosophy and denied the supernatural origin of Christianity; Moses Mendelssohn (1729-86) who endeavoured to mitigate prejudices and developed a popular common-sense philosophy; Chr. Wolff (1679-1754), J. A. Eberhard (1739-1809) who followed the Leibnizian rationalism and criticized unsuccessfully Kant and Fichte; and J. G. Herder (1744-1803) who was best as an interpreter of others, but whose intuitional suggestions have borne fruit in the organic correlation of the sciences, and in questions of language in relation to human nature and to national character. The works of Kant and Goethe mark the culmination of the German Enlightenment. Cf. J. G. Hibben, Philosophy of the Enlightenment, 1910. --T.G. Augustinianism: The thought of St. Augustine of Hippo, and of his followers. Born in 354 at Tagaste in N. Africa, A. studied rhetoric in Carthage, taught that subject there and in Rome and Milan. Attracted successively to Manicheanism, Scepticism, and Neo-Platontsm, A. eventually found intellectual and moral peace with his conversion to Christianity in his thirty-fourth year. Returning to Africa, he established numerous monasteries, became a priest in 391, Bishop of Hippo in 395. Augustine wrote much: On Free Choice, Confessions, Literal Commentary on Genesis, On the Trinity, and City of God, are his most noted works. He died in 430.   St. Augustine's characteristic method, an inward empiricism which has little in common with later variants, starts from things without, proceeds within to the self, and moves upwards to God. These three poles of the Augustinian dialectic are polarized by his doctrine of moderate illuminism. An ontological illumination is required to explain the metaphysical structure of things. The truth of judgment demands a noetic illumination. A moral illumination is necessary in the order of willing; and so, too, an lllumination of art in the aesthetic order. Other illuminations which transcend the natural order do not come within the scope of philosophy; they provide the wisdoms of theology and mysticism. Every being is illuminated ontologically by number, form, unity and its derivatives, and order. A thing is what it is, in so far as it is more or less flooded by the light of these ontological constituents.   Sensation is necessary in order to know material substances. There is certainly an action of the external object on the body and a corresponding passion of the body, but, as the soul is superior to the body and can suffer nothing from its inferior, sensation must be an action, not a passion, of the soul. Sensation takes place only when the observing soul, dynamically on guard throughout the body, is vitally attentive to the changes suffered by the body. However, an adequate basis for the knowledge of intellectual truth is not found in sensation alone. In order to know, for example, that a body is multiple, the idea of unity must be present already, otherwise its multiplicity could not be recognized. If numbers are not drawn in by the bodily senses which perceive only the contingent and passing, is the mind the source of the unchanging and necessary truth of numbers? The mind of man is also contingent and mutable, and cannot give what it does not possess. As ideas are not innate, nor remembered from a previous existence of the soul, they can be accounted for only by an immutable source higher than the soul. In so far as man is endowed with an intellect, he is a being naturally illuminated by God, Who may be compared to an intelligible sun. The human intellect does not create the laws of thought; it finds them and submits to them. The immediate intuition of these normative rules does not carry any content, thus any trace of ontologism is avoided.   Things have forms because they have numbers, and they have being in so far as they possess form. The sufficient explanation of all formable, and hence changeable, things is an immutable and eternal form which is unrestricted in time and space. The forms or ideas of all things actually existing in the world are in the things themselves (as rationes seminales) and in the Divine Mind (as rationes aeternae). Nothing could exist without unity, for to be is no other than to be one. There is a unity proper to each level of being, a unity of the material individual and species, of the soul, and of that union of souls in the love of the same good, which union constitutes the city. Order, also, is ontologically imbibed by all beings. To tend to being is to tend to order; order secures being, disorder leads to non-being. Order is the distribution which allots things equal and unequal each to its own place and integrates an ensemble of parts in accordance with an end. Hence, peace is defined as the tranquillity of order. Just as things have their being from their forms, the order of parts, and their numerical relations, so too their beauty is not something superadded, but the shining out of all their intelligible co-ingredients.   S. Aurelii Augustini, Opera Omnia, Migne, PL 32-47; (a critical edition of some works will be found in the Corpus Scriptorum Ecclesiasticorum Latinorum, Vienna). Gilson, E., Introd. a l'etude de s. Augustin, (Paris, 1931) contains very good bibliography up to 1927, pp. 309-331. Pope, H., St. Augustine of Hippo, (London, 1937). Chapman, E., St. Augustine's Philos. of Beauty, (N. Y., 1939). Figgis, J. N., The Political Aspects of St. Augustine's "City of God", (London, 1921). --E.C. Authenticity: In a general sense, genuineness, truth according to its title. It involves sometimes a direct and personal characteristic (Whitehead speaks of "authentic feelings").   This word also refers to problems of fundamental criticism involving title, tradition, authorship and evidence. These problems are vital in theology, and basic in scholarship with regard to the interpretation of texts and doctrines. --T.G. Authoritarianism: That theory of knowledge which maintains that the truth of any proposition is determined by the fact of its having been asserted by a certain esteemed individual or group of individuals. Cf. H. Newman, Grammar of Assent; C. S. Peirce, "Fixation of Belief," in Chance, Love and Logic, ed. M. R. Cohen. --A.C.B. Autistic thinking: Absorption in fanciful or wishful thinking without proper control by objective or factual material; day dreaming; undisciplined imagination. --A.C.B. Automaton Theory: Theory that a living organism may be considered a mere machine. See Automatism. Automatism: (Gr. automatos, self-moving) (a) In metaphysics: Theory that animal and human organisms are automata, that is to say, are machines governed by the laws of physics and mechanics. Automatism, as propounded by Descartes, considered the lower animals to be pure automata (Letter to Henry More, 1649) and man a machine controlled by a rational soul (Treatise on Man). Pure automatism for man as well as animals is advocated by La Mettrie (Man, a Machine, 1748). During the Nineteenth century, automatism, combined with epiphenomenalism, was advanced by Hodgson, Huxley and Clifford. (Cf. W. James, The Principles of Psychology, Vol. I, ch. V.) Behaviorism, of the extreme sort, is the most recent version of automatism (See Behaviorism).   (b) In psychology: Psychological automatism is the performance of apparently purposeful actions, like automatic writing without the superintendence of the conscious mind. L. C. Rosenfield, From Beast Machine to Man Machine, N. Y., 1941. --L.W. Automatism, Conscious: The automatism of Hodgson, Huxley, and Clifford which considers man a machine to which mind or consciousness is superadded; the mind of man is, however, causally ineffectual. See Automatism; Epiphenomenalism. --L.W. Autonomy: (Gr. autonomia, independence) Freedom consisting in self-determination and independence of all external constraint. See Freedom. Kant defines autonomy of the will as subjection of the will to its own law, the categorical imperative, in contrast to heteronomy, its subjection to a law or end outside the rational will. (Fundamental Principles of the Metaphysics of Morals, § 2.) --L.W. Autonomy of ethics: A doctrine, usually propounded by intuitionists, that ethics is not a part of, and cannot be derived from, either metaphysics or any of the natural or social sciences. See Intuitionism, Metaphysical ethics, Naturalistic ethics. --W.K.F. Autonomy of the will: (in Kant's ethics) The freedom of the rational will to legislate to itself, which constitutes the basis for the autonomy of the moral law. --P.A.S. Autonymy: In the terminology introduced by Carnap, a word (phrase, symbol, expression) is autonymous if it is used as a name for itself --for the geometric shape, sound, etc. which it exemplifies, or for the word as a historical and grammatical unit. Autonymy is thus the same as the Scholastic suppositio matertalis (q. v.), although the viewpoint is different. --A.C. Autotelic: (from Gr. autos, self, and telos, end) Said of any absorbing activity engaged in for its own sake (cf. German Selbstzweck), such as higher mathematics, chess, etc. In aesthetics, applied to creative art and play which lack any conscious reference to the accomplishment of something useful. In the view of some, it may constitute something beneficent in itself of which the person following his art impulse (q.v.) or playing is unaware, thus approaching a heterotelic (q.v.) conception. --K.F.L. Avenarius, Richard: (1843-1896) German philosopher who expressed his thought in an elaborate and novel terminology in the hope of constructing a symbolic language for philosophy, like that of mathematics --the consequence of his Spinoza studies. As the most influential apostle of pure experience, the posltivistic motive reaches in him an extreme position. Insisting on the biologic and economic function of thought, he thought the true method of science is to cure speculative excesses by a return to pure experience devoid of all assumptions. Philosophy is the scientific effort to exclude from knowledge all ideas not included in the given. Its task is to expel all extraneous elements in the given. His uncritical use of the category of the given and the nominalistic view that logical relations are created rather than discovered by thought, leads him to banish not only animism but also all of the categories, substance, causality, etc., as inventions of the mind. Explaining the evolution and devolution of the problematization and deproblematization of numerous ideas, and aiming to give the natural history of problems, Avenarius sought to show physiologically, psychologically and historically under what conditions they emerge, are challenged and are solved. He hypothesized a System C, a bodily and central nervous system upon which consciousness depends. R-values are the stimuli received from the world of objects. E-values are the statements of experience. The brain changes that continually oscillate about an ideal point of balance are termed Vitalerhaltungsmaximum. The E-values are differentiated into elements, to which the sense-perceptions or the content of experience belong, and characters, to which belongs everything which psychology describes as feelings and attitudes. Avenarius describes in symbolic form a series of states from balance to balance, termed vital series, all describing a series of changes in System C. Inequalities in the vital balance give rise to vital differences. According to his theory there are two vital series. It assumes a series of brain changes because parallel series of conscious states can be observed. The independent vital series are physical, and the dependent vital series are psychological. The two together are practically covariants. In the case of a process as a dependent vital series three stages can be noted: first, the appearance of the problem, expressed as strain, restlessness, desire, fear, doubt, pain, repentance, delusion; the second, the continued effort and struggle to solve the problem; and finally, the appearance of the solution, characterized by abating anxiety, a feeling of triumph and enjoyment.   Corresponding to these three stages of the dependent series are three stages of the independent series: the appearance of the vital difference and a departure from balance in the System C, the continuance with an approximate vital difference, and lastly, the reduction of the vital difference to zero, the return to stability. By making room for dependent and independent experiences, he showed that physics regards experience as independent of the experiencing indlvidual, and psychology views experience as dependent upon the individual. He greatly influenced Mach and James (q.v.). See Avenarius, Empirio-criticism, Experience, pure. Main works: Kritik der reinen Erfahrung; Der menschliche Weltbegriff. --H.H. Averroes: (Mohammed ibn Roshd) Known to the Scholastics as The Commentator, and mentioned as the author of il gran commento by Dante (Inf. IV. 68) he was born 1126 at Cordova (Spain), studied theology, law, medicine, mathematics, and philosophy, became after having been judge in Sevilla and Cordova, physician to the khalifah Jaqub Jusuf, and charged with writing a commentary on the works of Aristotle. Al-mansur, Jusuf's successor, deprived him of his place because of accusations of unorthodoxy. He died 1198 in Morocco. Averroes is not so much an original philosopher as the author of a minute commentary on the whole works of Aristotle. His procedure was imitated later by Aquinas. In his interpretation of Aristotelian metaphysics Averroes teaches the coeternity of a universe created ex nihilo. This doctrine formed together with the notion of a numerical unity of the active intellect became one of the controversial points in the discussions between the followers of Albert-Thomas and the Latin Averroists. Averroes assumed that man possesses only a disposition for receiving the intellect coming from without; he identifies this disposition with the possible intellect which thus is not truly intellectual by nature. The notion of one intellect common to all men does away with the doctrine of personal immortality. Another doctrine which probably was emphasized more by the Latin Averroists (and by the adversaries among Averroes' contemporaries) is the famous statement about "two-fold truth", viz. that a proposition may be theologically true and philosophically false and vice versa. Averroes taught that religion expresses the (higher) philosophical truth by means of religious imagery; the "two-truth notion" came apparently into the Latin text through a misinterpretation on the part of the translators. The works of Averroes were one of the main sources of medieval Aristotelianlsm, before and even after the original texts had been translated. The interpretation the Latin Averroists found in their texts of the "Commentator" spread in spite of opposition and condemnation. See Averroism, Latin. Averroes, Opera, Venetiis, 1553. M. Horten, Die Metaphysik des Averroes, 1912. P. Mandonnet, Siger de Brabant et l'Averroisme Latin, 2d ed., Louvain, 1911. --R.A. Averroism, Latin: The commentaries on Aristotle written by Averroes (Ibn Roshd) in the 12th century became known to the Western scholars in translations by Michael Scottus, Hermannus Alemannus, and others at the beginning of the 13th century. Many works of Aristotle were also known first by such translations from Arabian texts, though there existed translations from the Greek originals at the same time (Grabmann). The Averroistic interpretation of Aristotle was held to be the true one by many; but already Albert the Great pointed out several notions which he felt to be incompatible with the principles of Christian philosophy, although he relied for the rest on the "Commentator" and apparently hardly used any other text. Aquinas, basing his studies mostly on a translation from the Greek texts, procured for him by William of Moerbecke, criticized the Averroistic interpretation in many points. But the teachings of the Commentator became the foundation for a whole school of philosophers, represented first by the Faculty of Arts at Paris. The most prominent of these scholars was Siger of Brabant. The philosophy of these men was condemned on March 7th, 1277 by Stephen Tempier, Bishop of Paris, after a first condemnation of Aristotelianism in 1210 had gradually come to be neglected. The 219 theses condemned in 1277, however, contain also some of Aquinas which later were generally recognized an orthodox. The Averroistic propositions which aroused the criticism of the ecclesiastic authorities and which had been opposed with great energy by Albert and Thomas refer mostly to the following points: The co-eternity of the created word; the numerical identity of the intellect in all men, the so-called two-fold-truth theory stating that a proposition may be philosophically true although theologically false. Regarding the first point Thomas argued that there is no philosophical proof, either for the co-eternity or against it; creation is an article of faith. The unity of intellect was rejected as incompatible with the true notion of person and with personal immortality. It is doubtful whether Averroes himself held the two-truths theory; it was, however, taught by the Latin Averroists who, notwithstanding the opposition of the Church and the Thomistic philosophers, gained a great influence and soon dominated many universities, especially in Italy. Thomas and his followers were convinced that they interpreted Aristotle correctly and that the Averroists were wrong; one has, however, to admit that certain passages in Aristotle allow for the Averroistic interpretation, especially in regard to the theory of intellect.   Lit.: P. Mandonnet, Siger de Brabant et l'Averroisme Latin au XIIIe Siecle, 2d. ed. Louvain, 1911; M. Grabmann, Forschungen über die lateinischen Aristotelesübersetzungen des XIII. Jahrhunderts, Münster 1916 (Beitr. z. Gesch. Phil. d. MA. Vol. 17, H. 5-6). --R.A. Avesta: See Zendavesta. Avicehron: (or Avencebrol, Salomon ibn Gabirol) The first Jewish philosopher in Spain, born in Malaga 1020, died about 1070, poet, philosopher, and moralist. His main work, Fons vitae, became influential and was much quoted by the Scholastics. It has been preserved only in the Latin translation by Gundissalinus. His doctrine of a spiritual substance individualizing also the pure spirits or separate forms was opposed by Aquinas already in his first treatise De ente, but found favor with the medieval Augustinians also later in the 13th century. He also teaches the necessity of a mediator between God and the created world; such a mediator he finds in the Divine Will proceeding from God and creating, conserving, and moving the world. His cosmogony shows a definitely Neo-Platonic shade and assumes a series of emanations. Cl. Baeumker, Avencebrolis Fons vitae. Beitr. z. Gesch. d. Philos. d. MA. 1892-1895, Vol. I. Joh. Wittman, Die Stellung des hl. Thomas von Aquino zu Avencebrol, ibid. 1900. Vol. III. --R.A. Avicenna: (Abu Ali al Hosain ibn Abdallah ibn Sina) Born 980 in the country of Bocchara, began to write in young years, left more than 100 works, taught in Ispahan, was physician to several Persian princes, and died at Hamadan in 1037. His fame as physician survived his influence as philosopher in the Occident. His medical works were printed still in the 17th century. His philosophy is contained in 18 vols. of a comprehensive encyclopedia, following the tradition of Al Kindi and Al Farabi. Logic, Physics, Mathematics and Metaphysics form the parts of this work. His philosophy is Aristotelian with noticeable Neo-Platonic influences. His doctrine of the universal existing ante res in God, in rebus as the universal nature of the particulars, and post res in the human mind by way of abstraction became a fundamental thesis of medieval Aristotelianism. He sharply distinguished between the logical and the ontological universal, denying to the latter the true nature of form in the composite. The principle of individuation is matter, eternally existent. Latin translations attributed to Avicenna the notion that existence is an accident to essence (see e.g. Guilelmus Parisiensis, De Universo). The process adopted by Avicenna was one of paraphrasis of the Aristotelian texts with many original thoughts interspersed. His works were translated into Latin by Dominicus Gundissalinus (Gondisalvi) with the assistance of Avendeath ibn Daud. This translation started, when it became more generally known, the "revival of Aristotle" at the end of the 12th and the beginning of the 13th century. Albert the Great and Aquinas professed, notwithstanding their critical attitude, a great admiration for Avicenna whom the Arabs used to call the "third Aristotle". But in the Orient, Avicenna's influence declined soon, overcome by the opposition of the orthodox theologians. Avicenna, Opera, Venetiis, 1495; l508; 1546. M. Horten, Das Buch der Genesung der Seele, eine philosophische Enzyklopaedie Avicenna's; XIII. Teil: Die Metaphysik. Halle a. S. 1907-1909. R. de Vaux, Notes et textes sur l'Avicennisme Latin, Bibl. Thomiste XX, Paris, 1934. --R.A. Avidya: (Skr.) Nescience; ignorance; the state of mind unaware of true reality; an equivalent of maya (q.v.); also a condition of pure awareness prior to the universal process of evolution through gradual differentiation into the elements and factors of knowledge. --K.F.L. Avyakta: (Skr.) "Unmanifest", descriptive of or standing for brahman (q.v.) in one of its or "his" aspects, symbolizing the superabundance of the creative principle, or designating the condition of the universe not yet become phenomenal (aja, unborn). --K.F.L. Awareness: Consciousness considered in its aspect of act; an act of attentive awareness such as the sensing of a color patch or the feeling of pain is distinguished from the content attended to, the sensed color patch, the felt pain. The psychologlcal theory of intentional act was advanced by F. Brentano (Psychologie vom empirischen Standpunkte) and received its epistemological development by Meinong, Husserl, Moore, Laird and Broad. See Intentionalism. --L.W. Axiological: (Ger. axiologisch) In Husserl: Of or pertaining to value or theory of value (the latter term understood as including disvalue and value-indifference). --D.C. Axiological ethics: Any ethics which makes the theory of obligation entirely dependent on the theory of value, by making the determination of the rightness of an action wholly dependent on a consideration of the value or goodness of something, e.g. the action itself, its motive, or its consequences, actual or probable. Opposed to deontological ethics. See also teleological ethics. --W.K.F. Axiologic Realism: In metaphysics, theory that value as well as logic, qualities as well as relations, have their being and exist external to the mind and independently of it. Applicable to the philosophy of many though not all realists in the history of philosophy, from Plato to G. E. Moore, A. N. Whitehead, and N, Hartmann. --J.K.F. Axiology: (Gr. axios, of like value, worthy, and logos, account, reason, theory). Modern term for theory of value (the desired, preferred, good), investigation of its nature, criteria, and metaphysical status. Had its rise in Plato's theory of Forms or Ideas (Idea of the Good); was developed in Aristotle's Organon, Ethics, Poetics, and Metaphysics (Book Lambda). Stoics and Epicureans investigated the summum bonum. Christian philosophy (St. Thomas) built on Aristotle's identification of highest value with final cause in God as "a living being, eternal, most good."   In modern thought, apart from scholasticism and the system of Spinoza (Ethica, 1677), in which values are metaphysically grounded, the various values were investigated in separate sciences, until Kant's Critiques, in which the relations of knowledge to moral, aesthetic, and religious values were examined. In Hegel's idealism, morality, art, religion, and philosophy were made the capstone of his dialectic. R. H. Lotze "sought in that which should be the ground of that which is" (Metaphysik, 1879). Nineteenth century evolutionary theory, anthropology, sociology, psychology, and economics subjected value experience to empirical analysis, and stress was again laid on the diversity and relativity of value phenomena rather than on their unity and metaphysical nature. F. Nietzsche's Also Sprach Zarathustra (1883-1885) and Zur Genealogie der Moral (1887) aroused new interest in the nature of value. F. Brentano, Vom Ursprung sittlicher Erkenntnis (1889), identified value with love.   In the twentieth century the term axiology was apparently first applied by Paul Lapie (Logique de la volonte, 1902) and E. von Hartmann (Grundriss der Axiologie, 1908). Stimulated by Ehrenfels (System der Werttheorie, 1897), Meinong (Psychologisch-ethische Untersuchungen zur Werttheorie, 1894-1899), and Simmel (Philosophie des Geldes, 1900). W. M. Urban wrote the first systematic treatment of axiology in English (Valuation, 1909), phenomenological in method under J. M. Baldwin's influence. Meanwhile H. Münsterberg wrote a neo-Fichtean system of values (The Eternal Values, 1909).   Among important recent contributions are: B. Bosanquet, The Principle of Individuality and Value (1912), a free reinterpretation of Hegelianism; W. R. Sorley, Moral Values and the Idea of God (1918, 1921), defending a metaphysical theism; S. Alexander, Space, Time, and Deity (1920), realistic and naturalistic; N. Hartmann, Ethik (1926), detailed analysis of types and laws of value; R. B. Perry's magnum opus, General Theory of Value (1926), "its meaning and basic principles construed in terms of interest"; and J. Laird, The Idea of Value (1929), noteworthy for historical exposition. A naturalistic theory has been developed by J. Dewey (Theory of Valuation, 1939), for which "not only is science itself a value . . . but it is the supreme means of the valid determination of all valuations." A. J. Ayer, Language, Truth and Logic (1936) expounds the view of logical positivism that value is "nonsense." J. Hessen, Wertphilosophie (1937), provides an account of recent German axiology from a neo-scholastic standpoint.   The problems of axiology fall into four main groups, namely, those concerning (1) the nature of value, (2) the types of value, (3) the criterion of value, and (4) the metaphysical status of value.   (1) The nature of value experience. Is valuation fulfillment of desire (voluntarism: Spinoza, Ehrenfels), pleasure (hedonism: Epicurus, Bentham, Meinong), interest (Perry), preference (Martineau), pure rational will (formalism: Stoics, Kant, Royce), apprehension of tertiary qualities (Santayana), synoptic experience of the unity of personality (personalism: T. H. Green, Bowne), any experience that contributes to enhanced life (evolutionism: Nietzsche), or "the relation of things as means to the end or consequence actually reached" (pragmatism, instrumentalism: Dewey).   (2) The types of value. Most axiologists distinguish between intrinsic (consummatory) values (ends), prized for their own sake, and instrumental (contributory) values (means), which are causes (whether as economic goods or as natural events) of intrinsic values. Most intrinsic values are also instrumental to further value experience; some instrumental values are neutral or even disvaluable intrinsically. Commonly recognized as intrinsic values are the (morally) good, the true, the beautiful, and the holy. Values of play, of work, of association, and of bodily well-being are also acknowledged. Some (with Montague) question whether the true is properly to be regarded as a value, since some truth is disvaluable, some neutral; but love of truth, regardless of consequences, seems to establish the value of truth. There is disagreement about whether the holy (religious value) is a unique type (Schleiermacher, Otto), or an attitude toward other values (Kant, Höffding), or a combination of the two (Hocking). There is also disagreement about whether the variety of values is irreducible (pluralism) or whether all values are rationally related in a hierarchy or system (Plato, Hegel, Sorley), in which values interpenetrate or coalesce into a total experience.   (3) The criterion of value. The standard for testing values is influenced by both psychological and logical theory. Hedonists find the standard in the quantity of pleasure derived by the individual (Aristippus) or society (Bentham). Intuitionists appeal to an ultimate insight into preference (Martineau, Brentano). Some idealists recognize an objective system of rational norms or ideals as criterion (Plato, Windelband), while others lay more stress on rational wholeness and coherence (Hegel, Bosanquet, Paton) or inclusiveness (T. H. Green). Naturalists find biological survival or adjustment (Dewey) to be the standard. Despite differences, there is much in common in the results of the application of these criteria.   (4) The metaphysical status of value. What is the relation of values to the facts investigated by natural science (Koehler), of Sein to Sollen (Lotze, Rickert), of human experience of value to reality independent of man (Hegel, Pringle-Pattlson, Spaulding)? There are three main answers:   subjectivism (value is entirely dependent on and relative to human experience of it: so most hedonists, naturalists, positivists);   logical objectivism (values are logical essences or subsistences, independent of their being known, yet with no existential status or action in reality);   metaphysical objectivism (values   --or norms or ideals   --are integral, objective, and active constituents of the metaphysically real: so theists, absolutists, and certain realists and naturalists like S. Alexander and Wieman). --E.S.B. Axiom: See Mathematics. Axiomatic method: That method of constructing a deductive system consisting of deducing by specified rules all statements of the system save a given few from those given few, which are regarded as axioms or postulates of the system. See Mathematics. --C.A.B. Ayam atma brahma: (Skr.) "This self is brahman", famous quotation from Brhadaranyaka Upanishad 2.5.19, one of many alluding to the central theme of the Upanishads, i.e., the identity of the human and divine or cosmic. --K.F.L.

Autoemancipation ::: An essay by Dr. Judah Leib (Leon) Pinsker, Autoemancipation was published in the aftermath of the pogroms that swept Russia in 1881-82. Published in 1882, it dealt with the causes of anti-Semitism and offered a possible solution for the Jews. Pinsker argued that the Jews were foreigners everywhere, and that even if they managed to assimilate, anti-Semitism would remain an incurable illness, fueled by the peculiar condition of the Jewish people, which has no language, no country and no government. The emancipation given to Jews by Gentiles was, to Pinsker, a coup de grâce. The Jews, Pinsker argued, must regain their national dignity and security and establish for themselves a land of refuge. Even more urgently needed, he argued, was a national awakening and self-liberation ("autoemancipation"), the components of the process of national renaissance. Pinsker's work became one of the basic writings on Zionism.

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

Avenika[buddha]dharma. (T. chos ma 'dres pa/ma 'dres pa'i chos; C. bugong[fo]fa; J. fuguho/fugubuppo; K. pulgong[bul]bop 不共[佛]法). In Sanskrit and PAli, "unshared factors"; special qualities that are unique to the buddhas. They usually appear in a list of eighteen (astAdasa AvenikA buddhadharmAḥ): (1)-(2) the buddhas never make a physical or verbal mistake; (3) their mindfulness never diminishes; (4) they have no perception of difference; (5) they are free from discursiveness; (6) their equanimity is not due to a lack of discernment; (7)-(12) they do not regress in their devotion, perseverance, recollection, concentration, wisdom, or liberation; (13)-(15) all their physical, verbal, and mental actions are preceded and followed by gnosis; and (16)-(18) they enter into the perception of the gnosis that is unobstructed and unimpeded with respect to the past, future, and present. An expanded listing of 140 such unshared factors is given in the YOGACARABHuMIsASTRA.

avicari ::: [one] without perception and deliberation.

avisement ::: n. --> Advisement; observation; deliberation.

avis ::: n. --> Advice; opinion; deliberation.

Baeck, Leo ::: (1873-1956) Rabbi, philosopher, and community leader in Berlin. In 1933, he became president of the Reich Representation of German Jews, an organization responsible to the Nazi regime concerning Jewish matters. Despite opportunities to emigrate, Baeck refused to leave Germany. In 1943, he was deported to the ghetto of Terezin (Theresienstadt), where he became a member of the Council of Elders and spiritual leader of the Jews imprisoned there. After the liberation of the ghetto he emigrated to England.

BAhiya-DArucīriya. (C. Poxijia; J. Bakika; K. Pasaga 婆迦). A lay ARHAT (P. arahant), who is declared by the Buddha to be foremost among those of swift intuition (khippAbhiNNAnaM). According to PAli accounts, BAhiya was a merchant from the town of BAhiya (whence his toponym), who was engaged in maritime trade. He sailed seven times across the seas in search of profit and seven times returned home safely. On an eighth journey, however, he was shipwrecked and floated on a plank until he came ashore near the seaport town of SuppAraka. Having lost his clothes, he dressed himself in tree bark and went regularly to the town to beg for alms with a bowl. Impressed with his demeanor, the people of SuppAraka were exceedingly generous, offering him luxurious gifts and fine clothes, which he consistently refused. Over time, he came to be regarded by the populace as an arhat, and, infatuated with his growing fame, BAhiya also came to believe that he had attained that state of holiness. A BRAHMA god, who had been BAhiya's friend in a previous existence, convinced him out of kindness that he was mistaken and recommended that he seek out the Buddha in sRAVASTĪ (P. SAvatthi). The BrahmA god transported BAhiya to the city of RAJAGṚHA (P. RAjagaha) where the Buddha was then staying and told him to meet the Buddha during his morning alms round. BAhiya approached the Buddha and requested to be taught what was necessary for liberation, but the Buddha refused, saying that alms round was not the time for teaching. BAhiya persisted three times in his request, whereupon the Buddha consented. The Buddha gave him a short lesson in sensory restraint (INDRIYASAMVARA): i.e., "in the seen, there is only the seen; in the heard, only the heard; in what is thought, only the thought," etc. As he listened to the Buddha's terse instruction, BAhiya attained arhatship. As was typical for laypersons who had attained arhatship, BAhiya then requested to be ordained as a monk, but the Buddha refused until BAhiya could be supplied with a bowl and robe. BAhiya immediately went in search of these requisites but along the path encountered an ox, which gored him to death. Disciples who witnessed the event informed the Buddha, who from the beginning had been aware of BAhiya's impending demise. He instructed his disciples to cremate the body and build a reliquary mound (P. thupa, S. STuPA) over the remains; he then explained that BAhiya's destiny was such that he could not be ordained in his final life.

bala. (T. stobs; C. li; J. riki; K. yok 力). In Sanskrit and PAli, "power" or "strength"; used in a variety of lists, including the five powers (the eighteenth to twenty-second of the BODHIPAKsIKADHARMAs, or "thirty-seven factors pertaining to awakening"), the ten powers of a TATHAGATA, the ten powers of a BODHISATTVA, and the ninth of the ten perfections (PARAMITA). The five powers are the same as the five spiritual faculties (INDRIYA)-faith (sRADDHA), perseverance (VĪRYA), mindfulness (SMṚTI), concentration (SAMADHI), and wisdom (PRAJNA)-but now fully developed at the LAUKIKAGRADHARMA stage of the path of preparation (PRAYOGAMARGA), just prior to the path of vision (DARsANAMARGA). A tathAgata's ten powers are given in both PAli and Sanskrit sources as the power of the knowledge (jNAnabala) of: (1) what can be and cannot be (sthAnAsthAna), (2) karmic results (karmavipAka), (3) the various dispositions of different beings (nAnAdhimukti), (4) how the world has many and different elements (nAnAdhAtu), (5) the higher (or different) faculties people possess (indriyaparApara), (6) the ways that lead to all destinations (sarvatragAminīpratipad), (7) the defilement and purification of all meditative absorptions (DHYANA), liberations (VIMOKsA), samAdhis, and trances (SAMAPATTI) (sarvadhyAnavimoksasamAdhisamApatti-saMklesavyavadAnavyavasthAna), (8) recollecting previous births (PuRVANIVASANUSMṚTI), (9) decease and birth (cyutyupapatti), and (10) the extinction of the contaminants (ASRAVAKsAYA). Another list gives the Buddha's ten powers as the power of aspiration (Asaya), resolution (ADHYAsAYA), habit (abhyAsa), practice (PRATIPATTI), wisdom (prajNA), vow (PRAnIDHANA), vehicle (YANA), way of life (caryA), thaumaturgy (vikurvana), the power derived from his bodhisattva career, and the power to turn the wheel of dharma (DHARMACAKRAPRAVARTANA). When the MahAyAna six perfections (PARAMITA) are expanded and linked to the ten bodhisattva stages (DAsABHuMI), four perfections are added: the perfections of skillful means (UPAYA), vow, power, and knowledge (JNANA). Thus the perfection of power (BALAPARAMITA) is linked with the ninth bodhisattva stage (BHuMI). When the ten powers are listed as a bodhisattva's perfection of power, they are sometimes explained to be the powers of a tathAgata before they have reached full strength.

bar do. In Tibetan, literally "between two"; often translated as "intermediate state"; the Tibetan translation of the Sanskrit ANTARABHAVA, the intermediate state between death and rebirth, posited by some, but not all, Buddhist schools (the STHAVIRANIKAYA, for example, rejects the notion). In Tibet, the term received considerable elaboration, especially in the RNYING MA sect, most famously in a cycle of treasure texts (GTER MA) discovered in the fourteenth century by KARMA GLING PA entitled "The Profound Doctrine of Self-Liberation of the Mind [through Encountering] the Peaceful and Wrathful Deities" (Zab chos zhi khro dgongs pa rang grol) also known as the "Peaceful and Wrathful Deities According to Karmalingpa" (Kar gling zhi khro). A group of texts from this cycle is entitled BAR DO THOS GROL CHEN MO ("Great Liberation in the Intermediate State through Hearing"). Selections from this group were translated by KAZI DAWA-SAMDUP and published by WALTER Y. EVANS-WENTZ in 1927 as The Tibetan Book of the Dead. In Karma gling pa's texts, the universe through which the dead wander is composed of three bar dos. The first, and briefest, is the bar do of the moment of death ('chi kha'i bar do), which occurs with the dawning of the profound state of consciousness called the clear light (PRABHASVARACITTA). If one is able to recognize the clear light as reality, one is immediately liberated from rebirth. If not, the second bar do begins, called the bar do of reality (chos nyid bar do). The disintegration of the personality brought on by death reveals reality, but in this case, not in the form of clear light, but in the form of a MAndALA of fifty-eight wrathful deities and a mandala of forty-two peaceful deities from the GUHYAGARBHATANTRA. These deities appear in sequence to the consciousness of the deceased in the days immediately following death. If reality is not recognized in this second bar do, then the third bar do, the bar do of existence (srid pa'i bar do), dawns, during which one must again take rebirth in one of the six realms (sAdGATI) of divinities, demigods, humans, animals, ghosts, or hell denizens. The entire sequence may last as long as seven days and then be repeated seven times, such that the maximum length of the intermediate state between death and rebirth is forty-nine days. This is just one of many uses of the term bar do in Tibetan Buddhism; it was used to describe not only the period between death and rebirth but also that between rebirth and death, and between each moment of existence, which always occurs between two other moments. Cf. also SISHIJIU [RI] ZHAI.

Bar do thos grol chen mo. (Bardo Todrol Chenmo). In Tibetan, "Great Liberation through Hearing in the Intermediate State." It is a section of large cycle of mortuary texts entitled "The Profound Doctrine of Self-Liberation of the Mind [through Encountering] the Peaceful and Wrathful Deities" (Zab chos zhi khro dgongs pa rang grol) also known as the "Peaceful and Wrathful Deities according to Karmalingpa" (Kar gling zhi khro). The Bar do thos grol chen mo is a treasure text (GTER MA) of the RNYING MA sect of Tibetan Buddhism, discovered in the fourteenth century by KARMA GLING PA. Selections from it were translated by KAZI DAWA SAMDUP and published by WALTER Y. EVANS-WENTZ in 1927 as The Tibetan Book of the Dead. See also ANTARABHAVA, BAR DO.

Bardo (Tibetan) [from bar between + do two] Between two; generally a gap, interval, or intermediate state, especially the state between two births. The term has become known in the West through the Bar do thos sgrol (bar-do tho-dol), “Liberation through Hearing in the Bardo,” translated by W. Y. Evans-Wentz as The Tibetan Book of the Dead. According to the Bardo Thodol, there are six such “intervals”: the bardo of birth, the bardo of dreams, the bardo of samadhi (meditation), the bardo of the moment before death, the bardo of dharmata, and the bardo of becoming. The Bardo Thodol describes the last three of these, and is recited in the presence of the deceased believed to be experiencing these states, usually for a total period of 49 days. It is believed that the teaching contained in the text can enable the deceased to attain liberation while in the bardo states, or at least to attain the best possible rebirth.

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

Beirut Raid ::: December 28, 1968, Israel destroyed Lebanese Middle East Airways civilian aircrafts at Beirut International Airport in response to attacks two days earlier on El Al aircrafts in Athens, carried out by the Popular Front for the Liberation of Palestine in which one person was killed and many others injured.

Bergen-Belsen ::: Nazi concentration camp in northwestern Germany. Erected in 1943. Thousands of Jews, political prisoners, and POWs were killed there. Liberated by British troops in April 1945, although many of the remaining prisoners died of typhus after liberation.

Bhakti (Sanskrit) Bhakti [from the verbal root bhaj to divide, share, serve, love] As a noun, devotion or affectionate attachment; also one of the paths (margas) followed by the disciple or student, which might be translated as liberation by faith or love.

bhangAnupassanANAna. In PAli, "knowledge arising from the contemplation of dissolution"; according to BUDDHAGHOSA's VISUDDHIMAGGA, the second of nine types of knowledge (P. NAnA) cultivated as part of the "purity of knowledge and vision of progress along the path" (PAtIPADANAnADASSANAVISUDDHI). This latter category, in turn, constitutes the sixth and penultimate purity (VIsUDDHI) that is to be developed along the path to liberation. "Knowledge arising from the contemplation of dissolution" is developed by observing the dissolution of material and mental phenomena (NAMARuPA). Having keenly observed the arising, subsistence, and decay of phenomena, the meditator turns his attention solely to their dissolution or destruction (bhanga). He then observes, for example, that consciousness arises because of causes and conditions: namely, it takes as its objects the five aggregates (P. khandha, S. SKANDHA) of matter (RuPA), sensation (VEDANA), perception (P. saNNA, S. SAMJNA) conditioned formations (P. sankhAra, S. SAMSKARA) and consciousness (P. viNNAna, S. VIJNANA), after which it is inevitably dissolved. Seeing this, the meditator understands that all consciousness is characterized by the three marks of existence (tilakkhana; S. TRILAKsAnA); namely, impermanence (anicca; S. ANITYA), suffering (dukkha; S. DUḤKHA) and nonself (anattA; S. ANATMAN). By understanding these three marks, he feels aversion for consciousness and overcomes his attachment to it. Eight benefits accrue to one who develops knowledge arising from the contemplation of dissolution; (1) he overcomes the view of eternal existence, (2) he abandons attachment to life, (3) he develops right effort, (4) he engages in a pure livelihood, (5 & 6) he enjoys an absence of anxiety and of fear, (7) he becomes patient and gentle, and (8) he overcomes boredom and sensual delight.

bhavacakra. (P. bhavacakka; T. srid pa'i khor lo; C. youlun; J. urin; K. yuryun 有輪). In Sanskrit, "wheel of existence"; a visual depiction of SAMSARA in the form of a wheel, best known in its Tibetan forms but widely used in other Buddhist traditions as well. The BHAVACAKRA is a seminal example of Buddhist didactic art. The chart is comprised of a series of concentric circles, each containing pictorial representations of some of the major features of Buddhist cosmology and didactics. Standard versions consist of an outer ring of images depicting the twelve-linked chain of dependent origination (PRATĪTYASAMUTPADA). Within this ring is another circle broken into six equal sectors-one for each of the six realms of existence in saMsAra. The salutary realms of divinities (DEVA), demigods (ASURA), and humans (MANUsYA) are found in the top half of the circle, while the unfortunate realms (DURGATI; APAYA) of animals (TIRYAK), hungry ghosts (PRETA), and hell denizens (NARAKA) are found in the bottom half. Inside this circle is a ring that is divided evenly into dark and light halves. The most popular interpretation of these two halves is that the light half depicts the path of bliss, or the path that leads to better rebirth and to liberation, while the dark half represents the path of darkness, which leads to misfortune and rebirth in the hells. Finally, in the center of the picture is a small circle in which can be seen a bird, a snake, and a pig. These three animals represent the "three poisons" (TRIVIsA)-the principal afflictions (KLEsA) of greed or sensuality (LOBHA or RAGA), hatred or aversion (DVEsA), and delusion (MOHA)-that bind beings to the round of rebirth. The entire wheel is held in the jaws and claws of a demon whose identity varies from version to version. Often this demon is presumed to be MARA, the great tempter who was defeated in his attempt to sway GAUTAMA from enlightenment. Another common figure who grips the wheel is YAMA, the king of death, based on the idea that Yama was the original being, the first to die, and hence the ruler over all caught in the cycle of birth and death. Often outside the circle appear one or more buddhas, who may be pointing to a SuTRA, or to some other religious object. The buddhas' location outside the circle indicates their escape from the cycle of birth and death. The same figure of a buddha may be also found among the denizens of hell, indicating that a buddha's compassion extends to beings in even the most inauspicious destinies. According to several Indian texts, the Buddha instructed that the bhavacakra should be painted at the entrance of a monastery for the instruction of the laity; remnants of a bhavacakra painting were discovered at AJAntA.

bhayatupatthAnANAna. In PAli, "knowledge arising from the awareness of terror"; according to the VISUDDHIMAGGA, the third of nine knowledges (NAna; JNANA) cultivated as part of "purity of knowledge and vision of progress along the path" (PAtIPADANAnADASSANAVISUDDHI). This latter category, in turn, constitutes the sixth and penultimate purity (VISUDDHI) to be developed along the path to liberation. Knowledge arising from the contemplation of terror is developed by noting how all conditioned formations (sankhAra; SAMSKARA) or mental and physical phenomena (NAMARuPA) of the past, present and future have either gone, are going, or are destined to go to destruction. A simile given in the Visuddhimagga is that of a woman whose three sons have offended the king. The woman, who has already witnessed the beheading of her eldest son, witnesses the beheading of her middle son. And having witnessed the beheadings of her two older sons, the woman is filled with terror at the knowledge that her youngest son will likewise be executed. In the same way, the practitioner observes how phenomena of the past have ceased, how phenomena of the present are ceasing, and how those of the future are likewise destined to cease. Seeing conditioned formations as destined to destruction in this way, that is, as impermanent (anicca; ANITYA), the practitioner is filled with terror. Similarly, the practitioner sees conditioned formations as suffering (dukkha; DUḤKHA), and as impersonal and nonself (anattA; ANATMAN) and is filled with terror. In this way, the practitioner comes to realize that all mental and physical phenomena, being characterized by the three universal marks of existence (tilakkhana; TRILAKsAnA), are frightful.

Liberation ::: Liberation signifies an emergence into the true spiritual nature of being where all action is the automatic selfexpression of that truth and there can be nothing else.
   Ref: CWSA Vol. 21-22, Page: 1033


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

  "Liberation is the first necessity, to live in the peace, silence, purity, freedom of the self.” Letters on Yoga

Liberation is the first necessity, to live in the peace, silence, purity, freedom of the self.” Letters on Yoga

Liberation of the self from the causes of illusion is sometimes spoken of in relation to the seven sensitive and sensory veils, especially with reference to the human manas principle. Emancipation consists in recognizing that these veils, of which the lower four are by far the most illusory, are the perceivers, and that the function of the true self is those higher faculties which collate and discriminate among perceptions of all kinds and which reach final and true judgment. The self sees or ascertains truth; the veils perceive and are caught by the webs of illusion. The one who has achieved this is said to have attained the fire of knowledge, which destroys not only illusion but even destroys the causes leading to the planes of illusion. Vishnu, among the Vaishnavas in India, and Siva among the Saivas, or indeed of any other divinity, can be considered the cause of final emancipation when used for the true self, exactly as Christians may claim with perfect truth that the Christ (in man) is the shower of final emancipation. The successive emancipation from the seven veils marks seven stages of initiation. Buddhi, from this standpoint the highest, most diaphanous, and therefore the closest to reality of the veils, is said to be transformed into the tree whose fruit is emancipation.

Liberation ::: See Freedom.

bodhimanda. (T. byang chub snying po; C. daochang; J. dojo; K. toryang 道場). In Sanskrit (and very late PAli), "seat of enlightenment" or "platform of enlightenment," the place in BODHGAYA under the BODHI TREE where the Buddha sat when he achieved liberation from the cycle of birth and death (SAMSARA). (The word manda in this compound refers to the scum that forms on the top of boiling rice or the heavy cream that rises to the top of milk, thus suggesting the observable and most essential signs of the supreme act of BODHI, or enlightenment. Note that Western literature sometimes wrongly transcribes the term as *bodhimandala rather than bodhimanda.) All buddhas are associated with such a place, and it is presumed that all BODHISATTVAs of this world system as well will sit on such a seat before attaining buddhahood. The term is also used to refer to the region surrounding the seat itself, which, in the case of sAKYAMUNI, is BodhgayA. The bodhimanda is also known as the VAJRASANA ("diamond seat"), since it is the only site on earth strong enough to bear the pressures unleashed by the battle for enlightenment. Buddhist iconography often depicts the Buddha just prior to his enlightenment sitting on the bodhimanda in the "earth-touching gesture" (BHuMISPARsAMUDRA), i.e., with his right hand touching the ground, calling the earth to bear witness to his achievement. The bodhimanda is often said to be the center or navel of the world and thus can be understood as what early scholars of religion called an axis mundi-the liminal site between divine and profane realms; according to the ABHIDHARMAKOsABHAsYA, the various hot and cold hells (see NARAKA) are located not below Mount SUMERU but below the bodhimanda. In medieval East Asia, the Chinese term for bodhimanda began to be used to designate a "ritual precinct," viz., a site where such critical Buddhist rituals as ordinations were held, and by the seventh century came to be commonly used as the equivalent of "monastery" (si). In Korea, toryang (= bodhimanda) is also used to designate the central courtyard around which are arrayed the most important shrine halls in a monastery.

bodhi. (T. byang chub; C. puti/jue; J. bodai/kaku; K. pori/kak 菩提/覺). In Sanskrit and PAli, "awakening," "enlightenment"; the consummate knowledge that catalyzes the experience of liberation (VIMOKsA) from the cycle rebirth. Bodhi is of three discrete kinds: that of perfect buddhas (SAMYAKSAMBODHI); that of PRATYEKABUDDHAs or "solitary enlightened ones" (pratyekabodhi); and that of sRAVAKAs or disciples (srAvakabodhi). The content of the enlightenment experience is in essence the understanding of the FOUR NOBLE TRUTHS (catvAry AryasatyAni): namely, the truth of suffering (DUḤKHA), the truth of the cause of suffering (SAMUDAYA), the truth of the cessation of suffering (NIRODHA), and the truth of the path leading to the cessation of suffering (MARGA). Bodhi is also elaborated in terms of its thirty-seven constituent factors (BODHIPAKsIKADHARMA) that are mastered in the course of perfecting one's understanding, or the seven limbs of awakening (BODHYAnGA) that lead to the attainment of the "threefold knowledge" (TRIVIDYA; P. tevijjA): "recollection of former lives" (S. PuRVANIVASANUSMṚTI; P. pubbenivAsAnussati), the "divine eye" (DIVYACAKsUS; P. dibbacakkhu), which perceives that the death and rebirth of beings occurs according to their actions (KARMAN), and the "knowledge of the extinction of the contaminants" (ASRAVAKsAYA; P. AsavakkayaNAna). Perfect buddhas and solitary buddhas (pratyekabuddha) become enlightened through their own independent efforts, for they discover the four noble truths on their own, without the aid of a teacher in their final lifetime (although pratyekabuddhas may rely on the teachings of a buddha in previous lifetimes). Of these two types of buddhas, perfect buddhas are then capable of teaching these truths to others, while solitary buddhas are not. srAvakas, by contrast, do not become enlightened on their own but are exposed to the teachings of perfect buddhas and through the guidance of those teachings gain the understanding they need to attain awakening. Bodhi also occupies a central place in MAHAYANA religious conceptions. The MahAyAna ideal of the BODHISATTVA means literally a "being" (SATTVA) intent on awakening (bodhi) who has aroused the aspiration to achieve buddhahood or the "thought of enlightenment" (BODHICITTA; BODHICITTOTPADA). The MahAyAna, especially in its East Asian manifestations, also explores in great detail the prospect that enlightenment is something that is innate to the mind (see BENJUE; HONGAKU) rather than inculcated, and therefore need not be developed gradually but can instead be realized suddenly (see DUNWU). The MahAyAna also differentiates between the enlightenment (bodhi) of srAvakas and pratyekabuddhas and the full enlightenment (samyaksaMbodhi) of a buddha. According to Indian and Tibetan commentaries on the PRAJNAPARAMITA sutras, buddhas achieve full enlightenment not beneath the BODHI TREE in BODHGAYA, but in the AKANIstHA heaven in the form of a SAMBHOGAKAYA, or enjoyment body remaining for eternity to work for the welfare of sentient beings. The bodhisattva who strives for enlightenment and achieves buddhahood beneath the Bodhi tree is a NIRMAnAKAYA, a conjured body meant to inspire the world. See also WU; JIANWU.

Bon. In Tibetan, "reciter"; originally a term for a category of priest in the royal cult of pre-Buddhist Tibet. Traditional Tibetan histories present these priests as opponents of the introduction of Buddhism in Tibet during the seventh and eighth centuries. In the eleventh century, Bon emerged as fully elaborated sect of Tibetan religion, with its own buddha, its own pantheon, and its own path to liberation from rebirth. Bon should not be regarded as the pre-Buddhist religion of Tibet, but rather as the leading non-Buddhist religion of Tibet, which has had a long history of mutual influence and interaction with the Buddhist sects.

Bragi is synonymous with spiritual intuition which, united with the mind (Loki), is the means of human liberation. His consort, the goddess Idun, daily gives the gods the apples of immortality.

'Bras spungs. (Drepung). In Tibetan, literally "Rice Heap"; one of the three monastic seats (GDAN SA GSUM) of the DGE LUGS sect of Tibetan Buddhism; located eight kilometers west of the Tibetan capital of LHA SA. The monastery is named after the Dhanyakataka stupa in AMARAVATĪ in southern India, where the Buddha is said to have first taught the KALACAKRATANTRA. It was founded in 1416 by 'JAM DBYANGS CHOS RJE BKRA SHIS DPAL LDAN, one of TSONG KHA PA's leading disciples, and after only a few years in operation already housed over 2,000 monks. In the early sixteenth century, the second DALAI LAMA Dge 'dun rgya mtsho (Gendün Gyatso, 1475-1542) became the monastery's abbot; in 1530, he established a residence and political institution there called the DGA' LDAN PHO BRANG or "Palace of TUsITA." Following him, Bsod nams grags pa (Sonam Drakpa, 1478-1554) became the abbot. Thereafter, until the ascendancy of the Dalai Lamas, the most powerful religious dignitaries in the monastery were the Dalai Lamas and the reincarnations of Bsod nams grags pa. In the seventeenth century, under the direction of the fifth Dalai Lama NGAG DBANG BLO BZANG RGYA MTSHO, the Dga' ldan pho brang (also known as the gzims khang 'og ma or "lower chambers" to distinguish it from the "upper chambers," gzims khang gong ma, where the incarnations of Bsod nams grags pa resided), was moved to the PO TA LA palace. There it functioned as the seat of the Tibetan government until the Chinese occupation of Tibet in 1959. The monastery is an enormous complex of assembly halls, temples, chapels, living quarters and mountain hermitages. At the time of the fifth Dalai Lama, 'Bras spungs housed over 10,000 monks divided into seven (and later four) colleges (grwa tshang), more than fifty regional dormitories (khams tshan), and occupied an area of some 180,000 square feet, easily forming the largest monastery in Tibet. At the height of its florescence, 'Bras spungs drew applicants from all quarters of the Tibetan cultural world including the far east and northeast in A mdo, as well as Mongolia, Kalmykia, and Buryatia. The monastery was large enough to accommodate individuals of a wide range of capacities and interests. A large percentage of its monks engaged in little formal intellectual study, instead choosing to work for the institution as laborers, cooks, and ritual assistants. Even so, 'Bras spungs's numerous monastic colleges also attracted some of Tibet's most talented and gifted scholars, producing a line of elite academicians and authors. The complex was sacked a number of times, first by the King of Gtsang (Tsang) during a civil war in 1618, then by the Mongol army in 1635, and again by Lha bzang Khan in 1706. It was most recently plundered by the People's Liberation Army during the Chinese Cultural Revolution but opened again in 1980 with five hundred monks.

Break-away organization of the Popular Front for the Liberation of Palestine, it is an ultra-Marxist group under the PLO umbrella and has carried out numerous attacks against Israel.

bstan rim. (tenrim). In Tibetan, "stages of the doctrine"; a genre of Tibetan Buddhist literature similar to the "stages of the path" (LAM RIM), of which it is a precursor. Bstan rim texts present a systematic and comprehensive outline of Tibetan Buddhist thought, although they generally differ from "stages of the path" works by referring strictly to MAHAYANA doctrine and avoiding the typology of three spiritual levels of individuals (skyes bu gsum): these are, following the explanation of TSONG KHA PA in his LAM RIM CHEN MO, the individual whose practice leads to a good rebirth, a middling type of individual whose practice leads to NIRVAnA, and the great person whose MahAyAna practice as a BODHISATTVA leads to buddhahood for the sake of all beings. However, the differences between bstan rim and lam rim texts are often blurred; the THAR PA RIN PO CHE'I RGYAN ("Jewel Ornament of Liberation") by SGAM PO PA BSOD NAMS RIN CHEN, for example, is often designated as a "stages of the path" work, although it might more precisely be classified as "stages of the doctrine." Early examples of bstan rim treatises were written at GSANG PHU NE'U THOG monastery by RNGOG BLO LDAN SHES RAB and his followers.

BuddhadAsa. (1906-1993). Prominent Thai monk, Buddhist reformer, teacher of meditation, and ecumenical figure. Born the son of a merchant in the village of Pum Riang in southern Thailand, he was educated at Buddhist temple schools. It was customary for males in Thailand to be ordained as Buddhist monks for three months at the age of twenty and then return to lay life. BuddhadAsa decided, however, to remain a monk and quickly gained a reputation as a brilliant thinker, meditator, and teacher. He dwelled for several years in the Thai capital of Bangkok to further his studies but grew disillusioned with the prevailing practices of the SAMGHA in the city, which he perceived to be lax and corrupt. In 1932, he returned home to an abandoned monastery near his native village to live a simple life, practice meditation, and teach the dharma. He named his monastery Wat Suan MokkhabalArAma (Garden of the Power of Liberation), which is usually abbreviated to Suan Mokkh, the Garden of Liberation. The monastery became one of the first VIPASSANA (S. VIPAsYANA) (insight meditation) centers in southern Thailand. BuddhadAsa spent most of his life at this forest monastery overlooking the sea. Although his formal scholastic training was limited, BuddhadAsa studied PAli scriptures extensively, in particular the SUTTAPItAKA, to uncover their true meaning, which he felt had become obscured by centuries of commentarial overlays, ritual practices, and monastic politics. A gifted orator, his numerous sermons and talks were transcribed and fill an entire room of the National Library in Bangkok. In his writings, many of which are his transcribed sermons, he eschewed the formal style of traditional scholastic commentary in favor of a more informal, and in many ways controversial, approach in which he questioned many of the more popular practices of Thai Buddhism. For example, he spoke out strongly against the practice of merit-making in which lay people offer gifts to monks in the belief that they will receive material reward in their next life. BuddhadAsa argued that this traditionally dominant form of lay practice only keeps the participants in the cycle of rebirth because it is based on attachment, whereas the true form of giving is the giving up of the self. Instead, BuddhadAsa believed that, because of conditioned origination (PRATĪTYASAMUTPADA), people are naturally connected through a shared environment and are in fact capable of living harmoniously together. The hindrance to such a harmony comes from attachments to "I" and "mine," which must therefore be severed. Modern and ecumenical in perspective, BuddhadAsa sought to strip traditional Buddhism of what he regarded as obscurantism and superstition, and present the Buddha's teachings in a rational scientific idiom that acknowledged kindred teachings in other religions. BuddhadAsa's interpretations of the dharma have had a great impact on contemporary Buddhist thought in Thailand and are especially influential among the urban intelligentsia, social reformers, and environmentalists. His teachings are often cited as foundational by advocates of engaged Buddhism. The monastery he founded has become a venue for the training of foreign monks and nuns and for interfaith dialogue between Buddhists of different traditions, as well as between Buddhists and adherents of other religions.

buddhaksetra. (T. sangs rgyas zhing; C. focha; J. bussetsu; K. pulch'al 佛刹). In Sanskrit, "buddha field," the realm that constitutes the domain of a specific buddha. A buddhaksetra is said to have two aspects, which parallel the division of a world system into a BHAJANALOKA (lit. "container world," "world of inanimate objects") and a SATTVALOKA ("world of sentient beings"). As a result of his accumulation of merit (PUnYASAMBHARA), his collection of knowledge (JNANASAMBHARA), and his specific vow (PRAnIDHANA), when a buddha achieves enlightenment, a "container" or "inanimate" world is produced in the form of a field where the buddha leads beings to enlightenment. The inhabitant of that world is the buddha endowed with all the BUDDHADHARMAs. Buddha-fields occur in various levels of purification, broadly divided between pure (VIsUDDHABUDDHAKsETRA) and impure. Impure buddha-fields are synonymous with a world system (CAKRAVAdA), the infinite number of "world discs" in Buddhist cosmology that constitutes the universe; here, ordinary sentient beings (including animals, ghosts, and hell beings) dwell, subject to the afflictions (KLEsA) of greed (LOBHA), hatred (DVEsA), and delusion (MOHA). Each cakravAda is the domain of a specific buddha, who achieves enlightenment in that world system and works there toward the liberation of all sentient beings. A pure buddha-field, by contrast, may be created by a buddha upon his enlightenment and is sometimes called a PURE LAND (JINGTU, more literally, "purified soil" in Chinese), a term with no direct equivalent in Sanskrit. In such purified buddha-fields, the unfortunate realms (APAYA, DURGATI) of animals, ghosts, and hell denizens are typically absent. Thus, the birds that sing beautiful songs there are said to be emanations of the buddha rather than sentient beings who have been reborn as birds. These pure lands include such notable buddhaksetras as ABHIRATI, the buddha-field of the buddha AKsOBHYA, and SUKHAVATĪ, the land of the buddha AMITABHA and the object of a major strand of East Asian Buddhism, the so-called pure land school (see JoDOSHu, JoDO SHINSHu). In the VIMALAKĪRTINIRDEsA, after the buddha reveals a pure buddha land, sARIPUTRA asks him why sAKYAMUNI's buddha-field has so many faults. The buddha then touches the earth with his toe, at which point the world is transformed into a pure buddha-field; he explains that he makes the world appear impure in order to inspire his disciples to seek liberation.

buddha. (T. sangs rgyas; C. fo; J. butsu/hotoke; K. pul 佛). In Sanskrit and PAli, "awakened one" or "enlightened one"; an epithet derived from the Sanskrit root √budh, meaning "to awaken" or "to open up" (as does a flower) and thus traditionally etymologized as one who has awakened from the deep sleep of ignorance and opened his consciousness to encompass all objects of knowledge. The term was used in ancient India by a number of different religious groups, but came to be most strongly associated with followers of the teacher GAUTAMA, the "Sage of the sAKYA Clan" (sAKYAMUNI), who claimed to be only the most recent of a succession of buddhas who had appeared in the world over many eons of time (KALPA). In addition to sAkyamuni, there are many other buddhas named in Buddhist literature, from various lists of buddhas of the past, present, and future, to "buddhas of the ten directions" (dasadigbuddha), viz., everywhere. Although the precise nature of buddhahood is debated by the various schools, a buddha is a person who, in the far distant past, made a previous vow (PuRVAPRAnIDHANA) to become a buddha in order to reestablish the dispensation or teaching (sASANA) at a time when it was lost to the world. The path to buddhahood is much longer than that of the ARHAT-as many as three incalculable eons of time (ASAMKHYEYAKALPA) in some computations-because of the long process of training over the BODHISATTVA path (MARGA), involving mastery of the six or ten "perfections" (PARAMITA). Buddhas can remember both their past lives and the past lives of all sentient beings, and relate events from those past lives in the JATAKA and AVADANA literature. Although there is great interest in the West in the "biography" of Gautama or sAkyamuni Buddha, the early tradition seemed intent on demonstrating his similarity to the buddhas of the past rather than his uniqueness. Such a concern was motivated in part by the need to demonstrate that what the Buddha taught was not the innovation of an individual, but rather the rediscovery of a timeless truth (what the Buddha himself called "an ancient path" [S. purAnamArga, P. purAnamagga]) that had been discovered in precisely the same way, since time immemorial, by a person who undertook the same type of extended preparation. In this sense, the doctrine of the existence of past buddhas allowed the early Buddhist community to claim an authority similar to that of the Vedas of their Hindu rivals and of the JAINA tradition of previous tīrthankaras. Thus, in their biographies, all of the buddhas of the past and future are portrayed as doing many of the same things. They all sit cross-legged in their mother's womb; they are all born in the "middle country" (madhyadesa) of the continent of JAMBUDVĪPA; immediately after their birth they all take seven steps to the north; they all renounce the world after seeing the four sights (CATURNIMITTA; an old man, a sick man, a dead man, and a mendicant) and after the birth of a son; they all achieve enlightenment seated on a bed of grass; they stride first with their right foot when they walk; they never stoop to pass through a door; they all establish a SAMGHA; they all can live for an eon if requested to do so; they never die before their teaching is complete; they all die after eating meat. Four sites on the earth are identical for all buddhas: the place of enlightenment, the place of the first sermon that "turns the wheel of the dharma" (DHARMACAKRAPRAVARTANA), the place of descending from TRAYASTRIMsA (heaven of the thirty-three), and the place of their bed in JETAVANA monastery. Buddhas can differ from each other in only eight ways: life span, height, caste (either brAhmana or KsATRIYA), the conveyance by which they go forth from the world, the period of time spent in the practice of asceticism prior to their enlightenment, the kind of tree they sit under on the night of their enlightenment, the size of their seat there, and the extent of their aura. In addition, there are twelve deeds that all buddhas (dvAdasabuddhakArya) perform. (1) They descend from TUsITA heaven for their final birth; (2) they enter their mother's womb; (3) they take birth in LUMBINĪ Garden; (4) they are proficient in the worldly arts; (5) they enjoy the company of consorts; (6) they renounce the world; (7) they practice asceticism on the banks of the NAIRANJANA River; (8) they go to the BODHIMAndA; (9) they subjugate MARA; (10) they attain enlightenment; (11) they turn the wheel of the dharma; and (12) they pass into PARINIRVAnA. They all have a body adorned with the thirty-two major marks (LAKsAnA; MAHAPURUsALAKsAnA) and the eighty secondary marks (ANUVYANJANA) of a great man (MAHAPURUsA). They all have two bodies: a physical body (RuPAKAYA) and a body of qualities (DHARMAKAYA; see BUDDHAKAYA). These qualities of a buddha are accepted by the major schools of Buddhism. It is not the case, as is sometimes suggested, that the buddha of the mainstream traditions is somehow more "human" and the buddha in the MAHAYANA somehow more "superhuman"; all Buddhist traditions relate stories of buddhas performing miraculous feats, such as the sRAVASTĪ MIRACLES described in mainstream materials. Among the many extraordinary powers of the buddhas are a list of "unshared factors" (AVEnIKA[BUDDHA]DHARMA) that are unique to them, including their perfect mindfulness and their inability ever to make a mistake. The buddhas have ten powers specific to them that derive from their unique range of knowledge (for the list, see BALA). The buddhas also are claimed to have an uncanny ability to apply "skill in means" (UPAYAKAUsALYA), that is, to adapt their teachings to the specific needs of their audience. This teaching role is what distinguishes a "complete and perfect buddha" (SAMYAKSAMBUDDHA) from a "solitary buddha" (PRATYEKABUDDHA) who does not teach: a solitary buddha may be enlightened but he neglects to develop the great compassion (MAHAKARUnA) that ultimately prompts a samyaksaMbuddha to seek to lead others to liberation. The MahAyAna develops an innovative perspective on the person of a buddha, which it conceived as having three bodies (TRIKAYA): the DHARMAKAYA, a transcendent principle that is sometimes translated as "truth body"; an enjoyment body (SAMBHOGAKAYA) that is visible only to advanced bodhisattvas in exalted realms; and an emanation body (NIRMAnAKAYA) that displays the deeds of a buddha to the world. Also in the MahAyAna is the notion of a universe filled with innumerable buddha-fields (BUDDHAKsETRA), the most famous of these being SUKHAVATĪ of AmitAbha. Whereas the mainstream traditions claim that the profundity of a buddha is so great that a single universe can only sustain one buddha at any one time, MahAyAna SuTRAs often include scenes of multiple buddhas appearing together. See also names of specific buddhas, including AKsOBHYA, AMITABHA, AMOGHASIDDHI, RATNASAMBHAVA, VAIROCANA. For indigenous language terms for buddha, see FO (C); HOTOKE (J); PHRA PHUTTHA JAO (Thai); PUCH'o(NIM) (K); SANGS RGYAS (T).

But to find that, liberation from the ordinary human way of approach is necessary.

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

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

Cairo Agreement (1970) ::: Agreement signed on November 3, 1970 between Lebanon and the Palestine Liberation Organization (PLO) after they were expelled from Jordan. The agreement granted the PLO control of Southern Lebanon, access to arms and ability to administer their own affairs and oversee their refugee camps. They used this area as launching grounds for attacking Northern Israel. In addition to killing Israelis, this undermined Lebanese sovereignty and led to civil war.

cakravAda. [alt. cakravAla] (P. cakkavAla; T. 'khor yug ri; C. tiewei shan; J. tetchisen; K. ch'orwi san 鐵圍山). In Sanskrit, "ring of mountains"; the proper name of the eight ranges of metallic mountains that are presumed in Buddhist cosmology to surround the world system of the sensuous realm (KAMALOKA) and thus sometimes used by metonymy to designate the entire universe or "world system." Eight concentric mountain ranges are said to surround the central axis of the world system, Mount SUMERU or Mount Meru. The seven innermost ranges are made of gold, and seven seas fill the valleys between these concentric ranges. In some representations, the mountain ranges are in the form a circle; in others, they are in the form of a square, consistent with the shape of Mount Sumeru. Located in a vast ocean that exists beyond these seven innermost concentric rings are laid out the four continents, including JAMBUDVĪPA (the Rose-Apple Continent) to the south, where human beings dwell; VIDEHA to the east; GODANĪYA to the west; and UTTARAKURU to the north. At the outer perimeter of the world system is a final range of iron mountains, which surrounds and contains the outermost sea. The universe was presumed to be occupied by an essentially infinite number of these cakravAda world systems, each similarly structured, and each world system was the domain of a specific buddha, where he achieved enlightenment and worked toward the liberation of all sentient beings. See also BUDDHAKsETRA.

CandragarbhaparipṛcchA. (T. Zla ba'i snying pos zhus pa'i mdo; C. Yuezang fen; J. Gatsuzobun; K. Wolchang pun月藏分). In Sanskrit, "Dialogue with Candragarbha"; a MAHAYANA sutra that is important, especially in East Asia and Tibet, for its prediction of the demise of the dharma (MOFA; SADDHARMAVIPRALOPA); also known as the Candragarbhasutra. There are three versions of the text, in Chinese, Khotanese, and Tibetan. In the Tibetan version, the BODHISATTVA Candragarbha asks the Buddha how and when his dharma will disappear. The Buddha replies that it will last for two thousand years, in four periods of five hundred years each. During the first period, his dharma will be taught and people will put it into practice and achieve liberation. In the second period, very few will be able to achieve liberation. In the third, the dharma will be taught but no one will put it into practice. In the fourth the guardian deities will stop protecting Buddhists from disease, famine, and warfare, and monks will begin to engage in commerce. In the Chinese version, the Buddha explains that his teaching will last for one thousand five hundred years, with five hundred years of "true dharma" and one thousand years of "semblance dharma" (XIANGFA).

Catuḥsataka. (T. Bzhi brgya pa; C. Guang Bai lun ben; J. Kohyakuronpon; K. Kwang Paengnon pon 廣百論本). In Sanskrit, "Four Hundred [Stanzas]"; the magnum opus of ARYADEVA, a third century CE Indian monk of the MADHYAMAKA school of MAHAYANA philosophy and the chief disciple of NAGARJUNA, the founder of that tradition. The four-hundred verses are divided into sixteen chapters of twenty-five stanzas each, which cover many of the seminal teachings of Madhyamaka philosophy. The first four of the sixteen chapters are dedicated to arguments against erroneous conceptions of permanence, satisfaction, purity, and a substantial self. In chapter 5, Aryadeva discusses the career of a BODHISATTVA, emphasizing the necessity for compassion (KARUnA) in all of the bodhisattva's actions. Chapter 6 is a treatment of the three afflictions (KLEsA) of greed or sensuality (LOBHA or RAGA), hatred or aversion (DVEsA), and delusion (MOHA). Chapter 7 explains the need to reject sensual pleasures. In chapter 8, Aryadeva discusses the proper conduct and attitude of a student of the TATHAGATA's teaching. Chapters 9 through 15 contain a series of arguments refuting the erroneous views of other Buddhist and non-Buddhist schools. These refutations center on Aryadeva's understanding of emptiness (suNYATA) as the fundamental characteristic of reality. For example, in chapter 9, Aryadeva argues against the conception that anything, including liberation, is permanent and independent of causes. In chapter 11, Aryadeva argues against the SARVASTIVADA claim that dharmas exist in reality in the past, present, and future. Chapter 16, the final chapter, is a discussion of emptiness and its centrality to the Madhyamaka school and its doctrine. There is a lengthy and influential commentary on the text by CANDRAKĪRTI, entitled CatuḥsatakatīkA; its full title is BodhisattvayogacaryAcatuḥsatakatīkA. The Catuḥsataka was translated into Chinese by XUANZANG and his translation team at DACI'ENSI, in either 647 or 650-651 CE. The work is counted as one of the "three treatises" of the Chinese SAN LUN ZONG, where it is treated as Aryadeva's own expansion of his *sATAsASTRA (C. BAI LUN; "One Hundred Treatise"); hence, the Chinese instead translates the title as "Expanded Text on the One Hundred [Verse] Treatise." Some have speculated, to the contrary, that the satasAstra is an abbreviated version of the Catuḥsataka. The two works consider many of the same topics, including the nature of NIRVAnA and the meaning of emptiness in a similar fashion and both refute SAMkhya and Vaisesika positions, but the order of their treatment of these topics and their specific contents differ; the satasAstra also contains material not found in the Catuḥsataka. It is, therefore, safer to presume that these are two independent texts, not that one is a summary or expansion of the other. It is possible that the satasAstra represents KumArajīva's interpretation of the Catuḥsataka, but this is difficult to determine without further clarity on the Indian text that KumArajīva translated.

caturnimitta. (P. catunimitta; T. mtshan ma bzhi; C. sixiang; J. shiso; K. sasang 四相). In Sanskrit, the "four signs," "sights," or "portents," which were the catalysts that led the future buddha SIDDHARTHA GAUTAMA to renounce the world (see PRAVRAJITA) and pursue liberation from the cycle of birth and death (SAMSARA): specifically, an old man, a diseased man, a dead man, and a religious mendicant (sRAMAnA). According to the many traditional biographies of the Buddha, eight brAhmana seers predicted at the time of his birth that, were Gautama to see all four of these portents, he would be led inexorably toward renunciation of his royal heritage. His father, sUDDHODANA, who wanted SiddhArtha to succeed him, sought to shield the prince from these sights. While distracting his son with all the sensual pleasures available in his palaces, the prince, at the age of twenty-nine, eventually became curious about the world beyond the palace and convinced his father to allow him to go out in his chariot, accompanied by the charioteer CHANDAKA. On four successive chariot rides, the prince saw an old man, a sick man, a corpse being taken to the charnel ground, and a mendicant. Gautama eventually determined to go forth (pravrajita) into homelessness after witnessing the four portents. The first three sights demonstrated to Gautama the vanity of life and the reality of suffering (DUḤKHA), and the sight of a religious mendicant provided him with the prospect of freedom of mind and a model to follow in finding a way leading to liberation. Some versions of the Buddha's biography refer only to the first three of these signs. In some versions, it is said that the four sights were not actually an old man, sick man, corpse, and mendicant, but apparitions of these created by the gods in order to spur the bodhisattva to renounce the world. In the LALITAVISTARA, it is the prince himself who creates the old man, the sick man, the corpse, and the mendicant, and then asks his charioteer who they are, pretending not to know the answer. Biographies of previous buddhas, such as VIPAsYIN, typically mention the role similar encounters played in their own renunciations.

cetovimukti. (P. cetovimutti; T. sems rnam par grol ba; C. xin jietuo; J. shingedatsu; K. sim haet'al 心解). In Sanskrit, "liberation of mind"; a meditative concept associated with the mastery of any of the four meditative absorptions (P. JHANA; S. DHYANA). Cetovimukti results in the temporary suppression of the contaminants (P. Asava; S. ASRAVA) through the force of concentration (SAMADHI). It is also associated with the acquisition of the "superknowledges" (P. abhiNNA; S. ABHIJNA). Cetovimukti alone is insufficient to bring about the attainment of enlightenment (BODHI) or the cessation of rebirth and must therefore be complemented by the "liberation through wisdom" (P. paNNAvimutti; S. prajNAvimukti; see PRAJNAVIMUKTA).

Chandaka. (P. Channa; T. 'Dun pa; C. Cheni; J. Shanoku; K. Ch'anik 車匿). The charioteer and groom of SIDDHARTHA GAUTAMA, who accompanied the BODHISATTVA prince on two momentous occasions. First, Chandaka drove the prince's chariot when he ventured outside the palace, where he was confronted with the four portents (CATURNIMITTA), encountering on separate occasions an old man, a sick man, a corpse, and a mendicant. Having been confronted with these realities, the prince resolved to go forth in search of liberation from birth and death. According to the story, during his youth, the prince had never seen an old person, a sick person, or a corpse before and so asked Chandaka what each was. Chandaka's explanation that old age, sickness, and death were the ultimate fate of all humans led the prince to decide to renounce his royal inheritance and go out in search of a state beyond aging, sickness, and death. Second, Chandaka accompanied the prince on his ride into renunciation as a mendicant (see PRAVRAJITA). When Gautama left his father's palace in KAPILAVASTU to lead the homeless life, Chandaka departed with him, together with Gautama's noble steed, KAntHAKA. Once outside the city, after cutting off his topknot, the prince removed his jewelry and handed it over to Chandaka, exchanged clothes with him, and then ordered his groom to return to the palace with his horse and inform his father that he would not return to the city until his quest for enlightenment was fulfilled. Kanthaka was so grief-stricken at his master's departure that he died on the spot, and Chandaka, crushed at both losses, asked for permission to join the prince in mendicancy but was refused. (Some accounts state instead that Chandaka feared for his life if he returned alone with all the prince's possessions, and so left the worldly life that very night.) Chandaka was eventually ordained by the Buddha. Because he was so swollen with pride at his close relationship with his former charge Gautama, it is said that he was arrogant in accepting discipline from his colleagues and was ostracized from the order more than once, in one case for siding with nuns in a dispute with monks, in another for repeatedly reviling sARIPUTRA and MAHAMAUDGALYAYANA. In the account of the Buddha's final days in the MAHAPARINIBBANASUTTANTA, the Buddha's last disciplinary act before he died was to pass the penalty of brahmadanda (lit. the "holy rod") on Chandaka, which required that he be ostracized by his fellow monks. When the Buddha's attendant ANANDA went to Chandaka to announce the penalty, it is said that Chandaka finally was contrite and became an ARHAT on the spot.

cittavisuddhi. (S. cittavisuddhi). In PAli, "purity of mind"; according to the VISUDDHIMAGGA, the second of seven "purities" (VISUDDHI) to be developed along the path to liberation. Purity of mind refers to the eight meditative absorptions (P. JHANA; S. DHYANA) or attainments (SAMAPATTI) belonging to the subtle-materiality realm (rupAvacara) and the immaterial realm (ArupyAvacara). Meditative absorption belonging to the subtle-materiality realm (P. rupAvacarajhAna; S. RuPAVACARADHYANA) is subdivided into four stages, each of which is characterized by an increasing attenuation of consciousness as the meditator progresses from one stage to the next. Meditative absorption belonging to the immaterial realm (P. arupAvacarajhAna; S. ARuPYAVACARADHYANA) is likewise subdivided into four stages, but in this case it is the object of meditation that becomes attenuated from one stage to the next. In the first immaterial absorption, the meditator sets aside the perception of materiality and abides in the sphere of infinite space (P. AkAsAnaNcAyatana; S. AKAsANANTYAYATANA). In the second immaterial absorption, the meditator sets aside the perception of infinite space and abides in the sphere of infinite consciousness (P. viNNanaNcAyatana; S. VIJNANANANTYAYATANA). In the third immaterial absorption, the meditator sets aside the perception of infinite consciousness and abides in the sphere of nothingness (P. AkiNcaNNAyatana; S. AKINCANYAYATANA). In the fourth immaterial absorption, the meditator sets aside the perception of nothingness and abides in the sphere of neither perception nor nonperception (P. nevasaNNAnAsaNNAyatana; S. NAIVASAMJNANASAMJNAYATANA). To this list of eight absorptions is added "access" or "neighborhood" "concentration" (P. UPACARASAMADHI), which is the degree of concentration present in the mind of the meditator just prior to entering any of the four jhAnas.

Consciousness ; there is a dynamic union of likeness or oneness of nature between That and our instrumental being here. The lirst is the liberation from the Ignorance and identification with the Real and Eternal, inokfa, sayuj}a. which is the characteristic aim of the Yoga of Knowledge. The second, the dwelling of the soul with or in the Divine, sdmipia, salokya, is the intense hope of all Yoga of love and beatitude. The third, identity in nature, likeness to the Divine, to be perfect as That is perfect, sadhannya, is the high intention of all Yoga of power and perfection or of divine works and service. The combined completeness of the three together, founded here on a multiple Unity of the self-

consideration ::: n. --> The act or process of considering; continuous careful thought; examination; contemplation; deliberation; attention.
Attentive respect; appreciative regard; -- used especially in diplomatic or stately correspondence.
Thoughtful or sympathetic regard or notice.
Claim to notice or regard; some degree of importance or consequence.
The result of delibration, or of attention and


consideringly ::: adv. --> With consideration or deliberation.

consultation ::: n. --> The act of consulting or conferring; deliberation of two or more persons on some matter, with a view to a decision.
A council or conference, as of physicians, held to consider a special case, or of lawyers restained in a cause.


council ::: n. --> An assembly of men summoned or convened for consultation, deliberation, or advice; as, a council of physicians for consultation in a critical case.
A body of man elected or appointed to constitute an advisory or a legislative assembly; as, a governor&


councils ::: assemblies of persons summoned or convened for consultation, deliberation, or advice.

Cry from the Cross The cry of the expiring Jesus — given in the Gospels as “Eli, Eli, lama, sabachthani” (Matt 27:46) [in Mark it is Eloi]; translated in Greek “Theemou, Theemou, hinati me ’egkatelipes”; and then translated into English as “My God, my God, why hast thou forsaken me?” — is a curious instance of mistranslation, for the Hebrew words as quoted mean, “My God, my God, how thou hast glorified me!” On the other hand, Psalms 22:1 has the words, “My God, my God, why hast thou forsaken me?” but here the Hebrew for forsaken is ‘azabtani (forsaken me). There seems to have been a desire to represent the cry from the cross as a fulfillment of these words of Psalms. What Jesus really uttered, according to the Hebrew, was a cry of ecstasy over the peace of attainment, clarification, and liberation. The cry in Psalms is that of the candidate for initiation left to his unaided resources, to achieve or fail by them and them alone — which is the only fair and certain test of ability.

CulatanhAsankhayasutta. In PAli, "Shorter Discourse on the Destruction of Craving"; the thirty-seventh sutta in the MAJJHIMANIKAYA (two separate recensions appear, but without title, in the Chinese translations of the EKOTTARAGAMA and SAMYUKTAGAMA), preached by the Buddha to Sakka (S. sAKRA), king of the gods, in the city of SAvatthi (S. sRAVASTĪ). Sakka inquires how the Buddha trained himself so that he achieved the destruction of craving and reached the ultimate goal of liberation, whereby he became foremost among humans and gods. In response, the Buddha describes how a householder, after renouncing the world, trains himself to purify his mind of mental defilements and reaches the final goal. MahAmoggallAna (MAHAMAUDGALYAYANA) overhears the sermon and travels to the heaven of the thirty-three (P. tAvatiMsa; S. TRAYASTRIMsA) to find out whether Sakka had correctly understood the meaning of the Buddha's words. While there, Sakka gives MahAmoggallAna a tour of his magnificent palace, which the king explains was constructed following the defeat of the demigods (ASURA).

dakshinamurti. :::name for Lord Shiva as the silent teacher; the Vedas declare that in every cycle of creation Reality manifests as Dakshinamurti and becomes the Guru of the first human beings, those who were most spiritually evolved in the previous creation, teaching them the path to liberation

dAna. (T. sbyin pa; C. bushi; J. fuse; K. posi 布施). In Sanskrit and PAli, "giving," "generosity," or "charity"; one of the most highly praised of virtues in Buddhism and the foundational practice of the Buddhist laity, presumably because of its value in weaning the layperson from attachment to material possessions while providing essential material support to the SAMGHA. It is the chief cause of prosperity in future lives and rebirth as a divinity (DEVA) in one of the heavens of the sensuous realm (KAMADHATU). There are numerous stories in the AVADANA and JATAKA literatures that illustrate the virtues of giving, the most famous being that of Prince VisvaMtara (P. VESSANTARA), whose generosity was so profound that he gave away not only all his worldly possessions but even his wife and children. In other stories, BODHISATTVAs often give away their body or parts of their body (see DEHADANA; SHESHEN). The immediate karmic result of the practice of giving is said to be wealth in the future, especially as a divinity in one of the heavens. Giving, especially to the SAMGHA, is presumed to generate merit (PUnYA) that will accrue to the benefit of the donor in both this and future lifetimes; indeed, giving is the first in a standard list of meritorious acts, along with morality (sĪLA) and religious development (BHAVANA). In the "graduated discourse" (S. ANUPuRVIKATHA; P. ANUPUBBIKATHA) that the Buddha commonly used in instructing the laity, the discourse on giving (dAnakathA) was even more fundamental than the succeeding discourses on right conduct (sīlakathA) and the joys of rebirth in the heavens (svargakathA). Eight items are typically presumed to make appropriate offerings: food, water, clothing, vehicles, garlands, perfume, beds and dwellings, and lights. In yet another enumeration, there are three kinds of dAna: the "gift of material goods" (AMIsADANA); the gift of fearlessness (ABHAYADANA), and the "gift of the dharma" (DHARMADANA). Of all gifts, however, the greatest was said to be the "gift of the dharma" (dharmadAna), viz., spiritual instruction that will lead not just to better rebirths but to liberation from SAMSARA; it is this gift that the saMgha offers reciprocally to the laity. In MAHAYANA soteriology, giving is listed as the first of the six perfections (PARAMITA) cultivated on the bodhisattva path (see DANAPARAMITA). According to the PAli tradition, dAna is the first of ten perfections (P. pAramī). In some schools, a being who is incapable of even the modicum of detachment that is required to donate one's possessions through charity is thought to have eradicated his wholesome spiritual faculties (SAMUCCHINNAKUsALAMuLA; see also ICCHANTIKA) and to have lost for an indeterminate period any prospect of enlightenment.

darsanamArga. (T. mthong lam; C. jiandao; J. kendo; K. kyondo 見道). In Sanskrit, "path of vision"; the third of the five paths (PANCAMARGA) to liberation and enlightenment, whether as an ARHAT or as a buddha. It follows the second path, the path of preparation (PRAYOGAMARGA) and precedes the fourth path, the path of meditation or cultivation (BHAVANAMARGA). This path marks the adept's first direct perception of reality, without the intercession of concepts, and brings an end to the first three of the ten fetters (SAMYOJANA) that bind one to the cycle of rebirth: (1) belief in the existence of a self in relation to the body (SATKAYADṚstI), (2) belief in the efficacy of rites and rituals (sĪLAVRATAPARAMARsA) as a means of salvation, and (3) doubt about the efficacy of the path (VICIKITSA). Because this vision renders one a noble person (ARYA), the path of vision marks the inception of the "noble path" (AryamArga). According to the SarvAstivAda soteriological system, the darsanamArga occurs over the course of fifteen moments of realization of the FOUR NOBLE TRUTHS, with the sixteenth moment marking the beginning of the BHAVANAMARGA. There are four moments of realization for each of the four truths. The first moment is that of doctrinal acquiescence (DHARMAKsANTI) with regard to the sensuous realm (KAMADHATU). In that moment, the afflictions (KLEsA) of the sensuous realm associated with the truth of suffering are abandoned. This is followed by a moment of doctrinal knowledge (DHARMAJNANA) of the truth of suffering with regard to the sensuous realm, which is the state of understanding that the afflictions of that level have been abandoned. Next comes a moment of realization called subsequent acquiescence (anvayaksAnti), in which the afflictions associated with the truth of suffering in the two upper realms, the realm of subtle materiality (RuPADHATU) and the immaterial realm (ARuPYADHATU) are abandoned; there is finally a moment of subsequent knowledge (anvayajNAna) of the truth of suffering with regard to the two upper realms. This sequence of four moments-doctrinal acquiescence and doctrinal knowledge (which are concerned with the sensuous realm) and subsequent acquiescence and subsequent knowledge (which are concerned with the two upper realms)-is repeated for the remaining truths of origin, cessation, and path. In each case, the moments of realization called acquiescence are the time when the afflictions are actually abandoned; they are called uninterrupted paths (ANANTARYAMARGA) because they cannot be interrupted or impeded in severing the hold of the afflictions. The eight moments of knowledge are the state of having realized that the afflictions of the particular level have been abandoned. They are called paths of liberation (VIMUKTIMARGA). An uninterrupted path, followed by a path of liberation, are likened to throwing out a thief and locking the door behind him. The sixteenth moment in the sequence-the subsequent knowledge of the truth of the path with regard to the upper realms-constitutes the first moment of the next path, the bhAvanAmArga. For a BODHISATTVA, the attainment of the path of vision coincides with the inception of the first BODHISATTVABHuMI (see also DAsABHuMI). The ABHIDHARMASAMUCCAYA explains that the bodhisattva's path of vision is also a direct perception of reality and is focused on the four noble truths; unlike the mainstream account, however, all three realms are considered simultaneously, and the sixteenth moment is not the first instant of the path of cultivation (bhAvanAmArga). The YOGACARA system is based on their doctrine of the falsehood of the subject/object bifurcation. The first eight instants describe the elimination of fetters based on false conceptualization (VIKALPA) of objects, and the last eight the elimination of fetters based on the false conceptualization of a subject; thus the actual path of vision is a direct realization of the emptiness (suNYATA) of all dharmas (sarvadharmasunyatA). This view of the darsanamArga as the first direct perception (PRATYAKsA) of emptiness is also found in the MADHYAMAKA school, according to which the bodhisattva begins to abandon the afflictive obstructions (KLEsAVARAnA) upon attaining the darsanamArga. See also DHARMAKsANTI; JIEWU; DUNWU JIANXIU.

darsana. (P. dassana; T. mthong ba; C. jian; J. ken; K. kyon 見). In Sanskrit, lit. "seeing," viz., "vision," "insight," or "understanding." In a purely physical sense, darsana refers most basically to visual perception that occurs through the ocular sense organ. However, Buddhism also accepts a full range of sensory and extrasensory perceptions, such as those associated with meditative development (see YOGIPRATYAKsA), that also involve "vision," in the sense of directly perceiving a reality hidden from ordinary sight. Darsana may thus refer to the seeing that occurs through any of the five types of "eyes" (CAKsUS) mentioned in Buddhist literature, viz., (1) the physical eye (MAMSACAKsUS), the sense base (AYATANA) associated with visual consciousness; (2) the divine eye (DIVYACAKsUS), the vision associated with the spiritual power (ABHIJNA) of clairvoyance; (3) the wisdom eye (PRAJNACAKsUS), which is the insight that derives from cultivating mainstream Buddhist practices; (4) the dharma eye (DHARMACAKsUS), which is exclusive to the BODHISATTVAs; and (5) the buddha eye (BUDDHACAKsUS), which subsumes all the other four. When used in its denotation of "insight," darsana often appears in the compound "knowledge and vision" (JNANADARsANA), viz., the direct insight that accords with reality (YATHABHuTA) of the three marks of existence (TRILAKsAnA)-impermanence (ANITYA), suffering (DUḤKHA), and nonself/insubstantiality (ANATMAN)-and one of the qualities perfected on the path leading to the state of "worthy one" (ARHAT). Darsana is usually considered to involve awakening (BODHI) to the truth, liberation (VIMUKTI) from bondage, and purification (VIsUDDHI) of all afflictions (KLEsA). The perfection of knowledge and vision (jNAnadarsanapAramitA) is also said to be an alternate name for the perfection of wisdom (PRAJNAPARAMITA), one of the six perfections (PARAMITA) of the bodhisattva path. In the fivefold structure of the Buddhist path, the DARsANAMARGA constitutes the third path. The related term "view" (DṚstI), which derives from the same Sanskrit root √dṛs ("to see"), is sometimes employed similarly to darsana, although it also commonly conveys the more pejorative meanings of dogma, heresy, or extreme or wrong views regarding the self and the world, often as propounded by non-Buddhist philosophical schools. Darsana is also sometimes used within the Indian tradition to indicate a philosophical or religious system, a usage still current today.

Dasheng fayuan yilin zhang. (J. Daijo hoon girinjo; K. Taesŭng pobwon ŭirim chang 大乗法苑義林章). In Chinese, "(Edited) Chapters on the Forest of Meaning of the Dharma-Garden of MAHĀYĀNA"; composed by the eminent Chinese monk KUIJI. This treatise consists of twenty-nine chapters in seven rolls, but a thirty-three chapter edition is known to have been transmitted to Japan in the second half of the twelfth century. Each chapter is concerned with an important doctrinal matter related to the YOGĀCĀRABHuMIsĀSTRA. Some chapters, for instance, discuss the various canons (PItAKA), two truths (SATYADVAYA), five faculties (INDRIYA), the sixty-two views (DṚstI), eight liberations (AstAVIMOKsA), and buddha-lands (BUDDHAKsETRA), to name but a few. Because of its comprehensive doctrinal coverage, the Dasheng fayuan yilin zhang has served as an invaluable source of information on early YOGĀCĀRA thought in China.

Dasheng wusheng fangbian men. (J. Daijo musho hobenmon; K. Taesŭng musaeng pangp'yon mun 大乗無生方便門). In Chinese, "Expedient Means of [Attaining] Nonproduction according to the MAHĀYĀNA"; a summary of the teachings of the Northern School (BEI ZONG) of CHAN. Several different recensions of this treatise were discovered at DUNHUANG; the text is also known as the Dasheng wufangbian Beizong ("Five Expedient Means of the Mahāyāna: the Northern School"). These different editions speak of five expedient means (UPĀYA): (1) a comprehensive explanation of the essence of buddhahood (corresponding to the DASHENG QIXIN LUN), (2) opening the gates of wisdom and sagacity (viz., the SADDHARMAPUndARĪKASuTRA), (3) manifesting the inconceivable dharma (the VIMALAKĪRTINIRDEsA), (4) elucidating the true nature of dharmas (Sutra of [the god] Siyi), and (5) the naturally unobstructed path to liberation (the AVATAMSAKASuTRA). Although this arrangement of scriptures bears a superficial resemblance to a taxonomy of texts (see JIAOXIANG PANSHI), a common feature of Chinese Buddhist polemics and exegesis, this listing was not intended to be hierarchical. The explanation of the five expedient means occurs largely in dialogic format. Unlike the Dasheng wufangbian Beizong, the Dasheng wusheng fangbian men also provides a description of the method of conferring the BODHISATTVA precepts (PUSA JIE). In its discussions of both the five expedient means and the bodhisattva precepts, great emphasis is placed on the need for purity of mind.

debatement ::: n. --> Controversy; deliberation; debate.

Declaration of Principles (DOP) ::: Agreement signed September 13, 1993, by Israeli foreign minister Shimon Peres and Palestine Liberation Organization (PLO) Executive Committee member Mahmoud Abbas as part of the Oslo Accords. The document called for the PLO to renounce terror and violence, form an interim Palestinian Self-Governing Authority to rule the West Bank and Gaza Strip during a five-year transitional period before a permanent solution. The DOP delayed contentious issues, such as Jerusalem, refugees, borders, settlements, and security arrangements and set up a timeline for a series of interim agreements leading to a permanent status resolution. However, this timeline was not kept and deadlines were missed.

Deity ::: (Lat.) God. ::: Dekel Operation ::: After the second cease-fire of the War of Independence, the Israeli military defeated the Arab Liberation Army in the lower Galilee to capture the region as well as the Arab city of Nazareth.

deliberate ::: a. --> Weighing facts and arguments with a view to a choice or decision; carefully considering the probable consequences of a step; circumspect; slow in determining; -- applied to persons; as, a deliberate judge or counselor.
Formed with deliberation; well-advised; carefully considered; not sudden or rash; as, a deliberate opinion; a deliberate measure or result.
Not hasty or sudden; slow.


deliberately ::: adv. --> With careful consideration, or deliberation; circumspectly; warily; not hastily or rashly; slowly; as, a purpose deliberately formed.

deliberation ::: n. --> The act of deliberating, or of weighing and examining the reasons for and against a choice or measure; careful consideration; mature reflection.
Careful discussion and examination of the reasons for and against a measure; as, the deliberations of a legislative body or council.


deliberations. In Mansoor The Thanksgiving

deliberative ::: a. --> Pertaining to deliberation; proceeding or acting by deliberation, or by discussion and examination; deliberating; as, a deliberative body. ::: n. --> A discourse in which a question is discussed, or weighed and examined.

deliverance ::: liberation.

delivery ::: n. --> The act of delivering from restraint; rescue; release; liberation; as, the delivery of a captive from his dungeon.
The act of delivering up or over; surrender; transfer of the body or substance of a thing; distribution; as, the delivery of a fort, of hostages, of a criminal, of goods, of letters.
The act or style of utterance; manner of speaking; as, a good delivery; a clear delivery.
The act of giving birth; parturition; the expulsion or


Democratic Front of the Liberation of Palestine (DFLP)

Dhammacakkappavattanasutta. (S. Dharmacakrapravartanasutra; T. Chos 'khor bskor ba'i mdo; C. Zhuan falun jing; J. Tenboringyo; K. Chon pomnyun kyong 轉法輪經). In Pāli, "Discourse on Turning the Wheel of the DHARMA"; often referred to as GAUTAMA Buddha's "first sermon," delivered after his enlightenment to the "group of five" (PANCAVARGIKA; bhadravargīya), at the Deer Park (P. Migadāya; S. MṚGADĀVA) in ṚsIPATANA near SĀRNĀTH. In its Pāli version, the discourse appears in the MAHĀVAGGA section of the VINAYA, which recounts the founding of the dispensation, rather than in the suttapitaka (S. SuTRAPItAKA). (A separate SARVĀSTIVĀDA recension appears in the Chinese translation of the SAMYUKTĀGAMA; there is also an early Chinese translation by AN SHIGAO that circulated independently.) Following his enlightenment, the Buddha considered who might be able to comprehend what he had experienced and remembered the "group of five" ascetics, with whom he had previously engaged in self-mortification practices (TAPAS). Although initially reticent to receive Gautama because he had abandoned his asceticism and had become "self-indulgent," they soon relented and heard Gautama relate his realization of the deathless state. Their minds now pliant, the Buddha then "set rolling the wheel of the dharma" (DHARMACAKRAPRAVARTANA), which is the first enunciation of his liberation. In the sermon, the Buddha advocates a middle way (P. majjhimapatipadā; S. MADHYAMAPRATIPAD) between sensual indulgence and self-mortification, and equates the middle way to the noble eightfold path (P. ariyātthangikamagga; S. ĀRYĀstĀnGAMĀRGA). He follows with a detailed account of the FOUR NOBLE TRUTHS, the full knowledge and vision (P. Nānadassana; S. JNĀNADARsANA) of which leads to liberation. While listening to the discourse, ĀJNĀTAKAUndINYA (P. ANNātakondaNNa) understood the principle of causation-that all things produced will also come to an end-and achieved the first level of sanctity, that of stream-enterer (P. sotāpanna; S. SROTAĀPANNA). He was the first disciple to take ordination (UPASAMPADĀ) as a monk (P. BHIKKHU; S. BHIKsU), following the simple "come, monk" formula (P. ehi bhikkhu; S. EHIBHIKsUKĀ): "Come, monk, the dharma is well proclaimed; live the holy life for the complete ending of suffering." Soon afterward, he was followed into the order by the rest of the "group of five" monks. The site where the first sermon was delivered-the Deer Park (Mṛgadāva) in Ṛsipatana (P. Isipatana), the modern Sārnāth, near Vārānasī-subsequently became one of the four major Buddhist pilgrimage sites (MAHĀSTHĀNA) in India.

Dhammasangani. [alt. Dhammasanganī]. In Pāli, lit. "Enumeration (sanganī) of Factors (dhamma)"; the first of the seven books of the THERAVĀDA ABHIDHAMMAPItAKA. The text undertakes a systematic analysis of all the elements of reality, or factors (dhamma; S. DHARMA), discussed in the suttapitaka, organizing them into definitive rosters. The elaborate analysis of each and every element of existence provided by the Dhammasangani is considered to be foundational to the full account of the conditional relations pertaining between all those dharmas found in the PAttHĀNA, the last book of the Pāli abhidhamma. ¶ The Dhammasangani consists of an initial "matrix" (mātikā; S. MĀTṚKĀ), followed by four main divisions: (1) mind (CITTA) and mental concomitants (CETASIKA), (2) materiality (RuPA), (3) analytical summaries (nikkhepa; S. NIKsEPA), and (4) exegesis (AttHAKATHĀ). In the opening matrix, the complete list of subjects to be treated in both the Dhammasangani, as well as the entire abhidhammapitaka, is divided into three groups. (1) The triad matrix (tikamātikā) consists of twenty-two categories of factors (dhamma; S. DHARMA), each of which is treated as triads. For example, in the case of the matrix on wholesomeness (kusala; S. KUsALA), the relevant factors are divided into wholesome factors (kusaladhamma; S. kusaladharma), unwholesome factors (akusaladhamma; S. akusaladharma), and neither wholesome nor unwholesome factors (avyākatadhamma; S. AVYĀKṚTA-DHARMA). (2) The dyad matrix (dukamātikā) consists of one hundred categories of factors, treated as dyads. For example, in the matrix on cause (HETU), factors are divided between factors that are root causes (hetudhamma) and factors that are not root causes (na hetudhamma). (3) The dyad matrix from the sutras (suttantikadukamātikā) consists of forty-six categories of factors found in the suttapitaka that are treated as dyads. According to the AttHASĀLINĪ, the commentary to the Dhammasangani, this section was added by Sāriputta (S. sĀRIPUTRA), one of the two main disciples of the Buddha, to facilitate understanding of the suttapitaka. Of the four main divisions of the Dhammasangani that follow this initial matrix, the first two, the division on mind and mental concomitants (cittuppādakanda) and the division on materiality (rupakanda), expound upon the first category in the triad matrix, the matrix on wholesomeness, so as to provide a basis for the analysis of other categories of dharmas. The division on mind and mental concomitants contains the analysis of wholesome factors, unwholesome factors, and the first two of the four categories of factors that are neither wholesome nor unwholesome (avyākata; S. AVYĀKṚTA), namely, resultant (VIPĀKA) and noncausative action (kiriya); the division on materiality (rupakanda) treats the remaining two categories of abyākatadhammas, namely, materiality (rupa) and nibbāna (S. NIRVĀnA), although nibbāna does not receive a detailed explanation. In the first division on wholesomeness in the triad category, each aspect is analyzed in relation to the various realms of existence: wholesome states of mind and mental concomitants: (1) pertaining to the sensuous realm (KĀMĀVACARA) (P. kāmāvacara-atthamahācitta), (2) pertaining to the realm of subtle materiality (rupāvacara) (P. rupāvacarakusala), (3) pertaining to the immaterial realm (arupāvacara) (P. arupāvacarakusala), (4) leading to different levels of existence within the three realms, and (5) leading to liberation from the three realms (lokuttaracitta). The third division, the division on analytical summaries (nikkhepakanda), provides a synopsis of the classifications found in all the triads and dyads, organized in eight categories: roots (mula), aggregates (khandha; S. SKANDHA), doors (dvāra), field of occurrence (BHuMI), meaning (attha; S. ARTHA), doctrinal interpretation (dhamma), nomenclature (nāma), and grammatical gender (linga). The final division on exegesis (atthakathākanda) offers additional detailed enumeration of other triads and dyads.

dharmānusārin. (P. dhammānusāri; T. chos kyi rjes su 'brang ba; C. suifaxing; J. zuihogyo; K. subophaeng 隨法行). In Sanskrit, "follower of the dharma," one who arrives at a realization of the dharma or truth through his or her own analysis of the teachings; contrasted with "follower of faith" (sRADDHĀNUSĀRIN) whose religious experience is grounded in the faith or confidence in what others tell him about the dharma. The SARVĀSTIVĀDA (e.g., as described in the ABHIDHARMAKOsABHĀsYA) and THERAVĀDA (e.g., VISUDDHIMAGGA) schools of mainstream Buddhism both recognize seven types of noble ones (ĀRYA, P. ariya), listed in order of their intellectual superiority: (1) follower of faith (S. sraddhānusārin; P. saddhānusāri); (2) follower of the dharma (S. dharmānusārin; P. dhammānusāri); (3) one who is freed by faith (S. sRADDHĀVIMUKTA; P. saddhāvimutta); (4) one who has formed right view (S. DṚstIPRĀPTA; P. ditthippatta), by developing both faith and wisdom; (5) one who has bodily testimony (S. KĀYASĀKsIN; P. kāyasakkhi), viz., through the temporary suspension of mentality in the absorption of cessation (NIRODHASAMĀPATTI); (6) one who is freed by wisdom (S. PRAJNĀVIMUKTA; P. paNNāvimutta), by freeing oneself through analysis; and (7) one who is freed both ways (S. UBHAYATOBHĀGAVIMUKTA; P. ubhatobhāgavimutta), by freeing oneself through both meditative absorption and wisdom. According to the Sarvāstivāda VAIBHĀsIKA school of ABHIDHARMA, an ARHAT whose liberation is grounded in faith may be subject to backsliding from that state, whereas those who are dharmānusārin are unshakable (AKOPYA), because they have experienced the knowledge of nonproduction (ANUTPĀDAJNĀNA), viz., that the afflictions (klesa) can never occur again, the complement of the knowledge of extinction (KsAYAJNĀNA). ¶ The Theravāda school, which does not accept this dynamic interpretation of an arhat's spiritual experience, develops a rather different interpretation of these types of individuals. BUDDHAGHOSA explains in his VISUDDHIMAGGA that one who develops faith by contemplating the impermanent nature of things is a follower of faith at the moment of becoming a stream-enterer (sotāpanna; S. SROTAĀPANNA) and is one who is freed by faith at the subsequent moments of the fruition of the path; one who is tranquil and develops concentration by contemplating the impermanent nature of things is one who has bodily testimony at all moments; one who develops the immaterial meditative absorptions (arupajhāna; S. ARuPĀVACARADHYĀNA) is one freed both ways; one who develops wisdom is one who follows the dharma (dhammānusāri) at the moment of entry into the rank of stream-enterer and is one who has formed right view at the subsequent moments of path entry. When one achieves highest spiritual attainment, one is called freed by wisdom. In another classification of six individuals found in the Pāli CulAGOPĀLAKASUTTA, dhammānusāri is given as the fifth type, the other five being the worthy one (arahant; S. ARHAT), nonreturner (anāgāmi; S. ANĀGĀMIN), once-returner (sakadāgāmi; S. SAKṚDĀGĀMIN), stream-enterer (sotāpanna; S. srotaāpanna), and follower of faith (saddhānusāri). The IndriyasaMyutta in the SAMYUTTANIKĀYA also mentions these same six individuals and explains their differences in terms of their development of the five spiritual faculties (INDRIYA): faith, energy, mindfulness, concentration, and wisdom. An arahant has matured the five faculties; a nonreturner has all five faculties, but they are slightly less developed than in the arahant; a once-returner is slightly less developed than a nonreturner; a stream-enterer slightly less than a once-returner; a dhammānusāri slightly less than a stream-enterer; and a saddhānusāri slightly less than a dhammānusāri. The saddhāvimutta and dhammānusāri are also distinguished depending on when they reach higher spiritual attainment: one who is following faith at the moment of accessing the path (maggakkhana) is called saddhāvimutta, one liberated through faith; the other, who is following wisdom, is called dhammānusāri, one who is liberated by wisdom at the moment of attainment (phalakkhana). ¶ The dharmānusārin is also found in the list of the members of the saMgha when it is subdivided into twenty (VIMsATIPRABHEDASAMGHA). Among the dharmānusārin there are candidates for the fruit of stream-enterer (SROTAĀPANNAPRATIPANNAKA), once-returner (SAKṚDĀGĀMIPRATIPANNAKA), and nonreturner (ANĀGĀMIPRATIPANNAKA). The Mahāyāna carries over the division of dharmānusārin and sraddhānusārin into its discussion of the path to enlightenment. The PANCAVIMsATISĀHASRIKĀPRAJNĀPĀRAMITĀ takes the seven types of noble ones (ārya) listed in order of intellectual superiority, and the eight noble beings (stream-enterer and so on) as examples for bodhisattvas at different stages of the path; the dharmānusārin more quickly reaches the AVAIVARTIKA (irreversible) stage, the sraddhānusārin more slowly, based on the development of wisdom (PRAJNĀ) that has forbearance for the absence of any ultimately existing goal to be reached, and skillful means (UPĀYA) that places pride of place on the welfare of others (PARĀRTHA).

dhyāna. (P. jhāna; T. bsam gtan; C. chan/chanding; J. zen/zenjo; K. son/sonjong 禪/禪定). In Sanskrit, "meditative absorption," specific meditative practices during which the mind temporarily withdraws from external sensory awareness and remains completely absorbed in an ideational object of meditation. The term can refer both to the practice that leads to full absorption and to the state of full absorption itself. Dhyāna involves the power to control the mind and does not, in itself, entail any enduring insight into the nature of reality; however, a certain level of absorption is generally said to be necessary in order to prepare the mind for direct realization of truth, the destruction of the afflictions (KLEsA), and the attainment of liberation (VIMUKTI). Dhyāna is classified into two broad types: (1) meditative absorption associated with the realm of subtle materiality (RuPĀVACARADHYĀNA) and (2) meditative absorption of the immaterial realm (ĀRuPYĀVACARADHYĀNA). Each of these two types is subdivided into four stages or degrees of absorption, giving a total of eight stages of dhyāna. The four absorptions of the realm of subtle materiality are characterized by an increasing attenuation of consciousness as one progresses from one stage to the next. The deepening of concentration leads the meditator temporarily to allay the five hindrances (NĪVARAnA) and to put in place the five constituents of absorption (DHYĀNĀnGA). The five hindrances are: (1) sensuous desire (KĀMACCHANDA), which hinders the constituent of one-pointedness of mind (EKĀGRATĀ); (2) malice (VYĀPĀDA), hindering physical rapture (PRĪTI); (3) sloth and torpor (STYĀNA-MIDDHA), hindering applied thought (VITARKA); (4) restlessness and worry (AUDDHATYA-KAUKṚTYA), hindering mental ease (SUKHA); and (5) skeptical doubt (VICIKITSĀ), hindering sustained thought (VICĀRA). These hindrances thus specifically obstruct one of the specific factors of absorption and, once they are allayed, the first level of the subtle-materiality dhyānas will be achieved. In the first dhyāna, all five constituents of dhyāna are present; as concentration deepens, these gradually fall away, so that in the second dhyāna, both types of thought vanish and only prīti, sukha, and ekāgratā remain; in the third dhyāna, only sukha and ekāgratā remain; and in the fourth dhyāna, concentration is now so rarified that only ekāgratā is left. Detailed correlations appear in meditation manuals describing specifically which of the five spiritual faculties (INDRIYA) and seven constituents of enlightenment (BODHYAnGA) serves as the antidote to which hindrance. Mastery of the fourth absorption of the realm of subtle materiality is required for the cultivation of the supranormal powers (ABHIJNĀ) and for the cultivation of the four ārupyāvacaradhyānas, or meditative absorptions of the immaterial realm. The immaterial absorptions themselves represent refinements of the fourth rupāvacaradhyāna, in which the "object" of meditation is gradually attenuated. The four immaterial absorptions instead are named after their respective objects: (1) the sphere of infinite space (ĀKĀsĀNANTYĀYATANA), (2) the sphere of infinite consciousness (VIJNĀNĀNANTYĀYATANA), (3) the sphere of nothingness (ĀKINCANYĀYATANA), and (4) the sphere of neither perception nor nonperception (NAIVASAMJNĀNĀSAMJYYATANA). Mastery of the subtle-materiality realm absorptions can also result in rebirth as a divinity (DEVA) in the subtle-materiality realm, and mastery of the immaterial absorptions can lead to rebirth as a divinity in the immaterial realm (see ANINJYAKARMAN). Dhyāna occurs in numerous lists of the constituents of the path, appearing, for example, as the fifth of the six perfections (PĀRAMITĀ). The term CHAN (J. zen), the name adopted by an important school of indigenous East Asian Buddhism, is the Chinese phonetic transcription of the Sanskrit term dhyāna. See also JHĀNA; SAMĀDHI; SAMĀPATTI.

Dhyana ::: There are two words used in English to express the Indian idea of Dhyana, "meditation" and "contemplation". Meditation means properly the concentration of the mind on a single train of ideas which work out a single subject. Contemplation means regarding mentally a single object, image, idea so that the knowledge about the object, image or idea may arise naturally in the mind by force of the concentration. Both these things are forms of dhyana; for the principle of dhyana is mental concentration whether in thought, vision or knowledge. There are other forms of dhyana. There is a passage in which Vivekananda advises you to stand back from your thoughts, let them occur in your mind as they will and simply observe them & see what they are. This may be called concentration in self-observation. This form leads to another, the emptying of all thought out of the mind so as to leave it a sort of pure vigilant blank on which the divine knowledge may come and imprint itself, undisturbed by the inferior thoughts of the ordinary human mind and with the clearness of a writing in white chalk on a blackboard. You will find that the Gita speaks of this rejection of all mental thought as one of the methods of Yoga and even the method it seems to prefer. This may be called the dhyana of liberation, as it frees the mind from slavery to the mechanical process of thinking and allows it to think or not think as it pleases and when it pleases, or to choose its own thoughts or else to go beyond thought to the pure perception of Truth called in our philosophy Vijnana. Meditation is the easiest process for the human mind, but the narrowest in its results; contemplation more difficult, but greater; self-observation and liberation from the chains of Thought the most difficult of all, but the widest and greatest in its fruits. One can choose any of them according to one’s bent and capacity. The perfect method is to use them all, each in its own place and for its own object.
   Ref: CWSA Vol. 36, Page: 293-294


disenthrallment ::: n. --> Liberation from bondage; emancipation; disinthrallment.

ditthivisuddhi. In Pāli, "purity of understanding"; the third of seven purities (P. visuddhi; S. VIsUDDHI) that are to be developed along the path to liberation according to THERAVĀDA Buddhist soteriological theory. In the VISUDDHIMAGGA, purity of understanding refers to correct knowledge according to reality (YATHĀBHuTA) of the nature of mentality and materiality (NĀMARuPA) through reliance on discriminative wisdom, having overcome all mistaken belief in the existence of a perduring soul (attan; S. ĀTMAN). The ordinary person (puggala; S. PUDGALA) and, indeed, all of the phenomenal universe or realm of rebirth (SAMSĀRA) are comprised merely of mentality and materiality. Mind and matter, whether taken singly or together, do not constitute a self; but there is also no self existing apart from mind and matter that possesses them as their controller. Rather, the self is to be correctly regarded as merely a conventional expression (vohāradesanā) that does not designate a real, existing thing. The purity of understanding thus reveals that everything that exists is selfless (anattā; S. ANĀTMAN). Such an understanding of the selflessness of mind and matter penetrates the veil of conventional truth (sammutisacca; S. SAMVṚTISATYA) and apprehends ultimate truth (paramatthasacca; S. PARAMĀRTHASATYA).

doors of liberation. See VIMOKsAMUKHA.

dvandva (dwandwa) ::: duality; any of the pairs of opposites that "are the positive and negative terms in which the ego soul of the lower nature enjoys the universe", freedom from which is part of the mukti or liberation of the nature, also applied to pairs of related terms that are not opposites, such as hunger and thirst; the "discordant and divided experience" that consists of "an oscillation between or a mixture of constant pairs of contraries", due to "an ignorance which is unable to seize on the spiritual truth of things and concentrates on the imperfect appearances, but meets them not with a mastery of their inner truth, but with a strife and a shifting balance of attraction and repulsion, capacity and incapacity, liking and disliking, pleasure and pain, joy and sorrow, acceptance and repugnance". dvandva rragadvesa

Dwags lha sgam po. (Daklha Gampo). The site of an important BKA' BRGYUD monastic complex in the Dwags po (Dakpo) region of south-central Tibet, founded in 1121 by SGAM PO PA BSOD RNAM RIN CHEN. Flanked by an unusual range of mountains, the location was originally developed by the Tibetan king SRONG BTSAN SGAM PO, who constructed one of his many "taming temples" (mtha' 'dul) there in order to pin down the head of the supine demoness (srin mo) believed to be hindering the spread of Buddhism in Tibet. It is said that PADMASAMBHAVA later hid several treasure texts (GTER MA) in the surrounding peaks, foremost among which was the BAR DO THOS GROL CHEN MO, or "Liberation Through Hearing in the Intermediate State," usually known in English as The Tibetan Book of the Dead, which was unearthed by the treasure revealer (GTER STON) KARMA GLING PA. Dwags lha sgam po is best known, however, as the seat of the important Bka' brgyud hierarch Sgam po pa and under his direction it became an active center for meditative retreats. His numerous disciples, from whom stem the four major and eight minor Bka' brgyud subsects, include the first KARMA PA DUS GSUM MKHYEN PA and PHAG MO GRU PA RDO RJE RGYAL PO. Following Sgam po pa's death, the complex was directed by masters in his familial lineage, and later, Sgam po pa's incarnation lineage, including lamas such as DWAGS PO BKRA SHIS RNAM RGYAL. It was destroyed by the invading Dzungar Mongol army in 1718 and rebuilt, only to be completely destroyed once again during the Chinese Cultural Revolution (1966-1976). Several small chapels have since been renovated.

Dynamic realisation ::: When the higher consciousness comes into the mental it brings the peace of the Purusha and liberation and it may bring ako knowled^. It is when it comes into the vital that the dynamic realisation becomes present and 'living.

ebullition ::: n. --> A boiling or bubbling up of a liquid; the motion produced in a liquid by its rapid conversion into vapor.
Effervescence occasioned by fermentation or by any other process which causes the liberation of a gas or an aeriform fluid, as in the mixture of an acid with a carbonated alkali.
A sudden burst or violent display; an outburst; as, an ebullition of anger or ill temper.


eight liberations. See AstAVIMOKsA.

Eisenhower, Dwight D. ::: (1890-1969) American general and 34th president of the United States between 1953-61. In 1942 he was named U.S. Commander of the European Theater of Operations. He commanded the American landings in North Africa and in February 1943 became chief of all the Allied forces in North Africa. After successfully directing the invasions of Sicily and Italy, he was called to England to become chief commander of the Allied Expeditionary Forces. He was largely responsible for the cooperation of the Allied armies in the battle for the liberation of the European continent and was present when Nazi concentration camps were first liberated.

Ekādasamukhāvalokitesvara. (T. Spyan ras gzigs bcu gcig zhal; C. Shiyimian Guanyin; J. Juichimen Kannon; K. Sibilmyon Kwanŭm 十一面觀音). In Sanskrit, "Eleven-Headed AVALOKITEsVARA," one of the most common iconographic forms of the BODHISATTVA of compassion. While theories abound about why he has eleven heads, it is likely that the ten small bodhisattva heads topped by a buddha head represent the ten stages (DAsABHuMI) of the bodhisattva path, along with the final attainment of buddhahood. The facial expressions of these heads range from kind to ferocious and were meant to symbolize the bodhisattva's various abilities to destroy illusions and help all sentient beings attain liberation. According to legend, Avalokitesvara was so exhausted and desperate after trying to save innumerable beings that his skull shattered. AMITĀBHA came to help him and formed new heads from the pieces, which he then arranged on AVALOKITEsVARA's head like a crown, finally putting an image of his own head at the very top. While this eleven-headed form is frequently found in later Buddhist art in Tibet, Nepal, and East Asia, an image from the Indian cave site of KĀNHERI is the only extant artistic evidence that this iconographic form is originally of Indian provenance.

elevator controller ::: An archetypal dumb embedded-systems application, like toaster (which superseded it). During one period (1983--84) in the deliberations of ANSI X3J11 (the C controller? Elevator controllers became important rhetorical weapons on both sides of several holy wars.

elevator controller An archetypal dumb embedded-systems application, like {toaster} (which superseded it). During one period (1983--84) in the deliberations of ANSI X3J11 (the C standardisation committee) this was the canonical example of a really stupid, memory-limited computation environment. "You can't require "printf(3)" to be part of the default run-time library - what if you're targeting an elevator controller?" Elevator controllers became important rhetorical weapons on both sides of several {holy wars}.

emancipation ::: n. --> The act of setting free from the power of another, from slavery, subjection, dependence, or controlling influence; also, the state of being thus set free; liberation; as, the emancipation of slaves; the emancipation of minors; the emancipation of a person from prejudices; the emancipation of the mind from superstition; the emancipation of a nation from tyranny or subjection.

Emancipation See LIBERATION; MOKSHA

Enlightenment ::: The process that Consciousness undergoes to unravel the causal nature of Suffering, which has its roots in the capacity to experience; the "need" to experience. A fundamental concept in spirituality; the paths that lead there frequently converge and result in the liberation/surrender that is nibbana/nirodha.

". . . equality is the sign of unity with the Brahman, of becoming Brahman, of growing into an undisturbed spiritual poise of being in the Infinite. Its importance can hardly be exaggerated; for it is the sign of our having passed beyond the egoistic determinations of our nature, of our having conquered our enslaved response to the dualities, of our having transcended the shifting turmoil of the gunas, of our having entered into the calm and peace of liberation. Equality is a term of consciousness which brings into the whole of our being and nature the eternal tranquillity of the Infinite.” The Synthesis of Yoga*

“… equality is the sign of unity with the Brahman, of becoming Brahman, of growing into an undisturbed spiritual poise of being in the Infinite. Its importance can hardly be exaggerated; for it is the sign of our having passed beyond the egoistic determinations of our nature, of our having conquered our enslaved response to the dualities, of our having transcended the shifting turmoil of the gunas, of our having entered into the calm and peace of liberation. Equality is a term of consciousness which brings into the whole of our being and nature the eternal tranquillity of the Infinite.” The Synthesis of Yoga

essential mukti ::: the liberation of the spirit, the "freedom of the soul" which is "an opening out of mortal limitation into the illimitable immortality of the Spirit".

Evans-Wentz, Walter Y. (1878-1965). American Theosophist, best known as the editor of THE TIBETAN BOOK OF THE DEAD. Walter Wentz was born in Trenton, New Jersey, the son of a German immigrant and an American Quaker. As a boy he took an early interest in books on spiritualism he found in his father's library, reading as a teen both Isis Unveiled and The Secret Doctrine by Madame HELENA PETROVNA BLAVATSKY of the Theosophical Society. He moved to California at the turn of the century, where in 1901, he joined the American section of the Theosophical Society. After graduating from Stanford University, Wentz went to Jesus College at Oxford in 1907 to study Celtic folklore. He later traveled to Sri Lanka (Ceylon) and then on to India. In 1919, he arrived in the British hill station of Darjeeling, where he acquired a Tibetan manuscript. The manuscript was a portion of a cycle of treasure texts (GTER MA) discovered by RATNA GLING PA, entitled "The Profound Doctrine of Self-Liberation of the Mind [through Encountering] the Peaceful and Wrathful Deities" (Zab chos zhi khro dgongs pa rang grol), said to have been discovered in the fourteenth century. Since he could not read Tibetan, Evans-Wentz took the text to KAZI DAWA SAMDUP, the English teacher at a local school. Kazi Dawa Samdup provided Evans-Wentz with a translation of a portion of the text, which Evans-Wentz augmented with his own introduction and notes, publishing it in 1927 as The Tibetan Book of the Dead. Since its publication, various editions of the book have sold over 500,000 copies in English, making it the most famous Tibetan Buddhist text in the world. The text describes the process of death and rebirth, focusing on the intervening transition period called the BAR DO, or "intermediate state" (ANTARĀBHAVA). The text provides instructions on how to recognize reality in the intermediate state and thus gain liberation from rebirth. Through listening to the instructions in the text being read aloud, the departed consciousness is able to gain liberation; the Tibetan title of the text, BAR DO THOS GROL CHEN MO, means "Great Liberation in the Intermediate State through Hearing." Evans-Wentz's approach to the text reflects his lifelong commitment to Theosophy. Other translations that Kazi Dawa Samdup made for Evans-Wentz were included in Tibetan Yoga and Secret Doctrines (1935). In 1924, after Kazi Dawa Samdup's death, Evans-Wentz visited his family in Kalimpong, from whom he received a manuscript translation of the MI LA RAS PA'I RNAM THAR, a biography of MI LA RAS PA, which Evans-Wentz subsequently edited and published as Tibet's Great Yogi Milarepa (1928). He returned to Darjeeling in 1935 and employed two Sikkimese monks to translate another work from the same cycle of texts as the Bar do thos grol, entitled "Self-Liberation through Naked Vision Recognizing Awareness" (Rig pa ngo sprod gcer mthong rang grol). During the same visit, he received a summary of a famous biography of PADMASAMBHAVA. These works formed the last work in his series, The Tibetan Book of the Great Liberation, eventually published in 1954.

FIDA (Palestinian Democratic Union) ::: Leftist Palestinian organization which broke away from the Democratic Front for the Liberation of Palestine in 1990. Envisions a democratic system of government and the Oslo Peace Process.

four noble truths. (S. catvāry āryasatyāni; P. cattāri ariyasaccāni; T. 'phags pa'i bden pa bzhi; C. si shengdi; J. shishodai; K. sa songje 四聖諦). Although the term "four noble truths" is well established in English-language works on Buddhism, it is a misleading translation of the original Sanskrit and Pāli terms. The term translated as "noble" (ĀRYA) refers not to the truths themselves, but to those who understand them; thus, the compound may more accurately, if less euphoniously, be rendered as "four truths [known by the spiritually] noble"; they are four facts known to be true by those "noble ones" with insight into the nature of reality, but not known by ordinary beings (PṚTHAGJANA). The four truths are: suffering (DUḤKHA), origination (SAMUDAYA), cessation (NIRODHA), and path (MĀRGA). The four noble truths are the subject of extensive exegesis in the tradition, but the four terms and the relationships among them may be summarized as follows. Existence in the realms that are subject to rebirth, called SAMSĀRA, is qualified by suffering (duḥkha), the first truth (the Sanskrit term may also be rendered as "sorrow," "pain," or more generally "unsatisfactoriness"). The types of sufferings that beings undergo in the various destinations of rebirth are enumerated at great length in Buddhist texts. In his first sermon delivered after his enlightenment (see DHARMACAKRAPRAVARTANASuTRA), the Buddha identifies the following as forms of suffering: birth, aging, sickness, death, encountering what is unpleasant, separation from what is pleasant, not gaining what one desires, and the five SKANDHAs. The second truth is the origination (samudaya), or cause, of suffering. In his first sermon, the Buddha identifies the cause of suffering as craving (TṚsnĀ) or attachment; in his second sermon, the ANATTALAKKHAnASUTTA, said to have been delivered five days later, he suggests that the belief is self (ĀTMAN) is the cause of suffering. In other works, he lists two causes of suffering: unwholesome or unsalutary (AKUsALA) actions (KARMAN) such as killing, stealing, and lying, and the unwholesome mental states (see CAITTA) that motivate unwholesome actions. These unwholesome mental states include greed (LOBHA), hatred (DVEsA), and ignorance (MOHA), with ignorance referring here to an active misperception of the nature of the person and the world or, more technically, to an unsystematic attention (AYONIsOMANASKĀRA) to the true nature of things, leading to the following "inverted views" (VIPARYĀSA): seeing pleasure where there is actually pain, purity where there is impurity, permanence where there is impermanence, and self where there is no self. The third truth is the cessation (nirodha) of suffering, which refers to NIRLĀnA, the "deathless" (AMṚTA) state that transcends all suffering. The fourth and final truth is that of the path (mārga) to the cessation of suffering. The path is delineated in exhaustive detail in Buddhist texts; in his first sermon, the Buddha describes an eightfold path (ĀRLĀstĀnGAMĀRGA). The four truths therefore posit the unsatisfactory nature of existence, identify its causes, hold out the prospect of a state in which suffering and its causes are absent, and set forth a path to that state. Suffering is to be identified, its origin destroyed, its cessation realized, and the path to its cessation followed. The four truths demonstrate the importance of causality (see HETUPRATYAYA) in Buddhist thought and practice. Suffering is the effect of the cause, or origin, viz., "craving." Cessation is the absence of suffering, which results from the destruction of suffering's origin, craving. The path is the means by which one attains that cessation. The Buddha states in his first sermon that when he gained absolute and intuitive knowledge of the four truths, he achieved complete enlightenment and freedom from future rebirth. The four truths are also often described in terms of their sixteen aspects (sodasākāra), which counteract four inverted views (viparyāsa) for each truth. For the truth of suffering, the four aspects are knowledge that the aggregates (SKANDHA) are impermanent, suffering, empty, and selfless; these counteract seeing permanence, pleasure, mine (MAMAKĀRA), and I (AHAMKĀRA), respectively. For the truth of origination, the four aspects are knowledge that KLEsA(affliction) and action (karman) are cause (HETU), origination (samudaya), producer (saMbhava), and condition (PRATYAYA); they counteract the view that there is no cause, that there is a single cause, that the cause is transformation of a fundamental nature, and that the cause is a prior act of divine will, respectively. For the truth of cessation, the four aspects are knowledge that nirvāna is cessation (NIRODHA), peace (sānta), sublime (pranīta), and a definite escape (niryāna); these counteract the view that there is no liberation, that liberation is suffering, that the pleasure of meditative absorption (DHYĀNA) is unmitigated, and that NIRLĀnA is not firmly irreversible. And for the truth of the path, the four aspects are knowledge that the eightfold noble path is a path (mārga), correct method (UPĀYA), practice (PRATIPATTI), and brings a definite escape (nairyānika); these counteract the view that there is no path, that this eightfold noble path is vile, that something else is also a path, and that this path is reversible. Some Mahāyāna sutras say that those who are attached to (ABHINIVEsA) the four noble truths as being essentially true do not understand the purport of the Buddha's doctrine; only the teaching of the third noble truth, NIRLĀnA, is definitive (NĪTĀRTHA), the statements about the other truths require interpretation (NEYĀRTHA). See also DARsANAMĀRGA.

Foxing lun. (J. Busshoron; K. Pulsong non 佛性論). In Chinese, "Treatise on the Buddha-Nature," an important exposition of the MAHĀLĀNA theories of buddha-nature (FOXING) and storehouse, womb, or matrix of the tathāgatas (TATHĀGATAGARBHA). Authorship of the treatise is traditionally attributed to the Indian scholiast VASUBANDHU (fl. c. mid-fourth to mid-fifth centuries CE), with the Chinese translation made by the Indian YOGĀLĀRA exegete PARAMĀRTHA (499-569). Scholars now generally accept, however, that the text at the very least displays the heavy editorial hand of Paramārtha and may in fact have been written by him. The text offers a tripartite account of the buddha-nature as "dwelling in itself," "emergent," and "attained" (see discussion in FOXING, s.v.). It is also well known for its outline of three aspects of the tathāgatagarbha, as (1) the contained, (2) the concealed or hidden, and (3) the container. The "contained" means the "embryo" of enlightenment that is contained within the womb of the tathāgatas. "Concealment" denotes both the tathāgata as (a) an active agent of liberation, secreting himself inside the minds of ordinary sentient beings in order to motivate them toward enlightenment, and (b) a passive factor that is covered over and hidden by the afflictions (KLEsA). As the "container," the tathāgatagarbha is the fulfillment of the infinite numbers of meritorious qualities perfected by the buddhas. See also RATNAGOTRAVIBHĀGA.

Freedom ::: The philosophical concept of liberation. From a spiritual and experiential perspective this site emphasizes that the only true freedom is from the illusion of duality and ultimately from the illusion of self and experience entirely. See Enlightenment.

gotrabhuNāna. In Pāli, "change-of-lineage knowledge," a specific type of knowledge (P. Nāna; S. JNĀNA) included in the category "purity of knowledge and vision" (NĀnADASSANAVISUDDHI), which is the seventh and final purity (P. VISUDDHI) to be developed along the path to liberation. Change-of-lineage knowledge takes as its object the unconditioned NIRVĀnA element (P. nibbānadhātu), by virtue of which the practitioner leaves the lineage of ordinary worldlings (P. puthujjanagotta; cf. S. PṚTHAGJANA; GOTRA) and enters the lineage of the noble ones (P. ariyagotta; S. āryagotra). Change-of-lineage knowledge itself is reckoned as a transitional moment of consciousness in that it has not yet entered onto any one of the four supramundane or noble paths (P. ariyamagga; S. ĀRYAMĀRGA),viz., that of the stream-enterer (P. sotāpanna; S. SROTAĀPANNA), once-returner (P. sakadāgāmi; S. SAKṚDĀGĀMIN), nonreturner (ANĀGĀMI) or worthy one (P. arahant; S. ARHAT). Immediately following the occurrence of change-of-lineage knowledge there arises a moment of consciousness called MAGGACITTA, or "path consciousness," that signals the practitioner's actual entry into the noble path. It is this path consciousness that, technically speaking, constitutes the aforementioned "purity of knowledge and vision." At this point, if the practitioner has entered the path of the stream-enterer, he has permanently uprooted the first three of ten fetters (SAMYOJANA) that bind beings to the cycle of existence, viz., (1) belief in the existence of a self in relation to the body (P. sakkāyaditthi; S. SATKĀYADṚstI), (2) doubt about the efficacy of the path (P. vicikicchā; S. VICIKITSĀ), and (3) belief in the efficacy of rites and rituals (P. sīlabbataparāmāsa; S. sĪLAVRATAPARĀMARsA). Having become a stream-enterer, the practitioner is destined never again to be reborn in any of the three unfortunate realms (DURGATI) of the hells, hungry ghosts, or animals, and is guaranteed to attain nirvāna in at most seven more lifetimes.

gotra. (P. gotta; T. rigs; C. zhongxing; J. shusho; K. chongsong 種姓/種性). In Sanskrit, "family" or "lineage," used in a figurative sense. The VINAYA explains that those in a noble family or line are those monks who are content with their robes, with whatever they receive in their begging bowls, and with low-quality bedding, and who take pleasure in forsaking the unwholesome (AKUsALA) and cultivating the wholesome (KUsALA). In the Pāli ABHIDHAMMA, the moment when one's concentration or insight moves from one "family" to another is called "change of lineage" (GOTRABHu). In Mahāyāna literature (especially that associated with the YOGĀCĀRA), gotra refers to a destiny, almost in the sense of a spiritual disposition, that prompts one to follow a particular path to enlightenment. There is typically a list of five such spiritual destinies (paNcagotra) found in Yogācāra literature: (1) the TATHĀGATA lineage, for those destined to become buddhas; (2) the PRATYEKABUDDHA lineage, for those destined to become ARHATs via the PRATYEKABUDDHAYĀNA; (3) the sRĀVAKA lineage, for those who will become arhats via the sRĀVAKAYĀNA; (4) those of indefinite (ANIYATA) lineage, who may change from any of three vehicles to another; and (5) those without lineage (agotra), who are ineligible for liberation or who have lost the prospect of becoming enlightened by being "incorrigibles" (ICCHANTIKA). Another division of lineage is into PRAKṚTISTHAGOTRA (naturally present) and SAMUDĀNĪTAGOTRA (developed). According to the YOGĀCĀRABHuMIsĀSTRA, the former refers to one's innate potential for spiritual achievement; the latter refers to the specific individual habits one can develop that will help speed the mastery of that potential. See also FAXIANG ZONG; sRĀVAKABHuMI.

Guanyin. (J. Kannon; K. Kwanŭm 觀音). In Chinese, "Perceiver of Sounds," an abbreviation of the longer name Guanshiyin (J. Kanzeon; K. Kwanseŭm; Perceiver of the World's Sounds); the most famous and influential BODHISATTVA in all of East Asia, who is commonly known in Western popular literature as "The Goddess of Mercy." Guanyin (alt. Guanshiyin) is the Chinese translation of AVALOKITEsVARA, the bodhisattva of compassion; this rendering, popularized by the renowned Kuchean translator KUMĀRAJĪVA in his 405-406 CE translation of the SADDHARMAPUndARĪKASuTRA ("Lotus Sutra"), derives from an earlier form of this bodhisattva's name, Avalokitasvara, which is attested in some Sanskrit manuscripts of this scripture; Kumārajīva interprets this name as "gazing" (avalokita; C. guan) on the "sounds" (svara; C. yin) [of this wailing "world" (C. shi) of suffering]. Avalokitasvara was supplanted during the seventh century CE by the standard Sanskrit form Avalokitesvara, the "gazing" (avalokita) "lord" (īsvara); this later form is followed in XUANZANG's Chinese rendering Guanzizai (J. Kanjizai; K. Kwanjajae), as found in his 649 CE translation of the PRAJNĀPĀRAMITĀHṚDAYASuTRA ("Heart Sutra"). The primary textual source for Guanyin worship is the twenty-fifth chapter of the Saddharmapundarīkasutra; that chapter is devoted to the bodhisattva and circulated widely as an independent text in East Asia. The chapter guarantees that if anyone in danger calls out Guanshiyin's name with completely sincerity, the bodhisattva will "perceive the sound" of his call and rescue him from harm. Unlike in India and Tibet, Avalokitesvara took on female form in East Asia around the tenth century. In traditional China, indigenous forms of Guanyin, such as BAIYI GUANYIN (White-Robed Guanyin), Yulan Guanyin (Guanyin with Fish Basket), SHUIYUE GUANYIN (Moon in Water Guanyin), Songzi Guanyin (Child-Granting Guanyin), MALANG FU, as well as Princess MIAOSHAN, became popular subjects of worship. Guanyin was worshipped in China by both monastics and laity, but her functions differed according to her manifestation. Guanyin thus served as a protectress against personal misfortune, a symbol of Buddhist ideals and restraint, or a granter of children. Various religious groups and lay communities also took one of her various forms as their patroness, and in this role, Guanyin was seen as a symbol of personal salvation. Beginning in the tenth century, these different manifestations of Guanyin proliferated throughout China through indigenous sutras (see APOCRYPHA), secular narratives, miracle tales, monastic foundation legends, and images. In later dynasties, and up through the twentieth century, Guanyin worship inspired both male and female religious groups. For example, White Lotus groups (see BAILIAN SHE; BAILIAN JIAO) during the Song dynasty included members from both genders, who were active in erecting STuPAs and founding cloisters that promoted Guanyin worship. In the twentieth century, certain women's groups were formed that took Princess Miaoshan's refusal to marry as inspiration to reject the institution of marriage themselves and, under the auspices of a Buddhist patron, pursue other secular activities as single women. ¶ In Japan, Kannon was originally introduced during the eighth century and took on additional significance as a female deity. For example, Kannon was often invoked by both pilgrims and merchants embarking on long sea voyages or overland travel. Invoking Kannon's name was thought to protect travelers from seven different calamities, such as fire, flood, storms, demons, attackers, lust and material desires, and weapons. Moreover, Kannon worship in Japan transcended sectarian loyalties, and there were numerous miracle tales concerning Kannon that circulated throughout the Japanese isles. ¶ In Korea, Kwanŭm is by far the most popular bodhisattva and is also known there as a deity who offers succor and assistance in difficult situations. The cult of Kwanŭm flourished initially under the patronage of the aristocracy in both the Paekche and Silla kingdoms, and historical records tell of supplications made to Kwanŭm for the birth of children or to protect relatives who were prisoners of war or who had been lost at sea. Hence, while the cult of AMITĀBHA was principally focused on spiritual liberation in the next life, Kwanŭm instead was worshipped for protection in this life. Still today, Kwanŭm is an object of popular worship and a focus of ritual chanting in Korean Buddhist monasteries by both monks and, especially, laywomen (and usually chanted in the form Kwanseŭm).

guiku. (J. kikutsu; K. kwigul 鬼窟). In Chinese, "ghost cave," a CHAN Buddhist expression referring to a fallacious kind of meditative state or spiritual understanding, wherein the practitioner mistakes the nihilistic void he experiences for the realization of emptiness (suNYATĀ), stagnant inactivity for tranquility, or gratuitous sensory deprivation for freedom from mental afflictions. Those misled or mired in this trap often profess denial of, or apathy toward, conditioned reality as well as its causal and karmic laws and the apparent suffering that sentient beings experience. For these reasons, this is also called "the pit of spurious liberation" (jia jietuo keng) and is one of the dangers about which Chan teachers vehemently caution their students. By extension, the fallacious view that there is no fruition of action and that ultimate reality consists of utter vacuity is called guijian-"the view of a ghost," who dwells in the aforementioned cave.

guna. (T. yon tan; C. gongde; J. kudoku; K. kongdok 功德). In Sanskrit and Pāli, lit. "string," or "strand," by extension a "quality" or "spiritual virtue." In the sense of a "quality," or "constituent part," the term appears in lists such as the five "strands" or "aspects" of "sensuality" (kāmaguna), viz., the sensual pleasures associated with the five physical senses. Guna as "spiritual virtue" or "meritorious quality" (S. guna; C. gongde) is sometimes contrasted with "merit" (S. PUnYA; C. fude), i.e., practices that lead to worldly rewards and/or better rebirths but not necessarily to enlightenment. In general, such religious deeds as building monasteries, erecting STuPAs, making images of the Buddha, transcribing sutras, and chanting all help to generate merit that can lead to better quality of life in this and other existences but will not in themselves produce the spiritual virtue (guna) that will be sufficient to bring about liberation from the cycle of rebirth (SAMSĀRA). See also GUnAPĀRAMITĀ.

Hanam Chungwon. (漢岩重遠) (1876-1951). First supreme patriarch (CHONGJoNG) of the Korean Buddhist CHOGYE CHONG (between 1941 and 1945), before the split between the Chogye order and T'AEGO CHONG; he is also known as Pang Hanam, using his secular surname. In 1899, Hanam went to the hermitage Sudoam in Ch'ongamsa to study with KYoNGHo SoNGU, the preeminent SoN master of his generation. In 1905, after three years of lecturing throughout the country, Hanam became the Son master of Naewon Meditation Center at the monastery of T'ONGDOSA. In 1926, he moved to Sangwonsa on Odae Mountain, which remained his primary residence for the rest of his life. Hanam's best-known work is the biography he wrote of his teacher Kyongho; some twenty-three correspondences between him and his teacher are also still extant. More recently, in 1995, a collection of Hanam's own dharma talks was published as the Hanam ilbal nok ("Hanam's One-Bowl Record"). Hanam's "five regulations for the SAMGHA," which he promulgated when he first arrived at Sangwonsa, outlined what he considered to be the main constituents of Korean Buddhist practice: (1) Son meditation, (2) "recollection" of the Buddha's name (K. yombul; C. NIANFO), (3) doctrinal study, (4) ritual and worship, and (5) maintaining the monastery. Hanam was a strong advocate for the revitalization of "questioning meditation" (K. kanhwa Son; C. KANHUA CHAN) in Korean Buddhism, although he was more flexible than many Korean masters-who typically used ZHAOZHOU CONGSHEN's "No" (K. mu; C. wu) gong'an (see WU GONG'AN; GOUZI WU FOXING) exclusively-in recommending also a variety of other Chan cases. Hanam also led a move to reconceive "recitation of the Buddha's name," a popular practice in contemporary Korean Buddhism, as "recollection of the Buddha's name," in order better to bring out the contemplative dimensions of yombul practice and its synergies with gong'an meditation. During the four years he was supreme patriarch of the Chogye order, Hanam was especially adept at avoiding entanglement with the Japanese colonial authorities, refusing, for example, to visit the governor-general in the capital of Seoul but accepting visits from Japanese authorities who came to Sangwonsa to "pay respects" to him. Hanam's emphasis on the monastic context of Son practice was an important influence in post-liberation Korean Buddhism after the end of World War II.

hasty ::: n. --> Involving haste; done, made, etc., in haste; as, a hasty sketch.
Demanding haste or immediate action.
Moving or acting with haste or in a hurry; hurrying; hence, acting without deliberation; precipitate; rash; easily excited; eager.
Made or reached without deliberation or due caution; as, a hasty conjecture, inference, conclusion, etc., a hasty resolution.
Proceeding from, or indicating, a quick temper.


headlong ::: a. & adv. --> With the head foremost; as, to fall headlong.
Rashly; precipitately; without deliberation.
Hastily; without delay or respite. ::: a. --> Rash; precipitate; as, headlong folly.
Steep; precipitous.


heterotrimeric G-proteins ::: A large group of proteins consisting of three subunits (α, β, and γ) that can be activated by exchanging bound GDP with GTP resulting in the liberation of two signaling molecules—αGTP and the βg-dimer.

However insensible the person is of externals, he is conscious in some part of his composite nature, just as each principle of his being has its own range of awareness after death. Some people have brought back a more or less clear memory of a state of being transcending anything they had ever imagined on earth. Their first feeling is one of a delicious peace and liberation; then comes a mental clearness with majestic visions of perfect truth, and a realization of a self-existent “I” as a part of a universal whole. The spiritually-minded person may attain to an instant and complete buddhi-manasic vision of “things as they are.” Such a one, at the moment of recovery, is often vividly sensible of being aroused from a state of superior existence, but is unable to recall what it was. Again, any gleams of knowledge that do survive the transit may be misinterpreted by the brain-mind from its preconceived philosophical or religious ideas. The average person, however, brings back little if any remembrance of his experience.

huatou. (J. wato; K. hwadu 話頭). In Chinese, "topic of inquiry"; in some contexts, "critical phrase" or "keyword." The Song-dynasty CHAN master DAHUI ZONGGAO, in the LINJI ZONG, popularized a meditative technique in which he urged his students (many of whom were educated literati) to use a Chan case (GONG'AN) as a "topic of meditative inquiry" (huatou) rather than interpret it from purely intellectual or literary perspectives. Perhaps the most famous and most widely used huatou is the topic "no" (WU) attributed to the Chan master ZHAOZHOU CONGSHEN: A monk asked Zhaozhou, "Does a dog have buddha-nature (FOXING), or not?," to which Zhaozhou replied "WU" ("no"; lit. "it does not have it"; see GOUZI WU FOXING; WU GONG'AN). Because of the widespread popularity of this particular one-word topic in China, Korea, and Japan, this huatou is often interpreted as a "critical phrase'" or "keyword," in which the word "wu" is presumed to be the principal topic and thus the "keyword," or "critical phrase," of the longer gong'an exchange. Because Zhaozhou's answer in this exchange goes against the grain of East Asian Mahāyāna Buddhism-which presumes that all sentient beings, including dogs, are inherently enlightened-the huatou helps to foster questioning, or technically "doubt" (YIQING), the focus of a new type of Chan meditation called KANHUA CHAN, "the Chan of investigating the huatou." Huatou (which literally means "head of speech," and thus "topic") might best be taken metaphorically as the "apex of speech," or the "point at which (or beyond which) speech exhausts itself." Speech is of course initiated by thought, so "speech" in this context refers to all the discriminative tendencies of the mind, viz., conceptualization. By leading to the very limits of speech-or more accurately thought-the huatou acts as a purification device that frees the mind of its conceptualizing tendencies, leaving it clear, attentive, and calm. Even though the huatou is typically a word or phrase taken from the teachings of previous Chan masters, it is a word that is claimed to bring an end to conceptualization, leaving the mind receptive to the influence of the unconditioned. As Dahui notes, huatou produces a "cleansing knowledge and vision" (see JNĀNADARsANA) that "removes the defects of conceptual understanding so that one may find the road leading to liberation." Huatou is thus sometimes interpreted in Chinese Buddhism as a type of meditative "homeopathy," in which one uses a small dosage of the poison of concepts to cure the disease of conceptualization. Dahui's use of the huatou technique was first taught in Korea by POJO CHINUL, where it is known by its Korean pronunciation as hwadu, and popularized by Chinul's successor, CHIN'GAK HYESIM. Investigation of the hwadu remains the most widespread type of meditation taught and practiced in Korean Buddhism. In Japanese Zen, the use of the wato became widespread within the RINZAISHu, due in large part to the efforts of HAKUIN EKAKU and his disciples.

Hussein-Arafat Accord ::: An agreement reached by King Hussein of Jordan and Yassir Arafat representing the Palestinian Liberation Organization in 1985 to ease tensions caused by the Black September Massacre of 1970. The accords called for Israeli withdrawal and the right of Palestinian self-determination. The accord also called for an international conference on the Middle East and a joint Jordanian-Palestinian delegation.

In aesthetics: Purification of and liberation from passions in art (Aristotle). First idea of the distinction between form and sentiment. -- L.V.

indeliberate ::: a. --> Done without deliberation; unpremeditated.

individual ::: “But what do we mean by the individual? What we usually call by that name is a natural ego, a device of Nature which holds together her action in the mind and body. This ego has to be extinguished, otherwise there is no complete liberation possible; but the individual self or soul is not this ego. The individual soul is the spiritual being which is sometimes described as an eternal portion of the Divine, but can also be described as the Divine himself supporting his manifestation as the Many. This is the true spiritual individual which appears in its complete truth when we get rid of the ego and our false separative senseof individuality, realise our oneness with the transcendent and cosmic Divine and with all beings.” Letters on Yoga

In humans what is called the personal self is a compound, in which the true selfhood or atmic ray shines dimly through many screens. This causes our various mental states to be regarded as pertaining to our own individuality, though they are actually influences which flow into and out of the mind, and to which we attribute a false sense of ownership, as when we say, “I am angry,” instead of “I am experiencing anger.” The path of liberation frees us progressively from these false selves; we abandon the heresy of separateness, and at last see the true self within us as being identical with that self in all beings.

In orthodox Buddhism it does mean a disintegration, not of the soul — for that does not exist — but of a mental compound or stream of associations or samskaras which we mistake for our self. In illusionist Vedanta it means not a disintegration but a disappearance of a false and unreal individual self into the one real Self or Brahman j it is the idea and experience of indivi- duality that so disappears and ceases — we may say a false light that is extinguished {nirvana) in the true Light. In spiritual experience it is sometimes the loss of all sense of individuality in a boundless cosmic consciousness ; what was the individual remains only as a centre or a channel for the flow of a cosmic consciousness and cosmic force and action. Or it may be the experience of the loss of individuality in a transcendent being and consciousness in which the sense of the cosmos as well as the individual disappears. Or again, it may be in a transcend- ence which is aware of and supports the cosmic action. But what do we mean by the individual ? What we usually call by that name is a natural ego, a device of nature which holds together her action in the mind and body. This ego has to be extinguished, otherwise there is no complete liberation possible ; but the individual self is not this ego. The individual soul Is a spiritual being which is sometimes described as an eternal por- tion of the Divine but can also be described as the Divine him- self supporting his manifestation as the Many. This is the true spiritual individual which appears in its complete truth when we get rid of the ego and our false separative sense of individuality, realise our oneness with the transcendent and cosmic Divine and with all beings. It is this which makes possible the Divine Life.

"In peace there is besides the sense of stillness a harmony that gives a feeling of liberation and full satisfaction.” Letters on Yoga ::: *peaceful.

“In peace there is besides the sense of stillness a harmony that gives a feeling of liberation and full satisfaction.” Letters on Yoga

In peace there is besides the sense of stillness, a harmony that gives a feeling of liberation and full satisfaction.

In schemata where there are nine levels of the Brahmā heavens, a ninth nonperceptual heaven [asaMjNika] is added to the list as an eighteenth heaven of the rupadhātu. The last five heavens of the fourth dhyāna level (levels thirteen through seventeen) are collectively designated as the five pure abodes (sUDDHĀVĀSAKĀYIKA), and the divinities residing there are called the suddhāvāsakāyika devas. In some interpretations, the suddhāvāsa are said to be the abode of nonreturners (ANĀGĀMIN), the third of the four types of advanced adepts who are in their final rebirth before achieving arhatship (see ARHAT) and thus need never again be reborn in the sensuous realm. Since nonreturners have removed the first five fetters (SAMYOJANA) associated with the sensuous realm and weakened the latter five, they are "nonreturners" to the sensuous realm and are instead reborn into the pure abodes, whence they will complete their practice and attain enlightenment, entering NIRVĀnA from that abode. The pure abodes therefore serve as a kind of way station for advanced spiritual beings (ĀRYA) in their last lives before final liberation. In the Abhidharmakosabhāsya, the explanation of nonreturners differs: before they reach nirvāna they never take rebirth in the sensuous realm, but they may pass through each of the heavens, or skip one or more heavens, and enter into nirvāna, depending on their aptitude, in any heaven. Furthermore, certain persons with sharp faculties (TĪKsnENDRIYA) even enter nirvāna in the sensuous realm itself. In certain Mahāyāna interpretations, such as in the ABHISAMAYĀLAMKĀRA commentarial tradition, especially in Tibet, the pure abodes are adjacent to the fourth dhyāna, and the akanistha heaven pure abode is considered to be the abode of the enjoyment body (SAMBHOGAKĀYA) of a buddha. According to some accounts, the pure abodes remain empty for several eons (KALPA) when there are no buddhas. ¶ The heavens of the immaterial realm (ārupyadhātu) are comprised of four classes of devas whose existence is entirely mental, no longer requiring a body or even a subtle material foundation for their ethereal states of mind. These heavens are:

instinctive ::: a. --> Of or pertaining to instinct; derived from, or prompted by, instinct; of the nature of instinct; determined by natural impulse or propensity; acting or produced without reasoning, deliberation, instruction, or experience; spontaneous.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Integral Yoga, Gita and Tantra ::: The Gita follows the Vedantic tradition which leans entirely on the Ishvara aspect of the Divine and speaks little of the Divine Mother because its object is to draw back from world-nature and arrive at the supreme realisation beyond it.

The Tantric tradition leans on the Shakti or Ishvari aspect and makes all depend on the Divine Mother because its object is to possess and dominate the world-nature and arrive at the supreme realisation through it.

This yoga insists on both the aspects; the surrender to the Divine Mother is essential, for without it there is no fulfilment of the object of the yoga.

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

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

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

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

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

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

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

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

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

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

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


Islamic Jihad ::: A terrorist group that split from the Muslim Brotherhood in the mid-1980s. They advocate armed struggle to liberate Palestine and strongly opposed the Oslo accords. They did not oppose the Palestine Liberation Organization and worked with the Unified National Leadership of the Uprising.

jail-delivery ::: forcible and illegal liberation of prisoners from jail.

jaina. :::a follower of the jain religion which prescribes a path of non-violence towards all living beings and emphasises the necessity of self-effort to move the self towards divine consciousness and liberation: a soul that has conquered its own inner enemies and achieved the state of supreme being &

Jāliyasutta. In Pāli, "Jāliya's Sermon"; the seventh sutta of the DĪGHANIKĀYA (there is no equivalent recension in the Chinese translation of the ĀGAMAS); preached by the Buddha to the mendicant (paribbājaka) Jāliya and his companion Mandissa at the Ghositārāma monastery in Kosambī. The sermon is a disquisition on the virtues of leading the life of a mendicant and was given in response to a metaphysical question posed by Jāliya as to whether the soul and the body are one or different. The whole of this sermon is also subsumed within the Mahālisutta (the sixth sutta of the Dīghanikāya). The Buddha explains the benefits of Buddhist practice and the attainments beginning with taking refuge in the three jewels (P. ratanattaya; S. RATNATRAYA) of the Buddha, the DHARMA, and the SAMGHA, observing the precepts, renouncing the world to become a Buddhist monk, and controlling the senses with mindfulness (P. sati; S. SMṚTI), to cultivating the four meditative absorptions (P. JHĀNA; S. DHYĀNA), and developing the six higher knowledges or supranormal powers (P. abhiNNā; S. ABHIJNĀ). These include the following: (1) various magical powers (P. iddhividhābhiNNāna; S. ṚDDHIVIDHĀBHIJNĀ) such as the ability to pass through walls, (2) the divine ear (P. dibbasota; S. DIVYAsROTRA), (3) the ability to know the minds of others (P. cetopariyaNāna/ paracittavijānanā; S. cetoparyāyābhijNāna/PARACITTAJNĀNA), (4) the divine eye (P. dibbacakkhu; S. DIVYACAKsUS), (5) the recollection of former existences (P. pubbenivāsānussati; S. PuRVANIVĀSĀNUSMṚTI), and finally (6) the extinction of the contaminants (P. āsavakkhaya; S. ĀSRAVAKsAYA), which is equivalent to arahantship (see S. ARHAT) and liberation from the cycle of rebirth.

janardana. ::: the Lord of the universe; another name of Vishnu, or God; He who inflicts suffering on evil men; He to whom all devotees pray for worldly success and liberation

Jewel Ornament of Liberation. See THAR PA RIN PO CHE'I RGYAN.

jhāna. In Pāli, "meditative absorption," corresponding to the Sanskrit DHYĀNA (s.v.). Jhāna refers to the attainment of single-pointed concentration, whereby the mind is withdrawn from external sensory input and completely absorbed in an ideational object of meditation (see KAMMAttHĀNA). Jhāna involves the power to control the mind and does not, in itself, entail any enduring insight into the nature of reality; however, a certain level of concentration is generally said to be necessary in order to prepare the mind for direct realization of truth, the destruction of the afflictions, and the attainment of liberation. Jhāna is classified into two broad types: (1) meditative absorption of the subtle-materiality realm (P. rupāvacarajhāna; S. RuPĀVACARADHYĀNA) and (2) meditative absorption of the immaterial realm (P. arupāvacarajhāna; S. ĀRuPYĀVACARADHYĀNA). Each of these two types is subdivided into four stages or degrees of absorption, giving a total of eight stages of jhāna. These stages are sometimes called the eight "attainments" (SAMĀPATTI). The four absorptions of the subtle-materiality realm are characterized by an increasing attenuation of consciousness as one progresses from one stage to the next. By entering into any one of the jhānas, the meditator temporarily overcomes the five hindrances (NĪVARAnA) through the force of concentration. This is called "overcoming by repression" (P. vikkhambhanappahāna). The five hindrances are (1) "sensuous desire" (KĀMACCHANDA), which hinders one-pointedness of mind (P. cittekaggatā; S. CITTAIKĀGRATĀ); (2) "malice" (P. byāpāda; S. VYĀPĀDA), hindering rapture (P. pīti; S. PRĪTI); (3) "sloth and torpor" (P. thīnamiddha; S. STHYĀNA-MIDDHA), hindering applied thought (P. vitakka; S. VITARKA); (4) "restlessness and worry" (P. uddhaccakukkucca; S. AUDDHATYA-KAUKṚTYA), hindering joy (SUKHA); and (5) "skeptical doubt" (P. vicikicchā; S. VICIKITSĀ), which hinders sustained thought (VICĀRA). These hindrances thus specifically obstruct one of the factors of absorption (P. jhānanga; S. DHYĀNĀnGA), and once they are allayed the first level of the subtle-materiality jhānas will be achieved. In the first jhāna, all five constituents of jhāna are present; as concentration deepens, these gradually fall away, so that in the second jhāna, both types of thought vanish and only pīti, sukha, and ekaggatā remain; in the third jhāna, only sukha and ekaggatā remain; and in the fourth jhāna, concentration is now so rarified that only ekaggatā is left. Detailed correlations appear in meditation manuals describing specifically which of the five spiritual faculties (INDRIYA) and seven constituents of enlightenment (P. bojjhanga; S. BODHYAnGA) serve as the antidote to which hindrance. Mastery of the fourth absorption of the subtle-materiality realm is required for the cultivation of supranormal powers (P. abhiNNā; S. ABHIJNĀ) and for the cultivation of the four arupāvacarajhānas, or meditative absorptions of the immaterial realm. The immaterial absorptions themselves represent refinements of the fourth rupāvacarajhāna, in which the "object" of meditation is gradually attenuated. The four immaterial absorptions instead take as their objects: (1) the sphere of infinite space (P. ākāsānaNcāyatana; S. ĀKĀsĀNANTYĀYATANA), (2) the sphere of infinite consciousness (P. viNNānaNcāyatana; S. VIJNĀNĀNANTYĀYATANA), (3) the sphere of nothingness (P. ākiNcaNNāyatana; S. ĀKINCANYĀYATANA), and (4) the sphere of neither perception nor nonperception (P. nevasaNNānāsaNNāyatana; S. NAIVASAMJNĀNĀSAMJNĀYATANA). Mastery of the absorptions of either the subtle-materiality or immaterial realms results in rebirth in the corresponding heaven of each respective absorption.

jiewai jiao. (J. kaige no kyo; K. kyeoe kyo 界外教). In Chinese, "[supramundane] teachings relating to [affairs beyond] the three realms of existence." In the Chinese TIANTAI system of doctrinal classification (see JIAOXIANG PANSHI), those Buddhist teachings that seek to do more than simply facilitate worldly happiness and rebirth into more desirable realms of existence-teachings that conduce to liberation from rebirth altogether-are described as jiewai jiao. Cf. JIAONEI JIAO.

Jingdu sanmei jing. (J. Jodo sanmaikyo; K. Chongdo sammae kyong 淨度三昧經). In Chinese, "SAMĀDHI-SuTRA on Liberation through Purification," sometimes also known as the Jingtu sanmei jing ("Samādhi-Sutra on the PURE LAND") and other variations; allegedly translated by Tanyao during the Northern Wei period (386-557) but suspected of being an indigenous Chinese scripture (see APOCRYPHA), perhaps composed in order to assist in the revival of Buddhism following the persecution (FANAN) that occurred from 446 to 452. This sanmei jing offers a detailed account of the thirty separate levels of the hells and the incumbent punishments meted out there. In order to avoid the torments of the hells and to secure the protection of guardian deities, promote long life, and ensure rebirth in the heavens, the scripture describes the merits that accrue to laypeople who observe the five precepts (PANCAsĪLA) and perform the "eight-restrictions feast" (BAGUAN ZHAI) on specific Chinese seasonal days, thus betraying its Chinese provenance. The scripture was discovered in both the DUNHUANG manuscript cache and in Japan manuscript collections.

Jīvakasutta. In Pāli, "Discourse to Jīvaka," fifty-fifth sutta in the MAJJHIMANIKĀYA (there is no equivalent recension in the Chinese translations of the ĀGAMAs). The Buddha addressed this discourse to his physician, JĪVAKA Komārabhacca, while he dwelled in the physician's mango grove in Rājagaha (S. RĀJAGṚHA). Jīvaka inquires whether it is true that the Buddha eats meat prepared for him from animals killed for his sake, or whether this is a misrepresentation of his practice. The Buddha explains that there are three instances when a monk should not eat meat that has been offered to him: when it is heard, seen, or suspected that a living creature has been intentionally slaughtered to feed him. Apart from these three exceptions, a monk is permitted to accept and eat meat. He further explains that a monk should not show preference for one kind of food over another, nor be greedy in eating. Rather he should eat what he receives dispassionately, noting that food is eaten only to sustain the health of the body in order vigorously to pursue the path to liberation. Pleased by the discourse, Jīvaka Komārabhacca dedicates himself as a lay disciple of the buddha.

jivanmukti. ::: liberation while alive;

jivanmukti ::: [liberation while living].

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


Joint Jordanian-PLO Committee ::: During an Arab summit meeting in Baghdad, organized to oppose Sadat’s peace initiative, a joint Jordanian-Palestine Liberation Organization committee was formed to oppose the Camp David process and to set up the Steadfastness Aid Fund, or Sumud, to provide financial aid to the Palestinians.

Jo khang. In Tibetan, "House of the Lord"; the earliest Tibetan temple and monastery, located in the capital of LHA SA. The central image is a statue of sĀKYAMUNI Buddha as a youth, said to have been sculpted in India during the Buddha's lifetime. This statue, the most sacred in Tibet, is known simply as the JO BO ("Lord") SHĀKYAMUNI or Jo bo Rin po che ("Precious Lord"). The temple takes its name from this image housed within it. Indeed, the name Lha sa ("Place of the Gods") may have referred originally to the Jo khang, only later becoming by extension to be the name of the city that surrounds it. The Jo khang stands at the heart of the old city, and is the central point for three circumambulation routes. The most famous of these is the BAR BSKOR, or middle circuit, which passes around the outer walls and surrounding structures of the Jo khang. The Jo khang and bar bskor together have long been Lha sa's primary religious space, with pilgrims circling it in a clockwise direction each day. The central market of Lha sa is also located along the bar bskor. Despite its well-known name, Tibetans tend to refer to the Jo khang simply as the Gtsug lag khang (Tsuklakang), the Tibetan term for VIHĀRA, meaning "monastery"; the original structure was likely laid out by Newari artisans following the plan of an Indian Buddhist vihāra. Western sources have rather misleadingly dubbed the Jo khang the "Cathedral of Lhasa." According to traditional Tibetan sources (most importantly, the MAnI BKA' 'BUM) the original structure was established by the Tibetan king SRONG BTSAN SGAM PO and his two queens (one Chinese and one Nepalese), around 640 CE. The statue of sākyamuni, said to have been crafted during the Buddha's lifetime, eventually made its way to China. It is said to have been brought to Tibet from China by the king's Chinese bride, Princess WENCHENG. The many difficulties she encountered en route from China convinced her that the landscape of Tibet was in fact a supine demoness (SRIN MO), who was inimical to the introduction of Buddhism. On her advice, the king (who had recently converted to Buddhism), the Chinese princess, and the king's other wife, the Nepalese princess BHṚKUTĪ, built the Jo khang directly over the heart of the demoness; according to Tibetan legends, the king himself built much of the first-floor structure. Other temples were subsequently built across Tibet, corresponding to other parts of the demoness's vast body, in order essentially to nail her to the earth and prevent her further obstruction of the dharma (see MTHA' 'DUL GTSUG LAG KHANG). When the Jo khang was completed, a different statue than the more famous Jo bo Shākyamuni or Jo bo rin bo che, was the central image; it was a statue of the buddha called JO BO MI BSKYOD RDO RJE brought to Tibet by Bhṛkutī. The statue brought by Wencheng (known as Jo bo rin bo che) was housed in the nearby RA MO CHE temple, founded by Wencheng. After the king's death, the two statues were switched, moving the Jo bo Shākyamuni statue to the Jo khang and the Jo bo mi bskyod rdo rje statue to Ra mo che, where they would remain over the subsequent centuries. Modern scholarship has raised questions about many details of this tale, including the degree of Srong btsan sgam po's devotion to Buddhism and the existence of his Nepalese queen. However, the story of the Jo khang's founding, depicted on murals inside the temple itself, is widely known, and the Jo khang remains central to the sacred geography of the Tibetan Buddhist world. The Jo khang has been the site of many important moments of Tibetan history, including the establishment of the SMON LAM CHEN MO festival in 1409, when TSONG KHA PA offered a crown to the Jo bo statue, giving it the aspect of a SAMBHOGAKĀYA. Over the course of its long history, the Jo khang has been enlarged and renovated many times (although elements of the original structure, such as juniper beams, are still visible) to become a complex of chapels, courtyards, residential quarters (including those for the DALAI LAMA and PAn CHEN LAMA), monastic dormitories, government offices, and storerooms. The temple suffered during the Chinese Cultural Revolution (1966-1976), when parts of the complex and much of its original statuary and murals were damaged or destroyed, including the central image. During this period, the complex was occupied by Red Guards and People's Liberation Army troops, and the temple was used as a pigsty. The temple has since been restored, beginning in 1972 and again during the early 1990s. In 2000, it was listed by UNESCO as a World Heritage Site.

judgment ::: 1. The capacity to assess situations or circumstances shrewdly and to draw sound conclusions. 2. An opinion or estimate formed after consideration or deliberation, especially a formal or authoritative decision. judgments.

kaivalya mukti. ::: liberation

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

Kamalasīla. (T. Ka ma la shī la) (c. 740-795). One of the most important Madhyamaka authors of late Indian Buddhism, a major representative of the Yogācāra-Madhyamaka synthesis, and a participant in the famous BSAM YAS DEBATE. According to Tibetan doxographies, he was a proponent of the YOGĀCĀRA-SVĀTANTRIKA-MADHYAMAKA. Although little is known about his life, according to Tibetan sources he was a monk and teacher at NĀLANDĀ. Tibetan sources also count him as one of three (together with sĀNTARAKsITA and JNĀNAGARBHA) "Eastern Svātantrikas" (RANG RGYUD SHAR GSUM), suggesting that he was from Bengal. He was clearly a direct disciple of sāntaraksita, composing important commentaries on his teacher's two major works, the MADHYAMAKĀLAMKĀRA and the TATTVASAMGRAHA. The latter commentary, which is extant in Sanskrit, is an important source for both Hindu and Buddhist philosophical positions in the eighth century. sāntaraksita had gone to Tibet at the invitation of the Tibetan king KHRI SRONG LDE BTSAN, where, with the assistance of PADMASAMBHAVA, he founded BSAM YAS, the first Buddhist monastery in Tibet. According to tradition, at the time of his death sāntaraksita warned that a mistaken philosophical view would become established in Tibet and advised the king to invite Kamalasīla to come to Tibet in order to dispel it. This mistaken view was apparently that of Heshang MOHEYAN, a Northern CHAN (BEI ZONG) monk who had developed a following at the Tibetan court. Kamalasīla was invited, and a debate was held between the Indian monk and his Chinese counterpart, with the king serving as judge. It is unclear whether a face-to-face debate took place or rather an exchange of documents. According to Tibetan sources, the king declared Kamalasīla the winner, named MADHYAMAKA as the official philosophical school of his realm, and banished the Chinese contingent. (Chinese records describe a different outcome.) This event, variously known as the BSAM YAS DEBATE, the Council of Bsam yas, and the Council of Lhasa, is regarded as one of the key moments in the history of Tibetan Buddhism. Three of Kamalasīla's most important works appear to have been composed in response to the issues raised in the debate, although whether all three were composed in Tibet is not established with certainty. These texts, each entitled BHĀVANĀKRAMA or "Stages of Meditation," set forth the process for the potential BODHISATTVA to cultivate BODHICITTA and then develop sAMATHA and VIPAsYANĀ and progress through the bodhisattva stages (BHuMI) to buddhahood. The cultivation of vipasyanā requires the use of both scripture (ĀGAMA) and reasoning (YUKTI) to understand emptiness (suNYATĀ); in the first Bhāvanākrama, he sets forth the three forms of wisdom (PRAJNĀ): the wisdom derived from hearing or learning (sRUTAMAYĪPRAJNĀ), the wisdom derived from thinking and reflection (CINTĀMAYĪPRAJNĀ), and the wisdom derived from meditation (BHĀVANĀMAYĪPRAJNĀ). This "gradual" approach, very different from what was advocated in the Chinese CHAN ZONG, is set forth in all three of the Bhāvanākrama, which, according to Tibetan tradition, were composed in Tibet after the Bsam yas debate, at the request of the king. However, only the third, and the briefest, directly considers, and refutes, the view of "no mental activity" (amanasikāra), which is associated with Moheyan. It was also during his time in Tibet that Kamalasīla composed his most important independent (i.e., noncommentarial) philosophical work, the MADHYAMAKĀLOKA, or "Illumination of the Middle Way," a wide-ranging exposition of the Yogācāra-Madhyamaka synthesis. It deals with a number of central epistemological and logical issues to articulate what is regarded as the defining tenet of the Yogācāra-Svātantrika-Madhyamaka school: that major YOGĀCĀRA doctrines, such as "mind-only" (CITTAMĀTRA), and the three natures (TRISVABHĀVA) are important in initially overcoming misconceptions, but they are in fact only provisional (NEYĀRTHA) teachings for those who have not yet understood the Madhyamaka view. The Madhyamakāloka is also important for its exploration of such central MAHĀYĀNA doctrines as the TATHĀGATAGARBHA and the question of the EKAYĀNA. On this latter point, Kamalasīla argues against the Yogācāra position that there are three final vehicles (for the sRĀVAKA, PRATYEKABUDDHA, and BODHISATTVA, with some beings excluded from any path to liberation) in favor of the position that there is a single vehicle to buddhahood (BUDDHAYĀNA) for all beings. Kamalasīla is said to have been murdered in Tibet by partisans of the Chinese position, who caused his death by squeezing his kidneys.

kanhua Chan. (J. kannazen/kanwazen; K. kanhwa Son 看話禪). In Chinese, "Chan of investigating the topic of inquiry," or, more freely, "questioning meditation." The systematization of this meditative practice is commonly traced back to the writings of the Song-dynasty CHAN master DAHUI ZONGGAO. The kanhua Chan technique grew out of the growing interest in the study of "public cases" (GONG'AN), viz., old stories and anecdotes of Chan masters, which flourished during the Song dynasty. Dahui's teacher YUANWU KEQIN is also known to have lectured on numerous public cases, and his anthology of gong'an, along with his analysis of them, was recorded in the famous collection the BIYAN LU ("Blue Cliff Records"). Dahui further elaborated upon Yuanwu's investigation of public cases and applied this process to the practice of Chan meditation. In his lectures and letters (DAHUI PUJUE CHANSHI SHU), Dahui urged his students (many of whom were educated literati) to use the gong'an as a "topic of meditative inquiry" (HUATOU, K. hwadu), rather than interpret it from purely intellectual or conceptual perspectives. Perhaps the most famous huatou is the topic "no" (WU) attributed to the Chan master ZHAOZHOU CONGSHEN: A monk asked Zhaozhou, "Does a dog have buddha-nature (FOXING), or not?" to which Zhaozhou replied "WU" ("no"; lit. "it does not have it"). (See WU GONG'AN; GOUZI WU FOXING.) (Because of the popularity of this one-word meditative topic, kanhua Chan is often interpreted to mean the investigation of the "critical phrase" or "keyword," in which the "keyword" "wu" is presumed to have been extracted from the longer gong'an exchange.) The investigation of this huatou starts by "investigating the meaning" (C. canyi; K. ch'amŭi) of the huatou: what could Zhaozhou have meant by answering "no" to this question, when the right answer should be "yes"? The mainstream of East Asian Buddhist doctrine insists that all sentient beings, including dogs, are inherently enlightened and thus do in fact possess the buddha-nature, so this question promotes inquiry. Examining what Zhaozhou might have meant by saying "no" has what Dahui termed "taste" (C. wei, K. mi), meaning intellectual interest. As one's intellectual inquiry into this question continues, however, the student is ultimately left with "doubt" (YIQING), viz., the inability of the (unenlightened) mind to understand Zhaozhou's motive in giving this response to the student's question. Doubt, Dahui says, renders the mind "puzzled, frustrated, and tasteless" (viz., lacking intellectual interest), just as if you were gnawing on an iron rod." Once doubt arises, there is no longer any conceptual support for the meditation, and the student moves on to "investigating the word" (C. canju; K. ch'amgu), viz., just sitting with the huatou wu and no longer trying to understand Zhaozhou's motive in offering this response. At this point, the huatou becomes a "live word" (C. huoju; K. hwalgu) that helps to free the mind from conceptualization and to lead the meditator forward toward liberation. As the sense of doubt becomes more and more intense, it finally "explodes" (C. po; K. p'a), bringing an end to the deluded processes of thought and removing the limiting point of view that is the self. Once the distinctions between self and other disintegrate, the meditator experiences the interconnection between himself or herself and all the phenomena in the universe (SHISHI WU'AI). Kanhua Chan, therefore, employs the inevitable doubt that a benighted person would have about the sayings of the enlightened Chan masters of old to create a powerful sense of inquiry that leads the meditator toward the experience of nonconceptualization and finally enlightenment. ¶ Dahui's system of kanhua Chan was first taught in Korea by POJO CHINUL, where it is known as kanhwa Son, and popularized by Chinul's successor, CHIN'GAK HYESIM. Kanhwa Son continues to be the most common contemplative technique practiced in Korean Son halls. Korean Son monks typically work on one hwadu-often Zhaozhou's "no"-for much of their career, continually deepening their experience of that topic. In China, after the Ming dynasty, kanhua Chan merged with the recitation of the buddha AMITĀBHA's name (NIANFO), so that Chan meditators would turn the recitation into a huatou by reflecting on the topic "Who is reciting the Buddha's name?" In Japanese Zen, due in large part to the efforts of HAKUIN EKAKU and his disciples, kannazen became widespread within the RINZAI ZEN tradition, where it was incorporated into an elaborate system of koan training, involving the systematic investigation of many different koans.

kankhāvitaranavisuddhi. In Pāli, "the purity of overcoming doubt"; the fourth of seven "purities" (VISUDDHI) to be developed along the path to liberation, according to the VISUDDHIMAGGA. The purity of overcoming doubt refers to the understanding of the conditions that give rise to name and form (NĀMARuPA), viz., mentality and materiality, with reference to the three time periods (S. TRIKĀLA) of past, present, and future. The practitioner notes that no instance of name and form arisen in the present came into being through the will of a creator, nor did it arise spontaneously by itself without a cause. Rather, the practitioner understands that everything that has arisen has occurred because of a specific cause or condition. Thus, the practitioner understands, for example, that, due to the contact of the eye sense base with a visible object, a moment of visual consciousness arises. In the same way, the practitioner understands that what has arisen in the present because of causes and conditions (HETUPRATYAYA) becomes the cause and condition for something arising in the future. This knowledge encompasses knowledge of the relationship between volitional action (KARMAN) and its result (VIPĀKA) and that future existence within the cycle of rebirth occurs as a result of volitional action. In addition, the practitioner clearly understands the distinction between volitional action and its result, that is, that there is neither volitional action in the result nor result in the volitional action. In this way, the practitioner overcomes doubt regarding causality underlying the appearance of name and form in relation to the three times.

Karma gling pa. (Karma Lingpa) (1326-1386). A treasure revealer (GTER STON) of the RNYING MA sect of Tibetan Buddhism. He is best known for unearthing the treasure cycle entitled the Zhi khro dgongs pa rang grol ("Peaceful and Wrathful Deities, the Natural Liberation of Intention") from a mountain peak in his native region of Dwags po (Dakpo). Part of this doctrinal cycle, called the BAR DO THOS GROL CHEN MO ("Great Liberation through Hearing in the Intermediate State"), became widely known in the West as the so-called Tibetan Book of the Dead. See also BAR DO; ANTARĀBHAVA.

karman. (P. kamma; T. las; C. ye; J. go; K. op 業). In Sanskrit, "action"; in its inflected form "karma," it is now accepted as an English word; a term used to refer to the doctrine of action and its corresponding "ripening" or "fruition" (VIPĀKA), according to which virtuous deeds of body, speech, and mind produce happiness in the future (in this life or subsequent lives), while nonvirtuous deeds lead instead to suffering. In Vedic religion, karman referred especially to ritual actions. The term came to take on wider meanings among the sRAMAnA movements of wandering ascetics, to which Buddhism belonged. The JAINAs, for example, have a theory of karman as a physical substance created through unwholesome actions, which hinder the soul's ability to achieve liberation; in order to free the soul from the bonds created through past actions, the body had to be rigorously cleansed of this karmic substance through moral discipline and asceticism. Although the Buddhists accepted the notion of moral causality, as did the Jainas, they redefined karman instead as mental intention (CETANĀ) or intentional (cetayitvā) acts: the Buddha specifically says, "Action is volition, for after having intended something, one accomplishes action through body, speech, and mind." These actions are of four types: (1) wholesome (KUsALA), which lead to wholesome results (vipāka); (2) unwholesome (AKUsALA), which lead to unwholesome results; (3) mixed, with mixed results that may be partially harmful and partially beneficial; and (4) indeterminate (AVYĀKṚTA), which are actions done after enlightenment, which yield no result in the conditioned realm. The term karman describes both the potential and kinetic energy necessary to sustain a process; and, just as energy is not lost in a physical process, neither is it lost in the process of moral cause and effect. The Buddhists assert that there is a necessary relationship that exists between the action and its fruition, but this need not manifest itself in the present life; rather, when the complex of conditions and the appropriate time for their fruition come together, actions will bear their retributive fruit, even after an interval of hundreds of millions of eons (KALPA). The fruition of action is also received by the mental continuum (CITTASAMTĀNA) of the being who initially performed the action, not by another; thus, in mainstream Buddhism, one can neither receive the fruition of another's karman nor redeem another's actions. The physical universe (BHĀJANALOKA) and all experience within it are also said to be the products of karman, although in a passive, ethically neutral sense (viz., upapattibhava; see BHAVA). The goal of the Buddhist path is to be liberated from the effects of karman and the cycle of rebirth (SAMSĀRA) by destroying attachment to the sense of self (ĀTMAN). The doctrine of karman is meant to counter the errors of antinomianism (that morality is unnecessary to salvation), annihilationism, and materialism. Actions do, in fact, matter, even if there is ultimately no self that is the agent of action. Hence, karman as representing the continuity between action and result must be understood in conjunction with the teaching of discontinuity that is ANĀTMAN: there is indeed a causal chain connecting the initiator of action and the recipient of its result, but it is not the case that the person who performs the action is the same as the person who experiences the result (the wrong view of eternality) or that the agent is different from the experiencer (the wrong view of annihilationism). This connection is likened to milk changing to its different forms of curds, butter, and ghee: the milk and the ghee are neither identical nor different, but they are causally connected. The process that connects karmic cause and effect, as well as the process by which that connection is severed, is detailed in the twelvefold chain of dependent origination (PRATĪTYASAMUTPĀDA). Enlightened beings, such as a buddha or an ARHAT, have destroyed this chain and thus have eradicated all attachment to their past karmic continuums; consequently, after their enlightenment, they can still perform actions, but those will not lead to results that would lead to additional lifetimes in saMsāra. Although the Buddha acknowledges that the connections between karman and its effect may seem so complex as to appear unfathomable (why, for example, does the evil person who harms others live in wealth, while the good Samaritan who helps others lives in poverty?), he is adamant that those connections can be known, and known with perfect precision, through the experience of awakening (BODHI). Indeed, two of the three kinds of knowledge (TRIVIDYĀ; P. tevijja) and one of the superknowledges (ABHIJNĀ) that are by-products of enlightenment involve insight into the validity of the connection between karmic cause and effect for both oneself and for all beings: viz., the ability to remember one's own former lives (PuRVANIVĀSĀNUSMṚTI: P. pubbenivāsānunssati) in all their detail; and the insight into the karmic destinies of all other beings as well (CYUTYUPAPATTIJNĀNA; P. cutupapātānuNāna). Distinguish KARMAN, "ecclesiastical proceeding," s.v.; see also ĀNANTARYAKARMAN; ANINJYAKARMAN; ER BAO; KARMĀVARAnA.

Karma Yoga ::: Aims at the dedication of every human activity to the supreme Will. It begins by the renunciation of all egoistic aim for our works, all pursuit of action for an interested aim or for the sake of a worldly result. By this renunciation it so purifies the mind and the will that we become easily conscious of the great universal Energy as the true doer of all our actions and the Lord of that Energy as their ruler and director with the individual as only a mask, an excuse, an instrument or, more positively, a conscious centre of action and phenomenal relation. The choice and direction of the act is more and more consciously left to this supreme Will and this universal Energy. To That our works as well as the results of our works are finally abandoned. The object is the release of the soul from its bondage to appearances and to the reaction of phenomenal activities. Karmayoga is used, like the other paths, to lead to liberation from phenomenal existence and a departure into the Supreme. But here too the exclusive result is not inevitable. The end of the path may be, equally, a perception of the Divine in all energies, in all happenings, in all activities, and a free and unegoistic participation of the soul in the cosmic action. So followed it will lead to the elevation of all human will and activity to the divine level, its spiritualisation and the justification of the cosmic labour towards freedom, power and perfection in the human being.
   Ref: CWSA Vol. 23-24, Page: 39-40


KARMA YOGA. ::: It alms at the dedication of every human activity to the supreme Wilt. It begins by the renunciation of all egoistic aim for our works, all pursuit of action for an inter- ested aim or for the sake of a worldly result. By this renuncia- tion it so purifies the mind and the will that we become easily conscious of the great universal Energy as the true doer of all our actions and the Lord of that Energy as their ruler and director with the individual as only a mask, an excuse, an instrument or, more positively, a conscious centre^ of action and phenomenal relation. The choice and direction of the act is more and more consciously left to this supreme Will and this universal Energy. To that our works as well as the results of our works are finally abandoned. The object is the release of the soul from its bondage to appearances and to the reaction of phenomenal activities. Karmayoga is used, like the other paths, to lead to liberation from phenomenal existence and a departure into the Supreme. But here too the exclusive result is not inevitable. The end of the path may be, equally, a perception of the divine in all energies, in all happenings, in all activities, and a free and unegoislic participation of the soul in the cosmic action. So followed it will lead to the elevation of all human will and activity to the divine level, its spiritualisation and the

Kāsyapīya. (P. Kassapīya/Kassapika; T. 'Od srung ba'i sde; C. Jiasheyibu/Yinguangbu; J. Kashoyuibu/Onksho; K. Kasobyubu/Ŭmgwangbu 迦遺部/飮光部). In Sanskrit, "Followers of Kāsyapa"; one of the eighteen traditional schools of the mainstream Indian Buddhist tradition. There have been several accounts of the identity of the founder Kāsyapa. PARAMĀRTHA and KUIJI presume he was the Indian sage Kāsyapa (MAHĀKĀsYAPA), while others opine that he was a Kāsyapa who was born some three centuries after the Buddha's death. DAOXUAN (596-667) in his Sifen lü kaizong ji says that Jiashe (Kāsyapa) was the personal name of the founder of the Kāsyapīya school and Shansui (SUVARsAKA) his surname. According to the tradition he is relating, Kāsyapa was one of the five disciples of UPAGUPTA, the fifth successor in the Buddha's lineage about one hundred years following his death. These five disciples established their own schools based on their differing views regarding doctrine and redacted the VINAYA into five distinct recensions (C. Wubu lü). The so-called *Prātimoksavinaya of the Kāsyapīya school is not extant, but it is known through the Prātimoksasutra (Jietuojie jing), a primer of the school's monastic discipline. There are several competing theories regarding the lineage of the Kāsyapīya school. The SAMAYABHEDOPARACANACAKRA posits that the Kāsyapīya split off from the SARVĀSTIVĀDA school about three hundred years after the Buddha's death and identifies it with the Suvarsaka school (C. Shansuibu). But other texts, such as the sariputraparipṛcchāsutra, state that the Kāsyapīya and Suvarsaka schools are distinct, with the former having descended from the STHAVIRANIKĀYA and the latter from the Sarvāstivāda school. (The name of the Suvarsaka school is, however, not attested in Pāli sources.) The MaNjusrīparipṛcchā instead claims that the school derived from the DHARMAGUPTAKA school, while the Tibetan tradition considers it as a collateral lineage of the VIBHAJYAVĀDA school. The most plausible scenario is that the Kāsyapīya, MAHĪsĀSAKA, and Dharmaguptaka were each subsections of the Vibhajyavāda, which was a loose umbrella term for all those schools (except the Sarvāstivāda) that split off from the Sthaviranikāya. Inscriptional evidence for all three schools survives in northwestern India. The doctrines of the Kāsyapīya tend to be closest to those ascribed to the Sarvāstivāda and Dharmaguptaka schools. The arrangement of its TRIPItAKA also seems to have paralleled that of the Dharmaguptaka school, and its ABHIDHARMAPItAKA in particular seems to have been similar in structure to the sāriputrābhidharmasāstra of the Dharmaguptakas. Some of the doctrines that are peculiar to the Kāsyapīyas are as follows: (1) Past KARMAN that has not yet borne fruit exists (but the rest of the past does not), the present exists, and some of the future exists. By limiting the existence of past objects, the Kāsyapīyas reject the Sarvāstivāda position that dharmas perdure in all three time periods. (2) All compounded things (SAMSKĀRA) are instantly destroyed. (3) Whatever is compounded (SAMSKṚTA) has its cause in the past, while the uncompounded (ASAMSKṚTA) has its cause in the future. This view also contrasts with that of the Sarvāstivāda, which holds that future actions can serve as either the retributive cause (VIPĀKAHETU) or the efficient or generic cause (KĀRAnAHETU) of compounded objects, such that every conditioned dharma serves as the generic, indirect cause for the creation of all other compounded things, except itself. (4) The worthy ones (ARHAT) perfect both the knowledge of cessation (KsAYAJNĀNA) and the knowledge of nonproduction (ANUTPĀDAJNĀNA), the two types of knowledge that accompany liberation from rebirth (SAMSĀRA); thus, they are no longer subject to the afflictions (KLEsA).

Kausthila. (P. Kotthita; T. Gsus po che; C. Juchiluo; J. Kuchira; K. Kuch'ira 拘絺羅). One of the principal arhat disciples of the Buddha deemed foremost among his monk disciples in analytical knowledge (S. PRATISAMVID; P. patisambhidā), viz., of (1) true meaning, (2) the dharma, (3) language, and (4) ready wit. During the time of a previous buddha, Kausthila was said to have been a wealthy householder, who happened to overhear the Buddha praise one of his disciples as being foremost in analytical knowledge. It was then that he resolved to achieve the same preeminence during the dispensation of a future buddha. According to the Pāli account, Kausthila/Kotthita was the son of a wealthy brāhmana family from sRĀVASTĪ, who was learned in the Vedas and who converted while listening to the Buddha preach to his father. He entered the SAMGHA and, taking up a topic of meditation (KAMMAttHĀNA), soon attained arhatship. Kausthila is a frequent interlocutor in the NIKĀYAs and ĀGAMAs and often engages in doctrinal exchanges with sĀRIPUTRA, such as regarding what exists after NIRVĀnA or the relative quality of various types of liberation (VIMUKTI; P. vimutti). Other topics on which Kausthila discourses in the SuTRAs include discussions on action (KARMAN); the arising of phenomena, ignorance, and knowledge; the nature of the senses and sense objects; the fate of ARHATs after their deaths; things not revealed by the Buddha; and so on. On one occasion, during a discussion among the elders, a dispute erupted between Kausthila and a monk named Citta. Citta continually interrupted the discussion by insisting on his views, to the point that Kausthila had to remind him to let others speak. Citta's supporters objected that their favorite's views were eminently sound; but Kasthila replied that not only were Citta's views mistaken but he would soon reject the Buddha's teachings and leave the order. Kausthila's reputation was burnished when events unfolded exactly as he had foretold. sāriputra held Kausthila in such high regard that he praises him in three verses preserved in the Pāli THERAGĀTHĀ. His fame was such that he is often known within the tradition as Kausthila the Great (Mahākausthila; P. Mahākotthita).

Kazi Dawa Samdup. (Ka dzi Zla ba bsam 'grub) (1868-1922). An early translator from Tibetan to English, best known for his work with WALTER EVANS-WENTZ as translator of The Tibetan Book of the Dead. He apparently had wished to pursue the religious life but, as the eldest son in his family, was unable to do so. He was a disciple of a Bhutanese lama, one Guru Norbu, who was affiliated with the 'BRUG PA BKA' BRGYUD sect. Kazi Dawa Samdup served as a translator for such figures as ALEXANDRA DAVID-NÉEL, Charles Bell, and John Woodroffe (Arthur Avalon) and also was a member of the political staff of the thirteenth DALAI LAMA during his sojourn in Sikkim and India. In 1919, he published a 20,000-word English-Tibetan dictionary. Also in 1919, he was serving as the English teacher at the Maharaja's Boys' School in Gangtok, when the local police chief introduced him to Evans-Wentz. He agreed to provide a translation of a Tibetan text that Evans-Wentz had acquired, the BAR DO THOS GROL CHEN MO. The translations that Kazi Dawa Samdup made for Evans-Wentz eventually appeared in three books: The Tibetan Book of the Dead (1927), Tibetan Yoga and Secret Doctrines (1935), and The Tibetan Book of the Great Liberation (1954). He was subsequently appointed to the post of lecturer in Tibetan at the University of Calcutta. In 1924, after his death, Evans-Wentz visited Kazi Dawa Samdup's family in Kalimpong, from whom he received a manuscript translation of the MI LA RAS PA'I RNAM THAR, a famous biography of MI LA RAS PA, which Evans-Wentz subsequently edited and published as Tibet's Great Yogi Milarepa (1928). Although Evans-Wentz's notes and prefaces to these works contain many fanciful elements, Kazi Dawa Samdup's translations are generally well regarded.

Kim Iryop. (金一葉) (1896-1971). In Korean, Kim "single leaf," influential Korean Buddhist nun during the mid-twentieth century and part of the first generation of Korean women intellectuals, or "new women" (sin yosong), thanks to her preordination career as a leading feminist writer, essayist, and poet. Her secular name was Wonju, and her Buddhist names were Hayop and Paengnyon Toyop; Iryop is her pen name, which Yi Kwangsu (1892-1955?), a pioneer of modern Korean literature, gave her in memory of the influential Japanese feminist writer Higuchi Ichiyo (1872-1896) (J. Ichiyo = K. Iryop). Kim's early years were influenced by Christianity and her father even became a Protestant minister. Her mother died when Kim was very young and her father also passed away while she was still in her teens. Kim was educated at the Ihwa Haktang, a women's academy (later Ewha University), and later studied abroad in Japan. She and other Ihwa graduates participated in the first female-published magazine in Korea, "New Women" (Sinyoja), which began and ended in 1920. Kim was a feminist intellectual who sought self-liberation and the elevation of women's status through her writing. After her first marriage ended in divorce, she continued to pursue her search for her "self" and was involved in much-publicized relationships with men such as Oda Seijo and Im Nowol, a writer of "art-for-art's sake." But Kim's ideal of female liberation based on individual self-identity appears to have undergone a profound transformation, thanks to her associations with Paek Songuk (1897-1981), a Buddhist intellectual who worked to revitalize Korean Buddhism during the Japanese colonial period and eventually became a monk himself in 1929. Through her encounter with Buddhism, Iryop's pursuit of self-liberation seems to have shifted from an emphasis on a self-centered identity based on feminism to the release from the self (ANĀTMAN). After Paek Songuk entered into the Diamond Mountains (KŬMGANGSAN) to become a monk, she again married, seemingly in an attempt both to keep her self-identity as a female and to realize the Buddhist release of self, by combining secular life with Buddhist practice. But a few years later, in 1933, she ultimately decided to become a nun under the tutelage of the Son master MAN'GONG WoLMYoN (1871-1946) and became a long-time resident of SUDoKSA. There, she became an outspoken critic of secularized Japanese-style Buddhism and particularly of its sanction of married monks and eating meat. But most notable were her writings on the pursuit of self-liberation, which she expressed as "becoming one body" (ilch'ehwa) with all people and everything in the universe. Iryop is credited for her contributions to popularizing Buddhism through her accessible writings in the Korean vernacular, as well as for elevating the position of nuns in Korean Buddhism.

Kosambiyasutta. (C. Changshou; J. Choju; K. Changsu 長壽). In Pāli, "Discourse to the Kosambians"; the forty-eighth sutta contained in the MAJJHIMANIKĀYA (scholars had presumed that an unidentified recension, perhaps MAHĀSĀMGHIKA or DHARMAGUPTAKA, appears in the Chinese translation of the EKOTTARĀGAMA, but this putative affiliation seems to be in error); delivered by the Buddha to a gathering of monks in Ghosita's park at Kosambī (S. Kausambī). The monks living in Kosambī had fallen into dispute over trivial matters, and the Buddha admonishes them to make loving-kindness (mettā; S. MAITRĪ) the basis of their mutual relations. He describes six principles of cordiality that contribute to the cohesion, harmony, and unity of the SAMGHA; viz., (1) bodily acts of loving-kindness, (2) verbal acts of loving-kindness, (3) mental acts of loving-kindness, (4) sharing and cooperation, (5) public and private virtue conducive to meditative concentration, and (6) public and private virtue conducive to enlightenment and liberation. The Buddha then describes seven knowledges possessed by the stream-enterer (sotāpanna; S. SROTAĀPANNA). The stream-enterer knows that (1) his mind is well prepared for awakening to the truth, and (2) his mind is serene; (3) the Buddha's teachings are not contained in the wrong views of other teachers, and (4) he confesses his misdeeds and makes amends for future restraint; and (5) he completes the work that is to be done for the holy life. Furthermore, he knows (6) the strength of one who adheres to right view and (7) that he possesses that strength.

ksayajNāna. (T. zad pa shes pa; C. jinzhi; J. jinchi; K. chinji 盡智). In Sanskrit, "knowledge of cessation"; one of the two types of knowledge that accompanies liberation from rebirth (SAMSĀRA). KsayajNāna is the understanding that one has eradicated the afflictions (KLEsA), viz., greed, hatred, and delusion. KsayajNāna occurs at the point that the adept becomes an AsAIKsA (one who has no more need of religious training) and brings an end to the clinging to existence, thus eradicating the desire for continued rebirth. This type of knowledge is typically paired with the "knowledge of nonproduction" (ANUTPĀDAJNĀNA), the awareness that the klesas, once eradicated, will never arise again.

Kumāra-Kāsyapa. (P. Kumāra-Kassapa; T. 'Od srung gzhon nu; C. Jiumoluo Jiashe; J. Kumara Kasho; K. Kumara Kasop 鳩摩羅迦葉). An ARHAT declared by the Buddha as foremost among his monk disciples in eloquence (PRATIBHĀNA) or versatile discourse (P. chittakathika). According to Pāli sources, his mother was a banker's daughter who had married after her father refused to give his consent for her to join the Buddhist order. But her new husband was sympathetic to her religious quest and granted her permission. Unbeknown to her, however, she was already pregnant when she was ordained and ended up giving birth to her son in the monastery. When her condition became known, Devadatta rebuked her as a PĀRĀJIKA, but the Buddha handed the case to UPĀLI for adjudication, who declared that there was no transgression. (In such cases, the VINAYA authorizes the nuns to care for the child until he is weaned, after which he should be given to a BHIKsU and ordained as a novice, or sRĀMAnERA, or else handed over to relatives to be raised. According to the MuLASARVĀSTIVĀDA VINAYA, however, his parents Udāyin and Guptā were an ordained monk and nun, who conceived him-supposedly not through sexual intercourse but through the nun impregnating herself with the monk's semen-and then raised him in the monastery.) After his birth, the boy was raised by the king of sRĀVASTĪ and was ordained as a novice when he reached the minimum age of seven. He received the epithet kumāra (youth) because of his youth when he was ordained and his royal upbringing and because he was a favorite of the Buddha, who used to give him sweets. Kumāra-Kāsyapa attained arhatship by pondering fifteen questions put to him by a BRAHMĀ god, who was himself a nonreturner (ANĀGĀMIN) and had been the boy's companion in a previous life. Kumāra-Kāsyapa, in turn, assisted his mother in attaining insight. His mother was very attached to him and had wept for twelve years because she never saw him. When one day she happened upon him, she was so overwhelmed with emotion that she stumbled and milk flowed from her breasts. Realizing that her love for him was an impediment to her liberation, he harshly rebuked her to lessen her affections; that evening, she attained arhatship. Kumāra-Kāsyapa received higher ordination (UPASAMPADĀ) as a monk prior to reaching the minimum age of twenty, as the VINAYA normally stipulates, when Buddha ruled that the ten months spent in the mother's womb could be included in determining the ordinand's age. During the time of a previous buddha, Kumāra-Kāsyapa was a brāhmana who overheard a disciple of the Buddha being praised for his eloquence; it was then that he vowed to attain the same distinction under a future buddha.

Kŭmgang sammaegyong non. (C. Jingang sanmei jing lun; J. Kongo sanmaikyoron 金剛三昧經論). In Korean, "Exposition of the KŬMGANG SAMMAE KYoNG" (*Vajrasamādhisutra); composed by the Korean monk WoNHYO (617-686). The circumstances of the commentary's composition are provided in Wonhyo's biography in ZANNING's SONG GAOSENG ZHUAN. According to that account, an unidentified Silla king sent an envoy on a voyage to China in search of medicine that would cure his queen. On his way to China, however, the envoy was waylaid and taken to the dragon king's palace in the sea, where he was told that the queen's illness was merely a pretext in order to reintroduce the Vajrasamādhi into the world. The dragon king informed the envoy that the scripture was to be collated by an otherwise unknown monk named Taean (d.u.) and interpreted by Wonhyo, the most eminent contemporary scholar of the Korean Buddhist tradition. The commentary that Wonhyo wrote later made its way into China, where it was elevated to the status of a sĀSTRA (lun; K. non), hence the title Kŭmgang sammaegyong non. Wonhyo's commentary is largely concerned with the issue of how to cultivate "original enlightenment" (BENJUE), that is, how it is that the original enlightenment motivates ordinary sentient beings to aspire to become enlightened buddhas. Wonhyo discerns in the Kŭmgang sammae kyong a map of six sequential types of meditative practice, which culminate in the "contemplation practice that has but a single taste" (ilmi kwanhaeng). In Wonhyo's account of this process, the ordinary sensory consciousnesses are transformed into an "immaculate consciousness" (AMALAVIJNĀNA), wherein both enlightenment and delusion are rendered ineluctable and all phenomena are perceived to have but the "single taste" of liberation. In Wonhyo's treatment, original enlightenment is thus transformed from an abstract soteriological concept into a practical tool of meditative training.

Kurma Purana (Sanskrit) Kūrma Purāṇa [from kūrma tortoise] One of the 18 principal Hindu Puranas, so named because it deals with the avataric incarnation of Vishnu in the form of a tortoise. The scripture was recited by Janardana (Vishnu) in the regions under the earth to Indradyumna and the rishis in the proximity of Sakra. It tells about the Lakshmi Kalpa, and treats of the objects of life: duty, wealth, pleasure, and liberation.

kusalamula. (P. kusalamula; T. dge ba'i rtsa ba; C. shangen; J. zengon; K. son'gŭn 善根). In Sanskrit, the term "wholesome faculties," or "roots of virtue," refers to the cumulative meritorious deeds performed by an individual throughout his or her past lives. Different schools offer various lists of these wholesome faculties. The most common list is threefold: nongreed (ALOBHA), nonhatred (ADVEsA), and nondelusion (AMOHA)-all factors that encourage such wholesome actions (KARMAN) as giving (DĀNA), keeping precepts, and learning the dharma. These three factors thus will fructify as happiness in the future and will provide the foundation for liberation (VIMUKTI). These three wholesome roots are the converse of the three unwholesome faculties, or "roots of nonvirtue" (AKUsALAMuLA), viz., greed (LOBHA), hatred (DVEsA), and delusion (MOHA), which lead instead to unhappiness or even perdition. In place of this simple threefold list, the VAIBHĀsIKA school of ABHIDHARMA offers three separate typologies of kusalamulas. The first class is the "wholesome roots associated with merit" (punyabhāgīya-kusalamula), which lead to rebirth in the salutary realms of humans or heavenly divinities (DEVA). These include such qualities as faith, energy, and decency and modesty, the foundations of moral progress. Second are the "wholesome roots associated with liberation" (MOKsABHĀGĪYA-KUsALAMuLA), which eventually lead to PARINIRVĀnA. These are factors associated with the truth of the path (MĀRGASATYA) or various factors conducive to liberation. Third are the "wholesome roots associated with spiritual penetration" (NIRVEDHABHĀGĪYA-kusalamula), which are the four aspects of the direct path of preparation (PRAYOGAMĀRGA): heat (usMAN), summit (MuRDHAN), receptivity (KsĀNTI), and highest worldly dharmas (LAUKIKĀGRADHARMA). These nirvedhabhāgīyas open access to the path of vision (DARsANAMĀRGA), where the first stage of sanctity, stream-entry (SROTAĀPANNA), is won. The nirvedhabhāgīya differ so markedly from the two previous categories of wholesome roots that they are often listed independently as the four wholesome faculties (catvāri kusalamulāni). The wholesome roots may be dedicated toward a specific aim, such as rebirth in a heavenly realm; toward the benefit of a specific person, such as a parent or relative; or toward the achievement of buddhahood for the sake of all sentient beings.

Kutadantasutta. (C. Jiuluotantou jing; J. Kuradantokyo; K. Kuradandu kyong 究羅檀頭經). In Pāli, "Discourse to Kutadanta"; the fifth scripture in the Pāli DĪGHANIKĀYA (a separate DHARMAGUPTAKA recension appears as the twenty-third SuTRA in the Chinese translation of the DĪRGHĀGAMA). According to the Pāli recension of the scripture, the Buddha engages in a discourse with an accomplished brāhmana teacher and debater named Kutadanta, who was living in the prosperous brāhmana village of Khānumata in the country of MAGADHA. While Kutadanta was preparing to make a grand sacrifice of thousands of cattle, he consulted the Buddha on how properly to conduct the rite. The Buddha tells him a story of an earlier king, who conducted an exemplary sacrifice under the guidance of his wise court chaplain, in which all four castes took part. The king and his chaplain both were endowed with eight virtues suitable to their royal and priestly functions. Their sacrifice entailed the killing of no living creatures, and the labor for the sacrifice was not conscripted but offered voluntarily. The sacrifice was offered for the benefit of all and not just the king, and no regrets were felt during any stage of the rite. The Buddha then proceeds to describe even better kinds of sacrifice in increasing order of benefit, beginning with the serving and feeding of recluses; the building of monasteries (VIHĀRA) for the Buddhist order (SAMGHA); taking refuge in the three jewels (RATNATRAYA) of the Buddha, the dharma, and the saMgha; observing the precepts; renouncing the world to become a Buddhist monk; controlling the senses with mindfulness (sati; S. SMṚTI); cultivating the four meditative absorptions (JHĀNA; S. DHYĀNA); and developing the six higher knowledges or supernormal powers (abhiNNā; S. ABHIJNĀ), which culminate in enlightenment and liberation from the cycle of rebirth. Upon hearing the discourse, Kutadanda becomes a stream-enterer (sotāpanna; S. SROTAĀPANNA) and declares himself a disciple of the Buddha. Through this parable, the Buddha expresses his disapproval of blood rituals, highlighting the unnecessary cruelty and waste involved in such sacrifices. Through this lengthy discourse, he persuades Kutadanta of the correctness of these principles and converts him to Buddhism. The conversion of this respected brāhmana is regarded as one of the great spiritual victories of the Buddha.

lam 'bras. (lamdre). In Tibetan, lit. "path and result." The central tantric system of the SA SKYA sect of Tibetan Buddhism, derived from the HEVAJRATANTRA and transmitted to Tibet by 'BROG MI SHĀKYA YE SHES. The system was first set down in written form by the first of the five Sa skya hierarchs, SA CHEN KUN DGA' SNYING PO of the aristocratic 'Khon family. There are two exegetical traditions, first, the slob bshad (lopshe), or "explanation for disciples," was originally reserved for members of the 'Khon family, and the second, the tshogs bshad (tsokshe), or "explanation in the assembly," was for a wider audience. The preliminary practices of the lam 'bras are taught under the rubric of the snang ba gsum (nangwa sum) "three appearances" (impure, yogic, and pure) that systematize the topics found in the fundamental Sa skya teaching called "parting from the four attachments" (zhen pa bzhi bral) (see SA CHEN KUN DGA' SNYING PO). These topics are covered in other Tibetan sects under different such names as BSTAN RIM, LAM RIM ("stages of the path"), and so on. The second, the tantric part of the system, requires consecration and includes the practice of esoteric yogas. The practices convey to the practitioner the insight that the nature of the basis (gzhi), path (lam), and result ('bras bu) is the same, and that liberation through the practice of coemergent knowledge (lhan cig skyes pa'i ye shes)-i.e., the enlightened body, speech, and mind-is indivisible from the basis.

Lam rim chen mo. In Tibetan, "Great Treatise on the Stages of the Path"; the abbreviated title for one of the best-known works on Buddhist thought and practice in Tibet, composed by the Tibetan luminary TSONG KHA PA BLO BZANG GRAGS PA in 1402 at the central Tibetan monastery of RWA SGRENG. A lengthy treatise belonging to the LAM RIM, or stages of the path, genre of Tibetan Buddhist literature, the LAM RIN CHEN MO takes its inspiration from numerous earlier writings, most notably the BODHIPATHAPRADĪPA ("Lamp for the Path to Enlightenment") by the eleventh-century Bengali master ATIsA DĪPAMKARAsRĪJNĀNA. It is the most extensive treatment of three principal stages that Tsong kha pa composed. The others include (1) the LAM RIM CHUNG BA ("Short Treatise on the Stages of the Path"), also called the Lam rim 'bring ba ("Intermediate Treatise on the States of the Path") and (2) the LAM RIM BSDUS DON ("Concise Meaning of the Stages of the Path"), occasionally also referred to as the Lam rim chung ngu ("Brief Stages of the Path"). The latter text, which records Tsong kha pa's own realization of the path in verse form, is also referred to as the Lam rim nyams mgur ma ("Song of Experience of the Stages of the Path"). The LAM RIM CHEN MO is a highly detailed and often technical treatise presenting a comprehensive and synthetic overview of the path to buddhahood. It draws, often at length, upon a wide range of scriptural sources including the SuTRA and sĀSTRA literature of both the HĪNAYĀNA and MAHĀYĀNA; Tsong kha pa treats tantric practice in a separate work. The text is organized under the rubric of the three levels of spiritual predilection, personified as "the three individuals" (skyes bu gsum): the beings of small capacity, who engage in religious practice in order to gain a favorable rebirth in their next lifetime; the beings of intermediate capacity, who seek liberation from rebirth for themselves as an ARHAT; and the beings of great capacity, who seek to liberate all beings in the universe from suffering and thus follow the bodhisattva path to buddhahood. Tsong kha pa's text does not lay out all the practices of these three types of persons but rather those practices essential to the bodhisattva path that are held in common by persons of small and intermediate capacity, such as the practice of refuge (sARAnA) and contemplation of the uncertainty of the time of death. The text includes extended discussions of topics such as relying on a spiritual master, the development of BODHICITTA, and the six perfections (PĀRAMITĀ). The last section of the text, sometimes regarded as a separate work, deals at length with the nature of serenity (sAMATHA) and insight (VIPAsYANĀ); Tsong kha pa's discussion of insight here represents one of his most important expositions of emptiness (suNYATĀ). Primarily devoted to exoteric Mahāyāna doctrine, the text concludes with a brief reference to VAJRAYĀNA and the practice of tantra, a subject discussed at length by Tsong kha pa in a separate work, the SNGAGS RIM CHEN MO ("Stages of the Path of Mantra"). The Lam rim chen mo's full title is Skyes bu gsum gyi rnyams su blang ba'i rim pa thams cad tshang bar ston pa'i byang chub lam gyi rim pa.

lam rim. In Tibetan, "stages of the path"; a common abbreviation for byang chub lam gyi rim pa (jangchup lamkyi rimpa), or "stages of the path to enlightenment," a broad methodological framework for the study and practice of the complete Buddhist path to awakening, as well as the name for a major genre of Tibetan literature describing that path. It is closely allied to the genre known as BSTAN RIM, or "stages of the doctrine." The initial inspiration for the instructions of this system is usually attributed to the Bengali master ATIsA DĪPAMKARAsRĪJNĀNA, whose BODHIPATHAPRADĪPA ("Lamp for the Path to Enlightenment") became a model for numerous later stages of the path texts. The system presents a graduated and comprehensive approach to studying the central tenets of MAHĀYĀNA Buddhist thought and is often organized around a presentation of the three levels of spiritual predilection, personified as "three individuals" (skyes bu gsum): lesser, intermediate, and superior. The stages gradually lead the student from the lowest level of seeking merely to obtain a better rebirth, through the intermediate level of wishing for one's own individual liberation, and finally to adopting the MAHĀYĀNA outlook of the "superior individual," viz., aspiring to attain buddhahood in order to benefit all living beings. The approach is most often grounded in the teachings of the sutra and usually concludes with a brief overview of TANTRA. Although usually associated with the DGE LUGS sect, stages of the path literature is found within all the major sects of Tibetan Buddhism. One common Dge lugs tradition identifies eight major stages of the path treatises:

Lam rim thar pa'i lag skyang. (Lamrim Tharpe Lakyang). In Tibetan, "Stages of the Path [which are like] Liberation in the Palm of One's Hand"; a well-known LAM RIM, or stages of the path, treatise written by the twentieth-century DGE LUGS scholar Pha bong ka Byams pa bstan 'dzin 'phrin las rgya mtsho (Pabongka Jampa Tendzin Trinle Gyatso, 1878-1941).

laukikāgradharma. (T. 'jig rten pa'i chos kyi mchog; C. shidiyifa; J. sedaiippo; K. sejeilbop 世第一法). In Sanskrit, "highest worldly factors," the fourth of the "aids to penetration" (NIRVEDHABHĀGĪYA), which are developed during the "path of preparation" (PRAYOGAMĀRGA) and mark the transition from the mundane sphere of cultivation (LAUKIKAMĀRGA) to the supramundane vision (DARsANA) of the FOUR NOBLE TRUTHS (catvāry āryasatyāni). This aid to penetration receives its name because these factors (DHARMA) constitute the highest mundane stage prior to the attainment of the first noble (ĀRYA) path, the "path of vision" (DARsANAMĀRGA). There were rival definitions within MAINSTREAM BUDDHIST SCHOOLS and among VAIBHĀsIKA teachers themselves about which factors constituted the laukikāgradharma; the orthodox view of the dominant Kashmiri branch was that the laukikāgradharma were those factors involving mind (CITTA) and mental concomitants (CAITTA) that immediately catalyze the abandonment of mundane stages of existence and induce "access to the certainty that one will eventually win liberation" (SAMYAKTVANIYĀMĀVAKRĀNTI). Emerging from the stage of laukikāgradharmas, there is a single moment of "acquiescence to the fact of suffering" (duḥkhe dharmajNānaksānti) at the first (of the sixteen) moments of realization of the four noble truths, which then leads inexorably in the next instant to the path of vision (darsanamārga), which constitutes stream-entry (SROTAĀPANNA), the first of the four stages of sanctity. Thus, the laukikāgradharmas represent the final thought-moment of the ordinary person (PṚTHAGJANA) before one attains the "supreme" fruit of recluseship (sRĀMAnYAPHALA). ¶ In the Mahāyāna reformulation of ABHIDHARMA in the perfection of wisdom (PRAJNĀPĀRAMITĀ) tradition based on the ABHISAMAYĀLAMKĀRA, the laukikāgradharma is divided into three parts, a smaller, middling, and final part, within a larger presentation of a path of vision (darsanamārga) that knows "the lack of self of phenomena" (DHARMANAIRĀTMYA), i.e., that even the knowledge of the four noble truths is itself without any essential ultimate truth. According to this Mahāyāna abhidharma presentation, the path counteracts not just the mistaken apprehension of the four noble truths of suffering, origination, cessation, and path but also a series of thirty-eight object and subject conceptualizations (GRĀHYAGRĀHAKAVIKALPA). The three parts of the bodhisattva's laukikāgradharma, each divided again into three, counteract the last set of nine "pure" subject conceptualizations of an essentialized liberated person who experiences a liberating vision.

laukikamārga. (T. 'jig rten pa'i lam; C. shijiandao; J. sekendo; K. segando 世間道). In Sanskrit, lit. "mundane path," those practices that precede the moment of insight (DARsANAMĀRGA) and thus result in a salutary rebirth in SAMSĀRA rather than liberation (VIMUKTI); also called laukika-BHĀVANĀMĀRGA (the mundane path of cultivation). In the five-stage soteriology of the SARVĀSTIVĀDA school, the mundane path corresponds to the first two stages, the path of accumulation (SAMBHĀRAMĀRGA) and the path of preparation (PRAYOGAMĀRGA), because they do not involve the direct perception of reality that transforms an ordinary person (PṚTHAGJANA) into a noble one (ĀRYA). The mundane path is developed when a practitioner has begun to cultivate the three trainings (TRIsIKsĀ) of morality (sĪLA), concentration (SAMĀDHI), and wisdom (PRAJNĀ) but has yet to eradicate any of the ten fetters (SAMYOJANA) or to achieve insight (DARsANA). The eightfold path (ĀRYĀstĀnGAMĀRGA) is also formulated in terms of the spiritual ascension from mundane (LAUKIKA) to supramundane (LOKOTTARA). For example, mundane right view (SAMYAGDṚstI), the first stage of the eightfold path, refers to the belief in the efficacy of KARMAN and its effects and the reality of a next life after death, thus leading to better rebirths; wrong view (MITHYĀDṚstI), by contrast, denies such beliefs and leads to unsalutary rebirths. After continuing on to cultivate the moral trainings of right speech, action, and livelihood based on this right view, the practitioner next devotes himself to right concentration (SAMYAKSAMĀDHI). Concentration then leads in turn to supramundane right view, which results in direct insight into the FOUR NOBLE TRUTHS and the removal of the initial fetters. ¶ In the MADHYĀNTAVIBHĀGA, a Mahāyāna work associated with the name of MAITREYA, the eightfold path is reformulated as a "worldly" path that a bodhisattva treads after the path of vision (darsanamārga), on the model of the Buddha's work for the world after his awakening beneath the BODHI TREE in BODHGAYĀ. The bodhisattva's supramundane vision, described by the seven factors of enlightenment (BODHYAnGA), is an equipoise (SAMĀHITA) in which knowledge is beyond all proliferation (PRAPANCA) and conceptualization (VIKALPA); the states subsequent (pṛsthalabdha) to that equipoise are characterized as the practice of skillful means (UPĀYA) to lead others to liberation, on the model of the Buddha's compassionate activities for the sake of others. The practice serves to accumulate the bodhisattva's merit collection (PUnYASAMBHĀRA); there is no further vision to be gained, only a return to the vision in the supramundane stages characterized as the fundamental (maula) stages of the ten bodhisattva stages (BODHISATTVABHuMI) or a supramundane cultivation (lokottarabhāvanā). All other acts are laukika ("worldly") skillful means.

LIBERATION Esoterically, the self&

:::   " . . . liberation is self-possession. . . .” *Essays in Philosophy and Yoga

“… liberation is self-possession….” Essays in Philosophy and Yoga

liberation ::: n. --> The act of liberating or the state of being liberated.

". . . liberation signifies an emergence into the true spiritual nature of being where all action is the automatic self-expression of that truth and there can be nothing else." *The Life Divine

“… liberation signifies an emergence into the true spiritual nature of being where all action is the automatic self-expression of that truth and there can be nothing else.” The Life Divine

liberation

liberation ::: “The sense of release as if from jail always accompanies the emergence of the psychic being or the realisation of the self above. It is therefore spoken of as a liberation, mukti. It is a release into peace, happiness, the soul’s freedom not tied down by the thousand ties and cares of the outward ignorant existence.” Letters on Yoga

liberation ::: "The sense of release as if from jail (which) always accompanies the emergence of the psychic being or the realisation of the self above. It is therefore spoken of as a liberation, mukti. It is a release into peace, happiness, the soul's freedom." [S23:1001]

LIBERATION. ::: To live in the peace, silence, purity, freedom of self.

Lokātītastava. (T. 'Jig rten las 'das par bstod pa). In Sanskrit, "In Praise of the Supramundane One"; an Indian philosophical work written in the form of a praise of the Buddha by the MADHYAMAKA master NĀGĀRJUNA. In the Tibetan tradition, there are a large number of such praises (called bstod tshogs or STAVAKĀYA), in contrast to the set of philosophical texts (called rigs tshogs or YUKTIKĀYA) attributed to Nāgārjuna, among which the ACINTYASTAVA, Lokātītastava, NIRAUPAMYASTAVA, and PARAMĀRTHASTAVA are extant in Sanskrit and generally accepted to be his work; these four works together are known as the CATUḤSTAVA. It is less certain that he is the author of the DHARMADHĀTUSTAVA ("Hymn to the Dharmadhātu") of which only fragments are available in the original. The Lokātītastava is a work in twenty-eight verses. The first part of the text refutes the independent existence of the aggregates (SKANDHA) that constitute the person; the second part of the text refutes the ultimate existence of the world; and the third part states that the knowledge of emptiness (suNYATĀ) leads to liberation. The content of the work accords with that of the MuLAMADHYAMAKAKĀRIKĀ, although here, the Buddha is addressed directly and quoted in many of the stanzas.

loka. (T. 'jig rten; C. shijie/shijian; J. sekai/seken; K. segye/segan 世界/世間). In Sanskrit and Pāli, "world," or "realm"; a polysemous term with a wide range of literal and figurative senses. Literally, loka is used to refer to a specific realm of various types of beings as well as more broadly to an entire world system (see LOKADHĀTU, TRAIDHĀTUKA), with Mount SUMERU at the center; the term can also refer collectively to the inhabitants of such a world. In a figurative sense, loka carries many of the connotations of "world" in English ("worldly," "mundane") to refer to SAMSĀRA and its qualities, which, although attractive to the unenlightened, are subject to impermanence (ANITYA). Such a world is contrasted with what is, lit. "beyond the world" or LOKOTTARA, a term used to describe the "supramundane" aspirations and achievements of those seeking liberation.

lokiyasamādhi. (S. laukikasamādhi; T. 'jig rten pa'i ting nge 'dzin; C. shunshi sanmei; J. junse sanmai; K. sunse sammae 順世三昧). In Pāli, "mundane concentration," or "worldly concentration"; any type of mental concentration that is disassociated from the four paths (P. magga; S. MĀRGA) and four fruits (PHALA) of liberation. The term denotes all moments of concentration that are involved in ordinary mundane consciousness, whether virtuous or nonvirtuous, and states of meditative absorption (P. JHĀNA; S. DHYĀNA) cultivated through tranquillity meditation (P. samathabhāvanā; S. sAMATHA), which do not as yet involve insight or wisdom (P. paNNā; S. PRAJNĀ). See also LOKUTTARASAMĀDHI.

lokottara. (P. lokuttara; T. 'jig rten las 'das pa; C. chushijian; J. shusseken; K. ch'ulsegan 出世間). In Sanskrit, lit. "beyond the world"; "supramundane," "transcendent"; viz., something that is related to attaining liberation (VIMOKsA) from SAMSĀRA or that leads to such liberation. The term also can indicate a certain level of spiritual maturity, such as when the practitioner is no longer subject to the contaminants (ĀSRAVA). In the context of the status of practitioners, mundane (LAUKIKA) refers to ordinary beings; more specifically, in the fifty-two stage bodhisattva path, laukika usually indicates practitioners who are at the stage of the ten faiths (C. shixin), ten understandings (C. shijie), or ten practices (C. shixing), while "supramundane" (lokottara) refers to more enlightened practitioners, such as BODHISATTVAs who are on the ten stages (DAsABHuMI). FAZANG's HUAYAN WUJIAO ZHANG ("Essay on the Five Teachings according to Huayan") parses these stages even more precisely: of the ten stages (dasabhumi) of the path leading to buddhahood, stages one through three belong to the mundane (laukika); the fourth to the seventh stages are supramundane from the standpoint of the three vehicles (TRIYĀNA) of sRĀVAKA, PRATYEKABUDDHA, and BODHISATTVA; and the eighth to the tenth stages transcend even the supramundane and belong to the one vehicle (EKAYĀNA). The LOKOTTARAVĀDA (Teaching of Transcendence), a subschool of the MAHĀSĀMGHIKA school of mainstream Buddhism, took its name from its advocacy of the supramundane qualities of the Buddha and the univocality of the BUDDHAVACANA. The school's emblematic text, the MAHĀVASTU, claims that all the seemingly mundane acts of the Buddha are in fact supramundane; hence, although the Buddha may appear to eat and sleep, walk and talk like ordinary people, he in fact remains constantly in a state of meditation because he is free from all needs.

lokuttarasamādhi. (S. lokottarasamādhi; T. 'jig rten las 'das pa'i ting nge 'dzin; C. chushi sanmei; J. shusse sanmai; K. ch'ulse sammae 出世三昧). In Pāli, "supramundane concentration"; concentration associated with the attainment of any of the four paths (magga, S. MĀRGA) and/or four fruitions (PHALA) of enlightenment, which constitute collectively eight moments along the path to complete liberation from SAMSĀRA. The eight moments in order of their occurrence are the (1) path and (2) fruition of a stream-enterer (S. SROTAĀPANNA), the (3) path and (4) fruition of a once-returner (S. SAKṚDĀGĀMIN), the (5) path and (6) fruition of a nonreturner (S. ANĀGĀMIN), and the (7) path and (8) fruition of a worthy one (S. ARHAT). All other forms of concentration not associated with the paths and fruits of enlightenment are deemed of this world or "mundane concentrations" (LOKIYASAMĀDHI). Supramundane concentration is also characterized by its singular object, NIRVĀnA.

Madhyamakāloka. (T. Dbu ma snang ba). In Sanskrit, "Illumination of the Middle Way"; the major independent (as opposed to commentarial) work of the late eighth-century Indian master KAMALAsĪLA. The work is preserved only in Tibetan translation. While the MADHYAMAKĀLAMKĀRA of Kamalasīla's teacher, sĀNTARAKsITA, is considered the foundational philosophical text of the YOGĀCĀRA-MADHYAMAKA synthesis, the Madhyamakāloka is its most important and detailed exposition. As such, it deals with a number of central epistemological and logical issues to articulate what is regarded as the defining tenet of the YOGĀCĀRA-SVĀTANTRIKA-MADHYAMAKA school: that major YOGĀCĀRA doctrines, such as "mind-only" (CITTAMĀTRA) and the three natures (TRISVABHĀVA), are important in initially overcoming misconceptions, but they are in fact only provisional (NEYĀRTHA) teachings for those who have not yet understood the Madhyamaka view. The Madhyamakāloka is also important for its exploration of such central MAHĀYĀNA doctrines as the TATHĀGATAGARBHA and the question of the EKAYĀNA. On this latter point, Kamalasīla argues against the Yogācāra position that there are three final vehicles (sRĀVAKA, PRATYEKABUDDHA, and BODHISATTVA vehicles, with some beings excluded from any path to liberation; see SAMUCCHINNAKUsALAMuLA; ICCHANTIKA) in favor of the position that there is a single vehicle to buddhahood for all beings.

maggacitta. In Pāli, "path consciousness"; a term synonymous with "path knowledge" (maggaNāna); the moment of consciousness that occurs upon accessing any one of the four supramundane or noble paths (P. ariyamagga; S. ĀRYAMĀRGA), viz., that of the stream-enterer (P. sotāpanna; S. SROTAĀPANNA), once-returner (P. sakadāgāmi; S. SAKṚDĀGĀMIN), nonreturner (P. anāgāmi; ANĀGĀMIN), and worthy one (P. arahant; S. ARHAT). It marks the attainment of what is called "purity of knowledge and vision" (NĀnADASSANAVISUDDHI), which is the seventh and final purity (visuddhi; cf. S. VIsUDDHI) that is developed along the path to liberation. Path consciousness is immediately preceded by GOTRABHuNĀnA or "change-of-lineage knowledge," that point at which consciousness first takes the NIRVĀnA element (P. nibbānadhātu) as its object, thereby freeing the practitioner from belonging to the lineage of ordinary worldlings (P. puthujjana; cf. S. PṚTHAGJANA). Path consciousness is immediately followed by two or three moments of "fruition consciousness" (PHALACITTA), after which the mind subsides into the subconscious continuum (BHAVAnGASOTA). The difference between path consciousness and fruition consciousness may be described in the following way with reference to the stream-enterer: through the path of stream-entry, one "becomes" free of the first three fetters (SAMYOJANA), whereas through fruition of stream-entry one "is" free of the first three fetters. Because path consciousness represents the first moment of entering of the path, it occurs only once to any given practitioner on each of the four paths. Fruition consciousness, on the other hand, is not so limited and thus may repeat itself innumerable times during a lifetime.

maggāmaggaNānadassanavisuddhi. (S. *margāmargajNānadarsanavisuddhi; C. dao feidao zhijian qingjing; J. dohidochikenshojo; K. to pido chigyon ch'ongjong 道非道智見清淨). In Pāli, "purity of knowledge and vision of what is and is not the path." According to the VISUDDHIMAGGA, the fifth of seven "purities" (visuddhi; cf. S. VIsUDDHI) to be developed along the path to liberation. This purity consists of the understanding that distinguishes between what is the right path and what is the wrong path. It requires as a prerequisite the cultivation of methodological insight (nayavipassanā) through contemplating the nature of the five aggregates (P. khandha; S. SKANDHA). Through an understanding of the FOUR NOBLE TRUTHS and dependent origination (P. paticcasamuppāda; S. PRATĪTYASAMUTPĀDA), the practitioner realizes that the aggregates come into being and pass away from moment to moment, and that as a consequence they are insubstantial, unreliable, and empty, like a mirage. During this stage of purification, ten experiences arise, which, if the practitioner becomes attached to them, function as defilements of insight (vipassanupakkilesa). These include: (1) radiant light (obhāsa), (2) knowledge (Nāna), (3) rapture (pīti), (4) tranquility (passaddhi), (5) pleasure (sukha), (6) determination (adhimokkha), (7) energy (paggaha), (8) awareness (upatthāna), (9) equanimity (upekkhā), and (10) delight (nikanti). These ten defilements may cause the practitioner to believe that he has attained liberation, when in fact he has not. They are overcome with continued practice, whereby the mind comes to regard them with indifference as mere concomitants of insight.

Mahālisutta. In Pāli, the "Discourse to Mahāli"; the sixth sutta of the DĪGHANIKĀYA (there is no equivalent recension in the Chinese translations of the ĀGAMAs); preached by the Buddha to the Licchavi chief Mahāli at the Kutāgārasālā in Vesāli (S. VAIsĀLĪ). Mahāli tells the Buddha that the ascetic Sunakkhatta claimed to be able to see heavenly forms but was not able to hear heavenly sounds. Mahāli asks whether such attainments are possible, whereupon the Buddha explains how through meditative absorption (P. JHĀNA; S. DHYĀNA) they indeed can be developed. He further explains to Mahāli that these supernatural powers are not the reason why people join the Buddhist order, but rather to attain the four degrees of sanctity, namely, those stream-enterer (P. sotāpanna; S. SROTAĀPANNA), once-returner (P. sakadagāmi; S. SAKṚDĀGĀMIN), nonreturner (P. anāgāmi; S. ANĀGĀMIN), and arahant (S. ARHAT). These are to be attained by following the noble eightfold path (P. ariyātthangikamagga; see S. AstĀnGIKAMĀRGA). The question is then raised as to whether the soul and body are the same or different. This leads to another discussion of Buddhist practice and attainments, beginning with taking refuge in the three jewels, observing the precepts, renouncing the world to become a Buddhist monk, and controlling the senses with mindfulness (P. sati; S. SMṚTI), to cultivating the four meditative absorptions (P. jhāna; S. dhyāna), and developing the six superknowledges (P. abhiNNā; S. ABHIJNĀ), which culminate in enlightenment and liberation from the cycle of rebirth.

Meditation is the easiest process for the human mind, but the narrtyftest in its results ; contemplation more difficult, but greater; self-observation and liberation from the chains of Thought the most difficult of all, but the widest and greatest in its fruits.

Meditation The attempt to raise the self-conscious mind to the level of its spiritual counterpart, to unite manas with a ray from buddhi. It is a positive attitude of mind, a state of consciousness rather than a system or a time period of intensive thinking. It corresponds in its more perfect form to the ecstasy of Plotinus, which he defines as “the liberation of the mind from its finite consciousness, becoming one and identified with the Infinite.” It is silent prayer in one real sense, for the heart aspires upwards to become freed from all desire for personal benefit, and the mind frames no specific object, but both unite in the aspiration; not my will, but thine, be done. When engaged in at the outset of the day, or on retiring to sleep, it often takes the form of reflecting profoundly and impersonally on spiritual teachings, as well as self-examination, attuning of the mind and heart to calm and unselfish thought and feelings, as well as the endeavor to realize in consciousness one’s highest ideals of duty, purity, and truth, and inducing thereby a general harmonizing and one-pointed adjustment of the whole nature.

MENTAL LIBERATION FROM EMOTIONALITY During incarnation the emotional and mental envelopes coalesce so as to form, as it were, one single envelope from the functional point of view. Since the emotional is incomparably more developed, it completely dominates the mental. A prerequisite of liberating the mental from the dependence on the emotional is that the coalescence be discontinued. This also results in mental objective consciousness. The method will remain esoteric until mankind has become humanized. Until then, the lowest mental (47:7) can at best dominate the two lowest emotional ones (48:6,7) and the two lowest mental ones (47:6,7) the four lower emotional
(48:4-7). K 6.8.8

From this it follows that only 47:5, perspective thinking, can control the higher emotionality (48:2,3). This explains why the great majority of people have difficulty in discovering the untenability of fictions that appeal to wishful thinking.


Mohism: See Mo chia and Chinese philosophy. Moksa: (Skr.) Liberation, salvation from the effects of karma (q.v.) and resulting samsara (q.v.). Theoretically, good karma as little as evil karma can bring about liberation from the state of existence looked upon pessimistically. Thus, Indian philosophy early found a solution in knowledge (vidyd, jnana) which, disclosing the essential oneness of all in the metaphysical world-ground, declares the phenomenal world as maya (q.v.). Liberation is then equivalent to identification of oneself with the ultimate reality, eternal, changeless, blissful, or in a state of complete indifference either with or without loss of consciousness, but at any rate beyond good and evil, pleasure and pain. Divine grace is also recognized by some religious systems as effecting moksa. No generalization is possible regarding the many theories of moksa, its nature, or the mode of attaining it. See Nirvana, Samadhi, Prasada. -- K.F.L.

MOKSA. ::: Liberation ; spiritual liberation ; liberation from mayd.

moks.a (moksha) ::: liberation; release from existence in the world; same as mukti.

moksa (Moksha) ::: release, liberation; [one of the four human interests]: spiritual liberation.

moksha. :::final liberation from birth, death and re-birth; the state of abiding as the Self; complete freedom &

Moksha: In Hindu and occult terminology, the ultimate realization of identity with the Spirit. (Literally, release or liberation.) The identification of oneself with the ultimate reality, eternal, changeless, blissful, or in a state of complete indifference either with or without loss of consciousness, but at any rate beyond good and evil, pleasure and pain.

moot ::: v. --> See 1st Mot.
A discussion or debate; especially, a discussion of fictitious causes by way of practice. ::: n. --> A ring for gauging wooden pins.
A meeting for discussion and deliberation; esp., a meeting of


mukta. ::: one who has attained spiritual liberation

mukti ::: liberation. ::: muktih [nominative]

mukti ::: liberation, "the release of our being from the narrow and painful knots of the individualised energy in a false and limited play, which at present are the law of our nature"; in pūrn.a yoga, "a liberation of the soul in nature perfect and self-existent whether in action or in inaction"; the second member of the siddhi catus.t.aya, integral freedom, including liberation of the spirit (essential mukti) and liberation of the nature (comprising ahaṅkara-mukti-siddhi, traigun.yasiddhi and mukti from dvandva), not only a "liberation from Nature in a quiescent bliss of the spirit", but also a "farther liberation of the Nature into a divine quality and spiritual power of world-experience" which "fills the supreme calm with the supreme kinetic bliss of knowledge, power, joy and mastery".

MUKTI. ::: Salvation ; liberation from the Ignorance that 'holds all terrestrial beings.

Mukti: Sanskrit for liberation. The final release from worldly existence; final beatitude.

Mukti: (Skr.) Liberation. Same as moksa (q.v,). -- K.F.L.

mukti. ::: spiritual liberation; the state of enlightenment; release

Mumukshutva (Sanskrit) Mumukṣutva [from the verbal root muc, mokṣ to free] To wish to be free; desire for liberation and final emancipation from the worlds of differentiation or manifestation.

mumukshutva. ::: the desire for liberation; one of the four prerequisites for qualification as a spiritual aspirant of vedanta

mumuksu ::: [one who desires liberation].

mumuksutvam ::: passion for release, desire for liberation.

mumuks.utva (mumukshutwa) ::: desire for liberation; liberation from this desire is the final step in subjective mukti.

Nibbana ::: A Pali term translated as "Quenching" or "Extinguishing". Surrendering to the Unmanifest results in this: a cessation of experience. A manner of looking at enlightenment as a liberation from Suffering as contrasted with the view of enlightenment as a snuffing out of the flames of experience to end Suffering (a semantic distinction that characterizes Nirodha). See Enlightenment and The Veils of Negative Existence.

Nirodha ::: A Pali term translated as "Cessation" or "Removal". Refers to the non-experience that is the cessation of conscious experience. This occurs through surrendering from Kether to the Unmanifest. A way of looking at enlightenment as an extinguishment of Suffering as opposed to the view of enlightenment as a liberation from suffering (a distinction that characterizes Nibbana). See also Enlightenment and The Veils of Negative Existence.

nirvana. ::: the state of liberation or egolessness; final emancipation; absolute experience

nirvichara samadhi. ::: a stage in samadhi wherein only pure awareness remains without deliberation, reasoning or enquiry

nityamukta ::: [(one who is) perpetually in the state of liberation].

ṅkara-mukti-siddhi ::: the perfection of release from the ego (ahaṅkara), part of the mukti or liberation of the nature: "the transformation of the limited ego into a conscious centre of the divine unity and freedom" (caitanyakendra) through "an uncompromising abolition of the ego-sense at its very basis and source", leaving only an "individualisation for the purposes of the play of universal consciousness in an individual mind and frame".

Ordinary life and yoga ::: In the ordinary life a personal, social or traditional constructed rule, standard or ideal is the guide ; once the spiritual journey has begun, this must be replac- ed by an inner and outer rule or way of living necessary for our self-discipline, liberation and perfection, a way of living proper to the path we follow or enjoined by the spiritual guide and master, the Guru or else dictated by a Guide within us.

Or universal Self brings the sense of liberation, it is this which is necessary for the supreme spiritual deliverance ::: but for the transformation of the life and nature the awakening of the psy- chic being and its rule over the nature are indispensable.

Overmind ::: Overmind is the highest source of the cosmic consciousness available to the embodied being in the Ignorance. It is part of the cosmic consciousness—but the human individual when he opens into the cosmic usually remains in the cosmic Mind-Life- Matter receiving only inspirations and influences from the higher planes of Intuition and Overmind. He receives through the spiritualised higher and illumined mind the fundamental experiences on which spiritual knowledge is based; he can become even full of intuitive mind movements, illuminations, various kinds of powers and illumined light, liberation, Ananda. But to rise fully into the Intuition is rare, to reach the Overmind still rarer— although influences and experiences can come down from there.
   Ref: CWSA Vol.28, Letters on Yoga-I, Page: 152


palaver ::: n. --> Talk; conversation; esp., idle or beguiling talk; talk intended to deceive; flattery.
In Africa, a parley with the natives; a talk; hence, a public conference and deliberation; a debate. ::: v. t. & i. --> To make palaver with, or to; to used palaver;to


Palestine Liberation Front (PLF) ::: Palestine Liberation Front was formed by Mohammed Zeidan as a militant organization in 1977 that broke off from the Popular Front for the Liberation of Palestine and the Popular Front for the Liberation of Palestine-General Command and has been responsible for many acts of terror world wide.

Palestine Liberation Organization (PLO) ::: Umbrella organization, a coalition of groups including the Fatah, the Marxist Popular Front for the Liberation of Palestine and several others. The PLO was formed in 1964 by the first Arab summit conference as the embodiment of the notion of a Palestinian entity. It was originally controlled by the Arab states but after the 1967 war was taken over by genuine Palestinian nationalist groups and became autonomous.

Palestinian Liberation Army(PLA) ::: Formed in 1964 as the PLO's military branch led by Yasser Arafat. After Oslo this group was observed by the PA security units.

Paramavadhi (Sanskrit) Paramāvadhi [from parama highest + avadhi a termination, limit] Highest ranges; a place or loka of purely spiritual character where, according to Visishtadvaita Vedantists, bliss is enjoyed by those who reach moksha or freedom in spirit and complete liberation from the manifested worlds. This place “is not material but made . . . ‘of Suddhasatwa, the essence of which the body of Iswara,’ the lord, ‘is made’ ” (TG 249).

peace ::: a deep quietude bringing not merely a release but a certain happiness or Ananda of itself, a harmony that gives a feeling of liberation and full satisfaction.

Peace ::: Peace is a necessary basis but peace is not sufficient. Peace if it is strong and permanent can liberate the inner being which can become a calm and unmoved witness of the external movements. That is the liberation of the Sannyasin. In some cases it can liberate the external also, throwing the old nature out into the environmental consciousness, but even this is liberation, not transformation.
   Ref: SABCL Vol. 22-23-24, Page: 506


Pesach (&

ponder ::: v. t. --> To weigh.
To weigh in the mind; to view with deliberation; to examine carefully; to consider attentively. ::: v. i. --> To think; to deliberate; to muse; -- usually followed by on or over.


Popular Front for the Liberation of Palestine-General Command (PFLP-GC)

Popular Front for the Liberation of Palestine (PFLP)

prakasa (prakasha; prakash) ::: radiance, illumination, "transparent prakasa luminousness"; clarity of the thinking faculty, an element of buddhisakti; the divine light of knowledge into which sattva is transformed in the liberation (mukti) of the nature from the trigun.a of the lower prakr.ti; the highest of the seven kinds of akashic material.

pravr.tti (pravritti) ::: literally "moving out and forward"; activity, pravrtti "movement and impulsion and kinesis"; the will to act, a term in the first general formula of the sakti catus.t.aya; "the Divine Impulse which acts through us", the pure desireless impulsion (suddha pravr.tti) into which rajas is transformed in the liberation (mukti) of the nature from the trigun.a of the lower prakr.ti; "the ancient sempiternal urge to action . . . which for ever proceeds without beginning or end from the original Soul of all existence", one side of "the double movement of the Soul and Nature" whose other side is nivr.tti.

precipitate ::: a. --> Overhasty; rash; as, the king was too precipitate in declaring war.
Lacking due deliberation or care; hurried; said or done before the time; as, a precipitate measure.
Falling, flowing, or rushing, with steep descent; headlong.
Ending quickly in death; brief and fatal; as, a precipitate case of disease.


predeliberation ::: n. --> Previous deliberation.

premeditation ::: n. --> The act of meditating or contriving beforehand; previous deliberation; forethought.

propendency ::: n. --> Propensity.
Attentive deliberation.


Purusartha: (Skr.) Object (artha) of man's (purusa) pursuits, enumerated as four: kama (desire), artha (wealth), dharma (duty), moksa (liberation). Also, a statement of aims with which Indian philosophers traditionally preface their works. -- K.F.L.

QUASI-OCCULTISM The planetary hierarchy asserts emphatically that man cannot on his own acquire knowledge of higher worlds than the physical. All true knowledge of superphysical reality is a gift from the planetary hierarchy. Ever since esoterics began to be publicized in 1875, people ignorant of esoterics (also discarnate people in the emotional world) have put together their own systems on the basis of esoteric facts they have misunderstood and complemented with their own fanciful speculation. The result of this ongoing distortion has been that most of what is today presented as
&


Ra ::: Evil eye. ::: Rabat Arab Summit ::: A meeting held in Rabat, Morocco in October 1974 at which Arab participants, except for Jordan, agreed to recognize the Palestinian Liberation Organization as the sole legitimate representative of the Palestinian people and the Palestinian right of return.

RAJAYOGA. ::: It aims at the liberation and perfection of the mental being, the control of the emotional and sensational life, the mastery of the whole apparatus of thought and conscious- ness. It fixes its eyes on the citta, that stull of mental conscious- ness in which all these activities arise, and it seeks, even as

redelivery ::: n. --> Act of delivering back.
A second or new delivery or liberation.


re-demption ::: n. --> The act of redeeming, or the state of being redeemed; repurchase; ransom; release; rescue; deliverance; as, the redemption of prisoners taken in war; the redemption of a ship and cargo.
The liberation of an estate from a mortgage, or the taking back of property mortgaged, upon performance of the terms or conditions on which it was conveyed; also, the right of redeeming and reentering upon an estate mortgaged. See Equity of redemption, under Equity.


release ::: n. 1. A deliverance as from confinement, restraint, pain, grief or suffering or tension. 2. Liberation from confinement or anything that restrains or fastens; or some device or agency for effecting such liberation. v. 3. To relieve of debt or obligation. 4. To free from anything that restrains, fastens, etc. released, releasing.

Right-Hand Path ::: A magical paradigm that, generally, has as its main goal the liberation from the illusion of "self" entirely (i.e. enlightenment) and the journey toward that end.

sadhana chatushtaya. ::: the four-fold aids to spiritual practice &

sadhana. ::: spiritual discipline; spiritual practice performed for the purpose of preparing oneself for Self-realisation; the means by which liberation is attained &

sadharmya-mukti ::: liberation by assumption of the Divine Nature.

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

Sadriya-mnkti ::: liberation by likeness to the Divine ; identity of the soul’s liberated nature with the divine nature.

sadrsya-mukti ::: liberation by likeness to the Divine.

Sage ::: See hakam. ::: Saiqa ::: A section of the Palestinian Liberation Organization, founded in 1968, that was funded by Syria and supported Palestinian liberation alongside pan-Arab ideology that placed the Ba’athist Syrian party in power.

salokya-mukti ::: liberation by conscious existence in one world of being with the Divine.

Samadhindriya (Sanskrit) Samādhīndriya The root of meditation, the organ of meditation; “the fourth of the five roots called Pancha Indriyani, which are said in esoteric philosophy to be the agents in producing a highly moral life, leading to sanctity and liberation; when these are reached, the two spiritual roots lying latent in the body (Atma and Buddhi) will send out shoots and blossom. Samadhindriya is the organ of ecstatic meditation in Raj-yoga practices” (TG 286).

sama (shama; çama) ::: quietude, peace, calm; rest, quiescence, passama sivity; the "divine peace and tranquil eternal repose" which replaces tamas in the liberation (mukti) of the nature from the trigun.a of the lower prakr.ti, "a divine calm, which is not an inertia and incapacity of action, but a perfect power, sakti, holding in itself all its capacity and capable of controlling and subjecting to the law of calm even the most stupendous and enormous activity".

sama-tapas-prakasa (shama-tapas-prakasha) ::: the union of sama, tapas and prakasa, which replace tamas, rajas and sattva in traigun.yasiddhi, the liberation of the nature from the trigun.a; unlike the gun.as of the lower nature, sama, tapas and prakasa "do not exclude each other, are not at war, are not even merely in equilibrium, but each an aspect of the two others and in their fullness all are inseparable and one". samata santih. sukhaṁ hasyam iti santicatus.t.ayam (samata shantih samata

samipya-mukti ::: liberation by samipya.

samsara. ::: repetitive history; worldly bondage; earthly suffering; the continuous round of birth and death to which the individual is subjected until it attains liberation; earthly suffering

sankhya &

sattvaguna. :::the single principle which leads to happiness, sentience, unity and unification, symmetry, salvation and liberation; resistance to binding action and to both positive and negative space-time curvatures; facilitates the reflection of consciousness and is favourable for the attainment of liberation; it's effect is Brahmavichara &

sayujyamukti ::: [liberation by] self-oblivious abolition of the soul's personal being in the absorption in the One; the freedom born of unbroken contact of the individual being in all its parts with the Divine.

Seneca in his Quaestiones Naturalis (2:41) states that there is a more sublime Council of Divinities, superior even to Jupiter and the twelve dii consentes, whose combined will and intelligence govern even the deliberations of Jupiter and the twelve great consenting gods. See also SATYAS

sentiment ::: a. --> A thought prompted by passion or feeling; a state of mind in view of some subject; feeling toward or respecting some person or thing; disposition prompting to action or expression.
Hence, generally, a decision of the mind formed by deliberation or reasoning; thought; opinion; notion; judgment; as, to express one&


&

Solar Consciousness ::: A stage of consciousness associated with the Higher Self: a sense of identity outside of the whims of habits and emotions that typify Lunar Consciousness. This is a stage that most of humanity should aim for as there is much liberation that comes from forming one's own sense of identity and not being subservient to the whims of evolution and rote habit. See also The Room and The Temple.

Sotapanna (Pali) Sotāpanna One who has entered the path of Sotapatti, the stream to nirvana, the first of the four paths that lead to liberation. See also SROTAPATTI

Spiritual Transformation ::: What I mean by the spiritual transformation is something dynamic (not merely liberation of the self, or realization of the One which can very well be attained without any descent). It is a putting on of the spiritual consciousness dynamic as well as static in every part of the being down to the subconscient.
   Ref: CWSA Vol. 35, Page: 174


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

Sri Aurobindo: "But what do we mean by the individual? What we usually call by that name is a natural ego, a device of Nature which holds together her action in the mind and body. This ego has to be extinguished, otherwise there is no complete liberation possible; but the individual self or soul is not this ego. The individual soul is the spiritual being which is sometimes described as an eternal portion of the Divine, but can also be described as the Divine himself supporting his manifestation as the Many. This is the true spiritual individual which appears in its complete truth when we get rid of the ego and our false separative sense of individuality, realise our oneness with the transcendent and cosmic Divine and with all beings.” *Letters on Yoga

Sri Aurobindo: "The sense of release as if from jail always accompanies the emergence of the psychic being or the realisation of the self above. It is therefore spoken of as a liberation, mukti. It is a release into peace, happiness, the soul"s freedom not tied down by the thousand ties and cares of the outward ignorant existence.” Letters on Yoga

SSdharmya-mukii ; liberation by the acquisition of the divine nature, by the transformation of this lower being info the human

SShkya^mtikti ::: liberation by conscious existence in one world of being with the Divine ; liberation into dwelling in the same status of being as the Divine ; eternal ecstatic dwelling in the highest existence of the Supreme.

Ssu: Deliberation, thinking. Wish. Idea.

studied ::: pt. of study. 1. Resulting from deliberation and careful thought. 2. Learned; knowledgeable.

tantra ::: 1. a yogic system which is in its nature synthetical and starts from a great central principle of Nature, a great dynamic force of Nature: in the Vedic methods of yoga [i.e. the trimarga] the lord of the yoga is the purusa, the Conscious Soul, but in tantra it is rather prakrti, the Nature-Soul, the Energy, the Will-in-Power executive in the universe; it was by learning and applying the secrets of this Will-in-Power, its method, its tantra, that the tantrika yogin pursued the aims of his discipline-mastery, perfection, liberation, beatitude; the method of tantrika discipline is to raise Nature in man into manifest power of spirit. ::: 2. [a text of the tantrika system].

tapas ::: "concentration of power of consciousness"; will-power; the force that acts through aisvarya, isita and vasita, or the combination of these siddhis of power themselves, sometimes listed as the fourth of five members of the vijñana catus.t.aya; the divine force of action into which rajas is transformed in the liberation (mukti) of the nature from the trigun.a of the lower prakr.ti, a power "which has no desire because it exercises a universal possession and a spontaneous Ananda .. of its movements"; the force manifested by an aspect of daivi prakr.ti (see Mahakali tapas, Mahasarasvati tapas); (also called cit-tapas)"infinite conscious energy", the principle that is the basis of tapoloka; limited mental will and power. Tapas is "the will of the transcendent spirit who creates the universal movement, of the universal spirit who supports and informs it, of the free individual spirit who is the soul centre of its multiplicities. . . . But the moment the individual soul leans away from the universal and transcendent truth of its being, . . . that will changes its character: it becomes an effort, a straining". tapas ananda

"The gradual self-liberation from bondage to Nature is the true progress of humanity.” Essays in Philosophy and Yoga

“The gradual self-liberation from bondage to Nature is the true progress of humanity.” Essays in Philosophy and Yoga

The Great Work ::: In right-hand path paradigms this usually refers to the spiritual journey to seek enlightenment and liberation from suffering.

The Heavens ::: The subtle planes of reality that resonate more deeply with archetypes of bliss, acceptance, and liberation. Generally these are in the upper Astral Plane or in the Mental Plane and certain religious systems and spiritual traditions view these planes as areas of rebirth for good karmic accumulations or as zones of reprieve before rebirth.

"The message of the Gita is the gospel of the Divinity in man who by force of an increasing union unfolds himself out of the veil of the lower Nature, reveals to the human soul his cosmic spirit, reveals his absolute transcendences, reveals himself in man and in all beings. The potential outcome here of this union, this divine Yoga, man growing towards the Godhead, the Godhead manifest in the human soul and to the inner human vision, is our liberation from limited ego and our elevation to the higher nature of a divine humanity.” Essays on the Gita ::: *Divinity"s.

“The message of the Gita is the gospel of the Divinity in man who by force of an increasing union unfolds himself out of the veil of the lower Nature, reveals to the human soul his cosmic spirit, reveals his absolute transcendences, reveals himself in man and in all beings. The potential outcome here of this union, this divine Yoga, man growing towards the Godhead, the Godhead manifest in the human soul and to the inner human vision, is our liberation from limited ego and our elevation to the higher nature of a divine humanity.” Essays on the Gita

— the perfection of the traigun.ya or trigun.a: that part of the mukti or liberation of the nature in which, when the being has transcended the gun.as and is trigun.atita, the gun.as are transformed and unified so that "the three lower unequal modes pass into an equal triune mode"; tamas, rajas and sattva then "go back to their divine principles" in "three essential powers of the Divine", termed sama, tapas (or pravr.tti) and prakasa, "which are not merely existent in a perfect equilibrium of quietude, but unified in a perfect consensus of divine action".

  “The popular prevailing idea is that the theurgists, as well as the magicians, worked wonders, such as evoking the souls or shadows of the heroes and gods, and other thaumaturgic works, by supernatural powers. But this never was the fact. They did it simply by the liberation of their own astral body, which, taking the form of a god or hero, served as a medium or vehicle through which the special current preserving the ideas and knowledge of that hero or god could be reached and manifested” (TG 330).

  "The truest reason why we must seek liberation is not to be delivered, individually, from the sorrow of the world, though that deliverance too will be given to us, but that we may be one with the Divine, the Supreme, the Eternal.” *The Synthesis of Yoga

“The truest reason why we must seek liberation is not to be delivered, individually, from the sorrow of the world, though that deliverance too will be given to us, but that we may be one with the Divine, the Supreme, the Eternal.” The Synthesis of Yoga

The union has a threefold character. There is a union in spiritual essence, by identity; there is a union by the indwelling of our soul in this highest Being and Consciousness; there is a dynamic union of likeness or oneness of nature between That and our instrumental being here. The first is the liberation from the Ignorance and identification with the Real and Eternal, moksa, sayujya, which is the characteristic aim of the Yoga of Knowledge. The second, the dwelling of the soul with or in the Divine, samıpya, salokya, is the intense hope of all Yoga of love and beatitude. The third, identity in nature, likeness to the Divine, to be perfect as That is perfect, is the high intention of all Yoga of power and perfection or of divine works and service. The combined completeness of the three together, founded here on a multiple Unity of the self-manifesting Divine, is the complete result of the integral Yoga, the goal of its triple Path and the fruit of its triple sacrifice.
   Ref: CWSA Vol. 23-24, Page: 131


They are in contrast to the Pratyeka Buddhas, whose goal is to win spiritual liberation for themselves alone and who do not renounce nirvana.

This may be called the dhyana of liberation, as it frees the mind from slavery to the mechanical process of thinking and allows it to think or not to think, as it pleases and when it pleases, or to choose Its own thoughts or else to go beyond thought to

This teaching is in all the religions of the world, expressing the law of our higher nature, which is love and harmony, as contrasted with the law of our lower nature, which makes for personal separateness and sets the individual at variance with his neighbor. Its realization in thought and conduct is an indispensable requisite to attainment on the path of wisdom and liberation. The following are selected from many similar teachings:

tivra mumukshutva. ::: intense, earnest and consuming desire for liberation

Transmutation ::: A changing of form. In etheric and alchemical practices this refers to transmuting baser forms of consciousness toward greater degrees of clarity and liberation.

trayate. ::: preserves; protects; gives deliverance; grants liberation

upadhi. ::: "limited by"; limitation; external imposition; a term used in vedanta philosophy for any superimposition that gives a limited view of the true Reality and makes It appear as the relative, like the body of a man or animal is the upadhi of its spirit; one of many conditions of body and mind obscuring the true Self which needs to be removed for the attainment of liberation

Upanishad(Sanskrit) ::: A compound, composed of upa "according to," "together with," ni "down," and the verbal rootsad, "to sit," which becomes shad by Sanskrit grammar when preceded by the particle ni: the entirecompound thus signifying "following upon or according to the teachings which were received when wewere sitting down." The figure here is that of pupils sitting in the Oriental style at the feet of the teacher,who taught them the secret wisdom or rahasya, in private and in forms and manners of expression thatlater were written and promulgated according to those teachings and after that style.The Upanishads are examples of literary works in which the rahasya -- a Sanskrit word meaning"esoteric doctrine" or "mystery" -- is imbodied. The Upanishads belong to the Vedic cycle and areregarded by orthodox Brahmans as a portion of the sruti or "revelation." It was from these wonderfulquasi-esoteric and very mystical works that was later developed the highly philosophical and profoundsystem called the Vedanta. The Upanishads are usually reckoned today as one hundred and fifty innumber, though probably only a score are now complete without evident marks of literary change oradulteration in the way of excision or interpolation.The topics treated of in the Upanishads are highly transcendental, recondite, and abstruse, and in orderproperly to understand the Upanishadic teaching one should have constantly in mind the master-keys thattheosophy puts into the hand of the student. The origin of the universe, the nature of the divinities, therelations between soul and ego, the connections of spiritual and material beings, the liberation of theevolving entity from the chains of maya, and kosmological questions, are all dealt with, mostly in asuccinct and cryptic form. The Upanishads, finally, may be called the exoteric theosophical works ofHindustan, but contain a vast amount of genuine esoteric information.

vaidika dharma. ::: a diverse body of religion, philosophy, and cultural practice native to and predominant in India, characterised by a belief in reincarnation and a supreme being of many forms and natures, by the view that opposing theories are aspects of one eternal Truth, and by a desire for liberation from earthly evils

videhamukti. ::: liberation after death; Self-realisation after leaving the body

vimoksaya ::: [for liberation]. [Gita 16.5]

Vimoksha (Sanskrit) Vimokṣa Final emancipation, liberation; nirvana.

Wallenberg, Raoul ::: (1912- c. 1945) Swedish diplomat who, in 1944, went to Hungary on a mission to save as many Jews as possible by handing out Swedish papers, passports and visas. He is credited with saving the lives of at least 30,000 people. After the liberation of Budapest, he was mysteriously taken into custody by the Russians and his fate remains unknown.

When the human ego realises that its will is a tool, its wisdom ignorance and childishness, its power an infant’s groping, its virtue a pretentious impurity, and learns to trust itself to that which transcends it, that is its salvation. The apparent freedom and self-assertion of our personal being to which we arc so profoundly attached, conceal a most pitiable subjection to a thousand suggestions, impulsions, forces which we have made extraneous to our little person. Our ego, boasting of freedom, is at every moment the slave, toy and puppet of countless beings, powers, forces, influences in uniwrsal Nature. The self-abnega- tion of the ego in the Divine is its self-fulfilment ; its surrender to that which transcends it is its liberation from bonds and limits and its perfect freedom.

When the human ego realises that its will is a tool, its wisdom ignorance and childishness, its power an infant’s groping, its virtue a pretentious impurity, and learns to trust itself to that which transcends it, that is its salvation. The apparent freedom and self-assertion of our personal being to which we are so profoundly attached, conceal a most pitiable subjection to a thousand suggestions, impulsions, forces which we have made extraneous to our little person. Our ego, boasting of freedom, is at every moment the slave, toy and puppet of countless beings, powers, forces, influences in universal Nature. The self-abnegation of the ego in the Divine is its self-fulfilment; its surrender to that which transcends it is its liberation from bonds and limits and its perfect freedom.
   Ref: CWSA Vol. 23-24, Page: 59-60


"When the Peace is established, this higher or Divine Force from above can descend and work in us. It descends usually first into the head and liberates the inner mind centres, then into the heart centre and liberates fully the psychic and emotional being, then into the navel and other vital centres and liberates the inner vital, then into the Muladhara and below and liberates the inner physical being. It works at the same time for perfection as well as liberation; it takes up the whole nature part by part and deals with it, rejecting what has to be rejected, sublimating what has to be sublimated, creating what has to be created. It integrates, harmonises, establishes a new rhythm in the nature. It can bring down too a higher and yet higher force and range of the higher nature until, if that be the aim of the sadhana, it becomes possible to bring down the supramental force and existence. All this is prepared, assisted, farthered by the work of the psychic being in the heart centre; the more it is open, in front, active, the quicker, safer, easier the working of the Force can be. The more love and bhakti and surrender grow in the heart, the more rapid and perfect becomes the evolution of the sadhana. For the descent and transformation imply at the same time an increasing contact and union with the Divine.” Letters on Yoga

“When the Peace is established, this higher or Divine Force from above can descend and work in us. It descends usually first into the head and liberates the inner mind centres, then into the heart centre and liberates fully the psychic and emotional being, then into the navel and other vital centres and liberates the inner vital, then into the Muladhara and below and liberates the inner physical being. It works at the same time for perfection as well as liberation; it takes up the whole nature part by part and deals with it, rejecting what has to be rejected, sublimating what has to be sublimated, creating what has to be created. It integrates, harmonises, establishes a new rhythm in the nature. It can bring down too a higher and yet higher force and range of the higher nature until, if that be the aim of the sadhana, it becomes possible to bring down the supramental force and existence. All this is prepared, assisted, farthered by the work of the psychic being in the heart centre; the more it is open, in front, active, the quicker, safer, easier the working of the Force can be. The more love and bhakti and surrender grow in the heart, the more rapid and perfect becomes the evolution of the sadhana. For the descent and transformation imply at the same time an increasing contact and union with the Divine.” Letters on Yoga

"When the Peace is established, this higher or Divine Force from above can descend and work in us. It descends usually first into the head and liberates the inner mind centres, then into the heart centre and liberates fully the psychic and emotional being, then into the navel and other vital centres and liberates the inner vital, then into the Muladhara and below and liberates the inner physical being. It works at the same time for perfection as well as liberation; it takes up the whole nature part by part and deals with it, rejecting what has to be rejected, sublimating what has to be sublimated, creating what has to be created.” Letters on Yoga

“When the Peace is established, this higher or Divine Force from above can descend and work in us. It descends usually first into the head and liberates the inner mind centres, then into the heart centre and liberates fully the psychic and emotional being, then into the navel and other vital centres and liberates the inner vital, then into the Muladhara and below and liberates the inner physical being. It works at the same time for perfection as well as liberation; it takes up the whole nature part by part and deals with it, rejecting what has to be rejected, sublimating what has to be sublimated, creating what has to be created.” Letters on Yoga

Will: In the widest sense, will is synonymous with conation. See Conation. In the restricted sense, will designates the sequence of mental acts eventuating in decision or choice between conflicting conative tendencies. An act of will of the highest type is analyzable into:   The envisaging of alternative courses of action, each of which expresses conative tendencies of the subject.   Deliberation, consisting in the examination and comparison of the alternative courses of action with special reference to the dominant ideals of the self.   Decision or choice consisting in giving assent to one of the alternatives and the rejection of the rest.

Will (Scholastic): Will is one of the two rational faculties of the human soul. Only man, as a rational animal, possesses will. Animals are prompted to action by the sensory appetites and in this obey the law of their nature, whereas human will is called free insofar as it determines itself towards the line of action it chooses. Though the objects of will are presented by the intellect, this faculty does not determine will which may still act against the intellect's judgment. The proper object of rational will is good in its universal aspect. Goodness is one of the original ("transcendental") aspects of being, envisioned under this aspect, it becomes a possible end of will. As such, it is apprehended by reason, arousing a simple volitive movement. Follow the approval of "synderesis" (v. there), striving, deliberation, consent, final approval by reason, choice of means and execution. Thus, there is a complicated interplay of intellectual and volitive performances which finally end with action. Action being necessarily about particulars and these being material, will, an "immaterial" faculty cannot get directly in touch with reality and needs, as does on its part intellect, an intermediary; the sensory appetites are the ultimate executors, while the vis cogitativa or practical reason supplies the link on the side of intellectual performance. True choice exists only in rational beings, animals appearing to deliberate are, in truth, only passively subjected to the interference of images and appetites, and their actions are automatically determined by the relative strength of these factors. While man's will is essentially free, it is restricted in the exercise of its fi eedom by imagination, emotion, habit. Whatever an end will aims at, it is always a good, be it one of a low degree. -- R.A.

Without the liberation of the psychic and the realization of the true Self the ego cannot go, both arc necessary.

yoga vasistha. ::: a classical treatise on yoga, containing the instructions of the rishi Vasistha to Lord Rama on meditation and spiritual life, which is divided into six parts &

Yoga Vidya (Sanskrit) Yoga vidyā [from yoga union + vidyā knowledge, science] Spiritual knowledge, the attaining of liberation, moksha, or initiation. Practically identical with jnana-vidya.

Zion, Zionism ::: (Mount) Zion is an ancient Hebrew designation for Jerusalem, but already in biblical times it began to symbolize the national homeland (see e.g., Psalm 137.1-6). In this latter sense it served as a focus for Jewish national-religious hopes of renewal over the centuries. Ancient hopes and attachments to Zion gave rise to Zionist longings and movements since antiquity, culminating in the modern national liberation movement of that name. The Zionist cause helped the Jews return to Palestine in this century and found the state of Israel in 1948. The goal of Zionism is the political and spiritual renewal of the Jewish people in its ancestral homeland. See also Herzl.



QUOTES [137 / 137 - 1500 / 1714]


KEYS (10k)

   65 Sri Aurobindo
   13 Sri Ramana Maharshi
   6 Sri Ramakrishna
   3 Adyashanti
   2 Swetaswatara Upanishad VI.18
   2 Sri Ramana Maharshi
   2 Manly P Hall
   2 Ken Wilber
   2 Alan Watts
   1 William Arkle
   1 Wilhelm Reich
   1 Vivekananda
   1 "Vivekachudamani" an introductory treatise within the Advaita Vedanta
   1 Thomas Keating
   1 Terence James Stannus Gray
   1 SWAMI PREMANANDA
   1 SWAMI ABHEDANANDA
   1 Sri Sarada Devi
   1 SRI ADI SHANKARACHARYA
   1 Ramakrishna
   1 Peter J Carroll
   1 Osho
   1 "Naishkarmya Siddhi" treatise on Advaita Vedanta
   1 Mahavaga
   1 Magghima Nikaya
   1 Karma-glin-pa
   1 Iroquois saying
   1 Gampopo
   1 Gampopa
   1 Friedrich Nietzsche
   1 Fo -shu-hing-tsan-king
   1 Dzongsar Jamyang Khyentse
   1 Dzogchen Rinpoche III
   1 Dudjom Rinpoche
   1 Dilgo Khyentse Rinpoche
   1 Dhammapada
   1 Buddhist Texts
   1 Book of Golden Precepts
   1 Ashtavakra Gita
   1 Anthony de Mello
   1 The Mother
   1 Swami Vivekananda
   1 Sri Nisargadatta Maharaj
   1 Saint Thomas Aquinas
   1 Jetsun Milarepa
   1 Bodhidharma
   1 A C Bhaktivedanta Swami Prabhupada
   1 Abhidhamrnatthasangaha
   1 ?

NEW FULL DB (2.4M)

   49 Sri Aurobindo
   40 Frederick Lenz
   31 Anonymous
   24 Sri Ramana Maharshi
   14 Paulo Freire
   12 Eckhart Tolle
   10 Thich Nhat Hanh
   10 Noam Chomsky
   10 Gautama Buddha
   10 bell hooks
   9 Friedrich Nietzsche
   8 Rebecca Solnit
   8 Mao Zedong
   8 James H Cone
   8 Israelmore Ayivor
   8 Assata Shakur
   7 Jerry Vlasak
   7 Alan W Watts
   6 Marianne Williamson
   6 Jaggi Vasudev

1:How shall I get liberation?" ~ ?,
2:Freeing oneself from words is liberation.
   ~ Bodhidharma,
3:Peace of mind itself is liberation. ~ Sri Ramana Maharshi,
4:Liberation is our very nature. We are that. ~ Sri Ramana Maharshi,
5:Only the annihilation of 'I' is Liberation. ~ Sri Ramana Maharshi,
6:Enlightened enquiry alone leads to Liberation. ~ Sri Ramana Maharshi,
7:What is the seal of liberation? - No longer being ashamed in front of oneself.
   ~ Friedrich Nietzsche,
8:In that God who illumines the reason, desiring liberation I seek my refuge. ~ Swetaswatara Upanishad VI.18,
9:So long as one desires liberation, one is in bondage. ~ Sri Ramana Maharshi,
10:Mukti or Liberation is our Nature. It is another name for us. ~ Sri Ramana Maharshi,
11:There are no stages in Realization, or degrees of Liberation. ~ Sri Ramana Maharshi,
12:Devotion is the key which opens the door to liberation.
   ~ Sri Aurobindo, Essays Divine And Human,
13:Only the liberation of the natural capacity for love in human beings can master their sadistic destructiveness. ~ Wilhelm Reich,
14:Ignorance is nothing but a superimposition of the non-self. The destruction of ignorance is liberation. ~ SRI ADI SHANKARACHARYA,
15:Liberation is self-possession, ~ Sri Aurobindo, Essays in Philosophy and Yoga, Involution and Evolution,
16:The pure Consciousness that alone finally remains is God. This is Liberation. ~ Sri Ramana Maharshi,
17:Equality is the very sign of liberation. ~ Sri Aurobindo, The Synthesis Of Yoga, The Perfection of Equality,
18:It is in the absolute surrender of all conditions and requirements that liberation is discovered to be who and what you are. ~ Adyashanti,
19:Unless the mind is trained to selflessness and compassion, one is apt to lead to the error of seeking liberation for self alone. ~ Gampopa,
20:No one I am, I who am all that is. ~ Sri Aurobindo, Collected Poems, Liberation - I,
21:Mukti [Liberation] is not to be gained in the future. It is there forever, here and now. ~ Sri Ramana Maharshi,
22:Know that you have already achieved liberation in this very birth. Why do you fear? In time the Master will do everything for you. ~ Sri Sarada Devi,
23:To enquire 'Who am I that am in bondage?' and to know one's real nature is alone Liberation. ~ Sri Ramana Maharshi,
24:Vital forces want neither liberation nor transformation. ~ Sri Aurobindo, Letters on Yoga - IV, Attacks by the Hostile Forces,
25:When thou art enfranchised from all hate and desire, then shalt thou win thy liberation. ~ Dhammapada, the Eternal Wisdom
26:Only in the spiritual self can we possess the true unity. ~ Sri Aurobindo, The Synthesis Of Yoga, The Liberation of the Spirit,
27:In that God who illumines the reason, desiring liberation I seek my refuge. ~ Swetaswatara Upanishad VI.18, the Eternal Wisdom
28:The way to liberation is to turn from the outward to the inward. ~ Sri Aurobindo, Essays on the Gita, Works, Devotion and Knowledge,
29:Attachment is bondage; yet again, attachment opens the door to liberation to one who becomes attached to God or the Guru or to illumined souls. ~ SWAMI PREMANANDA,
30:Wouldst thou abstain from action? It is not so that thy soul shall obtain liberation. ~ Book of Golden Precepts, the Eternal Wisdom
31:Purification is not complete till it brings about liberation. ~ Sri Aurobindo, The Synthesis Of Yoga, The Perfection of the Mental Being,
32:The Bliss of Liberation in life is possible only to the mind made subtle and serene by long continued meditation. ~ Sri Ramana Maharshi,
33:Liberation means entire freedom—freedom from the bondage of good, as well as from the bondage of evil. ~ Swami Vivekananda, (C.W. I. 55),
34:The emergence of the Purusha is the beginning of liberation. ~ Sri Aurobindo, Letters on Yoga - III, Inner Detachment and the Witness Attitude,
35:So long as there is egotism neither self-knowledge nor liberation is possible, and there is no cessation of birth and death. ~ Sri Ramakrishna,
36:If we would continuously contemplate the Self, the pure Consciousness that alone remains is God. This is Liberation.. ~ Sri Ramana Maharshi,
37:So long as one is not free from the ego sense, there can be no real freedom. ~ Sri Aurobindo, The Synthesis Of Yoga, The Liberation of the Spirit,
38:The gunas have to be transcended if we would arrive at spiritual perfection. ~ Sri Aurobindo, The Synthesis Of Yoga, The Liberation of the Nature,
39:So long as there is egotism, neither self-knowledge nor liberation is possible, nor can there be cessation of birth and death. ~ Sri Ramakrishna,
40:There must be either an emptiness of the gunas or a superiority to the gunas. ~ Sri Aurobindo, The Synthesis Of Yoga, The Liberation of the Nature,
41:Taoism is a way of liberation, which never comes by means of revolution, since it is notorious that most revolutions establish worse tyrannies than they destroy." ~ Alan Watts,
42:We have at a certain stage to liberate ourselves even from the desire of our liberation. ~ Sri Aurobindo, Essays on the Gita, The Determinism of Nature,
43:A divine unity of supreme spirit and its supreme nature is the integral liberation. ~ Sri Aurobindo, The Synthesis Of Yoga, The Liberation of the Nature,
44:Individual perfection and liberation are not the whole sense of God's intention in the world. ~ Sri Aurobindo, The Synthesis Of Yoga, The Threefold Life,
45:By right knowledge put steadily into practice liberation comes inevitably. ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from Subjection to the Body,
46:The highest relation of the Soul to existence is the Purusha's possession of Prakriti. ~ Sri Aurobindo, The Synthesis Of Yoga, The Soul and Its Liberation,
47:It is rather a wider than a higher consciousness that is necessary for the liberation from the ego. ~ Sri Aurobindo, Letters on Yoga - IV, Ego and Its Forms,
48:If you are seeking liberation, shun the objects of the senses like poison; and seek forgiveness, sincerity, kindness, contentment and truth like you would seek nectar. ~ Ashtavakra Gita,
49:In man it is the ego idea which chiefly supports the falsehood of a separative existence. ~ Sri Aurobindo, The Synthesis Of Yoga, The Liberation of the Spirit,
50:Liberation is attained only by one who has forgotten the self. Even when losing all ego, God may or may not come to take the place of ego. ~ Sri Ramakrishna,
51:To possess its world is the nature of infinite spirit and the necessary urge in all being. ~ Sri Aurobindo, The Synthesis Of Yoga, The Liberation of the Spirit,
52:Not mutual exclusiveness, but mutual inclusiveness is the divine truth of our individuality. ~ Sri Aurobindo, The Synthesis Of Yoga, The Soul and Its Liberation,
53:The contemplation of impermanence is a door which leads to liberation and dissolves the formations of Illusion. ~ Abhidhamrnatthasangaha, the Eternal Wisdom
54:An individual salvation in heavens beyond careless of the earth is not our highest objective. ~ Sri Aurobindo, The Synthesis Of Yoga, The Soul and Its Liberation,
55:The raising of men towards the Divine is in the end the one effective way of helping mankind. ~ Sri Aurobindo, The Synthesis Of Yoga, The Soul and Its Liberation,
56:To conquer the lures of egoistic existence in this world is our first victory over ourselves. ~ Sri Aurobindo, The Synthesis Of Yoga, The Soul and Its Liberation,
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:All the colour and variety of life is made of the intricate pattern of the weaving of the gunas. ~ Sri Aurobindo, The Synthesis Of Yoga, The Liberation of the Nature,
59:This liberation is attained by him alone who has understood the lesson of complete disinterestedness and forgetfulness of self. ~ Ramakrishna, the Eternal Wisdom
60:The desire of the exclusive liberation is the last desire that the soul in its expanding knowledge has to abandon. ~ Sri Aurobindo, Isha Upanishad, The Worlds - Surya,
61:Tt is only by liberation and perfection and realisation of the truth of being that man can arrive at truth of living. ~ Sri Aurobindo, The Life Divine, The Divine Life,
62:The ego sense must be replaced by a oneness with the transcendental Divine and with universal being. ~ Sri Aurobindo, The Synthesis Of Yoga, The Liberation of the Spirit,
63:It is in God alone, by the possession of the Divine only that all the discords of life can be resolved. ~ Sri Aurobindo, The Synthesis Of Yoga, The Soul and Its Liberation,
64:Purification, liberation, perfection, delight of being are four constituent elements of the Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga, The Perfection of the Mental Being,
65:The liberation from an externalised ego sense is the first step towards the soul's freedom and mastery. ~ Sri Aurobindo, The Synthesis Of Yoga, The Perfection of the Mental Being,
66:A divine knowledge and a perfect turning with adoration to this Divine is the secret of the great spiritual liberation. ~ Sri Aurobindo, Essays on the Gita, The Field and its Knower,
67:The oneness which is brought about by the happy loss of the will of desire and the ego, is the essence of Mukti. ~ Sri Aurobindo, The Synthesis Of Yoga, The Liberation of the Spirit,
68:For the awakened individual the realisation of his truth of being and his inner liberation and perfection must be his primary seeking. ~ Sri Aurobindo, The Life Divine, The Divine Life,
69:What are the roots of evil? Desire, disliking, ignorance. And what then are the roots of good? Liberation from desire, disliking and ignorance. ~ Magghima Nikaya, the Eternal Wisdom
70:The freedom is, "There is nobody here to be enlightened. Therefore, there is nobody there to be unenlightened." Only the concept 'me' thinks it needs enlightenment, freedom, liberation, and emancipation. ~ Adyashanti,
71:It is only by the loss of the bound soul's exclusive passion for its freedom that there can come an absolute liberation of our nature. ~ Sri Aurobindo, The Synthesis Of Yoga, Gnosis and Ananda,
72:The integral liberation comes when this passion for release, mumukṣutva, founded on distaste or vairāgya, is itself transcended. ~ Sri Aurobindo, The Synthesis Of Yoga, The Liberation of the Nature,
73:As long as you perceive that anyone is holding you back, you have not taken full responsibility for your own liberation. Liberation means that you stand free of making demands on others and on life to make you happy. ~ Adyashanti,
74:Zen is a liberation from time. For if we open our eyes and see clearly, it becomes obvious that there is no other time than this instant, and that the past and the future are abstractions without any concrete reality." ~ Alan Watts,
75:Zen is a path of liberation. It liberates you. It is freedom from the first step to the last. You are not required to follow any rules; you are required to find out your own rules and your own life in the light of awareness." ~ Osho,
76:When we get back to our true being, the ego falls away from us; its place is taken by our supreme and integral self, the true individuality. ~ Sri Aurobindo, The Synthesis Of Yoga, The Soul and Its Liberation,
77:A oneness finding itself out in the variations of its own duality is the whole play of the soul with Nature in its cosmic birth and becoming. ~ Sri Aurobindo, The Synthesis Of Yoga, The Soul and Its Liberation,
78:Liberation is liberation from the idea of liberation. There is no one to be bound, no one to be free." ~ Terence James Stannus Gray, (1895 - 1986), under the pen name "Wei Wu Wei", he published eight books on Taoist philosophy, Wikipedia.,
79:Who wants salvation? To whom is the liberation? Instead of simply turning within and being the silence which is saturated within the Heart, they roam about outside and remain agitated without peace. Everything is already within. ~ Sri Ramana Maharshi,
80:Anyone who is steady in his determination for the advanced stage of spiritual realization and can equally tolerate the onslaughts of distress and happiness is certainly a person eligible for liberation.
   ~ A C Bhaktivedanta Swami Prabhupada, The Bhagavad Gita,
81:Everybody will surely be liberated. But one should follow the instructions of the Guru; if one follows a devious path, one will suffer in trying to retrace one's steps. It takes a long time to achieve Liberation. ~ Sri Ramakrishna,
82:Unless the mind be trained to selflessness and infinite compassion, one is apt to fall into the error of seeking liberation for self alone." ~ Gampopo, (1079-1153), a Tibetan Buddhist teacher in the Kagyu lineage, as well as a doctor and tantric master, Wikipedia.,
83:Disease disappears not with the mere name of medicine, but by actually swallowing it. Talking of the Self, without proper realization, can never bring about liberation." ~ "Vivekachudamani" an introductory treatise within the Advaita Vedanta, 8th century, Wikipedia.,
84:I have escaped and the small self is dead;
I am immortal, alone, ineffable;
I have gone out from the universe I made,
And have grown nameless and immeasurable. ~ Sri Aurobindo, Collected Poems, Liberation - I,
85:As long as a man is the doer, he also reaps the fruit of his deeds, but, as soon as he realizes the Self through enquiry as to who is the doer, his sense of being the doer falls away and the triple karma is ended. This is the state of eternal liberation. ~ Sri Ramana Maharshi,
86:When we try to liberate our Selves we also liberate our not-Selves & this can lead to an experience of misery , frustration & disappointment. The pain of this makes us think twice about any further attempts at liberation." ~ William Arkle, "A Geography of Consciousness, (1974),
87:Karma leads to that result alone which can produce, reach, evolve or modify; liberation is not brought about in any of these ways; hence Karma cannot be the means of liberation." ~ "Naishkarmya Siddhi" treatise on Advaita Vedanta, 8th Cent. CE., comprises 423 verses, Wikipedia.,
88:How can we seek freedom when we do not know that we are bound. First of all, we shall have to examine our own nature whether we are free or bound then we can search for liberation. Very few indeed in this world can realize that we are living the life of a slave ~ SWAMI ABHEDANANDA,
89:A flight of the spirit is not a sufficient victory for the being embodied in this world of the becoming; it effects a separation from Nature, not a liberation and fulfilment of our nature. ~ Sri Aurobindo, The Life Divine, Reality and the Cosmic Illusion,
90:Deliver yourself from all that is not your self; but what is it that is not your self? The body, the sensations, the perceptions, the relative differentiations. This liberation will lead you to felicity and peace. ~ Buddhist Texts, the Eternal Wisdom
91:Carelessness is not proper even for the worldling who derives vanity from his family and his riches; how much less for a disciple who has proposed to himself for his goal to discover the path of liberation ! ~ Fo -shu-hing-tsan-king, the Eternal Wisdom
92:My mind is hushed in wide and endless light,
My heart a solitude of delight and peace,
My sense unsnared by touch and sound and sight,
My body a point in white infinities. ~ Sri Aurobindo, Collected Poems, Liberation - I,
93:God's will is both in worldliness and freedom. It is He, who has kept you unconscious in worldly life. And again, at His will, when He calls you, you will be liberated. He will give you the company of sadhus, when he wants to grant you Liberation. ~ Sri Ramakrishna,
94:To cease to be identified with the body, to separate oneself from the body-consciousness, is a recognised and necessary step whether towards spiritual liberation or towards spiritual perfection and mastery over Nature. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
95:What is liberation after all? To know that you are beyond birth and death. By forgetting who you are and imagining yourself a mortal creature, you created so much trouble for yourself that you have to wake up, like from a bad dream. ~ Sri Nisargadatta Maharaj,
96:The truest reason why we must seek liberation is not to be delivered, individually, from the sorrow of the world, though that deliverance too will be given to us, but that we may be one with the Divine, the Supreme, the Eternal. ~ Sri Aurobindo, The Synthesis Of Yoga, The Divine Work,
97:The magician therefore seeks unity of desire before he attempts to act. Desires are re-arranged before an act, not during it. In all things he must live like this. As reorganization of belief is the key to liberation, so is reorganization of desire the key to will.
   ~ Peter J Carroll, Liber Null, Liber LUX, Enchantment [56],
98:But, nevertheless, if there is even the slightest recognition, liberation is easy. Should you ask why this is so-it is because once the awesome, terrifying and fearful appearances arise, the awareness does not have the luxury of distraction. The awareness is one-pointedly concentrated.
   ~ Karma-glin-pa, The Tibetan Book of the Dead,
99:[...]The Divine is Anandamaya and one can seek him for the Ananda he gives; but he has also in him many other things and one may seek him for any of them, for peace, for liberation, for knowledge, for power, for anything else of which one may feel the pull or impulse.
   ~ Sri Aurobindo, Letters On Yoga - II,
100:An essential movement of the Yoga is to draw back from the outward ego sense by which we are identified with the action of mind, life and body and live inwardly in the soul. The liberation from an externalised ego sense is the first step towards the soul's freedom and mastery.
   ~ Sri Aurobindo, The Synthesis Of Yoga, 633 [T7],
101:Every soul is engaged in a great work-the labor of personal liberation from the state of ignorance. The world is a great prison; its bars are the Unknown. And each is a prisoner until, at last, he earns the right to tear these bars from their moldering sockets, and pass, illuminated and inspired into the darkness, which becomes lighted by that presence ~ Manly P Hall,
102:In the Upanishad the sun is the symbol of the supramental Truth and it is said that those who pass into it may return but those who pass through the gates of the Sun itself do not; possibly this means that an ascent into the supermind itself above the golden lid of overmind was the definitive liberation. ~ Sri Aurobindo, Letters On Yoga - II,
103:Talk 12.

A man asked the Maharshi to say something to him. When asked what he wanted to know, he said that he knew nothing and wanted to hear something from the Maharshi.

M.: You know that you know nothing. Find out that knowledge. That is liberation (mukti). ~ Sri Ramana Maharshi, Talks with Sri Ramana Maharshi, Sri Ramanasramam,
104:Have confidence in the Mother and be sure that the liberation from these things will surely come. What the soul feels is the sign of the spiritual destiny as of the spiritual need. What opposes is a remnant of the nature of the human ignorance. Our help will be there with you fully to overcome it. 27 February 1935
   ~ Sri Aurobindo, The Mother With Letters On The Mother,
105:Every soul is engaged in a great work-the labor of personal liberation from the state of ignorance. The world is a great prison; its bars are the Unknown. And each is a prisoner until, at last, he earns the right to tear these bars from their moldering sockets, and pass, illuminated and inspired into the darkness, which becomes lighted by that presence ~ Manly P Hall, The Lost Keys of Freemasonry: Or the Secret of Hiram Abiff,
106:The guru is the equal of all the buddhas. To make any connection with him, whether through seeing him, hearing his voice, remembering him or being touched by his hand, will lead us toward liberation. To have full confidence in him is the sure way to progress toward enlightenment. The warmth of his wisdom and compassion will melt the ore of our being and release the gold of the buddha-nature within. ~ Dilgo Khyentse Rinpoche,
107: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,
108:It is important to preserve the body's strength and health, for it is our best instrument. Take care that it is strong and healthy, you possess no better instrument. Imagine that it is as strong as steel and that thanks to it you travel over this ocean of life. The weak will never attain to liberation, put off all weakness, tell your body that it is robust, your intelligence that it is strong, have in yourself a boundless faith and hope ~ Vivekananda, the Eternal Wisdom
109:So the call of the Nondual traditions is: Abide as Emptiness, embrace all Form. The liberation is in the Emptiness, never in the Form, but Emptiness embraces all forms as a mirror all its objects. So the Forms continue to arise, and, as the sound of one hand clapping, you are all those Forms. You are the display. You and the universe are One Taste. Your Original Face is the purest Emptiness, and therefore every time you look in the mirror, you see only the entire Kosmos. ~ Ken Wilber, A Brief History of Everything, p. 240,
110:There exist two extremes, O my brothers, to which he who aspires to liberation should never abandon himself. One of these extremes is the continual seeking after the satisfaction of the passions and the sensuality; that is vile, coarse, debasing and fatal, that is the road of the children of this world. The other extreme is a life consecrated to mortifications and asceticism; that is full of sorrow, suffering and inutility. Alone the middle path which the Perfect has discovered, avoids these two blind-alleys, accords clearsightedness, opens the intelligence and conducts to liberation, wisdom and perfection. ~ Mahavaga, the Eternal Wisdom
111:For it is in God alone, by the possession of the Divine only that all the discords of life can be resolved, and therefore the raising of men towards the Divine is in the end the one effective way of helping mankind. All the other activities and realisations of our self-experience have their use and power, but in the end these crowded sidetracks or these lonely paths must circle round to converge into the wideness of the integral way by which the liberated soul transcends all, embraces all and becomes the promise and the power of the fulfilment of all in their manifested being of the Divine.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Soul and Its Liberation, 444, [T1],
112:Every painful event contains in itself a seed of growth and liberation. In the light of this truth return to your life now and take a look at one or another of the events that you are not grateful for, and see if you can discover the potential for growth that they contain which you were unaware of and therefore failed to benefit from. Now think of some recent event that caused you pain, that produced negative feelings in you. Whoever or whatever caused those feelings was your teacher, because they revealed so much to you about yourself that you probably did not know. And they offered you an invitation and a challenge to self-understanding, self-discovery, and therefore to growth and life and freedom. ~ Anthony de Mello,
113:The human soul's individual liberation and enjoyment of union with the Divine in spiritual being, consciousness and delight must always be the first object of the Yoga; its free enjoyment of the cosmic unity of the Divine becomes a second object; but out of that a third appears, the effectuation of the meaning of the divine unity with all beings by a sympathy and participation in the spiritual purpose of the Divine in humanity. The individual Yoga then turns from its separateness and becomes a part of the collective Yoga of the divine Nature in the human race. The liberated individual being, united with the Divine in self and spirit, becomes in his natural being a self-perfecting instrument for the perfect outflowering of the Divine in humanity.
   ~ Sri Aurobindo,
114:the threefold character of the union :::
   The first is the liberation from the Ignorance and identification with the Real and Eternal, moksa, sayujya, which is the characteristic aim of the Yoga of Knowledge. The second, the dwelling of the soul with or in the Divine, samipya, salokya, is the intense hope of all Yoga of love and beatitude, The third, identity in nature, likeness to the Divine, to be perfect as That is perfect, is the highest intention of all Yoga of power and perfection or of divine works and service. The combined completeness of the three together, founded here on a multiple Unity of the self-manifesting Divine, is the complete result of the integral Yoga, the goal of its triple Path and the fruit of its triple sacrifice.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
115:Overmind is the highest source of the cosmic consciousness available to the embodied being in the Ignorance. It is part of the cosmic consciousness-but the human individual when he opens into the cosmic usually remains in the cosmic Mind-Life-Matter receiving only inspirations and influences from the higher planes of Intuition and Overmind. He receives through the spiritualised higher and illumined mind the fundamental experiences on which spiritual knowledge is based; he can become even full of intuitive mind movements, illuminations, various kinds of powers and illumined light, liberation, Ananda. But to rise fully into the Intuition is rare, to reach the Overmind still rarer- although influences and experiences can come down from there.
   ~ Sri Aurobindo, Letters On Yoga - I, 152,
116:Therefore, also, an integral liberation. Not only the freedom born of unbroken contact and identification of the individual being in all its parts with the Divine, sayujya-mukti, by which it can become free even in its separation, even in the duality; not only the salokya-mukti by which the whole conscious existence dwells in the same status of being as the Divine, in the state of Sachchidananda; but also the acquisition of the divine nature by the transformation of this lower being into the human image of the Divine, sadharmya-mukti, and the complete and final release of all, the liberation of the consciousness from the transitory mould of the ego and its unification with the One Being, universal both in the world and the individual and transcendentally one both in the world and beyond all universe. ~ Sri Aurobindo, The Synthesis Of Yoga,
117:The usual sadhanas have for aim the union with the Supreme Consciousness (Sat-chit-ananda). And those who reach there are satisfied with their own liberation and leave the world to its unhappy plight. On the contrary, Sri Aurobindo's sadhana starts where the others end. Once the union with the Supreme is realised one must bring down that realisation to the exterior world and change the conditions of life upon the earth until a total transformation is accomplished. In accordance with this aim, the sadhaks of the integral yoga do not retire from the world to lead a life of contemplation and meditation. Each one must devote at least one third of his time to a useful work. All activities are represented in the Ashram and each one chooses the work most congenial to his nature, but must do it in a spirit of service and unselfishness, keeping always in view the aim of integral transformation. ~ The Mother, Words Of The Mother I,
118:A silence, an entry into a wide or even immense or infinite emptiness is part of the inner spiritual experience; of this silence and void the physical mind has a certain fear, the small superficially active thinking or vital mind a shrinking from it or dislike, - for it confuses the silence with mental and vital incapacity and the void with cessation or non-existence: but this silence is the silence of the spirit which is the condition of a greater knowledge, power and bliss, and this emptiness is the emptying of the cup of our natural being, a liberation of it from its turbid contents so that it may be filled with the wine of God; it is the passage not into non-existence but to a greater existence. Even when the being turns towards cessation, it is a cessation not in non-existence but into some vast ineffable of spiritual being or the plunge into the incommunicable superconscience of the Absolute. ~ Sri Aurobindo, The Life Divine, 2.28 - The Divine Life,
119:An integral method and an integral result. First, an integral realisation of Divine Being; not only a realisation of the One in its indistinguishable unity, but also in its multitude of aspects which are also necessary to the complete knowledge of it by the relative consciousness; not only realisation of unity in the Self, but of unity in the infinite diversity of activities, worlds and creatures. Therefore, also, an integral liberation. Not only the freedom born of unbroken contact of the individual being in all its parts with the Divine, sayujyamukti, by which it becomes free even in its separation, even in the duality; not only the salokyalmukti by which the whole conscious existence dwells in the same status of being as the Divine, in the state of Sachchidananda; but also the acquisition of the divine nature by the transformation of this lower being into the human image of the divine, sadharmyamukti, and the complete and final release of all, the liberation of the consciousness from the transitory mould of the ego and its unification with the One Being, universal both in the world and the individual and transcendentally one both in the world and beyond all universe.
   ~ Sri Aurobindo, The Synthesis Of Yoga, p.47-8,
120:I accept, will not give up, and will practice each of the Three Jewels,
   And will not let go of my guru or my yidam deity.
   As the samaya of the Buddha, first among the Three Jewels,
   I will apply myself to the true, essential reality.
   As the samaya of sacred Dharma, second among the Three Jewels,
   I will distill the very essence of all the vehicles' teachings.
   As the samaya of the Sangha, the third and final Jewel,
   I will look upon reality; I will behold pure awareness.
   And as the samaya of the guru and the yidam deity,
   I will take my very own mind, my pure mind, as a witness.
  
   Generally speaking, the Three Jewels should be regarded as the ultimate place to take refuge. As was taught in the section on taking refuge, your mind should be focused one-pointedly, with all your hopes and trust placed in their care. The gurus are a lamp that dispels the darkness of ignorance.
   As the guides who lead you along the path to liberation, they are your sole source of refuge and protection, from now until you attain enlightenment.
   For these reasons, you should act with unwavering faith, pure view and devotion, and engage in the approach and accomplishment of the divine yidam deity. ~ Dzogchen Rinpoche III, Great Perfection Outer and Inner Preliminaries,
121: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,
122:the great division :::
   Secondly, with regard to the movements and experiences of the body the mind will come to know the Purusha seated within it as, first, the witness or observer of the movements and, secondly, the knower or perceiver of the experiences. It will cease to consider in thought or feel in sensation these movements and experiences as its own but rather consider and feel them as not its own, as operations of Nature governed by the qualities of Nature and their interaction upon each other. This detachment can be made so normal and carried so far that there will be a kind of division between the mind and the body and the former will observe and experience the hunger, thirst, pain, fatigue, depression, etc. of the physical being as if they were experiences of some other person with whom it has so close a rapport as to be aware of all that is going on within him. This division is a great means, a great step towards mastery; for the mind comes to observe these things first without being overpowered and finally without at all being affected by them, dispassionately, with clear understanding but with perfect detachment. This is the initial liberation of the mental being from servitude to the body; for by right knowledge put steadily into practice liberation comes inevitably
   ~ Sri Aurobindo, The Synthesis Of Yoga, Renunciation, 345,
123:the psychic transformation :::
The soul, the psychic being is in direct touch with the divine Truth, but it is hidden in man by the mind, the vital being and the physical nature. One may practise yoga and get illuminations in the mind and the reason; one may conquer power and luxuriate in all kinds of experiences in the vital; one may establish even surprising physical Siddhis; but if the true soul-power behind does not manifest, if the psychic nature does not come into the front, nothing genuine has been done. In this yoga the psychic being is that which opens the rest of the nature to the true supramental light and finally to the supreme Ananda. Mind can open by itself to its own higher reaches; it can still itself in some kind of static liberation or Nirvana; but the supramental cannot find a sufficient base in a spiritualised mind alone. If the inmost soul is awakened, if there is a new birth out of the mere mental, vital and physical into the psychic consciousness, then this yoga can be done; otherwise (by the sole power of the mind or any other part) it is impossible.... If there is a refusal of the psychic new birth, a refusal to become the child new born from the Mother, owing to attachment to intellectual knowledge or mental ideas or to some vital desire, then there will be a failure in the sadhana. ~ Sri Aurobindo, Letters On Yoga - III,
124:When the Peace is established, this higher or Divine Force from above can descend and work in us. It descends usually first into the head and liberates the inner mind mind centres, then into the heart centre and liberates fully the psychic and emotional being, then into the navel and other vital centres and liberates the inner vital, then into the Muladhara and below and liberates the inner vital, then into the navel and other vital centres and liberates the inner physical being. It works at the same time for perfection as well as liberation; it takes up the whole nature part by part and deals with it, rejecting what has to be rejected, sublimating what has to be sublimated, creating what has to be created. It integrates, harmonises, establishes a new rhythm in the nature. It can bring down too a higher and yet higher force and range of the higher nature until, if that be the aim of the sadhana, it becomes possible to bring down the supramental force and existence. All this is prepared, assistance, farthered by the work of the psychic being in the heart centre; the more it is open, in front, active, the quicker, safer, easier the working of the Force can be. The more love and bhakti and surrender grow in the heart, the more rapid and perfect becomes the evolution of the sadhana. For the descent and transformation imply at the same time an increasing contact and union with the Divine. ~ Sri Aurobindo, The Mother With Letters On The Mother,
125:Behind the traditional way of Knowledge, justifying its thought-process of elimination and withdrawal, stands an over-mastering spiritual experience. Deep, intense, convincing, common to all who have overstepped a certain limit of the active mind-belt into the horizonless inner space, this is the great experience of liberation, the consciousness of something within us that is behind and outside of the universe and all its forms, interests, aims, events and happenings, calm, untouched, unconcerned, illimitable, immobile, free, the uplook to something above us indescribable and unseizable into which by abolition of our personality we can enter, the presence of an omnipresent eternal witness Purusha, the sense of an Infinity or a Timelessness that looks down on us from an august negation of all our existence and is alone the one thing Real. This experience is the highest sublimation of spiritualised mind looking resolutely beyond its own existence. No one who has not passed through this liberation can be entirely free from the mind and its meshes, but one is not compelled to linger in this experience for ever. Great as it is, it is only the Mind's overwhelming experience of what is beyond itself and all it can conceive. It is a supreme negative experience, but beyond it is all the tremendous light of an infinite consciousness, an illimitable Knowledge, an affirmative absolute Presence.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge, 278-279,
126:the psychic being :::
   ... it is in the true invisible heart hidden in some luminous cave of the nature: there under some infiltration of the divine Light is our soul, a silent inmost being of which few are even aware; for if all have a soul, few are conscious of their true soul or feel its direct impulse. There dwells the little spark of the Divine which supports this obscure mass of our nature and around it grows the psychic being, the formed soul or the real Man within us. It is as this psychic being in him grows and the movements of the heart reflect its divinations and impulsions that man becomes more and more aware of his soul, ceases to be a superior animal, and, awakening to glimpses of the godhead within him, admits more and more its intimations of a deeper life and consciousness and an impulse towards things divine. It is one of the decisive moments of the integral Yoga when this psychic being liberated, brought out from the veil to the front, can pour the full flood of its divinations, seeings and impulsions on the mind, life and body of man and begin to prepare the upbuilding of divinity in the earthly nature.
   As in the works of knowledge, so in dealing with the workings of the heart, we are obliged to make a preliminary distinction between two categories of movements, those that are either moved by the true soul or aid towards its liberation and rule in the nature and those that are turned to the satisfaction of the unpurified vital nature.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 1, 150,
127:Karma Yoga, the Path of Works; :::
   The Path of Works aims at the dedication of every human activity to the supreme Will. It begins by the renunciation of all egoistic aim for our works, all pursuit of action for an interested aim or for the sake of a worldly result. By this renunciation it so purifies the mind and the will that we become easily conscious of the great universal Energy as the true doer of all our actions and the Lord of that Energy as their ruler and director with the individual as only a mask, an excuse, an instrument or, more positively, a conscious centre of action and phenomenal relation. The choice and direction of the act is more and more consciously left to this supreme Will and this universal Energy. To That our works as well as the results of our works are finally abandoned. The object is the release of the soul from its bondage to appearances and to the reaction of phenomenal activities. Karmayoga is used, like the other paths, to lead to liberation from phenomenal existence and a departure into the Supreme. But here too the exclusive result is not inevitable. The end of the path may be, equally, a perception of the divine in all energies, in all happenings, in all activities, and a free and unegoistic participation of the soul in the cosmic action. So followed it will lead to the elevation of all human will and activity to the divine level, its spiritualisation and the justification of the cosmic labour towards freedom, power and perfection in the human being.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Conditions of the Synthesis, The Systems of Yoga, 39,
128:Hence, it's obvious to see why in AA the community is so important; we are powerless over ourselves. Since we don't have immediate awareness of the Higher Power and how it works, we need to be constantly reminded of our commitment to freedom and liberation. The old patterns are so seductive that as they go off, they set off the association of ideas and the desire to give in to our addiction with an enormous force that we can't handle. The renewal of defeat often leads to despair. At the same time, it's a source of hope for those who have a spiritual view of the process. Because it reminds us that we have to renew once again our total dependence on the Higher Power. This is not just a notional acknowledgment of our need. We feel it from the very depths of our being. Something in us causes our whole being to cry out, "Help!" That's when the steps begin to work. And that, I might add, is when the spiritual journey begins to work. A lot of activities that people in that category regard as spiritual are not communicating to them experientially their profound dependence on the grace of God to go anywhere with their spiritual practices or observances. That's why religious practice can be so ineffective. The real spiritual journey depends on our acknowledging the unmanageability of our lives. The love of God or the Higher Power is what heals us. Nobody becomes a full human being without love. It brings to life people who are most damaged. The steps are really an engagement in an ever-deepening relationship with God. Divine love picks us up when we sincerely believe nobody else will. We then begin to experience freedom, peace, calm, equanimity, and liberation from cravings for what we have come to know are damaging-cravings that cannot bring happiness, but at best only momentary relief that makes the real problem worse. ~ Thomas Keating, Divine Therapy and Addiction,
129:Song To The Rock Demoness :::
River, ripples, and waves, these three,
When emerging, arise from the ocean itself.
When disappearing, they disappear into the ocean itself.

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

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

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

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

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

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

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

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

See, now, that you look into the true meaning which is beyond thought.
Arrange to enter into undisturbed meditation.
And be mindful of the Unceasing Intuitive Sensation! ~ Jetsun Milarepa,
130:One can concentrate in any of the three centres which is easiest to the sadhak or gives most result. The power of the concentration in the heart-centre is to open that centre and by the power of aspiration, love, bhakti, surrender remove the veil which covers and conceals the soul and bring forward the soul or psychic being to govern the mind, life and body and turn and open them all-fully-to the Divine, removing all that is opposed to that turning and opening.
   This is what is called in this Yoga the psychic transformation. The power of concentration above the head is to bring peace, silence, liberation from the body sense, the identification with mind and life and open the way for the lower (mental vital-physical) consciousness to rise up to meet the higher Consciousness above and for the powers of the higher (spiritual or divine) Consciousness to descend into mind, life and body. This is what is called in this Yoga the spiritual transformation. If one begins with this movement, then the Power from above has in its descent to open all the centres (including the lowest centre) and to bring out the psychic being; for until that is done there is likely to be much difficulty and struggle of the lower consciousness obstructing, mixing with or even refusing the Divine Action from above. If the psychic being is once active this struggle and these difficulties can be greatly minimised. The power of concentration in the eyebrows is to open the centre there, liberate the inner mind and vision and the inner or Yogic consciousness and its experiences and powers. From here also one can open upwards and act also in the lower centres; but the danger of this process is that one may get shut up in one's mental spiritual formations and not come out of them into the free and integral spiritual experience and knowledge and integral change of the being and nature.
   ~ Sri Aurobindo, Letters On Yoga - II, [where to concentrate?],
131:Accumulating Prostrations

Why Prostrate at All?

Why fling yourself full-length on an often filthy floor, then get up and do it again hundreds of thousands of times?

Prostrations are a very immediate method for taking refuge and one of the best available for destroying pride. They are an outer gesture of surrender to the truth of dharma, and an expression of our intention to give up and expose our pride.

So, as we take refuge, we prostrate to demonstrate our complete surrender by throwing ourselves at the feet of our guru and pressing the five points of our body — forehead, hands and knees — to the floor as many times as we can.

(In the Tibetan tradition there are two ways of doing prostrations: one is the full-length and the other the half-length prostration, and we usually accumulate the full-length version.)

Prostrations are said to bring a number of benefits, such as being reborn with an attractive appearance, or our words carry weight and are valued, or our influence over friends and colleagues is positive, or that we are able to manage those who work for us.

It is said that practitioners who accumulate prostrations will one day keep company with sublime beings and as a result become majestic, wealthy, attain a higher rebirth and eventually attain liberation.

For worldly beings, though, to contemplate all the spiritual benefits of prostrations and the amount of merit they accumulate is not necessarily the most effective way of motivating ourselves. The fact that prostrations are good for our health, on the other hand, is often just the incentive we need to get started.

It's true, doing prostrations for the sake of taking healthy exercise is a worldly motivation, but not one I would ever discourage.

In these degenerate times, absolutely anything that will inspire you to practise dharma has some value, so please go ahead and start your prostrations for the sake of the exercise. If you do, not only will you save money on your gym membership, you will build up muscle and a great deal of merit.
~ Dzongsar Jamyang Khyentse, Not for Happiness - A Guide to the So-Called Preliminary Practises, Shambhala Publications,
132:As Korzybski and the general semanticists have pointed out, our words, symbols, signs, thoughts and ideas are merely maps of reality, not reality itself, because "the map is not the territory." The word "water" won't satisfy your thirst.

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

   ~ Ken Wilber, No Boundary,
133: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],
134: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,
135: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],
136: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],
137: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,

*** WISDOM TROVE ***

1:Liberation is not deliverance. ~ victor-hugo, @wisdomtrove
2:Freeing oneself from words is liberation. ~ bodhidharma, @wisdomtrove
3:Respect is heaven, respect is liberation. ~ sri-ramakrishna, @wisdomtrove
4:Sitting is the gateway of truth to total liberation. ~ dogen, @wisdomtrove
5:Bondage and Liberation are of the mind alone. ~ sri-ramakrishna, @wisdomtrove
6:Humor is one of the primary tools for liberation. ~ frederick-lenz, @wisdomtrove
7:Be a lamp unto yourself. Work out your liberation with diligence. ~ buddha, @wisdomtrove
8:The war against hunger is truly mankind's war of liberation. ~ john-f-kennedy, @wisdomtrove
9:The artist produces for the liberation of his soul. ~ william-somerset-maugham, @wisdomtrove
10:The liberation of the human mind has never been furthered by dunderheads. ~ h-l-mencken, @wisdomtrove
11:Liberation is a natural process and in the long run, inevitable. ~ sri-nisargadatta-maharaj, @wisdomtrove
12:Liberation is of the self from its false and self-imposed ideas. ~ sri-nisargadatta-maharaj, @wisdomtrove
13:Gay Liberation? I ain't against it, it's just that there's nothing in it for me. ~ bette-davis, @wisdomtrove
14:To know that the known cannot be me nor mine, is liberation enough. ~ sri-nisargadatta-maharaj, @wisdomtrove
15:It is the hero alone, not the coward, who has liberation within his easy reach. ~ swami-vivekananda, @wisdomtrove
16:The Way of Liberation is not a belief system; it is something to be put into practice. ~ adyashanti, @wisdomtrove
17:The awareness of liberation is not liberation. The awareness of time is not liberation. ~ frederick-lenz, @wisdomtrove
18:The hardness of God is kinder than the softness of men, and His compulsion is our liberation. ~ c-s-lewis, @wisdomtrove
19:There is nothing that you shouldn't do. Everything can be used as a tool for liberation. ~ frederick-lenz, @wisdomtrove
20:The end of rebellion is liberation, while the end of revolution is the foundation of freedom. ~ hannah-arendt, @wisdomtrove
21:If you can get rid of your attachment to a single thing, you are on the way to liberation. ~ swami-vivekananda, @wisdomtrove
22:Why think of liberation at some future time? Liberation is in the little things, here and now. ~ b-k-s-iyengar, @wisdomtrove
23:Moses was the greatest legislator and the commander in chief of perhaps the first liberation army. ~ elie-wiesel, @wisdomtrove
24:I'm for human lib, the liberation of all people, not just black people or female people or gay people. ~ richard-pryor, @wisdomtrove
25:Liberation means no rebirth. Now, does that mean you don't reincarnate? Well, you never did reincarnate. ~ frederick-lenz, @wisdomtrove
26:Not less of love, but expanding Of love beyond desire, and so liberation From the Future as well as the past. ~ t-s-eliot, @wisdomtrove
27:We are awakened to the profound realization that the true path to liberation is to let go of everything. ~ jack-kornfield, @wisdomtrove
28:Zen is a way of liberation, concerned not with discovering what is good or bad or advantageous, but what is. ~ alan-watts, @wisdomtrove
29:Late, I learned that when reason died, then Wisdom was born; before that liberation, I had only knowledge. ~ sri-aurobindo, @wisdomtrove
30:What a liberation to realiSe that the "voice in my head" is not who I am. Who am I then? The one who sees that.   ~ eckhart-tolle, @wisdomtrove
31:Philosophy which does not help to illuminate the process of the liberation of the oppressed should be rejected. ~ jean-paul-sartre, @wisdomtrove
32:Love is self-realization. Love is liberation. The only way beyond time, to unravel the knot of existence, is to love. ~ frederick-lenz, @wisdomtrove
33:The present moment holds the key to liberation. But you cannot find the present moment as long as you are your mind.   ~ eckhart-tolle, @wisdomtrove
34:Since everything is God and everything contains God, you see God in everything, everything is a step towards liberation. ~ frederick-lenz, @wisdomtrove
35:I'm convinced, more than ever, that man finds liberation only when he binds himself to God and commits himself to his fellow man. ~ ronald-reagan, @wisdomtrove
36:The human soul is on its journey from the law to love, from discipline to liberation, from the moral plane to the spiritual. ~ rabindranath-tagore, @wisdomtrove
37:Salvakalpa samadhi is a tremendous acceptance and liberation, but it is not complete absorption in nirvana, in that consciousness. ~ frederick-lenz, @wisdomtrove
38:The dream is the liberation of the spirit from the pressure of external nature, a detachment of the soul from the fetters of matter. ~ sigmund-freud, @wisdomtrove
39:There are two paths before us - the path of effort and the path of ease. Both lead to the same goal - liberation. ~ sri-nisargadatta-maharaj, @wisdomtrove
40:Those who seek liberation want to go beyond individualized perception. The essence of their being wants to dissolve back into the cosmos. ~ frederick-lenz, @wisdomtrove
41:The artist produces for the liberation of his soul. It is his nature to create as it is the nature of water to run down the hill. ~ william-somerset-maugham, @wisdomtrove
42:One word can give comfort and confidence, destroy doubt, help someone avoid a mistake, reconcile a conflict, or open the door to liberation. ~ thich-nhat-hanh, @wisdomtrove
43:It's very funny. People do not want to achieve liberation or be happy. This is the basic guideline they teach you in Spiritual Training School. ~ frederick-lenz, @wisdomtrove
44:Liberation is of the self from its false and self-imposed ideas; it is not contained in some particular experience, however glorious. ~ sri-nisargadatta-maharaj, @wisdomtrove
45:The greatest force of personal liberation is the decision to widen our circle of compassion, moving from focus on self to focus on service. ~ marianne-williamson, @wisdomtrove
46:In self-giving you must be so careful of egotism. You must be so careful when you are aiding others in their liberation not to have a sense of self. ~ frederick-lenz, @wisdomtrove
47:The wave of the future is not the conquest of the world by a single dogmatic creed but the liberation of the diverse energies of free nations and free men. ~ john-f-kennedy, @wisdomtrove
48:There is a way beyond this life and beyond death, the path of liberation. In order to be liberated, you have to enter into the world of advanced meditation. ~ frederick-lenz, @wisdomtrove
49:Do not feel that you are destined not to make that final liberation in this life. This is egotism in a reverse form. Don't be concerned one way or the other. ~ frederick-lenz, @wisdomtrove
50:Liberation also means that even though I'm a woman I have masculine parts of my temperament which I can safely explore and integrate into my experience. ~ marianne-williamson, @wisdomtrove
51:No commandment surpasses the one concerning the liberation of hostages, for they are among the starving, the thirsting, the stripped, always in danger of death. ~ elie-wiesel, @wisdomtrove
52:To become pure is not difficult. Make the choices that will lead you to freedom and liberation - not enslavement to the wills, actions and desires of others. ~ frederick-lenz, @wisdomtrove
53:Loud speech, profusion of words, and possessing skillfulness in expounding scriptures are merely for the enjoyment of the learned. They do not lead to liberation. ~ adi-shankara, @wisdomtrove
54:Isn't there such a thing as social liberation?" "Of course there is," said the Master. "How would you describe it?" "Liberation from the need to belong to the herd. ~ anthony-de-mello, @wisdomtrove
55:There are no rules. Nothing you can do will take you to liberation; therefore, nothing you avoid will help you along the path to liberation.. Everything is liberation. ~ frederick-lenz, @wisdomtrove
56:Freedom cannot be gained nor kept without will-to-freedom. You must strive for liberation; the least you can do is uncover and remove the obstacles diligently. ~ sri-nisargadatta-maharaj, @wisdomtrove
57:Freedom means the power to act by soul guidance, not by the compulsions of desires and habits. Obeying the ego leads to bondage; obeying the soul brings liberation. ~ paramahansa-yogananda, @wisdomtrove
58:Life is unafraid and free. As long as you have the idea of influencing events, liberation is not for you: The very notion of doership, of being a cause, is bondage. ~ sri-nisargadatta-maharaj, @wisdomtrove
59:Advanced meditators are not even desirous of liberation anymore - that is just another attachment. There is no liberation. There is no bondage. These are just ideas of the mind. ~ frederick-lenz, @wisdomtrove
60:One goal is material fulfilment, and the means for that is the creation of wealth. The second goal is the attainment of liberation, and the means for that is spiritual practice.     ~ dalai-lama, @wisdomtrove
61:People who are advanced meditators don't worry about liberation and self-realization; they instead are interested in the welfare of others and aiding others in their liberation. ~ frederick-lenz, @wisdomtrove
62:The titanic effort that has brought liberation to South Africa, and ensured the total liberation of Africa, constitutes an act of redemption for the black people of the world.    ~ nelson-mandela, @wisdomtrove
63:Don't try to understand! Enough if you do not misunderstand. Don't rely on your mind for liberation. It is the mind that brought you into bondage. Go beyond it altogether. ~ sri-nisargadatta-maharaj, @wisdomtrove
64:If you attain liberation do not feel that it matters or it is important. You had nothing to do with it. If you are bound by ignorance do not feel bad. You had nothing to do with it. ~ frederick-lenz, @wisdomtrove
65:As we love truly and deeply, we see the white light of truth in them. Seeing this reminds us that the same light exists within us too - As the Tibetans say: "Recognition is liberation." ~ frederick-lenz, @wisdomtrove
66:The buddha called suffering a holy truth, because our suffering has the capacity of showing us the path to liberation. Embrace your suffering and let it reveal to you the way to peace. ~ thich-nhat-hanh, @wisdomtrove
67:To me, liberation doesn't mean that I can think just like a man. Real liberation means that I can think, act, and be like a woman and receive equal respect, honor, and compensation. ~ marianne-williamson, @wisdomtrove
68:It is a great mystery that though the human heart longs for Truth, in which alone it finds liberation and delight, the first reaction of human beings to Truth is one of hostility and fear! ~ anthony-de-mello, @wisdomtrove
69:I had a mother who was very developed psychically and spiritually. She was, in a way, an opposite of my father, a complete liberal, interested in woman's liberation before it was the fashion. ~ frederick-lenz, @wisdomtrove
70:Begin with bodhicitta, do the main practice without concepts, Conclude by dedicating the merit. These, together and complete, Are the three vital supports for progressing on the path to liberation. ~ longchenpa, @wisdomtrove
71:Any action done with the right attitude, understanding and discrimination will take you closer to liberation. If however, the same action is done without the right attitude, it will bind you. ~ mata-amritanandamayi, @wisdomtrove
72:Of the entire universe, you are the subtle cause. All is because you are. Grasp this point firmly and deeply and dwell on it repeatedly. To realise this as absolutely true, is liberation. ~ sri-nisargadatta-maharaj, @wisdomtrove
73:&
74:the world has changed: it did not change without your prayers without your faith without your determination to believe in liberation and kindness; without your dancing through the years that had no beat. ~ alice-walker, @wisdomtrove
75:Imagine how it might feel to suspend all your judging and instead to let each moment be just as it is, without attempting to evaluate it as "good" or "bad." This would be a true stillness, a true liberation. ~ jon-kabat-zinn, @wisdomtrove
76:Much of human history can, I think, be described as a gradual and sometimes painful liberation from provincialism, the emerging awareness that there is more to the world than was generally believed by our ancestors. ~ carl-sagan, @wisdomtrove
77:Not being tense but ready. Not thinking but not dreaming. Not being set but flexible. Liberation from the uneasy sense of confinement. It is being wholly and quietly alive, aware and alert, ready for whatever may come. ~ bruce-lee, @wisdomtrove
78:Zen is a liberation from time. For if we open our eyes and see clearly, it becomes obvious that there is no other time than this instant, and that the past and the future are abstractions without any concrete reality. ~ alan-watts, @wisdomtrove
79:There is no doubt that the resistance of the conscious and unconscious ego operates under the sway of the pleasure principle: it seeks to avoid the unpleasure which would be produced by the liberation of the repressed. ~ sigmund-freud, @wisdomtrove
80:In Old Zen, the Zen Master would do literally anything to break down the concept of what the study was. He would present conflicting codes all the time, just to shake this fixation people had on how to attain liberation. ~ frederick-lenz, @wisdomtrove
81:The chief helps in this liberation are Abhyasa and Vairagya. Vairagya is non - attachment to life, because it is the will to enjoy that brings all this bondage in its train; and Abhyasa is constant practice of any one of the Yogas. ~ swami-vivekananda, @wisdomtrove
82:Old Zen was very funny; there was a great deal of humor and happiness. Zen today seems much drier. While there's a certain amount of humor, it seems to lack that total intensity because humor is one of the primary tools for liberation. ~ frederick-lenz, @wisdomtrove
83:There was this huge world out there, independent of us human beings and standing before us like a great, eternal riddle, at least partly accessible to our inspection and thought. The contemplation of that world beckoned like a liberation. ~ albert-einstein, @wisdomtrove
84:You are not the one who experiences liberation; you are the clearing, the opening, the emptiness, in which any experience comes and goes, like reflections on the mirror. And you are the mirror, the mirror mind, and not any experienced reflection. ~ ken-wilber, @wisdomtrove
85:Nirvikalpa Samadhi means that you've gone off the board; you've gone off the map. There is no way to describe it. You have attained liberation and are no longer bound by the cycle of existence. You just are, and yet you're not, at the same time. ~ frederick-lenz, @wisdomtrove
86:Ministry is a very confronting service. It does not allow people to live with illusions of immortality and wholeness. It keeps reminding others that they are mortal and broken, but also that with the recognition of this condition, liberation starts. ~ henri-nouwen, @wisdomtrove
87:As the mind, so the person; bondage or liberation are in your own mind. If you feel bound, you are bound. If you feel liberated, you are liberated. Things outside neither bind nor liberate you; only your attitude toward them does that. ~ swami-satchidananda-saraswati, @wisdomtrove
88:I considered myself liberated long before it became the fashion. First I liberated myself from debilitating habits, and went on to free myself of combative, aggressive thoughts. I have also cast aside any unnecessary possessions. This, I feel, is true liberation. ~ peace-pilgrim, @wisdomtrove
89:The cause of bandha and moksha (bondage and liberation) is our own minds. If we think we are bound, we are bound. If we think we are liberated, we are liberated. . . . It is only when we transcend the mind that we are free from all these troubles. ~ swami-satchidananda-saraswati, @wisdomtrove
90:A race or nation stands so much the higher, the more perfectly its members express the pure, ideal human type ... The evolution of man through the incarnations in ever higher national and racial forms is thus a process of liberation [leading to] an ideal future. ~ rudolf-steiner, @wisdomtrove
91:If you have the desire, if you establish the goal - which is harmony, which is happiness through liberation- then these stages of revolt, of war, of struggle, can be avoided - should be avoided. You are not going to wallow in the gutter if you can jump over it. ~ jiddu-krishnamurti, @wisdomtrove
92:For years and years you enter into samadhi every day in order to attain liberation. Eternity fashions a new self which you find yourself with when you come out of samadhi. Each time you come out a little less, you might say, or your real self comes out a little more ~ frederick-lenz, @wisdomtrove
93:Although you should not erase your responsibility for the past, when you make the past your jailer, you destroy your future. It is such a great moment of liberation when you learn to forgive yourself, let the burden go, and walk out into a new path of promise and possibility. ~ john-odonohue, @wisdomtrove
94:Born of necessity, the little fellow literally freed us of immediate worry. He provided the means for expanding our organization to its present dimensions and for extending the medium of cartoon animation toward new entertainment levels. He spelled production liberation for us. ~ walt-disney, @wisdomtrove
95:The integral sage, the nondual sage, is here to show us otherwise. Known generally as "Tantric," these sages insist on transcending life by living it. They insist on finding release by engagement, finding nirvana in the midst of samsara, finding total liberation by complete immersion. ~ ken-wilber, @wisdomtrove
96:Nirvana manifests as ease, as love, as connectedness, as generosity, as clarity, as unshakable freedom. This isn’t watering down nirvana. This is the reality of liberation that we can experience, sometimes in a moment and sometimes in transformative ways that change our entire life ~ jack-kornfield, @wisdomtrove
97:First all men must be able to become men by the improvement of their conditions of existence, so that a universal morality can be created. If I begin by saying to them: "Thou shalt not lie," there is no longer any possibility of political action. What matters first is the liberation of man. ~ jean-paul-sartre, @wisdomtrove
98:Not thinking about anything is zen. Once you know this, walking, standing, sitting, or lying down, everything you do is zen. To know that the mind is empty is to see the buddha... . Using the mind to reality is delusion. Not using the mind to look for reality is awareness. Freeing oneself from words is liberation. ~ bodhidharma, @wisdomtrove
99:Q: If I am eliminated, what will remain?  M: Nothing will remain, all will remain. The sense of identity will remain, but no longer identification with a particular body. Being - awareness - love will shine in full splendour. Liberation is never of the person, it is always from the person. ~ sri-nisargadatta-maharaj, @wisdomtrove
100:A yogi never forgets that health must begin with the body. . . .Physical health is not a commodity to be bargained for. Nor can it be swallowed in the form of drugs and pills. . . . It is something that we must build up. You have to create within yourself the experience of beauty, liberation, and infinity. This is health. ~ b-k-s-iyengar, @wisdomtrove
101:To be quite detached, beyond the reach of all self-concern, all selfish consideration, is an inescapable condition of liberation. You may call it death; to me it is living at its most meaningful and intense, for I am one with life in its totality and fullness -intensity, meaningfulness, harmony; what more do you want? ~ sri-nisargadatta-maharaj, @wisdomtrove
102:Keep in mind your goal of freedom, until it dawns on you that you are already free, that freedom is not something in the distant future to be earned with painful efforts, but perennially one's own, to be used! Liberation is not an acquisition but a matter of courage, the courage to believe that you are free already and to act on it. ~ sri-nisargadatta-maharaj, @wisdomtrove
103:Meditation is not something restricted to times of formal seated meditation; it is most fundamentally an attitude of being-a resting in and as being. Once you get the feel of it, you will be able to tune into it more and more often during your daily life. Eventually, in the state of liberation, meditation will simply become your natural condition. ~ adyashanti, @wisdomtrove
104:Those who know how close the connection is between the state of mind of a man-his courage and hope, or lack of them-and the state of immunity of his body will understand that the sudden loss of hope and courage can have a deadly effect. The ultimate cause of my friend's death was that the expected liberation did not come and he was severely disappointed. ~ viktor-frankl, @wisdomtrove
105:Desire leads to experience. Experience leads to discrimination, detachment, self-knowledge - liberation. And what is liberation after all? To know that you are beyond birth and death. By forgetting who you are and imagining yourself a mortal creature, you created so much trouble for yourself that you have to wake up, like from a bad dream. ~ sri-nisargadatta-maharaj, @wisdomtrove
106:The men of Normandy had faith that what they were doing was right, faith that they fought for all humanity, faith that a just God would grant them mercy on this beachhead or the next. It was the deep knowledge - and pray God we have not lost it - that there is a profound moral difference between the use of force for liberation and the use of force for conquest. ~ ronald-reagan, @wisdomtrove
107:Jesus was a revolutionary, who did not become an extremist, since he did not offer an ideology, but Himself. He was also a mystic, who did not use his intimate relationship with God to avoid the social evils of his time, but shocked his milieu to the point of being executed as a rebel. In this sense he also remains for nuclear man the way to liberation and freedom. ~ henri-nouwen, @wisdomtrove
108:Devotion gradually progresses to higher levels. . . . One type goes to God and asks Him to remove his suffering. Another one will ask for money or material things. A third will request liberation or release from his bondage. And the fourth will not ask for anything. He will just enjoy praying and praising his Lord. That is the highest form of prayer. ~ swami-satchidananda-saraswati, @wisdomtrove
109:Liberation does not concern the person, for liberation is freedom from the person. Basically the disciple and teacher are identical. Both are the timeless axis of all action and preception. The only difference is that one &
110:There is in us an instinct for newness, for renewal, for a liberation of creative power. We seek to awaken in ourselves a force which really changes our lives from within. And yet the same instinct tells us that this change is a recovery of that which is deepest, most original, most personal in ourselves. To be born again is not to become somebody else, but to become ourselves. ~ thomas-merton, @wisdomtrove
111:In liberation, you stand alone. You stand alone because you need no supports of any kind. You need no supports because you have realized that the very notion of a separate you no longer exists, that there is nothing to support, that the whole ego experience was a flimsy illusion. So you stand alone but are never, never lonely because everywhere you look, all you see is That, and you are That. ~ adyashanti, @wisdomtrove
112:Mankind's journey into space, like every great voyage of discovery, will become part of our unending journey of liberation. In the limitless reaches of space, we will find liberation from tyranny, from scarcity, from ignorance and from war. We will find the means to protect this Earth and to nurture every human life, and to explore the universe. . . .This is our mission, this is our destiny. ~ ronald-reagan, @wisdomtrove
113:The source of love is deep in us, and we can help others realize a lot of happiness. One word can give comfort and confidence, destroy doubt, help someone avoid a mistake, reconcile a conflict, or open the door to liberation. One action can save a person’s life or help him take advantage of a rare opportunity. If love is in our heart, every thought, word, and deed can bring about a miracle. ~ thich-nhat-hanh, @wisdomtrove
114:Liberation and enlightenment do not exist outside of your own self. We need only open our eyes to see that we ourselves are the very essence of liberation and enlightenment.  All dharmas, all beings, contain the nature of full enlightenment within themselves.  Don't look for it outside yourself. If you shine the light of awareness on your own self, you will realize enlightenment immediately. ~ thich-nhat-hanh, @wisdomtrove
115:The true liberation of eroticism lies in accepting the fact that there are a million facets to it, a million forms of eroticism, a million objects of it, situations, atmospheres, and variations. We have, first of all, to dispense with guilt concerning its expansion, then remain open to it's surprises, varied expressions, and mingle it with dreams, fantasies, and emotion for it to attain its highest potency. ~ anais-nin, @wisdomtrove
116:We can step out of our small sense of self and awaken to this reality. One of the reasons people get confused about freedom, enlightenment, and liberation is because this awakened consciousness has different facets or different dimensions, a bit like a crystal. If you hold this luminous crystal up to the light and turn it, it will take a beam of white light and refract it into the many colors of the spectrum. ~ jack-kornfield, @wisdomtrove
117:Q:  Another difficulty one comes across quite often in talking with the Westerners is that to them everything is experience - as they want to experience food, drink and women, art and travels, so do they want to experience Yoga, realisation and liberation. To them it is just another experience, to be had for a price. They imagine such experience can be purchased and they bargain about the cost. ~ sri-nisargadatta-maharaj, @wisdomtrove
118:The ability to know that your perceptions are accurate has to happen without others' validation. Intuition is not the result of diet, rituals, or wind chimes. It's the natural consequence of having self-esteem, the greatest power you can have. With self-esteem, your life can broaden into an adventure because you can know in your gut that you can handle the unknown. And you can handle helping others without fear, which is true liberation. ~ caroline-myss, @wisdomtrove
119:The liberation of the human mind has never been furthered by dunderheads; it has been furthered by gay fellows who heaved dead cats into sanctuaries and then went roistering down the highways of the world, proving to all men that doubt, after all, was safe - that the god in the sanctuary was finite in his power and hence a fraud. One horse-laugh is worth ten thousand syllogisms. It is not only more effective; it is also vastly more intelligent. ~ h-l-mencken, @wisdomtrove
120:The ability to know that your perceptions are accurate has to happen without others' validation. Intuition is not the result of diet, rituals, or wind chimes. It's the natural consequence of having self-esteem, the greatest power you can have. With self-esteem, your life can broaden into an adventure because you can know in your gut that you can handle the unknown. And you can handle helping others without fear, which is true liberation. ~ norman-vincent-peale, @wisdomtrove
121:I had no epiphany, no singular revelation, no moment of truth, but a steady accumulation of a thousand slights, a thousand indignities and a thousand unremembered moments produced in me an anger, a rebelliousness, a desire to fight the system that imprisoned my people. There was no particular day on which I said, Henceforth I will devote myself to the liberation of my people; instead, I simply found myself doing so, and could not do otherwise.   ~ nelson-mandela, @wisdomtrove
122:The way to liberation lies through this realization of the Self, by God-communion and by remaining in this God-aware state of the soul while performing dutiful actions. Any individual can reach this supreme actionless state by the renunciation of all fruits of actions: performing all dutiful acts without harbouring in his heart any likes and dislikes, possessing no material desires, and feeling God, not the ego, as the Doer of all actions. ~ paramahansa-yogananda, @wisdomtrove
123:who can duly adore that Love which will open the high gates to a prodigal who is brought in kicking, struggling, resentful, and darting his eyes in every direction for a chance of escape? The words compelle intrare, compel them to come in, have been so abused by wicked men that we shudder at them; but, properly understood, they plumb the depth of the Divine mercy. The hardness of God is kinder than the softness of man, and His compulsion is our liberation. ~ c-s-lewis, @wisdomtrove
124:To forgive another from the heart is an act of liberation. We set that person free from the negative bonds that exist between us. As long as we do not forgive we pull them with us, or worse, as a heavy load. The great temptation is to cling in anger to our enemies & then define ourselves as being offended & wounded by them. Forgiveness, therefore, liberates not only the other but also ourselves. It is the way to the freedom of the children of God. ~ henri-nouwen, @wisdomtrove
125:We're here to mark that day in history when the Allied peoples joined in battle to reclaim this continent to liberty. For four long years, much of Europe had been under a terrible shadow. Free nations had fallen, Jews cried out in the camps, millions cried out for liberation. Europe was enslaved, and the world prayed for its rescue. Here in Normandy the rescue began. Here the Allies stood and fought against tyranny in a giant undertaking unparalleled in human history. ~ ronald-reagan, @wisdomtrove
126:What distinguishes our species is thought. The cerebral cortex is in a way a liberation. We need no longer be trapped in the genetically inherited behavior patterns of lizards and baboons: territoriality and aggression and dominance hierarchies. We are each of us largely responsible for what gets put in to our brains. For what as adults we wind up caring for and knowing about. No longer at the mercy of the reptile brain we can change ourselves. Think of the possibilities. ~ carl-sagan, @wisdomtrove
127:As a great democratic society, we have a special responsibility to the arts. For art is the great democrat, calling forth creative genius from every sector of society, disregarding race or religion or wealth or color. What freedom alone can bring is the liberation of the human mind and a spirit which finds its greatest flowering in the free society. I see of little more importance to the future of our country and our civilization than the full recognition of the place of the artist. ~ john-f-kennedy, @wisdomtrove
128:Everything that from eternity has happened in heaven and earth, the life of God and all the deeds of time simply are the struggles for Spirit to know Itself, to find Itself, be for Itself, and finally unite itself to Itself; it is alienated and divided, but only so as to be able thus to find itself and return to Itself... As existing in an individual form, this liberation is called &
129:So I stood up and did a handstand on my Guru's roof, to celebrate the notion of liberation. I felt the dusty tiles under my hands. I felt my own strength and balance. I felt the easy night breeze on the palms of my bare feet. This kind of thing - a spontaneous handstand&
130:The yoga we practice is not for ourselves alone, but for the Divine; its aim is to work out the will of the Divine in the world, to effect a spiritual transformation and to bring down a divine nature and a divine life into the mental, vital and physical nature and life of humanity. Its object is not personal Mukti, although Mukti is a necessary condition of the yoga, but the liberation and transformation of the human being. It is not personal Ananda, but the bringing down of the divine Ananda - Christ's kingdom of heaven, our Satyayuga - upon the earth. ~ sri-aurobindo, @wisdomtrove
131:The first steps in self-acceptance are not at all pleasant, for what one sees is not a happy sight. One needs all the courage to go further. What helps is silence. Look at yourself in total silence, do not describe yourself. Look at the being you believe you are and remember - you are not what you see. &
132:As long as you perceive that anyone is holding you back, you have not taken full responsibility for your own liberation. Liberation means that you stand free of making demands on others and life to make you happy. When you discover yourself to be nothing but Freedom, you stop setting up conditions and requirements that need to be satisfied in order for you to be happy. It is in the absolute surrender of all conditions and requirements that Liberation is discovered to be who and what you are. Then the love and wisdom that flows out of you has a liberating effect on others. ~ adyashanti, @wisdomtrove
133:In love at one of its poles you find the personal, and at the other the impersonal. At one you have the positive assertion ‚ Here I am; at the other the equally strong denial ‚I am not. Without this ego what is love? And again, with only this ego how can love be possible? Bondage and liberation are not antagonistic in love. For love is most free and at the same time most bound. If God were absolutely free there would be no creation. The infinite being has assumed unto himself the mystery of finitude. And in him who is love the finite and the infinite are made one. ~ rabindranath-tagore, @wisdomtrove
134:What I secretly longed for was to disentangle myself of all those lives which had woven themselves into the pattern of my own life and were making my destiny a part of theirs. To shake myself free of these accumulating experiences which were mine only by force of inertia required a violent effort. Now and then I lunged and tore at the net, but only to become more enmeshed. My liberation seemed to involve pain and suffering to those near and dear to me. Every move I made for my own private good brought about reproach and condemnation. I was a traitor a thousand times over. ~ henry-miller, @wisdomtrove
135:Christianity persecuted, tortured, and burned. Like a hound it tracked the very scent of heresy. It kindled wars, and nursed furious hatreds and ambitions. It sanctified, quite like Mohammedism, extermination and tyranny. All this would have been impossible if, like Buddhism, it had looked only for peace and the liberation of souls. It looked beyond; it dreamt of infinite blisses and crowns it should be crowned with before an electrified universe and an applauding God... Buddhism had tried to quiet a sick world with anesthetics; Christianity sought to purge it with fire. ~ george-santayana, @wisdomtrove
136:Refuse attention, let things come and go. Desires and thoughts are also things. Disregard them.  Since immemorial time the dust of events was covering the clear mirror of your mind, so that only memories you could see. Brush off the dust before it has time to settle; this will lay bare the old layers until the true nature of your mind is discovered. It is all very simple and comparatively easy; be earnest and patient, that is all. Dispassion, detachment, freedom from desire and fear, from all self-concern, mere awareness - free from memory and expectation - this is the state of mind to which discovery can happen. After all, liberation is but the freedom to discover. ~ sri-nisargadatta-maharaj, @wisdomtrove
137:When you dwell in stillness, the judging mind can come through like a foghorn. "I don't like the pain in my knee... This is boring... I like this feeling of stillness; I had a good meditation yesterday, but today I'm having a bad meditation... It's not working for me. I'm no good at this. I'm no good, period... " This type of thinking dominates the mind and weighs it down. It's like carrying around a suitcase full of rocks on your head. It feels good to put it down. Imagine how it might feel to suspend all your judging and instead to let each moment be just as it is, without attempting to evaluate it as "good" or "bad." This would be a true stillness, a true liberation. Meditation means cultivating a non-judging attitude toward what comes up in the mind, come what may. ~ jon-kabat-zinn, @wisdomtrove

*** NEWFULLDB 2.4M ***

1:Discipline is liberation. ~ Martha Graham,
2:Liberation was fucked up. ~ China Mi ville,
3:Humility is the key to liberation. ~ Ma Jaya,
4:Liberation is not deliverance. ~ Victor Hugo,
5:All liberation is loneliness ~ Tananarive Due,
6:Hope is the seed of liberation. ~ Jon Sobrino,
7:Reading is a source of liberation. ~ Asa Don Brown,
8:Freeing oneself from words is liberation. ~ Bodhidharma,
9:Liberation does not come from outside. ~ Gloria Steinem,
10:South Africa needs a second liberation. ~ Robert Mugabe,
11:Without community, there is no liberation. ~ Audre Lorde,
12:Peace of mind itself is liberation. ~ Sri Ramana Maharshi,
13:Freeing oneself from words is liberation.
   ~ Bodhidharma,
14:Women are enslaved by their own liberation. ~ Susan Faludi,
15:present moment holds the key to liberation. ~ Eckhart Tolle,
16:Respect is heaven, respect is liberation. ~ Sri Ramakrishna,
17:Sitting is the gateway of truth to total liberation. ~ Dogen,
18:Berlin is liberation. Architecture, man! ~ Michelle Rodriguez,
19:Bondage and Liberation are of the mind alone. ~ Sri Ramakrishna,
20:Liberation means you don't have to be silenced. ~ Toni Morrison,
21:Maturity and experience are part of my liberation. ~ Alicia Keys,
22:The liberation of Blacks is not for Blacks only. ~ Jesse Jackson,
23:Liberation is our very nature. We are that. ~ Sri Ramana Maharshi,
24:Only the annihilation of ‘I’ is Liberation. ~ Sri Ramana Maharshi,
25:Humor is one of the primary tools for liberation. ~ Frederick Lenz,
26:Renunciation is liberation. Not wanting is power. ~ Fernando Pessoa,
27:that there is a freedom and liberation in commitment. ~ Mark Manson,
28:Enlightened enquiry alone leads to Liberation. ~ Sri Ramana Maharshi,
29:Liberation is only to remain aware of the Self. ~ Sri Ramana Maharshi,
30:A society can never be free without women’s liberation ~ Abdullah Ocalan,
31:Color, even more than drawing, is a means of liberation. ~ Henri Matisse,
32:The artist produces for the liberation of his soul. ~ W Somerset Maugham,
33:Liberation exists- and you will never be liberated. ~ Sri Ramana Maharshi,
34:So long as one desires liberation, one is in bondage. ~ Sri Ramana Maharshi,
35:the contemplation of this world beckoned like a liberation ~ Albert Einstein,
36:Cultures of permission valorized bad taste as liberation. ~ Tony Tulathimutte,
37:I'm in favor of animal liberation. Why? Because I'm an animal. ~ Edward Abbey,
38:The war against hunger is truly mankind's war of liberation. ~ John F Kennedy,
39:I'm proud to be associated with the liberation of Assata Shakur. ~ Sekou Odinga,
40:And perhaps our awareness is the first step to our liberation. ~ Stanley Milgram,
41:Self-realization is liberation. Liberation is self-realization. ~ Frederick Lenz,
42:Sexual promiscuity and sexual liberation were not one and the same. ~ bell hooks,
43:Sometimes a slave will be lost in a brief eddy of liberation. ~ Colson Whitehead,
44:The liberation of language is rooted in the liberation of ourselves. ~ Mary Daly,
45:Ignorance may be bliss, but it does not lead to liberation. ~ Henepola Gunaratana,
46:Success is like a liberation or the first phrase of a love story. ~ Jeanne Moreau,
47:The greatest impediment to women's liberation is dumb commercials. ~ Debora Geary,
48:Be a lamp unto yourself. Work out your liberation with diligence. ~ Gautama Buddha,
49:Localization is pain. Non-localization is liberation and enlightenment. ~ Amit Ray,
50:There are no stages in Realization or degrees in Liberation. ~ Sri Ramana Maharshi,
51:Mukti or Liberation is our Nature. It is another name for us. ~ Sri Ramana Maharshi,
52:There are no stages in Realization, or degrees of Liberation. ~ Sri Ramana Maharshi,
53:No one I am, I who am all that is. ~ Sri Aurobindo, Collected Poems, Liberation - I,
54:There’s no path to liberation that doesn’t pass through the shadow. ~ Jay Michaelson,
55:It is not women's liberation, it is women's and men's liberation. ~ Ruth Bader Ginsburg,
56:The liberation of Iraq is a crucial advance in the campaign against terror ~ Carl Levin,
57:The liberation of the human mind has never been furthered by dunderheads. ~ H L Mencken,
58:Single female life is not prescription, but its opposite: liberation. ~ Rebecca Traister,
59:This is deathless: the liberation of the mind through lack of clinging. ~ Gautama Buddha,
60:Hanuman not only gives liberation, he also fulfills our beneficial desires. ~ Krishna Das,
61:Transformation, liberation and celebration are the themes of all my novels. ~ Tom Robbins,
62:What the heart recognizes
as liberation,
the ego sees
as theft. ~ Ivan M Granger,
63:Awareness of motivation plays a central role in the path of liberation. ~ Joseph Goldstein,
64:Beware of the man who praises women’s liberation. He’s about to quit his job. ~ Erica Jong,
65:To do the work of others is slavery. To do the work of God is true liberation. ~ Anonymous,
66:Beware of the man who praises women's liberation; he is about to quit his job. ~ Erica Jong,
67:The liberation of those who commit murder and terrorism is unacceptable. ~ Alberto Fujimori,
68:The true liberation, the true path to freedom, lay in the ability to forgive. ~ Alyson Noel,
69:The Gospel is not reformation, decoration or renovation. It is liberation. ~ Reinhard Bonnke,
70:What is the seal of liberation? Not to be ashamed in front of oneself. ~ Friedrich Nietzsche,
71:A slave that acknowledges its enslavement is halfway to its liberation. ~ Mokokoma Mokhonoana,
72:The prison life of the past looks in our own time like liberation itself. ~ Christopher Lasch,
73:We cannot do everything, and there is a sense of liberation in realizing that. ~ Oscar Romero,
74:Gay Liberation? I ain't against it, it's just that there's nothing in it for me. ~ Bette Davis,
75:All composite things pass away. Strive for your own liberation with diligence. ~ Gautama Buddha,
76:I work toward the liberation of women, but I'm not feminist. I'm just a woman. ~ Buchi Emecheta,
77:"Liberation is not something you have to create; liberation is inside you." ~ Tai Situ Rinpoche,
78:Sexuality is half poison and half liberation. What’s the line? I don’t have a line. ~ Lady Gaga,
79:When I care about black liberation, it is because I care about white liberation. ~ Desmond Tutu,
80:Freedom to a dancer means discipline. That is what technique is for -- liberation. ~ Martha Graham,
81:Devotion is the key which opens the door to liberation.
   ~ Sri Aurobindo, Essays Divine And Human,
82:It is the hero alone, not the coward, who has liberation within his easy reach. ~ Swami Vivekananda,
83:Salvation lies not in the faithfulness to forms, but in the liberation from them. ~ Boris Pasternak,
84:The pure Consciousness that alone finally remains is God. This is Liberation. ~ Sri Ramana Maharshi,
85:The Way of Liberation is not a belief system; it is something to be put into practice. ~ Adyashanti,
86:What is the seal of liberation?— No longer being ashamed in front of oneself. ~ Friedrich Nietzsche,
87:with the exception of wars of liberation, everything that armies do is by foul means. ~ Victor Hugo,
88:Liberation from superstition is a necessary but not a sufficient condition for science. ~ Carl Sagan,
89:Meditate incessantly upon the Self and obtain the Supreme Bliss of Liberation. ~ Sri Ramana Maharshi,
90:There is no liberation without labor...and there is no freedom which is free. ~ Harbhajan Singh Yogi,
91:Ego must wear itself out like an old shoe, journeying from suffering to liberation. ~ Ch gyam Trungpa,
92:True liberation comes when we realize that there was no bondage in the first place. ~ Tomaj Javidtash,
93:When thou art enfranchised from all hate and desire, then shalt thou win thy liberation. ~ Dhammapada,
94:I wanted to take part in the liberation of even a small piece of enslaved Latin America. ~ Che Guevara,
95:Liberation is the ability to go from the world of signs to the world of true nature. ~ Thich Nhat Hanh,
96:Liberation is not deliverance. One gets free from the galleys, but not from the sentence. ~ Victor Hugo,
97:The oppressed, instead of striving for liberation, tend themselves to become oppressors. ~ Paulo Freire,
98:There is no way to repress pleasure and expect liberation, satisfaction, or joy. ~ Adrienne Maree Brown,
99:What is the seal of liberation? - No longer being ashamed in front of oneself.
   ~ Friedrich Nietzsche,
100:Liberation is self-possession, ~ Sri Aurobindo, Essays in Philosophy and Yoga, Involution and Evolution,
101:The awareness of liberation is not liberation. The awareness of time is not liberation. ~ Frederick Lenz,
102:[...] dictatorship, the most extreme form of tyranny, can never lead to social liberation. ~ Noam Chomsky,
103:I conceive of God, in fact, as a means of liberation and not a means to control others. ~ James A Baldwin,
104:Liberation was in the very scale of the city: a goldfish bowl one could never grow to fit. ~ Sheridan Hay,
105:The hardness of God is kinder than the softness of men, and His compulsion is our liberation. ~ C S Lewis,
106:The pathway to enlightenment, transformation and liberation is the heart not the mind. ~ Rasheed Ogunlaru,
107:There is nothing that you shouldn't do. Everything can be used as a tool for liberation. ~ Frederick Lenz,
108:Certain members of the oppressor class join the oppressed in their struggle for liberation. ~ Paulo Freire,
109:In that God who illumines the reason, desiring liberation I seek my refuge. ~ Swetaswatara Upanishad VI.18,
110:A liberation movement that is nonviolent sets the oppressor free as well as the oppressed. ~ Barbara Deming,
111:But the whole point of liberation is that you get out. Restructure your life. Act by yourself. ~ Jane Fonda,
112:In that God who illumines the reason, desiring liberation I seek my refuge. ~ Swetaswatara Upanishad VI.18,
113:Liberation is our continual and fresh acceptance of truth as the path of life set before us. ~ Benedict XVI,
114:The seeds of liberation are planted across the common table as we break bread together. ~ Jamie Arpin Ricci,
115:Equality is the very sign of liberation. ~ Sri Aurobindo, The Synthesis Of Yoga, The Perfection of Equality,
116:Liberation is not deliverance. One gets free from the galleys, but not from the sentence. That ~ Victor Hugo,
117:Like it or not, liberation for women will be achieved only with the full co-operation of men. ~ Ita Buttrose,
118:It was so new that day: the liberation of being honest, of being brave, maybe a little stupid. ~ Gayle Forman,
119:Liberation from dictatorships ultimately depends on the people's ability to liberate themselves. ~ Gene Sharp,
120:The end of rebellion is liberation, while the end of revolution is the foundation of freedom. ~ Hannah Arendt,
121:Do not mistake understanding for realization, and do not mistake realization for liberation. ~ Sogyal Rinpoche,
122:If you can get rid of your attachment to a single thing, you are on the way to liberation. ~ Swami Vivekananda,
123:Mukti [Liberation] is not to be gained in the future. It is there forever, here and now. ~ Sri Ramana Maharshi,
124:Nothing goes further toward a man's liberation than the act of surviving his need for character. ~ John Ciardi,
125:When you can use dirty words in every situation with everyone, that's a real big liberation. ~ Lina Wertmuller,
126:Why think of liberation at some future time? Liberation is in the little things, here and now. ~ B K S Iyengar,
127:Could women's liberation ever be a revolutionary movement, not rhetorically but on the ground? ~ Andrea Dworkin,
128:Liberation theology often ends up as little more than theological frosting on a Marxist cake. ~ Nancy R Pearcey,
129:Life never gives more than partial liberation. Achievement can never be more than fragmentary. ~ Janusz Korczak,
130:Poverty and loneliness could be seen as a liberation from strivings to become rich and popular. ~ Donald Richie,
131:"The good news is that you can free yourself from your mind. This is the only true liberation." ~ Eckhart Tolle,
132:The loss of objectivity in moral thought does not lead to liberation. It leads to oppression. ~ Nancy R Pearcey,
133:The only conversion involved in Vipassana is from misery to happiness, from bondage to liberation. ~ S N Goenka,
134:They understood only too well the liberation into savagery that the concealing paint brought. ~ William Golding,
135:Wouldst thou abstain from action? It is not so that thy soul shall obtain liberation. ~ Book of Golden Precepts,
136:And there's a freedom in apathy, a wild, dizzying liberation on which you can almost get drunk. ~ Lionel Shriver,
137:I am not interested in an economic liberation of man without the liberation of the whole man. ~ Ernesto Cardenal,
138:I use no lengthened invocation: Here rustles one that soon will work my liberation. ~ Johann Wolfgang von Goethe,
139:Moses was the greatest legislator and the commander in chief of perhaps the first liberation army. ~ Elie Wiesel,
140:Anarchism, then, really stands for the liberation of the human mind from the dominion of religion. ~ Emma Goldman,
141:Liberation is an evershifting horizon, a total ideology that can never fulfill its promises. ~ Arianna Huffington,
142:What switched me to films was the flood of American pictures into Paris after the Liberation. ~ Francois Truffaut,
143:Abundant, cheap electricity has been the greatest source of human liberation in the 20th century. ~ Ross McKitrick,
144:I'm suspicious of any man or woman who approaches their own liberation with any kind of gender bias ~ Andrew Cohen,
145:To enquire 'Who am I that am in bondage?' and to know one's real nature is alone Liberation. ~ Sri Ramana Maharshi,
146:What will happen to sex after liberation? Frankly, I don't know. It is a great mystery to all of us. ~ Nora Ephron,
147:Language is power, life and the instrument of culture, the instrument of domination and liberation. ~ Angela Carter,
148:Our thinking can create liberation or it can create imprisonment. It depends on how we use our mind. ~ Tenzin Palmo,
149:As the Buddha said: "I have shown you the way to liberation,
now you must take it for yourself. ~ Sogyal Rinpoche,
150:Be a lamp unto yourselves! Work out your liberation with diligence! Fill your mind with compassion! ~ Gautama Buddha,
151:But not for Jefferson. “I view cities as pestilent to the morals, the health, and the liberation of man, ~ Jay Winik,
152:[Feminist:] One who believes in the liberation of that which has been suppressed as female in a man. ~ Betty Friedan,
153:It would be a shame to lose the precious jewel of liberation in the mud of ignorant body building. ~ K Pattabhi Jois,
154:Karma is your survival and your bondage. And if you handle it right, it can also be your liberation. ~ Jaggi Vasudev,
155:The highest happiness is when one reaches the stage of liberation, at which there is no more suffering. ~ Dalai Lama,
156:The basic postulate from which I start is that the goal of the social sciences is the liberation of man. ~ Jon Elster,
157:Faith is having a path that leads you to freedom, liberation, and the transformation of afflictions. ~ Thich Nhat Hanh,
158:I'm for human lib, the liberation of all people, not just black people or female people or gay people. ~ Richard Pryor,
159:To be more precise, it's ethics and liberation, and as a consequence there is an ethics of liberation. ~ Tariq Ramadan,
160:Hazrat Mahal, Begum of Oudh, during the national liberation uprising of 1857-59 in India headed the rebels. ~ Karl Marx,
161:I am increasingly convinced that technological culture is the entire root of women's liberation. ~ Lois McMaster Bujold,
162:If you live your life burning for the highest possibility, in that burning itself, there is liberation. ~ Jaggi Vasudev,
163:Liberation by destruction was on the way! We would free them even if we had to kill them all to do it! ~ Harry Harrison,
164:At my concerts most of the chicks are looking for liberation, they think I'm gonna show 'em how to do it. ~ Janis Joplin,
165:I know as an actor there is a certain liberation auditioning for a role that has no beauty requirements. ~ Mireille Enos,
166:Marx introduces the proletariat as the material force that will bring about the liberation of humanity. Why? ~ Anonymous,
167:Release is not the same as liberation. You get out of jail, all right, but you never stop being condemned. ~ Victor Hugo,
168:Revenge only engenders violence, not clarity and true peace. I think liberation must come from within. ~ Sandra Cisneros,
169:We are all victims of the violence that animals suffer... their liberation is also our liberation. ~ George Bernard Shaw,
170:Liberation means no rebirth. Now, does that mean you don't reincarnate? Well, you never did reincarnate. ~ Frederick Lenz,
171:Not less of love, but expanding Of love beyond desire, and so liberation From the Future as well as the past. ~ T S Eliot,
172:The Buddha never taught a sectarian religion; he taught Dhamma - the way to liberation - which is universal. ~ S N Goenka,
173:We are awakened to the profound realization that the true path to liberation is to let go of everything. ~ Jack Kornfield,
174:Zen is a way of liberation, concerned not with discovering what is good or bad or advantageous, but what is. ~ Alan Watts,
175:I'm not a big fan of Women's Liberation, but maybe it will help women stand up for the respect they're due. ~ Loretta Lynn,
176:Late, I learned that when reason died, then Wisdom was born; before that liberation, I had only knowledge. ~ Sri Aurobindo,
177:Liberation means entire freedom—freedom from the bondage of good, as well as from the bondage of evil. ~ Swami Vivekananda,
178:The God of Exodus is the God of history and of political liberation more than he is the God of nature. ~ Gustavo Gutierrez,
179:We are here to work side-by-side with this "black" man in trying to bring liberation to all our people! ~ Fannie Lou Hamer,
180:Liberation, whether experienced pleasurably or painfully, always involves relinquishment, some kind of loss. ~ Gerald G May,
181:The true call of liberation of women is not in taking off their clothes, but taking off their prejudices. ~ Shannon L Alder,
182:"Zen is a way of liberation, concerned not with discovering what is good or bad or advantageous, but what is." ~ Alan Watts,
183:And this commitment of ours—consciously devoid of official commitment—felt miraculous in its liberation. ~ Elizabeth Gilbert,
184:Every change is a form of liberation. My mother used to say a change is always good even if it's for the worse. ~ Paula Rego,
185:It is only if bondage is real that liberation and the nature of its experiences have to be considered. ~ Sri Ramana Maharshi,
186:Liberation is a praxis: the action and reflection of men and women upon their world in order to transform it. ~ Paulo Freire,
187:The only genuine hope of feminist liberation lies wth a vision of social change which challenges class elitism. ~ bell hooks,
188:It is those very things that we are most afraid to do that provide the greatest liberation and growth for us. ~ Jack Canfield,
189:As soon as I'm on the road, I see, often palpably, that I know nothing at all, which is always a great liberation. ~ Pico Iyer,
190:So travel for me is an act of discovery and of responsibility as well a grand adventure and a constant liberation. ~ Pico Iyer,
191:The liberation of Iraq is a crucial advance in the campaign against terror. We've removed an ally of al Qaeda. ~ George W Bush,
192:The path that does not run away from but embraces our suffering is the path that will lead us to liberation. ~ Thich Nhat Hanh,
193:The poor wish for wealth; animals for the faculty of speech; men wish for heaven; and godly persons for liberation. ~ Chanakya,
194:Vital forces want neither liberation nor transformation. ~ Sri Aurobindo, Letters on Yoga - IV, Attacks by the Hostile Forces,
195:Every talent God has hidden in you is not for your own consumption; they are for other people’s liberation. ~ Israelmore Ayivor,
196:In 1998, I was trained by the SPLA [Sudanese People's Liberation Army ] in London how to pretend to be a geologist. ~ Kola Boof,
197:Know that union with Brahman is the real aim of all accomplishment. This is also the state of Liberation. ~ Sri Ramana Maharshi,
198:Only in the spiritual self can we possess the true unity. ~ Sri Aurobindo, The Synthesis Of Yoga, The Liberation of the Spirit,
199:Only the liberation of the natural capacity for love in human beings can master their sadistic destructiveness. ~ Wilhelm Reich,
200:She now knew her death was inevitable, and with that acceptance came liberation. The courage of the condemned. ~ Tess Gerritsen,
201:The true value of a human being can be found in the degree to which he has attained liberation from the self. ~ Albert Einstein,
202:What a liberation to realize that the “voice in my head” is not who I am. Who am I then? The one who sees that. ~ Eckhart Tolle,
203:What a liberation to realize that the "voice in my head" is not who i am. Who am i then? The one who sees that. ~ Eckhart Tolle,
204:"What a liberation to realize that the voice in my head is not who I am. Who am I then? The one who sees that." ~ Eckhart Tolle,
205:Let the dogs of the empire bark, that's their job; ours is to battle to achieve the true liberation of our people. ~ Hugo Chavez,
206:Real liberation for men means that they can explore and integrate their feminine aspects of consciousness. ~ Marianne Williamson,
207:The present moment holds the key to liberation. But you cannot find the present moment as long as you are your mind. ~ Anonymous,
208:How can the oppressed, as divided, unauthentic beings, participate in developing the pedagogy of their liberation? ~ Paulo Freire,
209:Liberation and equal-rights issues notwithstanding, it was a man's job to make a woman feel cherished and respected. ~ Tom Clancy,
210:The means to Liberation is bhakti (devotion) in the form of continuous or prolonged meditation on the Self. ~ Sri Ramana Maharshi,
211:The moment was so different than what I’d imagined. There was no fear, no embarrassment. It was pure liberation. ~ Siobhan Vivian,
212:We now come to the third stage of a prisoner’s mental reactions: the psychology of the prisoner after his liberation. ~ Anonymous,
213:All these girls had thrown away their corsets, claiming liberation, but apparently, they weren’t supposed to eat. ~ Laura Moriarty,
214:If we want liberation, we must rewrite the Sleeping Beauty myth. No one is coming and no one else is to blame. ~ Elizabeth Lesser,
215:In the novels he was to write as an adult, transformation (along with liberation and celebration) was a major theme. ~ Tom Robbins,
216:It is much more likely that you will attain liberation if you want liberation for others, than just for yourself. ~ Frederick Lenz,
217:I wholeheartedly welcomed Charles de Gaulle eulogy of French valour, to which he attributed the liberation of Paris. ~ Coco Chanel,
218:Philosophy which does not help to illuminate the process of the liberation of the oppressed should be rejected. ~ Jean Paul Sartre,
219:What a liberation to realize that the 'voice in my head' is not who I am. 'Who am I, then?' The one who sees that. ~ Eckhart Tolle,
220:The Black family of the future will foster our liberation, enhance our self-esteem, and shape our ideas and goals. ~ Dorothy Height,
221:You can kill a revolutionary but you can't kill revolution...you can jail a liberator but you can't jail liberation. ~ Fred Hampton,
222:My wife's income allowed me to do what I really loved. I realized that women's liberation is men's liberation, too. ~ Warren Farrell,
223:Our goal should not be to reshape masculinity but to eliminate it. The goal is liberation from the masculinity trap. ~ Robert Jensen,
224:The new kind of dancing meant liberation not only from the rules of leading and following but from rules of any kind. ~ Gerald Jonas,
225:The present moment holds the key to liberation. But you cannot find the present moment as long as you are your mind. ~ Eckhart Tolle,
226:The right to choose death when life no longer holds meaning is not only the next liberation but the last human right. ~ Marya Mannes,
227:The way to liberation is to turn from the outward to the inward. ~ Sri Aurobindo, Essays on the Gita, Works, Devotion and Knowledge,
228:Long live the liberation of the workers off all countries from the infernal chasm of war, exploitation and slavery! ~ Karl Liebknecht,
229:something important is indeed at stake that has to do with the relationship between female liberation and female beauty. ~ Naomi Wolf,
230:The tantras are ancient sacred books of India and Tibet. The tantras detail specific means for attaining liberation. ~ Frederick Lenz,
231:Completely trusting a way that you can't do by yourself, that you do with all sentient beings, is immediate liberation. ~ Reb Anderson,
232:Every new form of liberation is destined to eventually become another form of enslavement for most of its adherents. ~ Peter J Carroll,
233:I heard a political message in rock music. A liberation message. A message of freedom. I heard it in Elvis' voice. ~ Bruce Springsteen,
234:Women's liberation could have not succeeded if science had not provided them with contraception and household technology. ~ Max Perutz,
235:Love is self-realization. Love is liberation. The only way beyond time, to unravel the knot of existence, is to love. ~ Frederick Lenz,
236:Mrs. Thatcher responded to our liberation of Grenada with the sounds of a somewhat hypersensitive Neville Chamberlain. ~ Emmett Tyrrell,
237:The artistic reward for refuting the received national tradition is liberation. The price is homelessness. Interior exile. ~ C D Wright,
238:The Bliss of Liberation in life is possible only to the mind made subtle and serene by long continued meditation. ~ Sri Ramana Maharshi,
239:The contemplation of impermanence is a door which leads to liberation and dissolves the formations ofIllusion. ~ Abhidhamrnatthasangaha,
240:any analysis of the gospel which did not begin and end with God's liberation of the oppressed was ipso facto unchristian. ~ James H Cone,
241:There is no liberation to compare with freeing oneself from the illusions and delusions of the age in which one lives. ~ Terence McKenna,
242:Where I grew up, women’s liberation was when you let a chick out of her cage for 15 minutes so she could stretch her legs. ~ John Rachel,
243:Where I grew up, women’s liberation was when you let a chick out of her cage so she could stretch her legs for 15 minutes. ~ John Rachel,
244:Don't rely on your mind for liberation. It is the mind that brought you into bondage. Go beyond it altogether. ~ Sri Nisargadatta Maharaj,
245:Everything that touches YOUR life, must be an instrument of YOUR liberation or tossed into the trash cans of HISTORY ~ John Henrik Clarke,
246:Liberation is an interesting word, because you can be liberated from external things, and also from your internal dialogue. ~ Goldie Hawn,
247:Liberation is the path of transcendence. Manifestation is the path of immanence. Both lead to the same place: the divine. ~ Anodea Judith,
248:Purification is not complete till it brings about liberation. ~ Sri Aurobindo, The Synthesis Of Yoga, The Perfection of the Mental Being,
249:Since everything is God and everything contains God, you see God in everything, everything is a step towards liberation. ~ Frederick Lenz,
250:When great depths of unrelenting sorrow are punctuated by great peaks of joy and liberation, the result is delicious. ~ Georges St Pierre,
251:Darwinism is the story of humanity's liberation from the delusion that its destiny is controlled by a power higher than itself. ~ Anonymous,
252:If we would continuously contemplate the Self, the pure Consciousness that alone remains is God. This is Liberation.. ~ Sri Ramana Maharshi,
253:Liberation from the enslaving desires of the senses, and the reactions of the mortal mind is the aim and purpose of human life”- ~ Sai Baba,
254:The liberation cannot be reached but by means of the perception of the identity of the individual spirit with the universal spirit. ~ Laozi,
255:The whole point of the White Stripes,” according to founder and frontman Jack White, “is the liberation of limiting yourself. ~ Donald Sull,
256:Nothing is more essential in the treatment of serious disease than the liberation of the patient from panic and foreboding. ~ Norman Cousins,
257:Only one who liberates himself from his psychological desires and fears indeed in truth qualify as liberation hero. ~ Velupillai Prabhakaran,
258:The battle of Kursk... the forcing of the Dnieper... and the liberation of Kiev, left Hitlerite Germany facing catastrophe. ~ Vasily Chuikov,
259:The desire for liberation arises in human beings at the end of many births, through the ripening of their past virtuous conduct. ~ Anonymous,
260:The impulse toward liberation isn’t inoculated against by strict conservative backgrounds; it’s often inculcated by them. ~ Rebecca Traister,
261:The awareness of place, space, or condition is not liberation. You can't say what it is, but you can sure say what it isn't. ~ Frederick Lenz,
262:The struggle for the aim of the liberation of women is the child of fire born on the lap of our liberation movement. ~ Velupillai Prabhakaran,
263:Only within our body, with its heart and mind, can bondage and suffering be found, and only here can we find true liberation. ~ Gautama Buddha,
264:Real liberation comes not from glossing over or repressing painful states of feeling, but only from experiencing them to the full. ~ Carl Jung,
265:The Gospel of liberation is bad news to all oppressors because they have defined their "freedom" in terms of slavery of others. ~ James H Cone,
266:To me there can be no liberation without socialism. And conversely, there can be no socialism without liberation for everybody. ~ Clara Fraser,
267:Any fool will seek liberation when he is suffering. It takes enormous intelligence to seek liberation when everything is going well. ~ Sadhguru,
268:Each individual Christian and every community is called to be an instrument of God for the liberation and promotion of the poor. ~ Pope Francis,
269:The emergence of the Purusha is the beginning of liberation. ~ Sri Aurobindo, Letters on Yoga - III, Inner Detachment and the Witness Attitude,
270:The sign of an advanced spiritual person is that they don't think they're an advanced spiritual person until after liberation. ~ Frederick Lenz,
271:Glorification of the 'natural' is part of the ideology which protects an unnatural society in its struggle against liberation. ~ Herbert Marcuse,
272:Political freedom would mean liberation of the individuals from politics over which they have no effective control. Similarly, ~ Herbert Marcuse,
273:The main object of a revolution is the liberation of man... not the interpretation and application of some transcendental ideology. ~ Jean Genet,
274:We depict hatred, but it is to depict that there are more important things. We depict a curse, to depict the joy of liberation. ~ Hayao Miyazaki,
275:By means of hearing one understands dharma, malignity vanishes, knowledge is acquired, and liberation from material bondage is gained. ~ Chanakya,
276:I'm convinced, more than ever, that man finds liberation only when he binds himself to God and commits himself to his fellow man. ~ Ronald Reagan,
277:That freedom that Picasso afforded himself, to be an artist in a huge number of ways, seems to be a huge psychological liberation. ~ Anish Kapoor,
278:The liberation of adulthood as we'd conceived it from below was a pipe-dream; with oppressors deposed we became our own tyrants. ~ Lionel Shriver,
279:This liberation is attained by him alone who has understood the lesson of complete disinterestedness and forgetfulness of self. ~ Sri Ramakrishna,
280:We depict hatred, but it is to depict that there are more important things. We depict a curse, to depict the joy of liberation. ~ Hayao Miyazaki,
281:Every breath you take, you are getting closer to the grave. But every breath you take, you can also get closer to your liberation. ~ Jaggi Vasudev,
282:So long as one is not free from the ego sense, there can be no real freedom. ~ Sri Aurobindo, The Synthesis Of Yoga, The Liberation of the Spirit,
283:The gunas have to be transcended if we would arrive at spiritual perfection. ~ Sri Aurobindo, The Synthesis Of Yoga, The Liberation of the Nature,
284:The human soul is on its journey from the law to love, from discipline to liberation, from the moral plane to the spiritual. ~ Rabindranath Tagore,
285:This moving away from comfort and security, this stepping out into what is unknown, uncharted and shaky - that's called liberation. ~ Pema Chodron,
286:But the kingdom of grace is a kingdom of mercy, of pardon, of redemption, and of liberation from sins and the punishments for sins. ~ Martin Luther,
287:Mental alertness is not awareness. Mental alertness only enhances your survival instincts. It does not take you towards liberation. ~ Jaggi Vasudev,
288:Qaddafi is hated because he is the leader of a small country that is rich, but he uses his money to finance liberation struggles. ~ Louis Farrakhan,
289:Salvakalpa samadhi is a tremendous acceptance and liberation, but it is not complete absorption in nirvana, in that consciousness. ~ Frederick Lenz,
290:There must be either an emptiness of the gunas or a superiority to the gunas. ~ Sri Aurobindo, The Synthesis Of Yoga, The Liberation of the Nature,
291:From your balanced life, they will understand that liberation is dependent on inner, rather than outer, renunciations.’ “How ~ Paramahansa Yogananda,
292:Knowing a deep thing well, which is what science asks of its practitioners, is an empowerment that is very profound. It's a liberation. ~ Ann Druyan,
293:Liberation from the tyranny of the body contributes to greatness, but just as much to greatness in sin as to greatness in virtue. ~ Bertrand Russell,
294:Liberation movements - prizing ends over means - are not always particular about their friends or scrupulous about their transactions. ~ Bill Keller,
295:The dream is the liberation of the spirit from the pressure of external nature, a detachment of the soul from the fetters of matter. ~ Sigmund Freud,
296:Vision unknown is self-abuse. Vision known is self-abuse discovery. But vision applied is self-liberation. Application is the key ~ Israelmore Ayivor,
297:The artist produces for the liberation of his soul. It is his nature to create as it is the nature of water to run down the hill. ~ W Somerset Maugham,
298:The town maps in the 1939 [Michelin] guide were so accurate they were used by the Allied forces in 1944 during the liberation of France. ~ Peter Mayle,
299:Where else but in America could the women's liberation movement take off their bras, then go on TV to complain about their lack of support? ~ Bob Hope,
300:You are in charge of your own karma, your own life, your own spiritual path, and your own liberation, just as I am in charge of mine. ~ Lama Surya Das,
301:It is equally easy, initially, for either a man or a woman to attain enlightenment, what we would call liberation or self-realization. ~ Frederick Lenz,
302:Just as the great ocean has one taste, the taste of salt, so also this teaching and discipline has one taste, the taste of liberation. ~ Gautama Buddha,
303:The People's Liberation Army should play the role of shock troops, overcoming fatigue and sharpening vigilance to make new contributions. ~ Jiang Zemin,
304:The true value of a human being is determined primarily by the measure and the sense in which he has obtained liberation from self. ~ Madeleine L Engle,
305:Patience is one of those feminine qualities which have their origin in our oppression but should be preserved after our liberation. ~ Simone de Beauvoir,
306:Then you will pick yourself up, no matter how tired you are, and go forward again and again and again, until you've reached liberation. ~ Frederick Lenz,
307:There's something great about all your worst fears coming true and being said about you. There's a tremendous liberation on some level. ~ Natasha Lyonne,
308:The true value of a human being is determined primarily by the measure and the sense in which he has attained liberation from the self. ~ Eben Alexander,
309:We have at a certain stage to liberate ourselves even from the desire of our liberation. ~ Sri Aurobindo, Essays on the Gita, The Determinism of Nature,
310:When a monk complained about the world's evil, the Buddha stretched his hand toward the Earth: "on this Earth I attained Liberation". ~ Frederick Franck,
311:A divine unity of supreme spirit and its supreme nature is the integral liberation. ~ Sri Aurobindo, The Synthesis Of Yoga, The Liberation of the Nature,
312:And so I laughed. The laughter bubbled up, irrepressible. I saw the path to happiness and to liberation at a glance. It was inside myself. ~ Alice Walker,
313:Art consists in making others feel what we feel, in freeing them from themselves, by offering them our own personality as a liberation. ~ Fernando Pessoa,
314:Individual perfection and liberation are not the whole sense of God’s intention in the world. ~ Sri Aurobindo, The Synthesis Of Yoga, The Threefold Life,
315:That’s the other thing I learned that day, that the truth, however shocking or uncomfortable, in the end leads to liberation and dignity. ~ Ricky Gervais,
316:there’s more to liberation than trying to avoid discomfort, more to lasting happiness than pursuing temporary pleasures, temporary relief. ~ Pema Ch dr n,
317:Desire is the root of all sorrows, the cause of repeated births and deaths, and the main obstacle on the path of liberation. ~ Holy Mother Sri Sarada Devi,
318:Liberation movements - operating surreptitiously and conspiratorially - thrive on discipline and suspicion, and punish deviation or dissent. ~ Bill Keller,
319:Those who seek liberation want to go beyond individualized perception. The essence of their being wants to dissolve back into the cosmos. ~ Frederick Lenz,
320:By right knowledge put steadily into practice liberation comes inevitably. ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from Subjection to the Body,
321:The essence of one life is empowering another life, and so your passion has to be linked to the liberation of other people’s happiness. ~ Israelmore Ayivor,
322:The highest relation of the Soul to existence is the Purusha’s possession of Prakriti. ~ Sri Aurobindo, The Synthesis Of Yoga, The Soul and Its Liberation,
323:The liberation promised by every invention ends with the growing submission of the man who adopts it to the man who manufactures it. ~ Nicol s G mez D vila,
324:There is only one way of attaining liberation and of obtaining the omniscience of enlightenment: following an authentic spiritual master. ~ Sogyal Rinpoche,
325:Attaining consciousness is connected with the gradual liberation from mechanicalness, for man is fully and completely under mechanical laws. ~ P D Ouspensky,
326:If you know how to keep yourself pleasant within, irrespective of what is happening around you, Ultimate Liberation cannot be denied to you. ~ Jaggi Vasudev,
327:The act of writing is a kind of catharsis, a liberation, but I never really concerned myself with that. I write because it interests me. ~ Nathalie Sarraute,
328:The true value of a human being is determined primarily by the measure and the sense in which he has attained to liberation from the self. ~ Albert Einstein,
329:I'm a walker. I enjoy walking, which I think psychologically expresses my feelings of wanting liberation without exerting myself too much. ~ Janeane Garofalo,
330:It is rather a wider than a higher consciousness that is necessary for the liberation from the ego. ~ Sri Aurobindo, Letters on Yoga - IV, Ego and Its Forms,
331:It's a liberation to know that an act of spontaneous courage is yet possible in this world. An act that has something of unconditional beauty. ~ Henrik Ibsen,
332:According to Buddhism, suffering will always exist as a universal phenomenon, but every individual has the potential for liberation from it. ~ Matthieu Ricard,
333:If you are angry or in pain, separate yourself from anger and pain and watch them. Externalization is the first step to liberation. ~ Sri Nisargadatta Maharaj,
334:the true value of a human being is determined primarily by the measure and sense in which he has attained liberation from the self.” Einstein ~ Jon Kabat Zinn,
335:I am very sad for men and women trapped in any relationship where there is cruelty, dominance, inequity. I long for the liberation of all people. ~ Jasmine Guy,
336:In man it is the ego idea which chiefly supports the falsehood of a separative existence. ~ Sri Aurobindo, The Synthesis Of Yoga, The Liberation of the Spirit,
337:Postmodernism entices us with the siren call of liberation and creativity, but it may be an invitation to intellectual and moral suicide. ~ Gertrude Himmelfarb,
338:The liberation of the instincts, of the inchoate etc. (except that with Lawrence it is restricted to the sexual problem and Dostoevsky was larger). ~ Ana s Nin,
339:The surest signs of spiritual progress
are a lack of concern about spiritual progress and
an absence of anxiety about liberation. ~ Ramesh S Balsekar,
340:What kind of liberation would that be to forsake an absurdity which is logical and coherent and to embrace one which is illogical and incoherent? ~ James Joyce,
341:And as paralyzing and upsetting as all the never agains were, the final leaving felt perfect. Pure. The most distilled possible form of liberation. ~ John Green,
342:It's very funny. People do not want to achieve liberation or be happy. This is the basic guideline they teach you in Spiritual Training School. ~ Frederick Lenz,
343:Know that you have already achieved liberation in this very birth. Why do you fear? In time the Master will do everything for you. ~ Holy Mother Sri Sarada Devi,
344:Painting what I experience, translating what I feel, is a great liberation. But it is also work, self-examination, consciousness, criticism, struggle. ~ Balthus,
345:Tenderness rounds out true triumph, gentleness lubricates genuine liberation: emotions that are not diagnostic of glory or passion in dreams. ~ Vladimir Nabokov,
346:The darkness of the night implies nothing sinister, only that the liberation takes place in hidden ways, beneath our knowledge and understanding. ~ Gerald G May,
347:To possess its world is the nature of infinite spirit and the necessary urge in all being. ~ Sri Aurobindo, The Synthesis Of Yoga, The Liberation of the Spirit,
348:What message, years of conflagration, have you: madness or hope? On thin cheeks strained by war and liberation bloody reflections still remain. ~ Alexander Blok,
349:Liberation didn't solve anything. It just opened up the doors to greed. Some people mix up sex now as if they were eating or drinking like crazy. ~ Jeanne Moreau,
350:Madness need not be all breakdown. It may also be break-through. It is potential liberation and renewal as well as enslavement and existential death. ~ R D Laing,
351:Not mutual exclusiveness, but mutual inclusiveness is the divine truth of our individuality. ~ Sri Aurobindo, The Synthesis Of Yoga, The Soul and Its Liberation,
352:The greatest force of personal liberation is the decision to widen our circle of compassion, moving from focus on self to focus on service. ~ Marianne Williamson,
353:What are the roots of evil? Desire, disliking, ignorance. And what then are the roots of good? Liberation from desire, disliking and ignorance. ~ Magghima Nikaya,
354:You write out of experience, and a large part of that experience is the life of the spirit; reading is the liberation into the minds of others. ~ Penelope Lively,
355:An individual salvation in heavens beyond careless of the earth is not our highest objective. ~ Sri Aurobindo, The Synthesis Of Yoga, The Soul and Its Liberation,
356:Every practice at some point will become a hindrance. No practice can ever take you there, to freedom, to liberation. That's important to realize. ~ Eckhart Tolle,
357:In this culture, God is not the highest entity; mukti or liberation is the highest goal. We are willing to use God as a stepping stone, if needed. ~ Jaggi Vasudev,
358:It is only on the basis of undiluted Nationalism and of perfect justice and impartiality that the Indian Army of Liberation can be built up. ~ Subhas Chandra Bose,
359:The more one liberated oneself from the dogmas, the more one sought as it were a justification of this liberation in a cult of philanthropy. ~ Friedrich Nietzsche,
360:The raising of men towards the Divine is in the end the one effective way of helping mankind. ~ Sri Aurobindo, The Synthesis Of Yoga, The Soul and Its Liberation,
361:To conquer the lures of egoistic existence in this world is our first victory over ourselves. ~ Sri Aurobindo, The Synthesis Of Yoga, The Soul and Its Liberation,
362:What are the roots of evil? Desire, disliking, ignorance. And what then are the roots of good? Liberation from desire, disliking and ignorance. ~ Magghima Nikaya,
363:Around 300 survivors from Auschwitz attended a ceremony at the former Nazi concentration camp in Poland to mark the 70th anniversary of its liberation. ~ Anonymous,
364:I would not ask you to do this practice, to undertake this path of liberation from the habits of suffering mind, unless it were a feasible path. ~ Sylvia Boorstein,
365:Philosophy means liberation from the - routine, soaring above the well known, seeing it in new perspectives, arousing wonder and the wish to fly. ~ Walter Kaufmann,
366:Study. What is meant by study in this case? No study of novels or story books, but study of those works which teach the liberation of the Soul. ~ Swami Vivekananda,
367:As you get older naked stuff [on film] gets easier. It's more to do with the role than what men in the audience think. There's a liberation about it. ~ Helen Mirren,
368: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,
369:I'm a sexually liberated woman that earned that liberation. I am very proud of the fact that I feel comfortable in certain forums discussing sex. ~ Gennifer Flowers,
370:I'm your personal jock-blocker, baby." Tori reached into her jeans pocket and handed over a half-eaten Snickers bar. "Happy Douche Liberation Day. ~ Melissa Landers,
371:Let bricks of truth fill the skies and send their walls of conformity crashing down
And let the heavens echo with the blows of our liberation ~ Steven A Williams,
372:The reason I love the sea I cannot explain - it's physical. When you dive you begin to feel like an angel. It's a liberation of your weight. ~ Jacques Yves Cousteau,
373:What do you consider the most humane? - To spare someone shame. What is the seal of liberation? - To no longer be ashamed in front of oneself. ~ Friedrich Nietzsche,
374:Corporate Responsibility; Environmental Preservation; Consumer Protection; Sex & Race Discrimination (they must mean Sex and Race Liberation). ~ John Cage,
375:In self-giving you must be so careful of egotism. You must be so careful when you are aiding others in their liberation not to have a sense of self. ~ Frederick Lenz,
376:It is crucial for the future of the Black liberation struggle that we remain ever mindful that ours is a shared struggle, that we are each other's fate. ~ Bell Hooks,
377:Liberation Theology led nowhere because it was neither a revolutionary nor a religious movement, but involved a weak, self-cancelling mixture of each. ~ Rodney Stark,
378:Where renunciation and longing for liberation are weak, tranquillity and the other virtues are a mere appearance, like the mirage in the desert. ~ Adi Shankaracharya,
379:All the colour and variety of life is made of the intricate pattern of the weaving of the gunas. ~ Sri Aurobindo, The Synthesis Of Yoga, The Liberation of the Nature,
380:It's a kind of liberation to break free in language, if you can break free, but it's also a confinement, because form confines you - whatever the form. ~ Gerald Stern,
381:The central belief of liberation theology - to provide a preferential option for the poor...providing medicine in the places that needed it the most... ~ Tracy Kidder,
382:The desire of the exclusive liberation is the last desire that the soul in its expanding knowledge has to abandon. ~ Sri Aurobindo, Isha Upanishad, The Worlds - Surya,
383:Let's put one lie to rest for all time: the lie that men are oppressed, too, by sexism-the lie that there can be such a thing as men's liberation groups. ~ Robin Morgan,
384:Tt is only by liberation and perfection and realisation of the truth of being that man can arrive at truth of living. ~ Sri Aurobindo, The Life Divine, The Divine Life,
385:Your happiness is meaningless unless it is linked with the total liberation of people around you! You matter; others also matter! Live life so well! ~ Israelmore Ayivor,
386:She had loved her husband with the fierce loyalty of someone who does not question her destiny as a wife, but becoming a widow was a liberation for her. ~ Isabel Allende,
387:Free shackled rivers!...The finest fantasy of eco-warriors in the West is the destruction of [Glen Canyon] Dam and the liberation of the Colorado [River]. ~ David Foreman,
388:One should refrain from contempt for the baser specimens of humanity, for whom liberation amounts to shaving the heads of women who have slept with Germans. ~ Coco Chanel,
389:She had once said that she believed the women's liberation movement of the sixties and seventies was actually a ploy by men to get women to do more. ~ J Courtney Sullivan,
390:The ego sense must be replaced by a oneness with the transcendental Divine and with universal being. ~ Sri Aurobindo, The Synthesis Of Yoga, The Liberation of the Spirit,
391:We must also know that even before liberation in 1994 there [in South Africa] were people with resources who tried to share with those who were deprived. ~ Nelson Mandela,
392:According to some liberation theologians atheism is not the cause of the conflict between Christianity and Marxism, but is rather the link between them. ~ Ernesto Cardenal,
393:The liberation of Kuwait in 1991 that seemingly redeemed the military profession was also the event that vaulted Powell to the status of national hero. ~ Andrew J Bacevich,
394:Given the brief attention span of the American people, the liberation of tiny Kuwait eclipsed the fall of the Berlin Wall as a historical turning point. ~ Andrew J Bacevich,
395:It is in God alone, by the possession of the Divine only that all the discords of life can be resolved. ~ Sri Aurobindo, The Synthesis Of Yoga, The Soul and Its Liberation,
396:June 6, 1944: Allied forces stormed the beaches of Normandy, France, on 'D-Day,' beginning the liberation of German-occupied western Europe during World War II. ~ Anonymous,
397:Liberation Theology needs to be understood as a continuing process of re-contextualisation, a permanent exercise of serious doubting in theology. By ~ Marcella Althaus Reid,
398:[Our] struggle for liberation has significance only if it takes place within a feminist movement that has as its fundamental goal the liberation of all people. ~ bell hooks,
399:The paths to liberation are numerous, but the bank along the way is always the same, the Bank of Karma, where the liberation account of each of us is credited ~ Yann Martel,
400:There's not really a whole lot you could say about liberation. The closest experience you can have of it is to come meditate with someone who is liberated. ~ Frederick Lenz,
401:The wave of the future is not the conquest of the world by a single dogmatic creed but the liberation of the diverse energies of free nations and free men. ~ John F Kennedy,
402:Only when we see both the freeness and the cost of forgiveness will we get relief from the guilt as well as liberation from the power of sin in our lives. ~ Timothy J Keller,
403:Purification, liberation, perfection, delight of being are four constituent elements of the Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga, The Perfection of the Mental Being,
404:There is a way beyond this life and beyond death, the path of liberation. In order to be liberated, you have to enter into the world of advanced meditation. ~ Frederick Lenz,
405:The smoke from the fire passes through the building and the soot affixes itself to the walls. The smoke passes through the air and keeps going - liberation. ~ Frederick Lenz,
406:True Christian liberty, unlike the various "freedom" or "liberation" movements of the secular world, is not a matter of demanding the "rights" we have. ~ Sinclair B Ferguson,
407:Do not feel that you are destined not to make that final liberation in this life. This is egotism in a reverse form. Don't be concerned one way or the other. ~ Frederick Lenz,
408:I didn't care about anything. And there's a freedom in apathy, a wild, dizzying liberation on which you can almost get drunk. You can do anything. Ask Kevin. ~ Lionel Shriver,
409:Illiteracy is dependence. By finding the courage to learn to read and write, Hanna had advanced from dependence to independence, a step towards liberation. ~ Bernhard Schlink,
410:Liberation also means that even though I'm a woman I have masculine parts of my temperament which I can safely explore and integrate into my experience. ~ Marianne Williamson,
411:Maybe that's the thing with liberation. It comes with a price. Forty years wandering through the desert. Or incurring the wrath of two very pissed-off parents. ~ Gayle Forman,
412:No commandment surpasses the one concerning the liberation of hostages, for they are among the starving, the thirsting, the stripped, always in danger of death. ~ Elie Wiesel,
413:Of all the nasty outcomes predicted for women's liberation...none was more alarming than the suggestion that women would eventually become just like men. ~ Barbara Ehrenreich,
414:To become pure is not difficult. Make the choices that will lead you to freedom and liberation - not enslavement to the wills, actions and desires of others. ~ Frederick Lenz,
415:Reading is a source of liberation. Children who are taught to read early on, are commonly taught to communicate in other significant verbal and nonverbal ways. ~ Asa Don Brown,
416:There are many paths that lead to enlightenment. There are lesser enlightenments along the way to a larger enlightenment, referred to sometimes as liberation. ~ Frederick Lenz,
417:Women's liberation is just a lot of foolishness. It's men who are discriminated against. They can't bear children. And no one is likely to do anything about that. ~ Golda Meir,
418:Taoism is a way of liberation, which never comes by means of revolution, since it is notorious that most revolutions establish worse tyrannies than they destroy. ~ Alan W Watts,
419:the concentrations on emptiness, signlessness, and aimlessness. They are known as the Three Doors of Liberation and are available in every school of Buddhism. ~ Thich Nhat Hanh,
420:The true value of a human being is determined primarily by the measure and the sense in which he has attained liberation from the self. —ALBERT EINSTEIN (1879–1955) ~ Anonymous,
421:Loud speech, profusion of words, and possessing skillfulness in expounding scriptures are merely for the enjoyment of the learned. They do not lead to liberation. ~ Adi Shankara,
422:The morality of individual liberation (which is the subject of this chapter) is mainly practiced by refraining from physical and verbal actions that cause harm. ~ Dalai Lama XIV,
423:May I quickly attain complete enlightenment, and having attained the state of a buddha, may I guide all sentient beings to liberation and the awakened state itself. ~ Tulku Urgyen,
424:The liberation from an externalised ego sense is the first step towards the soul’s freedom and mastery. ~ Sri Aurobindo, The Synthesis Of Yoga, The Perfection of the Mental Being,
425:The liberation from ignorance and tyranny was a long war, because the oppressors always had the advantage. They smooth-talked the masses with lies and promises. ~ Michael R French,
426:The price of the liberation of the white people is the liberation of the blacks—the total liberation, in the cities, in the towns, before the law, and in the mind. ~ James Baldwin,
427:When critics surrender to the prevailing orthodoxy, the author says they adopt the rhetoric of an occupied country, "one that expects no liberation from liberation. ~ Harold Bloom,
428:Without community, there is no liberation...but community must not mean a shedding of our differences, nor the pathetic pretense that these differences do not exist. ~ Audre Lorde,
429:Women's liberation as a movement makes some valid points. But in the final analysis, it doesn't matter who wears the pants - as long as there's money in the pockets. ~ Ava Gardner,
430:As Iraqi forces continue the liberation of Mosul, I'm pleased that NATO will be meeting the commitment we made in Warsaw to begin training additional forces in Iraq. ~ Barack Obama,
431:Like anything else, you can use the Internet for good or ill. You can get out of it what you want to. There's no evil about it. The way I see it, it's a liberation. ~ Willie Nelson,
432:The next step in the process of liberation is to break this chain reaction of suffering whenever life is unpleasant and feeling content only when life is pleasurable. ~ Noah Levine,
433:All social space is suffused with political meanings and agendas, the very stones and walls a kind of testament to the ongoing struggles for liberation and justices. ~ Mark Kingwell,
434:Any attempt at liberation, no matter how great it might be, if it does not take into consideration the necessity of dissolving the ego, it is condemned to failure. ~ Samael Aun Weor,
435:Can anyone attain liberation unless He helps? Have deep faith in Him. Know the Master to be your refuge, just as parents are to children in this world. ~ Holy Mother Sri Sarada Devi,
436:I don't see any kind of mirror of power, male power, that is, as a form of liberation. I don't believe in an eye for an eye. I don't believe this is truly freedom. ~ Sandra Cisneros,
437:In the long run, Women's Liberation will of course free men-but in the short run it's going to COST men a lot of privilege, which no one gives up willingly or easily. ~ Robin Morgan,
438:Liberation from every form of exploitation, the possibility of a more human and dignified life, the creation of a new humankind - all pass through this struggle. ~ Gustavo Gutierrez,
439:Not since the liberation of 1944 has Paris seen so many people together. About 1.2 to 1.6 million marched in Sunday’s unity rally, along with more than 40 world leaders. ~ Anonymous,
440:Not to get too deep on shaving my mustache, but it was kind of symbolic of, 'This is a moment of liberation, a chance to reinvent yourself.' That's kind of what I did. ~ Lester Holt,
441:The true value of a human being is determined primarily by the measure and the sense in which he has attained liberation from the self. —ALBERT EINSTEIN (1879–1955) ~ Eben Alexander,
442:A divine knowledge and a perfect turning with adoration to this Divine is the secret of the great spiritual liberation. ~ Sri Aurobindo, Essays on the Gita, The Field and its Knower,
443:Direct knowledge of the true nature of reality and the permanent liberation from suffering describes the only genuinely satisfactory goal of the spiritual path. ~ Culadasa John Yates,
444:suggested to him that we would promise each other to invent at least one amusing story daily, about some incident that could happen one day after our liberation. He ~ Viktor E Frankl,
445:That I should just dive in and let my world fall apart and rebuild itself. That if I can embrace change, I can embrace death, and that is the secret to liberation. ~ Suzanne Morrison,
446:The oneness which is brought about by the happy loss of the will of desire and the ego, is the essence of Mukti. ~ Sri Aurobindo, The Synthesis Of Yoga, The Liberation of the Spirit,
447:Isn't there such a thing as social liberation?" "Of course there is," said the Master. "How would you describe it?" "Liberation from the need to belong to the herd. ~ Anthony de Mello,
448:Enlightenment is the liberation of man from his self-caused state of minority... Supere aude! Dare to use your own understanding!is thus the motto of the Enlightenment. ~ Immanuel Kant,
449:In short, the liberation of the individual conscience from hierarchical and priestly authority opened up space for critical thinking in every field of human activity. ~ Ayaan Hirsi Ali,
450:My story is the story of a life shaped by and devoted to the movement for women’s liberation” would be cheered, not jeered. But that’s not who we are. Not yet. ~ Hillary Rodham Clinton,
451:There are no rules. Nothing you can do will take you to liberation; therefore, nothing you avoid will help you along the path to liberation.. Everything is liberation. ~ Frederick Lenz,
452:And without a doubt it is more comfortable to endure blind bondage than to work for one's liberation; the dead, too, are better suited to the earth than the living. ~ Simone de Beauvoir,
453:But if I thought on it, I would like to be remembered as a brother who loved his people and did everything that I knew to fight for them, the liberation of our people. ~ Louis Farrakhan,
454:For the awakened individual the realisation of his truth of being and his inner liberation and perfection must be his primary seeking. ~ Sri Aurobindo, The Life Divine, The Divine Life,
455:Gay liberation did not create gay promiscuity. There was sex before there were marches, politics, or books – it was the best reason for being homosexual, it and love. ~ Christopher Bram,
456:The electricity is back on in Baghdad. That is a very climactic moment in any country's liberation, when the lights come back on and you get a good look at what you looted. ~ Bill Maher,
457:But it was too interesting, too new, too flattering, too deeply comforting to resist, it was a liberation to be in love and say so, and she could only let herself go deeper. ~ Ian McEwan,
458:But it was too interesting, too new, too flattering, too deeply comforting to resist, it was a liberation to be in love and say so, and she could only let herself go deeper. ~ Ian Mcewan,
459:The most exciting thing about women's liberation is that this century will be able to take advantage of talent and potential genius that have been wasted because of taboos. ~ Helen Reddy,
460:There are those, I know, who will say that the liberation of humanity, the freedom of man and mind, is nothing but a dream. They are right. It is the American dream. ~ Archibald MacLeish,
461:Attempting to liberate the oppressed without their reflective participation in the act of liberation is to treat them as objects that must be saved from a burning building. ~ Paulo Freire,
462:Cube’s album Death Certificate: “Let me live my life, if we can no longer live our life, then let us give our life for the liberation and salvation of the black nation. ~ Ta Nehisi Coates,
463:I am personally not advocating violence. I am simply saying that it is a morally acceptable tactic and it may be useful in the struggle for animal liberation. I don't know. ~ Jerry Vlasak,
464:Freedom means the power to act by soul guidance, not by the compulsions of desires and habits. Obeying the ego leads to bondage; obeying the soul brings liberation. ~ Paramahansa Yogananda,
465:Observe your actions but be so busy that you never contemplate their possible effects. It is only this consciousness that leads to liberation. Everything else is illusion. ~ Frederick Lenz,
466:The first step toward liberation is as easy as looking out the window of your own life. See how others might be suffering, and then open the door to go out and help them. ~ Seth Adam Smith,
467:The riveting moral power of the Arab Spring comes from its homegrown quality. This is about Arabs overcoming fear to become agents of their own transformation and liberation. ~ Roger Cohen,
468:You can always go back to not making any money, and then you get the freedom. And I'm going to continue doing it, because it really is a fantastic sense of liberation. ~ Guillermo del Toro,
469:I define "politics" as the on-going collective struggle for liberation and for the power to create - not only works of art, but also just and nonviolent social institutions. ~ Adrienne Rich,
470:Jews: look to Miriam, not Moses ... Muslims: look to Fatimah, not Muhammad. Buddhists: remember Tara, the mother of liberation. Christians: pray to Mary for your salvation. ~ Naomi Alderman,
471:Literature, like magic, has always been about the handling of secrets, about the pain, the destruction, and the marvelous liberation that can result when they are revealed. ~ Michael Chabon,
472:No more ashes. No more fires. Only love. And the unbridled urgency to build a world where the edges are imagined as the starting place for black liberation now and always. ~ Darnell L Moore,
473:Every single thing that touches your life, religious, socially and politically, must be an instrument of your liberation or you must throw it into the ashcan of history. ~ John Henrik Clarke,
474:Karla Jay's intimate account of life in the early years of feminism and gay liberation is as irresistible as a novel, but as credible, humorous, and unexpected as real life. ~ Gloria Steinem,
475:The realm of liberation is absolutely incommensurable with the relativities of higher and lower, better and worse, gain and loss, since these are all disadvantages of the ego. ~ Alan W Watts,
476:When Emily Dickinson writes, “Hope is the thing with feathers that perches in the soul,” she reminds us, as the birds do, of the liberation and pragmatism of belief. ~ Terry Tempest Williams,
477:engaging with our grief is a form of self-nurturance and liberation from neediness. Paradoxically, to enter our wounded feelings fully places us on the path to healthy intimacy. ~ David Richo,
478:It is the prayer of my innermost being to realize my supreme identity in the liberated play of consciousness, the Vast Expanse. Now is the moment, Here is the place of Liberation. ~ Alex Grey,
479:It's triumphant for someone to wake up to life. I feel a tremendous sense of liberation. You want to be able to use both your intuitive side and your go-get-'em side with no blame. ~ Meg Ryan,
480:And for a split second Cleo saw the value in living openly. Liberation was Windex for the soul. It let the light shine through. But why dwell? Nothing was ever going to change. ~ Lisi Harrison,
481:In early 1970, Newsweek's editors decided that the new women's liberation movement deserved a cover story. There was one problem, however: there were no women to write the piece. ~ Lynn Povich,
482:The religions of the world must be assessed, not on the basis of their convoluted theologies, but in terms of the extent to which they serve as forces of liberation and empowerment. ~ Agnivesh,
483:The titanic effort that has brought liberation to South Africa, and ensured the total liberation of Africa, constitutes an act of redemption for the black people of the world. ~ Nelson Mandela,
484:We, in the late '60s, '70s and '80s, are acting like we have just discovered freedom and liberation. But I'm sure that many women have worked for that for such a long time. ~ Angeles Mastretta,
485:But now with the living conditions deteriorating, and with the sure knowledge that we are slated for destruction, we have been transformed into an implacable army of liberation ~ George Jackson,
486:I don't work with men who are antagonistic to the liberation of women. I do work with quite a number of men who are supportive of the enlightenment of women. Such men are rare. ~ Frederick Lenz,
487:I do think that it is impossible to do Christian theology with integrity in America without asking the question, What has the gospel to do with the black struggle for liberation? ~ James H Cone,
488:It is not recognized in the full amplitude of the word that all freedom is essentially self-liberation - that I can have only so much freedom as I procure for myself by my owness. ~ Max Stirner,
489:It is only by the loss of the bound soul’s exclusive passion for its freedom that there can come an absolute liberation of our nature. ~ Sri Aurobindo, The Synthesis Of Yoga, Gnosis and Ananda,
490:People with no experience of God tend to think that leaving the faith would be a liberation, a flight from guilt, rules, but what I couldn't forget was the joy I'd known, loving Him. ~ R O Kwon,
491:The scandal is that the gospel means liberation, that this liberation comes to the poor, and that it gives them the strength and the courage to break the conditions of servitude. ~ James H Cone,
492:Advanced meditators are not even desirous of liberation anymore - that is just another attachment. There is no liberation. There is no bondage. These are just ideas of the mind. ~ Frederick Lenz,
493:It is not that they are unconcerned with social liberation and justice, but that they are convinced such transformation will happen only through the changing of individual hearts. ~ Gerald G May,
494:People who are advanced meditators don't worry about liberation and self-realization; they instead are interested in the welfare of others and aiding others in their liberation. ~ Frederick Lenz,
495:What has been excluded from Liberation Theology has been the result of a selective process of contexts of poverty and experiences of marginalisation in the continent. For ~ Marcella Althaus Reid,
496:John Paul II made it clear that... liberation theology based on the teaching of Jesus Christ was necessary, but liberation theology that used a Marxist analysis was unacceptable. ~ Claudio Hummes,
497:I love the idea of expanding the universe of games to some extent. At one point, they were kind of limited to boys, fanboys and whatever. I like the idea of liberation for games. ~ James Patterson,
498:The buddha called suffering a holy truth, because our suffering has the capacity of showing us the path to liberation. Embrace your suffering and let it reveal to you the way to peace. ~ Nhat Hanh,
499:We are all gifted, but we have to discover the gift, uncover the gift, nurture and develop the gift and use it for the Glory of God and for the liberation struggle of our people. ~ Louis Farrakhan,
500:Better, Josef, far better, to have the courage to change your convictions. Duty and faithfulness are shams, curtains to hide behind. Self-liberation means a sacred no, even to duty. ~ Irvin D Yalom,
501:These emerging Christian leaders realize that if their message isn’t good news for the poor, a message of liberation for the oppressed, it isn’t the same message Jesus proclaimed. ~ Brian D McLaren,
502:This led me to understand that trade unionism, the instrument of working-class liberation and of social change could, and indeed should, be also an instrument of industrial progress. ~ Leon Jouhaux,
503:If there is no friendship with them [the poor] and no sharing of the life of the poor, then there is no authentic commitment to liberation, because love exists only among equals. ~ Gustavo Gutierrez,
504:If you attain liberation do not feel that it matters or it is important. You had nothing to do with it. If you are bound by ignorance do not feel bad. You had nothing to do with it. ~ Frederick Lenz,
505:The integral liberation comes when this passion for release, mumukṣutva, founded on distaste or vairāgya, is itself transcended. ~ Sri Aurobindo, The Synthesis Of Yoga, The Liberation of the Nature,
506:Buddhist teachings put it this way: “Just as the great oceans have but one taste, the taste of salt, so do all of the teachings of Buddha have but one taste, the taste of liberation. ~ Jack Kornfield,
507:Despite a lifetime of service to the cause of sexual liberation, I have never caught venereal disease, which makes me feel rather like an Arctic explorer who has never had frostbite. ~ Germaine Greer,
508:Liberation that raises a cry against others is no true liberation. Liberation that means revolutions of hate and violence and takes away lives of others or abases the dignity of others ~ Oscar Romero,
509:The evidence of Martin Luther King Jnr’s “I have a dream” declaration was a passionate confirmation of how a dream meant for liberation, success and fulfilled life can become true. ~ Israelmore Ayivor,
510:Because that day with Willem, I may have pretended to be someone named Lulu, but I had never been more honest in my life.
Maybe that's the thing with liberation. It comes at a price. ~ Gayle Forman,
511:Black leadership has to recognize that principles more than speech, character more than a claim, is greater in advancing the cause of our liberation than what has transpired thus far. ~ Louis Farrakhan,
512:Knowledge is Power, Power provides Information; Information leads to Education, Education breeds Wisdom; Wisdom is Liberation. People are not liberated because of lack of knowledge. ~ Israelmore Ayivor,
513:the backlash convinced the public that women's 'liberation' was the true contemporary American scourge - the source of an endless laundry list of personal, social, and economic problems. ~ Susan Faludi,
514:As we love truly and deeply, we see the white light of truth in them. Seeing this reminds us that the same light exists within us too - As the Tibetans say: "Recognition is liberation." ~ Frederick Lenz,
515:It's all up to you, girls. You have to be strong. These are the days of post-women's liberation. You have grown up by now and you have to take care of yourself. No one's going to help you. ~ Kathy Acker,
516:The monsters act out our rage. They act on their worst impulses, which is appealing to a certain part of us. They get punished for it, but we've enjoyed the spectacle of their liberation. ~ Clive Barker,
517:Your first task is to see the sorrow in you and around you; your next, to long intensely for liberation. The very intensity of longing will guide you; you need no other guide. ~ Sri Nisargadatta Maharaj,
518:It is vain to think that we choose, that our own energy, our own intellect will create the possibility of us experiencing a higher order of existence. Liberation is to know you are that. ~ Frederick Lenz,
519:One day liberation will come, and it won't be a day; it won't be a year; it won't be a time, a place or a condition. It will be immortality reflecting through you. What will you do then? ~ Frederick Lenz,
520:To me, liberation doesn't mean that I can think just like a man. Real liberation means that I can think, act, and be like a woman and receive equal respect, honor, and compensation. ~ Marianne Williamson,
521:I am one of those that always get accidentally guillotined when the Great Day of Liberation comes, because ... I guess ... I am full of parentheses. Revolutions can't abide parentheses. ~ James Tiptree Jr,
522:If you do not for give you actually are tying yourself to the perpetrator, that you are going to live your life as a victim. And you won't experience a liberation that comes from forgiving. ~ Desmond Tutu,
523:In my opinion, Marxism is a great creed of human liberation. It is the creed which says that when all other empires fade and vanish, our business is to enlarge the empire of the human mind. ~ Michael Foot,
524:As with all forms of liberation, of which the liberation of women is only one example, it is easy to suppose in a time of freedom that the darker days of repression can never come again. ~ Jonathan Franzen,
525:When Black people seriously organize and take up arms to fight for our liberation, there will be a lot of white people who will drop dead from no other reason than their own guilt and fear. ~ Assata Shakur,
526:You have to be careful when talking to rich men. Too much talk of Beauty or Liberation or An End to Drudgery raises their hackles, makes them suspicious. You have to speak in their language. ~ Felix Gilman,
527:Because love is an act of courage, not of fear, love is a commitment to others. No matter where the oppressed are found, the act of love is commitment to their cause--the cause of liberation. ~ Paulo Freire,
528:Death either destroys or unhusks us. If it means liberation, better things await us when our burden s gone: if destruction, nothing at all awaits us; blessings and curses are abolished. ~ Seneca the Younger,
529:It is a great mystery that though the human heart longs for Truth, in which alone it finds liberation and delight, the first reaction of human beings to Truth is one of hostility and fear! ~ Anthony de Mello,
530:Of all the nasty outcomes predicted for women's liberation... none was more alarming, from a feminist point of view, than the suggestion that women would eventually become just like men. ~ Barbara Ehrenreich,
531:We must pray for Nirvasana - freedom from desire. Desire is at the root of all sorrows, the cause of repeated births and deaths, and the main obstacle on the path of Liberation. ~ Holy Mother Sri Sarada Devi,
532:A text of Tibetan Buddhism describes the time of death as a unique opportunity for spiritual liberation from the cycles of death and rebirth and a period that determines our next incarnation. ~ Stanislav Grof,
533:Begin with bodhicitta, do the main practice without concepts,Conclude by dedicating the merit. These, together and complete,Are the three vital supports for progressing on the path to liberation. ~ Longchenpa,
534:I had a mother who was very developed psychically and spiritually. She was, in a way, an opposite of my father, a complete liberal, interested in woman's liberation before it was the fashion. ~ Frederick Lenz,
535:I have always wanted my art to service my people - to reflect us, to relate to us, to stimulate us, to make us aware of our potential. We have to create an art for liberation and for life. ~ Elizabeth Catlett,
536:Thatcher forged consent through the cultivation of a middle class that relished the joys of home ownership, private property, individualism, and the liberation of entrepreneurial opportunities. ~ David Harvey,
537:The female struggle implies the black struggle, it implies the struggle with anti-Semitism, it implies all of the other struggles. That is the only possible way to think about human liberation. ~ Sally Potter,
538:Why could I not have been born a hundred years ago? I used to ask myself. Somewhere about the time of the Wars of Liberation, when a man was still of some value even though he had no ‘business. ~ Adolf Hitler,
539:...but we also know that to be educated, the goal of it must be human liberation-liberation enabling each of us to fulfill our capacity so as to be free to create within and around ourselves. ~ Hillary Clinton,
540:In one word, one should desire of God desirelessness. For desire alone is at the root of all suffering. It is the cause of repeated births and deaths. It is the obstacle in the way of liberation. ~ Sarada Devi,
541:Our liberation comes through a person, not a system of ideas and principles. "Everything we need for life and godliness" ultimately comes "through our knowledge of Jesus Christ" (2 Peter 1:3). ~ Edward T Welch,
542:The paths to liberation are numerous, but the bank along the way is always the same, the Bank of Karma, where the liberation account of each of us is credited or debited depending on our actions. ~ Yann Martel,
543:When we get back to our true being, the ego falls away from us; its place is taken by our supreme and integral self, the true individuality. ~ Sri Aurobindo, The Synthesis Of Yoga, The Soul and Its Liberation,
544:A oneness finding itself out in the variations of its own duality is the whole play of the soul with Nature in its cosmic birth and becoming. ~ Sri Aurobindo, The Synthesis Of Yoga, The Soul and Its Liberation,
545:Dressing is a way of life. It brings you joy. It can give you freedom and liberation, help you to find yourself and to move without restraint. Isn't elegance forgetting what one is wearing? ~ Yves Saint Laurent,
546:I think the fallacy is to think that Women's Liberation meant that men and women would become interchangeable. That has not happened, and most men and women would not want it to happen. ~ Christina Hoff Sommers,
547:Revolutionary liberation must be a self-liberation that reaches social dimensions, not "mass liberation" or "class liberation" behind which lurks the rule of an elite, a hierarchy and a state. ~ Murray Bookchin,
548:"Salvation is always "good news." It is news of God's love and forgiveness-adoption into His family- fellowship with His people-freedom from the penalty of sin- liberation from the power of sin." ~ Billy Graham,
549:All liberation affects Good and Evil equally. The liberation of morals and minds entails crimes and catastrophes. The liberation of law and pleasure leads inevitably to the liberation of crime. ~ Jean Baudrillard,
550:--A priest? I said.
--A monk or some such. One of those worker guys. Liberation theowhateveritis.
--Theologian, said the other.
--One of those guys who thinks that Jesus was on welfare. ~ Colum McCann,
551:Do not interrogate silence because silence is mute; do not expect anything from the gods, nor should you try to bribe them with gifts, because it is in ourselves that we must look for liberation. ~ Gautama Buddha,
552:My teenage freinds when I was growing up, they have no idea that I attained liberation but I help them. They don't need to know. I can send them energy and light and help them in their evolution. ~ Frederick Lenz,
553:Those who are threatened by marriage equality are, many things suggest, as threatened by the idea of equality between heterosexual couples as same-sex couples. Liberation is a contagious project, ~ Rebecca Solnit,
554:Those... who find delight in freedom from attachment in the renunciation of clinging, free from the inflow of thoughts, they are like shining lights, having reached final liberation in the world. ~ Gautama Buddha,
555:In their parents, children ideally have sources of protection and comfort and love. Parents can also be sources of irritation, fear, and anxiety. Their deaths thus represent both loss and liberation. ~ Jon Meacham,
556:Let us live so we do not regret years of inertia and ignorance, so when we die we can say all of our energy was dedicated to the noble liberation of the human mind and spirit, beginning with my own. ~ Maya Angelou,
557:My flock is black, my flock is white. One has got to say to our people, "I love you. I care for you, enormously." And when I care about black liberation, it is because I care about white liberation. ~ Desmond Tutu,
558:These days, of course, the focus of talk about popular liberation through products is mostly associated with the Internet. I've been collecting computer ads and ads dealing with Internet industries. ~ Thomas Frank,
559:Any action done with the right attitude, understanding and discrimination will take you closer to liberation. If however, the same action is done without the right attitude, it will bind you. ~ Mata Amritanandamayi,
560:Banana is also a Methodist minister who became a liberation theologian and once reworked the Lord's Prayer to include the lines: "Teach us to demand our share of the gold/And forgive us our docility. ~ Peter Godwin,
561:Karl Marx made a great contribution to the liberation cause of mankind, and because of his immortal exploits his name is still enshrined in the hearts of the working class and peoples of all countries. ~ Kim Jong Il,
562:Women's Liberation calls it enslavement but the real truth about the sexual revolution is that it has made of sex an almost chaotically limitless and therefore unmanageable realm in the life of women. ~ Midge Decter,
563:You have to realize that, compared with the Korean brand of Confucianism, Christianity is a walk in the park. Compared with what came before, Protestantism is almost a freaking liberation theology. ~ Gary Shteyngart,
564:Enlightenment is not only the end of suffering and of continuous conflict within and without, but also the end of the dreadful enslavement to incessant thinking. What an incredible liberation this is! ~ Eckhart Tolle,
565:Fortunately, in Bolivia, we have begun to liberate ourselves economically. If we do not accompany social and cultural liberation with economic liberalization, the country will continue to be subjugated. ~ Evo Morales,
566:Mindfulness of impermanence in any of the four foundations is the entry point. Seeing anicca leads you to seeing dukkha and anatta. Seeing these three marks of existence leads you to liberation. ~ Henepola Gunaratana,
567:That was the moment when I understood more clearly than ever before that the liberation struggle was not so much about liberating blacks from bondage, it was about liberating white people from fear. ~ Richard Stengel,
568:Yoko [Ono] was well into liberation before I met her. She'd had to fight her way through a man's world - the art world is completely dominated by men - so she was full of revolutionary zeal when we met. ~ John Lennon,
569:Both worldliness and liberation depend on God's will.It is God alone who has kept man in the world in a state of ignorance; and man will be free when God, of His own sweet will, calls him to Himself. ~ Sri Ramakrishna,
570:I think that the word feminism doesn't imply enough in terms of solidarity with other liberation struggles. I am firmly committed to the notion that no one group can be freed until all groups are freed. ~ Sally Potter,
571:I have escaped and the small self is dead;
I am immortal, alone, ineffable;
I have gone out from the universe I made,
And have grown nameless and immeasurable. ~ Sri Aurobindo, Collected Poems, Liberation - I,
572:Rather than converting people from one organised religion to another organised religion, we should try to convert people from misery to happiness, from bondage to liberation and from cruelty to compassion. ~ S N Goenka,
573:the world has changed: it did not change without your prayers without your faith without your determination to believe in liberation and kindness; without your dancing through the years that had no beat. ~ Alice Walker,
574:You can lie to yourself and fool yourself and rationalize that the choice you're making is what is right and what is true and what leads to liberation, when it's actually only the fulfillment of desire. ~ Frederick Lenz,
575:Life is painful. It has thorns, like the stem of a rose. Culture and art are the roses that bloom on the stem. The flower is yourself, your humanity. Art is the liberation of the humanity inside yourself. ~ Daisaku Ikeda,
576:No practice can take you to liberation. That is important to know. It can be a little step that is useful until you realize you don't need it anymore, because after a certain point it becomes a hindrance. ~ Eckhart Tolle,
577:The cords of passion and desire weave a binding net around you. Worldly confrontation makes you stiff and inflexible. The trap of duality is tenacious. Bound, rigid, and trapped, you cannot experience liberation. ~ Laozi,
578:For any culture which is primarily concerned with meaning, the study of death - the only certainty that life holds for us - must be central, for an understanding of death is the key to liberation in life. ~ Stanislav Grof,
579:For, with the liberation of the captive, a portion of the alien, hostile, feminine world of the unconscious enters into friendly alliance with the man’s personality, if not actually with his consciousness. ~ Erich Neumann,
580:In a sense the quest for the emancipation of black people in the U.S. has always been a quest for economic liberation which means to a certain extent that the rise of black middle class would be inevitable. ~ Angela Davis,
581:Our home, our special country, is for all of us the place where we find liberation; a very difficult word ... that tries to describe something that can't be described but is the only thing worth having. ~ Elizabeth Goudge,
582:Those truly committed to liberation must reject the banking concept in its entirety, adopting instead a concept of women and men as conscious beings and consciousness as consciousness intent upon the world. ~ Paulo Freire,
583:But nevertheless, no man who seeks liberation and light in solitude, no man who seeks spiritual freedom, can afford to yield passively to all the appeals of a society of salesmen, advertisers and consumers. ~ Thomas Merton,
584:It is my experience that the world itself has a role to play in our liberation. Its very pressures, pains, and risks can wake us up -release us from the bonds of ego and guide us home to our vast true nature. ~ Joanna Macy,
585:We have to be willing to give up all the injustices of the past that did exist - and that do exist right now. When we become interested in liberation, we then become interested in that which transcends time. ~ Andrew Cohen,
586:You have to know that there actually is a transcendental something, if you are going to free anybody from anything—if there is no beyond-the-given, there is no freedom from the given, and liberation is futile. ~ Ken Wilber,
587:Being. Enlightenment is not only the end of suffering and of continuous conflict within and without, but also the end of the dreadful enslavement to incessant thinking. What an incredible liberation this is! ~ Eckhart Tolle,
588:From a spiritual perspective, freedom from attachment to a particular outcome is the ultimate expression of liberation. We can choose the actions we take, but we cannot control the consequences of our choices. ~ David Simon,
589:I think China's view of freedom has to do with material wealth and modernity, and the Dalai's Lama view of freedom is liberation in the Buddhist sense, which is freedom from ignorance and freedom from suffering. ~ Pico Iyer,
590:Peacemakers sometimes have their own agenda. Zac selects his questions strategically, not at random. Questioning truth but not liberation has different effects from questioning liberation but not truth. ~ Timothy Williamson,
591:Self-mortification, far from producing liberation from material things, is far more likely to cause either an unhinged mind, delusions or a masochistic taste for more suffering, experienced, of course, as joy. ~ Idries Shah,
592:Support Gay Liberation the whole way. But forget the practice. Nothing in it but the pain. They can say in public that I'm queer, but that doesn't mean I have to be. Tell the truth––then outwit it in private. ~ Kate Millett,
593:To Woolf, in other words, solitude is not a pleasant diversion, but instead a form of liberation from the cognitive oppression that results in its absence.
[referencing Virginia Woolf's A Room of One's Own] ~ Cal Newport,
594:I think that the power of a political vision is deeply engaged with the possibility of how you can live out the liberation that you seek and part of that vision is very much about desire, about the erotic. ~ Amber Hollibaugh,
595:It may be that we are puppets-puppets controlled by the strings of society. But at least we are puppets with perception, with awareness. And perhaps our awareness is the first step to our liberation. (1974) ~ Stanley Milgram,
596:Freedom cannot be achieved unless women have been emancipated from all forms of oppression... Our endeavors must be about the liberation of the woman, the emancipation of the man and the liberty of the child. ~ Nelson Mandela,
597:one of the most radical, far-reaching, and challenging statements of the Buddha is his statement that as long as there is attachment to the pleasant and aversion to the unpleasant, liberation is impossible. ~ Joseph Goldstein,
598:The commanders and fighters of the entire Chinese People's Liberation Army absolutely must not relax in the least their will to fight; any thinking that relaxes the will to fight and belittles the enemy is wrong. ~ Mao Zedong,
599:Self-hatred is self-imprisonment. Self-forgiveness is self-liberation. You have the right to suppress yourself, oppress yourself and depress yourself. You have the right to impress yourself too. Feel happy! ~ Israelmore Ayivor,
600:Sometimes I mused that if all soft feelings could be scraped off like cartilage around the sinews of an injured athlete's knee, what a liberation that would be. No more sentimentality, sympathy, empathy... ~ Karl Ove Knausg rd,
601:A life that partakes even a little of friendship, love, irony, humor, parenthood, literature, and music, and the chance to take part in battles for the liberation of others cannot be called 'meaningless'. ~ Christopher Hitchens,
602:if Christ had returned to preach his message of liberation in the Middle Ages, he would have been crucified again and again by the leaders of that very church whose worldly power was built on his name. ~ Mihaly Csikszentmihalyi,
603:There was a certain liberation in talking to a man who didn’t have a full grasp of English. She could tell him anything and half of it would fly right past him, especially if the words came tumbling out fast enough ~ Anne Tyler,
604:[Art is] very great liberation for the suffering, struggling person, who always thinks that he is alone. This is why art is important. Art would not be important if life were not important, and life is important. ~ James Baldwin,
605:China’s People’s Liberation Army (PLA) sees U.S. battle networks—“which rely heavily on satellites and the Internet to identify targets, coordinate attacks, guide ‘smart bombs’ and more”—as its “Achilles’ heel. ~ Robert D Kaplan,
606:Everybody will surely be liberated. But one should follow the instructions of the guru; if one follows a devious path, one will suffer in trying to retrace one's steps. It takes long time to achieve liberation. ~ Sri Ramakrishna,
607:If you, Arjuna, fight this war in anger or righteous indignation, peace will elude you and you will be trapped in samsara; if you fight this war with empathy and wisdom, there will be liberation from samsara. ~ Devdutt Pattanaik,
608:Liberation is always in part a storytelling process: breaking stories, breaking silences, making new stories. A free person tells her own story. A valued person lives in a society in which her story has a place. ~ Rebecca Solnit,
609:MUCH OF HUMAN HISTORY can, I think, be described as a gradual and sometimes painful liberation from provincialism, the emerging awareness that there is more to the world than was generally believed by our ancestors. ~ Carl Sagan,
610:Much of human history can, I think, be described as a gradual and sometimes painful liberation from provincialism, the emerging awareness that there is more to the world than was generally believed by our ancestors. ~ Carl Sagan,
611:The very fact that we wish for liberation shows that freedom from all bondage is our real nature. It is not to be freshly acquired. All that is necessary is to get rid of the false notion that we are bound. ~ Sri Ramana Maharshi,
612:It may be that we are puppets-puppets controlled by the strings of society. But at least we are puppets with perception, with awareness. And perhaps our awareness is the first step to our liberation. (1974)
~ Stanley Milgram,
613:National liberation, national renaissance, the restoration of nationhood to the people, commonwealth: whatever may be the headings used or the new formulas introduced, decolonization is always a violent phenomenon. ~ Frantz Fanon,
614:Deliver yourself from all that is not your self; but what is it that is not your self? The body, the sensations, the perceptions, the relative differentiations. This liberation will lead you to felicity and peace. ~ Buddhist Texts,
615:I am against conversion (to Buddhism). In my speech at UN, the first thing I said was that I am for conversion, but not from one organised religion to another, but from misery to happiness, from bondage to liberation. ~ S N Goenka,
616:My mind is hushed in wide and endless light,
My heart a solitude of delight and peace,
My sense unsnared by touch and sound and sight,
My body a point in white infinities. ~ Sri Aurobindo, Collected Poems, Liberation - I,
617:Not being tense but ready. Not thinking but not dreaming. Not being set but flexible. Liberation from the uneasy sense of confinement. It is being wholly and quietly alive, aware and alert, ready for whatever may come. ~ Bruce Lee,
618:This aggression will not stand. With these words, George Bush committed the United States to the liberation of the oil-rich Kingdom of Kuwait, after it had been occupied by the Republic of Iraq in August of 1990. ~ George H W Bush,
619:Zen is a liberation from time. For if we open our eyes and see clearly, it becomes obvious that there is no other time than this instant, and that the past and the future are abstractions without any concrete reality. ~ Alan Watts,
620:"Zen is liberation from time. For if we open our eyes and see clearly, it becomes obvious that there is no other time than this instant, and that the past and the future are abstractions without any concrete reality." ~ Alan Watts,
621:Love, enjoyed by the ignorant Becomes bondage. That very same love, tasted by one with understanding, Brings liberation … Enjoy all the pleasures of love fearlessly, For the sake of liberation. CITTAVISUDDIPRAKARANA ~ Sally Kempton,
622:Zen is a path of liberation. It liberates you. It is freedom from the first step to the last. You are not required to follow any rules; you are required to find out your own rules and your own life in the light of awareness. ~ Osho,
623:Carelessness is not proper even for the worldling who derives vanity from his family and his riches; how much less for a disciple who has proposed to himself for his goal to discover the path of liberation ! ~ Fo -shu-hing-tsan-king,
624:I think honesty is the ultimate liberation in life. People want to shy away from the truth and keep sweeping it under the rug. But after a while, you pick up the rug and there's just way too much dirt, so you might as well ~ Rihanna,
625:To sum up, salvation to the Gnostic means not reconciliation with an angry God by way of the death of his son, but rather liberation from the stupor induced by earthly existence and an awakening by way of gnosis. ~ Stephan A Hoeller,
626:Women's liberation, if it abolishes the patriarchal family, will abolish a necessary substructure of the authoritarian state, and once that withers away Marx will have come true willy-nilly, so let's get on with it. ~ Germaine Greer,
627:"Zen is a liberation from time. For if we open our eyes and see clearly, it becomes obvious that there is no other time than this instant, and that the past and the future are abstractions without any concrete reality." ~ Alan Watts,
628:Zen is a liberation from time. For if we open our eyes and see clearly, it becomes obvious that there is no other time than this instant, and that the past and the future are abstractions without any concrete reality. ~ Alan W Watts,
629:Deleting 200 spams a day is a drag. And I was checking my email constantly, rather than getting on with my real work, which is reading and writing. Email was becoming a distraction, a burden rather than a liberation. ~ Tom Hodgkinson,
630:If we did ten things, nine were bad and got disclosed by the newspapers, we will be over. Then I will go, to the countryside, lead the peasant and revolt. If the Liberation Army do not follow me, I will get the Red Army. ~ Mao Zedong,
631:Cuba forces in Angola gave a real shot in the arm to the liberation movements, and it also was a lesson to the white South Africans that the end is coming. They can't just hope to subdue the continent on racist grounds. ~ Noam Chomsky,
632:Experience is the main reason why we're here, I think, in the world to gain experience and from our experience we gain knowledge. Oh, I think so, anyway. Knowledge and if we get any knowledge then we gain liberation. ~ George Harrison,
633:John Taylor Gatto’s extraordinary book, Dumbing Us Down. Check out Mary Griffith’s The Unschooling Handbook and Grace Llewellyn’s The Teenage Liberation Handbook. Take a look at Home Education Magazine and its website. ~ Daniel H Pink,
634:There is no doubt that the resistance of the conscious and unconscious ego operates under the sway of the pleasure principle: it seeks to avoid the unpleasure which would be produced by the liberation of the repressed. ~ Sigmund Freud,
635:"Zen is a path of liberation. It liberates you. It is freedom from the first step to the last. You are not required to follow any rules; you are required to find out your own rules and your own life in the light of awareness." ~ Osho,
636:Anarchism, then, really stands for the liberation of the human mind from the dominion of religion; the liberation of the human body from the dominion of property; liberation from the shackles and restraint of government. ~ Emma Goldman,
637:Liberation and free activity only become possible when the ego system has more libido at its disposal than the retentive system, i.e., when the ego’s will is strong enough to break away from the corresponding archetype. ~ Erich Neumann,
638:163. Prisoners We are all prisoners. But we sit on the keys. Finitude is our cell. The universe is our prison. Our jail keeper is the Act of Being. The keys to liberation are clenched tightly in the fists of our own egos. ~ Tzvi Freeman,
639:Buddhist practice is aimed primarily at cultivating the antidotes to these afflictive thoughts and emotions, with the goal of eradicating the root of our unenlightened existence to bring about liberation from suffering. ~ Dalai Lama XIV,
640:For man, mind is the cause of bondage and mind is the cause of liberation. Mind absorbed in sense objects is the cause of bondage, and mind detached from the sense objects is the cause of liberation. ~ A C Bhaktivedanta Swami Prabhup da,
641:he would have repeatedly encountered irresistible words such as “freedom,” “liberty,” “tyranny,” and the “rights of man.” 19 Well before he read any serious history, he garnered and cherished a vocabulary of liberation. ~ David W Blight,
642:Both renunciation of action and the performance of action lead to Nirvana (Liberation); but these performance of action is superior to renunciation of action. The action of today becomes the destiny of tomorrow. ~ Chinmayananda Saraswati,
643:In Old Zen, the Zen Master would do literally anything to break down the concept of what the study was. He would present conflicting codes all the time, just to shake this fixation people had on how to attain liberation. ~ Frederick Lenz,
644:Is enlightenment gradual or is it sudden? Whole schools of Buddhism have grown up around this issue. But it has always seemed to me that liberation is both sudden and gradual, that there is no polarity between the two. ~ Joseph Goldstein,
645:What she liked the most about drinking was not being present, that feeling of self-evasion, of disconnection, of liberation, of escape. Alcohol offered her an excellent alternative to being herself without actually dying. ~ Laura Esquivel,
646:Anyone who is steady in his determination for the advanced stage of spiritual realization and can equally tolerate the onslaughts of distress and happiness is certainly a person eligible for liberation. ~ A C Bhaktivedanta Swami Prabhupada,
647:Anyone who is steady in his determination for the advanced stage of spiritual realization and can equally tolerate the onslaughts of distress and happiness is certainly a person eligible for liberation. ~ A C Bhaktivedanta Swami Prabhup da,
648:Black Americans are the only people in history who are for education instead of liberation. George Washington wasn't beating up on British for the right to open a college! The line isn't "Give me education or give me death." ~ Dick Gregory,
649:When I hear girls I know longing to be what they call liberated, and when I hear others rejoicing in what they think of as liberation, I feel a fool, because I simply do not know where I stand. (Maria Magdalena Theotoky) ~ Robertson Davies,
650:All liberation depends on the consciousness of servitude and the emergence of this consciousness is always hampered by the predominance of needs and satisfactions which, to a great extent, have become the individual's own. ~ Herbert Marcuse,
651:I do remember seeing Godspell or Jesus Christ Superstar, one of those. It was a liberation theology venue. Anything radical seemed to be accepted there. I definitely picked up the idea there that you should question authority. ~ Ian MacKaye,
652:Like Hera was saying just the other day, in the days of the titans, women were kept barefoot, pregnant, and making ambrosia sandwiches for the men’s poker games.” She smiled. “Liberation is absolutely fabulous, darling. ~ Martin H Greenberg,
653:Women’s liberation has often been portrayed as a movement intent on encroaching upon or taking power and privilege away from men, as though in some dismal zero-sum game, only one gender at a time could be free and powerful. ~ Rebecca Solnit,
654:All liberation depends on the consciousness of servitude, and the emergence of this consciousness is always hampered by the predominance of needs and satisfactions which, to a great extent, have become the individual's own. ~ Herbert Marcuse,
655:We have lived through the epoch of suppression of the masses; we are living in an epoch of suppression of the individual in the name of the masses; tomorrow will bring the liberation of the individual - in the name of man. ~ Yevgeny Zamyatin,
656:163. Prisoners We are all prisoners. But we sit on the keys. Finitude is our cell. The universe is our prison. Our jail keeper is the Act of Being. The keys to liberation are clenched tightly in the fists of our own egos. ~ Rabbi Tzvi Freeman,
657:Not being tense but ready.
Not thinking but not dreaming.
Not being set but flexible.
Liberation from the uneasy sense of confinement.
It is being wholly and quietly alive, aware and alert, ready for whatever may come. ~ Bruce Lee,
658:The point of women's liberation is not to stand at the door of the male world, beating our fists, and crying, 'Let me in, damn you, let me in!' The point is to walk away from the world and concentrate on creating a new woman. ~ Vivian Gornick,
659:The psychoanalytic liberation of memory explodes the rationality of the repressed individual. As cognition gives way to re-cognition, the forbidden images and impulses of childhood begin to tell the truth that reason denies. ~ Herbert Marcuse,
660:Depending on which side of the fence you're on, you could argue that the sexual liberation of the late '60s, led to women being emancipated in some ways. That they found a voice during that time, with feminism. It's complicated. ~ Steve Coogan,
661:For me, there is no such thing as “feminist fantasies” or “feminist sex.” Women’s sexual liberation is not about defining what constitutes politically correct sex; it’s about exploring and increasing our erotic joy and pleasure. ~ Betty Dodson,
662:The Americans may think they have 'liberated' Baghdad but the tens of thousands of thieves - they came in families and cruised the city in trucks and cars searching for booty - seem to have a different idea what liberation means. ~ Robert Fisk,
663:'Wherefore, brethren, thus must ye train yourselves : Liberation of the will through love will develop, we will often practice it, we will make it vehicle and base, take our stand upon it, store it up, throughly set it going.' ~ Gautama Buddha,
664:You can Jail a Revolutionary but you can't jail the Revolution. You can run a freedom fighter around the country, but you can't run freedom fighting around the country. You can murder a liberator, but you can't murder liberation. ~ Huey Newton,
665:As a black woman, my politics and political affiliation are bound up with and flow from participation in my people's struggle for liberation, and with the fight of oppressed people all over the world against American imperialism. ~ Angela Davis,
666:the strong feeling beginning to be manifested to Wade was not the fun of matching wits and luck with his antagonists, nor a desire to accumulate money--for his recklessness disproved that--but the liberation of the gambling passion. ~ Zane Grey,
667:Liberal education is liberation from vulgarity. The Greeks had a beautiful word for “vulgarity”; they called it apeirokalia, lack of experience in things beautiful. Liberal education supplies us with experience in things beautiful. ~ Leo Strauss,
668:The world had been divided into … parts that sought to annihilate each other because they both desired the same thing, namely the liberation of the oppressed, the elimination of violence, and the establishment of permanent peace. ~ Hermann Hesse,
669:Change that does not lead to liberation from fear, greed and delusion is not wholesome. Furthermore, any change that does not yield more compassion and loving-kindness for yourself and others is a waste of precious life energy. ~ Phillip Moffitt,
670:In order for the oppressed to be able to wage the struggle for their liberation, they must perceive the reality of oppression not as a closed world from which there is no exit , but as a limiting situation which they can transform. ~ Paulo Freire,
671:The company Liberated People represents just not liberation of different nations around the world; it can be special liberation days. It can be what the company represents and helps highlight someone's personal liberation date. ~ Gbenga Akinnagbe,
672:The liberation of Kuwait has begun. In conjunction with the forces of our coalition partners, the United States has moved under the code name Operation Desert Storm to enforce the mandates of the United Nations Security Council. ~ George H W Bush,
673:There are cases where the slave does not know his servitude and where it is necessary to bring the seed of his liberation to him from the outside: his submission is not enough to justify the tyranny which is imposed upon him. ~ Simone de Beauvoir,
674:To reject the notions of the eternal feminine, the black soul, or the Jewish character is not to deny that there are today Jews, blacks, or women: this denial is not a liberation for those concerned but an inauthentic flight. ~ Simone de Beauvoir,
675:I wish so badly we were a country where a candidate who said, “My story is the story of a life shaped by and devoted to the movement for women’s liberation” would be cheered, not jeered. But that’s not who we are. Not yet. ~ Hillary Rodham Clinton,
676:The world had been divided into two parts that sought to annihilate each other because they both desired the same thing, namely the liberation of the oppressed, the elimination of violence, and the establishment of permanent peace. ~ Hermann Hesse,
677:Archaeologists have discovered special-issue gold and silver coins with images of Dionysus (god of liberation) and Mithradatic devices commemorating the communications between Mithradates and the insurgents in Italy from this time. ~ Adrienne Mayor,
678:By ceasing to rear and kill animals for food, we can make so much extra food available for humans that, properly distributed, it would eliminate starvation and malnutrition from this planet. Animal Liberation is Human Liberation too. ~ Peter Singer,
679:While the realm of no materiality was a precious fruit of meditation, it did not help resolve the fundamental problem of birth and death, nor did it liberate one from all suffering and anxiety. It did not lead to total liberation. ~ Thich Nhat Hanh,
680:Why is it so hard to find liberation? Because our own minds are the source of our difficulties. Eliminate desire, accept personal shortcomings, and work toward a patient elimination of the mind's own hunger for outward satisfaction. ~ Ming Dao Deng,
681:Awareness is realizing that our life could always be better. Growth is doing what it takes to make it better. When we choose the positive over the negative, liberation over repression, truth over illusion, we become real creators. ~ Danielle LaPorte,
682:Forests, beyond offering us their plainly utilitarian wealth, have to perform vast physiological functions in the great economy of nature, by contributing predominantly in the empire of vegetation to the liberation of oxygen. ~ Ferdinand von Mueller,
683:The late distinguished sociologist Robert Nisbet, following Tocqueville, argued that when the forces of personal liberation are dominant in a culture, the result is not maximal liberty, but the absorption of liberty by government. ~ Charles J Chaput,
684:Each of us repeats Adam’s journey and acknowledges, with the loss of innocence, that he is mortal. Weep and pray, O Arseny. And do not fear death, for death is not just the bitterness of parting. It is also the joy of liberation. ~ Evgenij Vodolazkin,
685:I am old school, I joined the gay liberation movement in 1972. If you had told me in 1972 that in the year 2009 I would be campaigning for the right to join the army or get married I think I would have started dating women at that time. ~ Cleve Jones,
686:The miracle of love is expressed through other people. When a beloved is sent from God—and no one can tell you if they are, but the spirit within you—then they do hold the key to your soul’s liberation. God has given it to them. ~ Marianne Williamson,
687:Loved people love people. Forgiven people forgive people. Adored people adore people. Freed people free people. But when we are still locked in our own prisons, it is impossible to crave the liberation of others. Misery prefers company. ~ Jen Hatmaker,
688:Love is the only answer to every question. It is the only thing that will serve you in every situation. It is the route and the destination. It is medication, liberation and should be at the heart of and expression of your vocation. ~ Rasheed Ogunlaru,
689:The chief helps in this liberation are Abhyasa and Vairagya. Vairagya is non - attachment to life, because it is the will to enjoy that brings all this bondage in its train; and Abhyasa is constant practice of any one of the Yogas. ~ Swami Vivekananda,
690:When Jerusalem is destroyed, and Jesus' people escape from the ruin just in time, that will be YHWH becoming king, bringing about the liberation of his true covenant people, the true return from exile, the beginning of the new world order ~ N T Wright,
691:Women’s liberation did not see the female’s potential in terms of the male’s actual; the visionary feminists of the late sixties and early seventies knew that women could never find freedom by agreeing to live the lives of unfree men. ~ Germaine Greer,
692:A Buddha is a person who has no more business to do and isn’t looking for anything. In doing nothing, in simply stopping, we can live freely and be true to ourselves, and our liberation will contribute to the liberation of all beings. ~ Thich Nhat Hanh,
693:Already, this little-walked gigantic trail through my country’s Western wilderness held in my mind the promise of escape from myself, the liberation only a huge transformation could grant me. This walk would be my salvation. It had to be. ~ Aspen Matis,
694:Freedom for us has always been dangerous. Freedom for us has been a crime as far back as our oldest memories. And so whenever we’re feeling liberation we know that there’s somebody nearby with a rope and a collar, a shotgun and a curse. ~ Walter Mosley,
695:... I choose to re-appropriate the term "feminism", to focus on the fact that to be "feminist" in any authentic sense of the term is to want for all people, female and male, liberation from sexist role patterns, domination, and oppression. ~ bell hooks,
696:Liberation is an ever shifting horizon, a total ideology that can never fulfill its promises. It has the therapeutic quality of providing emotionally charged rituals of solidarity in hatred - it is the amphetamine of its believers. ~ Arianna Huffington,
697:Old Zen was very funny; there was a great deal of humor and happiness. Zen today seems much drier. While there's a certain amount of humor, it seems to lack that total intensity because humor is one of the primary tools for liberation. ~ Frederick Lenz,
698:Those who are threatened by marriage equality are, many things suggest, as threatened by the idea of equality between heterosexual couples as same-sex couples. Liberation is a contagious project, speaking of birds coming home to roost. ~ Rebecca Solnit,
699:Assured of your salvation by the unique grace of our Lord Jesus Christ" is the heartbeat of the gospel, joyful liberation from fear of the Final Outcome, a summons to self-acceptance, and freedom for a life of compassion toward others. ~ Brennan Manning,
700:The liberated woman is not that modern doll who wears make-up and tasteless clothes. ....The liberation woman is a person who believes that she is as human as a man. The liberated woman does not insist on her freedom so as to abuse it. ~ Ghada al Samman,
701:If the new government rejects our urgent appeal, we will, next year, in solidarity with our people, intensify our struggle for self-determination, our struggle for national liberation to establish self-government in our homeland. ~ Velupillai Prabhakaran,
702:A flight of the spirit is not a sufficient victory for the being embodied in this world of the becoming; it effects a separation from Nature, not a liberation and fulfilment of our nature. ~ Sri Aurobindo, The Life Divine, Reality and the Cosmic Illusion,
703:And I guess what I would say is that we can't think narrowly about movements for black liberation and we can't necessarily see this class division as simply a product or a certain strategy that black movements have developed for liberation. ~ Angela Davis,
704:A revolutionary woman can't have no reactionary man. If he's not about liberation, if he's not about struggle, if he ain't about building a strong Black family, if he ain't about building a strong Black nation, then he ain't about nothing. ~ Assata Shakur,
705:Chosen motherhood is the real liberation. The choice to have a child makes the whole experience of motherhood different, and the choice to be generative in other ways can at last be made, and is being made by many women now, without guilt. ~ Betty Friedan,
706:I abhor Earth Hour. Abundant, cheap electricity has been the greatest source of human liberation in the 20th century. Every material social advance in the 20th century depended on the proliferation of inexpensive and reliable electricity. ~ Ross McKitrick,
707:If one machine could do the work of so many men, what would be left for those men to do? In a thousand years, when the last human work was taken over by an automatic engine, would it conclude the liberation or the eslavement of the race? ~ Josiah Bancroft,
708:I was called a terrorist yesterday, but when I came out of jail, many people embraced me, including my enemies, and that is what I normally tell other people who say those who are struggling for liberation in their country are terrorists. ~ Nelson Mandela,
709:All our officers and fighters must always bear in mind that we are the great People's Liberation Army, we are the troops led by the great Communist Party of China. Provided we constantly observe the directives of the Party, we are sure to win. ~ Mao Zedong,
710:Forgiveness is freedom. Forgiveness is liberation. Forgiveness is a choice. If you forgive and forget you are free but, if you keep it, you shall always have it and it shall always rule and direct your heart, mind, body and spirit. ~ Ernest Agyemang Yeboah,
711:Serious doubting as a theological method re-contextualises Liberation Theology by questioning those very hermeneutical principles which led liberationists to be indifferent to the reality of lemon vendors in the first place. Amongst ~ Marcella Althaus Reid,
712:He saw that the key to liberation would be to break through ignorance and to enter deeply into the heart of reality and attain a direct experience of it. Such knowledge would not be the knowledge of the intellect, but of direct experience. ~ Thich Nhat Hanh,
713:The liberation children experience when they discover the Internet is quickly counteracted by the lure of e-commerce web sites, which are customized to each individual user's psychological profile in order to maximize their effectiveness. ~ Douglas Rushkoff,
714:As the mind, so the person; bondage or liberation are in your own mind.” If you feel bound, you are bound. If you feel liberated, you are liberated. Things outside neither bind nor liberate you; only your attitude toward them does that. ~ Swami Satchidananda,
715:In this time when a citizenry applauds the liberation of a country as it lives in fear of its own freedom, when people all over the country fear reprisal if they use their right to free speech, it is time to get angry. It is time to get fierce. ~ Tim Robbins,
716:No man and woman know what will be born in the darkness of their intermingling; so much besides children, so many invisible births, exchanges of soul and character, blossoming of unknown selves, liberation of hidden treasures, buried fantasies... ~ Ana s Nin,
717:The fact that the union of different nationalities and denominations resulted from the liberation, this is particularly symbolic and important for our multinational country, As long as we feel this unity inside us, Russia will be invincible. ~ Vladimir Putin,
718:This pedagogy makes oppression and its causes objects of reflection by the oppressed, and from that reflection will come their necessary engagement in the struggle for their liberation. And in the struggle this pedagogy will be made and remade ~ Paulo Freire,
719:Intellectual understanding and aestheticism both produce the deceptive, treacherous sense of liberation and superiority which is liable to collapse if feeling intervenes. Feeling always binds one to the reality and the meaning of symbolic contents ~ Carl Jung,
720:The contemplation of this world beckoned as a liberation (...)The road to this paradise was not as comfortable and alluring as the road to the religious paradise; but it has shown itself reliable, and I have never regretted having chosen it. ~ Albert Einstein,
721:You are not the one who experiences liberation; you are the clearing, the opening, the emptiness, in which any experience comes and goes, like reflections on the mirror. And you are the mirror, the mirror mind, and not any experienced reflection. ~ Ken Wilber,
722:If female liberation is to happen, if the reservoir of real female love is to be tapped, this sterile self-deception must be counteracted. The only literary form which could outsell romantic trash on the female market is hard-core pornography. ~ Germaine Greer,
723:Anyone who is steady in his determination for the advanced stage of spiritual realization and can equally tolerate the onslaughts of distress and happiness is certainly a person eligible for liberation.
   ~ A C Bhaktivedanta Swami Prabhupada, The Bhagavad Gita,
724:The good news is good for the whole world, certainly, but what makes it good varies from person to person and community to community. Liberation from sin looks different for the rich young ruler than it does for the woman caught in adultery. ~ Rachel Held Evans,
725:The research reading I did for Fascination and Liberation included some Jung, and I noticed that he had a similar impression of Buddhism to myself, that, if it weren't for certain qualifying clauses, the philosophy would be downright suicidal. ~ Quentin S Crisp,
726:All this twaddle, the existence of God, atheism, determinism, liberation, societies, death, etc., are pieces of a chess game called language, and they are amusing only if one does not preoccupy oneself with 'winning or losing this game of chess. ~ Marcel Duchamp,
727:Nirvikalpa Samadhi means that you've gone off the board; you've gone off the map. There is no way to describe it. You have attained liberation and are no longer bound by the cycle of existence. You just are, and yet you're not, at the same time. ~ Frederick Lenz,
728:Above all else, our politics initially sprang from the shared belief that Black women are inherently valuable, that our liberation is a necessity not as an adjunct to somebody else’s but because of our need as human persons for autonomy. ~ Keeanga Yamahtta Taylor,
729:The poetics of the oppressed is essentially the poetics of liberation: the spectator no longer delegates power to the characters either to think or to act in his place. The spectator frees himself; he thinks and acts for himself! Theatre is action! ~ Augusto Boal,
730:Creativeness is liberation from slavery. Man is free when he finds himself in a state of creative activity. Creativeness leads to ecstasy of the moment. The products of creativeness are within time, but the creative act itself lies outside time. ~ Nikolai Berdyaev,
731:Is the basic teaching of Buddhism—on ignorance, deliverance and enlightenment—really life-denying, or is it rather the same kind of life-affirming liberation that we find in the Good News of Redemption, the Gift of the Spirit, and the New Creation? ~ Thomas Merton,
732:Ministry is a very confronting service. It does not allow people to live with illusions of immortality and wholeness. It keeps reminding others that they are mortal and broken, but also that with the recognition of this condition, liberation starts. ~ Henri Nouwen,
733:Such grace is never held in abeyance, never earned or deserved. It is not given to some and not to others. Grace is ever present; it is only our openness to it that comes and goes. In one sense, The Way of Liberation is a means of opening up to grace. ~ Adyashanti,
734:To work for libertarianism - to oppose the growth of government and aid the liberation of the individual - used to be an idealistic choice taken for purely idealistic reasons. Now it is an act of intelligent and almost desperate self-defense. ~ Robert Anton Wilson,
735:China not only fights for her own independence, but also for the liberation of every oppressed nation. For us, the Atlantic Charter and President Roosevelts proclamation of the Four Freedoms for all peoples are corner-stones of our fighting faith. ~ Chiang Kai shek,
736:I think Pope Francis is a guy who comes from a certain place in the world, and that shapes how he processes things. He's like a liberation theology guy, but I think that what he's done is focused the Catholic Church where it should be - on the poor. ~ Bill O Reilly,
737:The true self seeks release, not constraint. It doesnt want to be corseted in a sonnet or made to learn a system of musical notations. It wants liberation, which is why very often it fastens on the novel, for the novel seems spacious, undefined, free. ~ Rachel Cusk,
738:Understanding the often unconscious nature of genetic control is the first step toward understanding that—in many realms, not just sex—we’re all puppets, and our best hope for even partial liberation is to try to decipher the logic of the puppeteer. ~ Robert Wright,
739:Although I never marched through the streets shouting for Mao, I do believe that the liberation of China at the end of the 1940s was a wonderful thing and to provide its people with a billion pairs of shoes and trousers was a fantastic achievement. ~ Henning Mankell,
740:I trust Cuba as a principled country. Cuba's strength is that it has been steadfast in its commitment to the principles of liberation, freedom, of resistance to the kind of institutionalized terrorism that the United States government does every day. ~ Assata Shakur,
741:The conditioned souls who have come to the material world to fulfill their desires to lord it over material nature are bound by the laws of nature. The best course is to abide by the Vedic rules; that will help one to be gradually elevated to liberation. ~ Anonymous,
742:The war against mystery and magic was for modernity the war of liberation leading to the declaration of reason’s independence. . . . To win the stakes, to win all of them and to win them for good, the world had to be de- spiritualized, de- animated. ~ Zygmunt Bauman,
743:"A creed is a confession of faith intended chiefly for the world at large and is thus an intramundane affair, while the meaning and purpose of religion lie in the relationship of the individual to God . . . or to the path of salvation and liberation. . . " ~ Carl Jung,
744:Jung & Fromm voiced deep concern that the loss of religious traditions would leave people without resources for the inner exploration they saw as required to reach an ultimate level of psychic health, a full actualization or liberation of the self. ~ Ira Helderman,
745:I thought liberation had to do with going out into the world and assuming male duties, not with delegating part of my load. The result was a terrible fatigue, as witnessed today by the millions of women of my generation who question feminist movements. ~ Isabel Allende,
746:The process of liberation brings with it a profound conflict. Having the project be clear is not enough. What is necessary is a spirituality of resistance and of renewed hope to turn ever back to the struggle in the face of the defeats of the oppressed. ~ Leonardo Boff,
747:As far as the underground liberation movement, it won't have any impact at all because they don't really care about those laws. Their activities - sabotaging, liberating animals - are already illegal so just adding one more law won't make much difference. ~ Jerry Vlasak,
748:The key to liberation is within. — Each man binds himself; the fetters are ignorance, laziness, preoccupation with self, and fear. He must liberate himself, while accepting the fact that we are of this world, so that “In summer we sweat; in winter we shiver. ~ Bruce Lee,
749:The most disastrous phenomenon of the current situation is the factor that imperialism is employing for its own ends all the powers of the proletariat, all of its institutions and weapons, which its fighting vanguard has created for its war of liberation. ~ Clara Zetkin,
750:Culture constitutes an essential element of social and political liberation. As people rise up across the Middle East and North Africa, the diversity of their cultures is not only the means but also the ultimate goal of their liberation and their freedom. ~ Tariq Ramadan,
751:He explains how all African Americans involved in our own liberation struggle came to embody the dignity of moral conviction and self-sacrifice. Importantly, he explains here how the way of nonviolence heals the oppressed as well as the oppressor. ~ Martin Luther King Jr,
752:Is it strange, then, that in a literature so concerned with realism and with personal liberation this refusal and impoverishment of the life of the spirit have always nourished the screamers, the eccentrics, the pseudo-Whitmans, the calculating terrorists? ~ Alfred Kazin,
753:that’s always the way with totalitarian regimes. Language gets turned on its head. Serfdom is freedom. Repression is liberation. A police state is a democratic republic. And we were “the masters of our destiny.” And if we begged to differ, we were dead. ~ Masaji Ishikawa,
754:The big difference between animal liberation activists and other so-called 'terrorists' is the targets; no innocent victims are ever targeted in animal lib campaigns. If you are not abusing and exploiting animals, there is no need to fear for one's safety. ~ Jerry Vlasak,
755:The PLO and the Palestinian people adhere to the renouncement of violence and rejection and condemning of terrorism in all its forms, especially State terrorism, and adhere to all agreements signed between the Palestine Liberation Organization and Israel. ~ Mahmoud Abbas,
756:To cease to be identified with the body, to separate oneself from the body-consciousness, is a recognised and necessary step whether towards spiritual liberation or towards spiritual perfection and mastery over Nature. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
757:Today America's on the wrong side of the world revolution. What I mean by that is, the world revolution is the people's revolution, the liberation movements in all the third world countries, which when everyone tries to get started the U.S. stops. ~ Lawrence Ferlinghetti,
758:There’s nothing funny about shame. Don’t lighten up the subject. Nietzsche said, ‘What do you consider the most humane? To spare someone shame. What is the seal of liberation? To no longer be ashamed in front of oneself.’ Be serious. You have the credentials. ~ Bren Brown,
759:We have dedicated our lives, our blood, to the freedom and liberation of our people, and nothing, no force can stop us from achieving our goal. If it is necessary to destroy the United States of America, then let us destroy it with a smile on our faces. ~ Eldridge Cleaver,
760:I find it hard even now not to look on your North African strategy with a jaundiced eye. Cross Channel operations for the liberation of France and advance on Germany, we should finish the war quicker. Yes, probably, but not the way we hope to finish it. ~ George C Marshall,
761:The fact that women have been moving forward, that a woman was running for president, that we had a black president - I think there was, without a doubt, a whitelash and a complete backlash against the liberation of women, against the power of people of color. ~ Eve Ensler,
762:Whatever grounds there are for making merit productive of a future birth, all these do not equal a sixteenth part of the liberation of mind by loving-kindness. The liberation of mind by loving-kindness surpasses them and shines forth, bright and brilliant. ~ Gautama Buddha,
763:Women have always struggled with their men-folk for the abolition of slavery, the liberation of countries from colonialism, the dismantling of apartheid and the attainment of peace. It is now the turn of men to join women in their struggle for equality. ~ Gertrude Mongella,
764:Reading gives us the furniture of our minds. Reading can spell the difference between independence and slavery; liberation and isolation. Without reading, our history would have turned out differently. Reading made and shaped our heroes. Reading liberates. ~ Ambeth R Ocampo,
765:Technology is a liberation. I think the information age probably is the best thing to happen to the human race in human evolution. Now you have the equal opportunity to equip yourself through information and knowledge and express yourself as an independent mind. ~ Ai Weiwei,
766:You read something which you thought only happened to you, and you discover that it happened 100 years ago to Dostoyevsky. This is a very great liberation for the suffering, struggling person, who always thinks that he is alone. This is why art is important. ~ James Baldwin,
767:The cause of bandha and moksha (bondage and liberation) is our own minds. If we think we are bound, we are bound. If we think we are liberated, we are liberated. . . . It is only when we transcend the mind that we are free from all these troubles. (117) ~ Swami Satchidananda,
768:The music works by itself, but you can change the perception of it by the way you dress, the way you move, the things you say, the things you don't say. And when you realize that everything is staged, then nothing is staged. There's a kind of liberation to that. ~ Nils Frahm,
769:You may possibly become rich by just caring about yourself and what you want to gain from life but you cannot possibly enrich the lives of everyone you meet that way. The pathway to enlightenment and transformation and liberation is the heart not the mind. ~ Rasheed Ogunlaru,
770:Skillful thoughts, on the other hand, are those connected with generosity, compassion, and wisdom. They are skillful in the sense that they may be used as specific remedies for unskillful thoughts, and thus can assist you in moving toward liberation. You ~ Henepola Gunaratana,
771:The Second Chimurenga or Liberation Struggle (1950s – Independence in 1980) brought monumental changes, as White and racist military and political supremacy were seriously challenged. However, economic hegemony was not challenged, and continued after Independence. ~ Anonymous,
772:Outing someone is like ripping a butterfly from its cocoon. You can damage them for life and rob them of THEIR life changing experience of liberation. For a successful emergence THEY have to struggle through the cocoon of fear and shame. THEN they can fly. ~ Anthony Venn Brown,
773:Women's liberation and the male midlife crisis were the same search--for personal fulfillment, common values, mutual respect, love. But while women's liberation was thought of as promoting identity, the male midlife crisis was thought of as an identity crisis. ~ Warren Farrell,
774:According to the classic liberal-arts ideal, learning promises liberation, but it is not liberation from demanding moral ideals and social norms, or liberation to act on our desires-it is, rather, liberation from slavery to those desires, from slavery to self. ~ Robert P George,
775:To be black means that your heart, your soul, your mind, and your body are where the dispossessed are.”6 To become black is like what Jesus told Nicodemus, that he must be “born again,” that is, “born of water and Spirit” (John 3), the Black Spirit of liberation. ~ James H Cone,
776:Abandonment of slavery is also the banishment of the chimera of security. The world will not change overnight, and liberation will not happen unless individual women agree to be outcasts, eccentrics, perverts, and whatever the powers-that-be choose to call them. ~ Germaine Greer,
777:A race or nation stands so much the higher, the more perfectly its members express the pure, ideal human type ... The evolution of man through the incarnations in ever higher national and racial forms is thus a process of liberation [leading to] an ideal future. ~ Rudolf Steiner,
778:The liberation of women has brought a lot of equality to the man, in the emancipation of the man as a bulldog; we can also be soft. It's interesting, because sometimes I maybe push the men a little bit more than the women, because it's a little bit less expected. ~ Mario Testino,
779:This is part of the fundamental character of Buddhism that I find problematic - that it is not interested in anything. Hence the 'Fascination' in the title of the essay, the fascination of art and creativity, stands in opposition to what is called 'Liberation'. ~ Quentin S Crisp,
780:We cannot do everything, and there is a sense of liberation in realizing that. This enables us to do something, and to do it very well. It may be incomplete, but it is a beginning, a step along the way, an opportunity for the Lord's grace to enter and do the rest. ~ Oscar Romero,
781:What Thomas DiLorenzo misses is that the other abolitions were either very limited as in the liberation of the serfs by Alexander II or far away from the metropolitan center of those nations - the French and British abolitions were of slavery in the West Indies. ~ Allen C Guelzo,
782:Among the wealthy, compassionate men claim the richest wealth, For material wealth is possessed by even contemptible men. Find and follow the good path and be ruled by compassion. For if the various ways are examined, compassion will prove the means to liberation. ~ Thiruvalluvar,
783:She knew she was the anti-Christ for some feminists and to that she raised her middle finger. Women’s liberation for her was about the right to choose and she chose to dance; not because she was some vacant crackhead needing the money, but because she enjoyed it. ~ Angela Marsons,
784:Yet Hegel’s reason for believing in the primacy of consciousness is clear: he regards Mind as ultimately real, and the material world as a manifestation of it; accordingly he sees the purpose or goal of history as the liberation of Mind from all illusions and fetters. ~ Anonymous,
785:How do you think the transition from the present situation to community of Property is to be effected? The first, fundamental condition for the introduction of community of property is the political liberation of the proletariat through a democratic constitution. ~ Friedrich Engels,
786:If you have the desire, if you establish the goal - which is harmony, which is happiness through liberation- then these stages of revolt, of war, of struggle, can be avoided - should be avoided. You are not going to wallow in the gutter if you can jump over it. ~ Jiddu Krishnamurti,
787:Real liberation comes not from glossing over or repressing painful states of feeling, but only from experiencing them to the full. By accepting the darkness, the patient has not, to be sure, changed it into light, but has kindled a light that illuminates the darkness within. ~ Jung,
788:For years and years you enter into samadhi every day in order to attain liberation. Eternity fashions a new self which you find yourself with when you come out of samadhi. Each time you come out a little less, you might say, or your real self comes out a little more ~ Frederick Lenz,
789:Liberation, I guess, is everybody getting what they think they want, without knowing the whole truth. Or in other words, liberation finally amounts to being free from things we don't like in order to be enslaved by things we approve of. Here's to the eternal tandem. ~ Robert Fulghum,
790:Music that boldly and aggressively laid out what the singer wanted, loved, hated — as good rock ’n’ roll did — challenged me to do the same, and so, even when the content was antiwoman, antisexual, in a sense anti­human, the form encouraged my struggle for liberation. ~ Ellen Willis,
791:It strikes me as very strange that whereas Tennyson could support most of Mr. Buckley's propositions about free trade, and the private sector, and private enterprise, Tennyson found no difficulty also in lending intellectual support to the idea of Women's Liberation. ~ Germaine Greer,
792:Slavery in the modern world implies the absolute deprivation of the individual's liberty, while possession of weapons and mastery of their use are means to the individual's liberation. We do not perceive how a man may be armed and at the same time bereft of his freedom. ~ John Keegan,
793:The key to liberation from the power of materialism is not an exodus from culture - abandoning Wall Street or leaving the wealth of the nation to others - but the grace of giving... Givers for God disarm the power of money. They invite God's grace to flow through them. ~ R Kent Hughes,
794:The truest reason why we must seek liberation is not to be delivered, individually, from the sorrow of the world, though that deliverance too will be given to us, but that we may be one with the Divine, the Supreme, the Eternal. ~ Sri Aurobindo, The Synthesis Of Yoga, The Divine Work,
795:Women’s liberation has often been portrayed as a movement intent on encroaching upon or taking power and privilege away from men, as though in some dismal zero-sum game, only one gender at a time could be free and powerful. But we are free together or slaves together. ~ Rebecca Solnit,
796:I was into David Bowie. I attracted long hair and earrings when it was quite a risque thing to do in Dublin. We didn't have the liberation that America and Britain in the '60s but I did always look to England and America, mainly because of the music that came from there. ~ Gavin Friday,
797:The goal of the working class is liberation from exploitation. This goal is not reached and cannot be reached by a new directing and governing class substituting itself for the bourgeoisie. It is only realized by the workers themselves being master over production. These ~ Noam Chomsky,
798:You are what you want to become. Why search anymore? You are a wonderful manifestation. The whole universe has come together to make your existence possible. There is nothing that is not you. The kingdom of God, the Pure Land, nirvana, happiness, and liberation are all you. ~ Nhat Hanh,
799:The promise of the Internet has always been that it was gonna be this unprecedentedly potent instrument of liberation and democratization. It would let you explore things and meet people who you wouldn't otherwise get to know, in completely free and unconstrained ways. ~ Glenn Greenwald,
800:Yes, Yudhishtira, life has no point at all. So enjoy every moment for there s no tomorrow, no life after death, no soul, no fate, no bondage, no liberation, no God. Be a king if it makes you happy; dont be a king if it does not. Pleasure alone is the purpose of life. ~ Devdutt Pattanaik,
801:Of course, a woman's choice to go out into the world is a very significant thing. But part of real liberation is recognizing that mothering is every bit as important as other kinds of work. I actually believe it's more important than anything we do out in the world. ~ Marianne Williamson,
802:The cause of bandha and moksha (bondage and liberation) is our own minds. If we think we are bound, we are bound. If we think we are liberated, we are liberated. . . . It is only when we transcend the mind that we are free from all these troubles. (117) ~ Swami Satchidananda,
803:The Buddha's message was simple but profound. Neither a life of self-indulgence nor one of self-mortification can bring happiness. Only a middle path, avoiding these two extremes, leads to peace of mind, wisdom, & complete liberation from the dissatisfactions of life. ~ Henepola Gunaratana,
804:War! It is purification, liberation, an enormous hope. . . . The victory of Germany will be a paradox, nay, a wonder: a victory of the soul over numbers. . . . The German soul is opposed to the pacifist ideal of civilization, for is not peace the element, of civil corruption? ~ Thomas Mann,
805:When the women's liberation movement began, when people began protesting against the Vietnam War, civil rights movement, at the beginning of those movements, the majority of the country was not with them, did not believe in the basic principles of any of those philosophies. ~ Michael Moore,
806:Christian theology is for the liberation of all humanity, and it could never be neutral in the fight against oppression. That much I knew. And that was how A Black Theology of Liberation was born: with the spirit of Martin and Malcolm, Jimmy, and the black poets of the 1960s. ~ James H Cone,
807:The God of the Bible is the God of liberation rather than oppression; a God of justice rather than injustice; a God of freedom and humanity rather than enslavement and subservience; a God of love, righteousness and community rather than hatred, self-interest and exploitation. ~ Allan Boesak,
808:Anarchism stands for the liberation of the human mind from the dominion of religion and liberation of the human body from the coercion of property; liberation from the shackles and restraint of government. It stands for a social order based on the free grouping of individuals. ~ Emma Goldman,
809:Anarchism stands for the liberation of the human mind from the dominion of religion and liberation of the human body from the coercion of property; liberation from the shackles and restraint of government. It stands for a social order based on the free grouping of individuals… ~ Emma Goldman,
810:Born of necessity, the little fellow literally freed us of immediate worry. He provided the means for expanding our organization to its present dimensions and for extending the medium of cartoon animation toward new entertainment levels. He spelled production liberation for us. ~ Walt Disney,
811:This provided an excuse for sidelining questions of independence – until the subject people were ‘ready’. Hailey got the Americans to go along with this, by suggesting a similar line on Southern segregation. Economic betterment would come first; political liberation could wait. ~ Matt Ridley,
812:You are what you want to become. Why search anymore? You are a wonderful manifestation. The whole universe has come together to make your existence possible. There is nothing that is not you. The kingdom of God, the Pure Land, nirvana, happiness, and liberation are all you. ~ Thich Nhat Hanh,
813:History is replete with ideologies of freedom, justice, liberation of the downtrodden and the exploited, that have been turned against the very people they had mobilised, or that have reproduced the same logic of exclusion and terror toward those whom they claimed to set free. ~ Tariq Ramadan,
814:Luke's Gospel was clear: Jesus's ministry was essentially liberation on behalf of the poor and the oppressed. I didn't need a doctorate in theology to know that liberation defined the heart of Jesus's ministry. Black people had been preaching and singing about it for centuries. ~ James H Cone,
815:The Jewish festival of freedom is the oldest continuously observed religious ritual in the world. Across the centuries, Passover has never lost its power to inspire the imagination of successive generations of Jews with its annually re-enacted drama of slavery and liberation. ~ Jonathan Sacks,
816:We usually appreciate only half the cycle of impermanence. We can accept birth but not death, gain but not loss, or the end of exams but not the beginning. True liberation comes from appreciating the whole cycle and not grasping onto those things we find agreeable. ~ Dzongsar Jamyang Khyentse,
817:Your existence is passing before you. Grains of sand in the hourglass. The Wicked Witch of the West has you in her castle and she's turned the hourglass over and the sand is running through. Will you be liberated or will you die? The only way you can beat death is liberation. ~ Frederick Lenz,
818:Any community seriously concerned with its own freedom has to be concerned about other people's freedom as well. The victory of oppressed people anywhere in the world is a victory for Black people. Each time one of imperialism's tentacles is cut off we are closer to liberation. ~ Assata Shakur,
819:There were splits within families over the present war, where one son had sided with Saigon and the other with Hanoi. The “liberation” of Hue suspended law and order and upended basic decency, giving retribution an official stamp of approval. It tapped a deep vein of savagery. In ~ Mark Bowden,
820:I do theology as a matter of survival,” explained Rev. Broderick Greer, who is black and gay, “because if people can do theology that produces brutality against black, transgender, queer, and other minority bodies, then we can do theology that leads to our common liberation. ~ Rachel Held Evans,
821:For two long years the Franks evaded detection by the Nazis. They were less than a month away from Amsterdam’s liberation by the Allies when the end came. On August 4, 1944, a secret informant, whose name has never become known, gave away the family’s hiding place to the Gestapo. ~ Bill O Reilly,
822:The desires of incarnations keep one endlessly wandering. Once, however, a sincere longing for God awakens in the heart, liberation is already assured, even though the process take more incarnations. For that longing for God, too, is a desire, and must be fulfilled eventually. ~ Swami Kriyananda,
823:We are now enjoying the liberation that comes with not having to be organization men and women, and that's fabulous. But there are new social consequences here of which we need to be aware, and the sale of the self and what that entails for the rest of our lives is quite sobering. ~ Robert Reich,
824:A true experience of prajna corresponds to “enlightenment” or liberation—not change, but transformation—a profound vision of his identity with universal life, past, present, and future, that keeps man from doing harm to others and sets him free from fear of birth-and-death. In ~ Peter Matthiessen,
825:Lastly, anyone who believes in the possibility of total animal liberation while billions of humans continue to inhabit and decimate the planet is delusional. Only when most humans have died off will there be a chance to returning to a society that values all beings for who they are. ~ Jerry Vlasak,
826:Religious bondage shackles and debilitates the mind and unfits it for every noble enterprise, every expanded prospect,” Madison told Bradford, writing with the authority of a man who knew firsthand the price of being bound to a received viewpoint—and the liberation of breaking free. ~ Lynne Cheney,
827:The freedom I want is located in a world where we wouldn't need to love women, or even monitor our feelings about women as meaningful—in which we wouldn't need to parse the contours of female worth and liberation by paying meticulous personal attention to any of this at all. ~ Jia Tolentino,
828:The integral sage, the nondual sage, is here to show us otherwise. Known generally as "Tantric," these sages insist on transcending life by living it. They insist on finding release by engagement, finding nirvana in the midst of samsara, finding total liberation by complete immersion. ~ Ken Wilber,
829:We all are doing the best we can. I would like to say that I'm a walking poster board for feminism and women's liberation, but there are things that I do in my life that deeply, deeply fall short of being a statement for being a strong woman. I am flawed as much as anyone else. ~ Denzel Washington,
830:We have to free the Muslim mind from the obsession with limits and rules and forgetting the path and objective. This is truly a liberating process, and for me this is Islam: liberation from the ego, and in this case liberating ourselves from the wrong understanding of the religion. ~ Tariq Ramadan,
831:Nirvana manifests as ease, as love, as connectedness, as generosity, as clarity, as unshakable freedom. This isn’t watering down nirvana. This is the reality of liberation that we can experience, sometimes in a moment and sometimes in transformative ways that change our entire life ~ Jack Kornfield,
832:The rise of the antiwar and civil rights movements, along with the emergence of radical groups such as the Black Panthers, the Black Liberation Army, the Puerto Rican independence movement, and the American Indian movement, saw a return to systematized abuse within the prison system. ~ Chris Hedges,
833:Shutting out all external objects, fixing the vision between the eyebrows, making even the inward and outward breaths, the sage who has controlled the senses, mind and understanding, who is intent upon liberation, who has cast away desire, fear and anger, he is ever freed. ~ Krishna Dwaipayana Vyasa,
834:Holiness is more than purity. In Scripture we see that cleansing precedes holiness. (2 Cor. 7:1; Eph. 5:26,27; 2 Tim. 2:21) Cleansing is the taking away of that which is wrong; liberation from sin. Holiness is the filling with that which is good, divine, with the disposition of Jesus. ~ Andrew Murray,
835:I don't see why ogling same-sex kissing should be the exclusive domain of frat boys whacking off to lesbian action, that's so sexist. Feminism should be all inclusive- it should be about sexual liberation, equal pay for equal work, and the fundamental girl right of boy2boy appreciation. ~ Rachel Cohn,
836:The reason why the romantic love relationship is such an intense and universally sought-after experience is that it seems to offer liberation from a deep-seated state of fear, need, lack, and incompleteness that is part of the human condition in its unredeemed and unenlightened state. ~ Eckhart Tolle,
837:Let us remember, for the progressive, historical progress is said to be a process of never-ending cultural and societal adjustments intended to address the unique circumstances of the time, the ultimate goal of which is economic egalitarianism and the material liberation of “the masses. ~ Mark R Levin,
838:The poor and people of color are yoked to the abject; white people use its exploration as a path toward self-liberation. It’s a valid critique—and one that Broad City has increasingly interrogated, suggesting, especially in later seasons, the extent of Abbi and Ilana’s privilege. ~ Anne Helen Petersen,
839:Each spilt drop of blood, in any country under whose flag one has not been born, is an experience passed on to those who survive, to be added later to the liberation struggle of his own country. And each nation liberated is a phase won in the battle for the liberation of one's own country. ~ Che Guevara,
840:LISP has jokingly been described as "the most intelligent way to misuse a computer." I think that description is a great compliment because it transmits the full flavour of liberation: it has assisted a number of our most gifted fellow humans in thinking previously impossible thoughts. ~ Edsger Dijkstra,
841:The idea of whole brain emulation - which was, in effect, the liberation from matter, from the physical world - seemed to me an extreme example of the way in which science, or the belief in scientific progress, was replacing religion as the vector of deep cultural desires and delusions. ~ Mark O Connell,
842:The total absence of desire brings happiness. It also brings freedom and liberation, because whenever something is lacking there are both limits and dependency. Only when nothing at all is lacking is there the possibility of total freedom. Freedom brings happiness. And happiness is salvation. ~ Rajneesh,
843:If we can meet people where they are, and perhaps give them space and freedom and permission to be honest about how this “isn’t working,” we can invite them to see why finding oneself in relation to something bigger than the individual can be experienced as a liberation from self-enslavement. ~ Anonymous,
844:Indeed, some "revolutionaries" brand as "innocents," "dreamers," or even "reactionaries"; those who would challenge this educational practice. But one does not liberate people by alienating them. Authentic liberation - the process of humanization - is not another deposit to be made in men. ~ Paulo Freire,
845:Someone once said to me,said Marguerite, that our home, our special country, is where we find liberation. I suppose she meant that it is where our souls find it easiest to escape from self, and it seem to me that it is that way with us when what is about us echoes the best that we are. ~ Elizabeth Goudge,
846:The Buddha spoke of nirvana, which means oblivion of individual identity, but Krishna speaks of brahma-nirvana as an expansion of the mind (brahmana) that leads to liberation (moksha) while ironically also enabling union (yoga), indicating a shift away from monastic isolationism. That ~ Devdutt Pattanaik,
847:Illiteracy is dependence. By finding the courage to learn to read and write, Hanna had advanced from dependence to independence, a step towards liberation.
الأمية هي التبعية ، وبعثورها على الشجاعة لتعلم القراءة والكتابة ،تقدمًت "هانا" من التبعية إلى الاستقلال ، وهي خطوة ناحية التحرر. ~ Bernhard Schlink,
848:This was laughable, of course, but that’s always the way with totalitarian regimes. Language gets turned on its head. Serfdom is freedom. Repression is liberation. A police state is a democratic republic. And we were “the masters of our destiny.” And if we begged to differ, we were dead. ~ Masaji Ishikawa,
849:The search for liberation is a rejection of the responsibilities of freedom in favor of a release into the irresponsibility of rights. And a right is irresponsible because it is a legally entrenched liberty that does not contain within itself the limitations instinctive in a free society. ~ Kenneth Minogue,
850:Throughout my years inside the IRA, there was always a desperate shortage of good-quality, modern hand-guns.  The IRA had ample supplies of AK-47s, hundreds of which had been supplied virtually free of charge by the PLO (Palestine Liberation Organisation) and Colonel Gaddafi of Libya. A ~ Martin McGartland,
851:Perhaps we can bring the day when children will learn from their earliest days that being fully man and fully woman means to give one's life to the liberation of the brother [and sister] who suffers. It is up to each one of us. It won't happen unless we decide to use our lives to show the way. ~ Cesar Chavez,
852:[...]The Divine is Anandamaya and one can seek him for the Ananda he gives; but he has also in him many other things and one may seek him for any of them, for peace, for liberation, for knowledge, for power, for anything else of which one may feel the pull or impulse.
   ~ Sri Aurobindo, Letters On Yoga - II,
853:The Vedas are considered to be the direct words of the Lord. The Lord gives us the opportunity to enjoy material life as we want, and at the same time He gives directions for the modes and processes of abiding by the Vedas so that gradually one may be elevated to liberation from material bondage. ~ Anonymous,
854:When I began research, I read the writings of the Sonderkommandos. They are not well known, but these prisoners wrote from the middle of hell from Auschwitz, to let the world know what happened. The texts were buried beneath the ground and found after the liberation of the concentration camps. ~ Laszlo Nemes,
855:Girl next to me at the baggage counter said she wrote her way to liberation. How did you handle first person narrative, I asked her. And said she knew the hole of depression, had been there. But I am out now, I escaped, I told her. 'You will fall into it again,' she said. Already I was sliding. ~ Kate Millett,
856:Love looks to the eternal. Love is indeed "ecstasy," not in the sense of a moment of intoxication, but rather as a journey, an on-going exodus out of the closed inward-looking self toward its liberation through self-giving... toward authentic self-discovery and indeed the discovery of God. ~ Pope Benedict XVI,
857:It's a waste to chase the pipe dream of a magical tiny theory that allows us to make quick and detailed calculations about the future. We can't predict and we can't control. To accept this can be a source of liberation and inner peace. We're part of the unfolding world, surfing the chaotic waves. ~ Rudy Rucker,
858:If Marx’s mission in life was to contribute to the overthrow of capitalism and the liberation of the proletariat, his theories of history and of economics were intended to do this by showing the workers their role in history and making them conscious of the manner in which capitalism exploited them. ~ Anonymous,
859:They seem too technical, and I need not literature but the living God. Sitivit anima mea. The strong living God. I burn with the desire for His peace, His stability, His silence, the power and wisdom of His direct action, liberation from my own heaviness. I carry myself around like a ton weight. ~ Thomas Merton,
860:This naming of things is so crucial to possession - a spiritual padlock with the key thrown irretrievably away - that it is a murder, an erasing, and it is not surprising that when people have felt themselves prey to it (conquest), among their first acts of liberation is to change their names. ~ Jamaica Kincaid,
861:If the image was sketched onto the canvas and spontaneously drawn, colour would often be restrained and unfree... The most important and the most difficult liberation process we went trough, the one that has distinguished our art, was the freeing of colour, the transition to a painterly spontaneity. ~ Asger Jorn,
862:Turkey has its own interests and historically, Turkey conquered most of the Arab world, and the Arabs had to fight wars of liberation to free themselves from the Turks. That's in the past and that doesn't necessarily shape what is going on but it's there and it's there in people's memories. ~ Samuel P Huntington,
863:When you use concentration to run away from yourself or your situation, it is wrong concentration. Sometimes we need to escape our problems for relief, but at some time we have to return to face them. Worldly concentration seeks to escape. Supramundane concentration aims at complete liberation. ~ Thich Nhat Hanh,
864:As we practice moving into the present moment this way, we become more familiar with groundlessness, a fresh state of being that is available to us on an ongoing basis. This moving away from comfort and security, this stepping out into what is unknown, uncharted, and shaky—that’s called liberation. ~ Pema Ch dr n,
865:Oppressed and oppressors cannot possibly mean the same thing when they speak of God. The God of the oppressed is a God of revolution who breaks the chains of slavery. The oppressors' God is a God of slavery and must be destroyed along with the oppressors. ~ James Cone, A Black Theology of Liberation (1970), p. 61,
866:Surrealism is not a school of poetry but a movement of liberation... A way of rediscovering the language of innocence, a renewal of the primordial pact, poetry is the basic text, the foundation of the human order. Surrealism is revolutionary because it is a return to the beginning of all beginnings. ~ Octavio Paz,
867:You can never get rid of all of your fears. Some are necessary and a part of life. But most of our fears are illusory, based on risks or threats that exist only in our minds. Such fears constrain and make you miserable. The feeling of moving past a particular fear is one of liberation and freedom. ~ Robert Greene,
868:if it is true to say of the lazy that they kill time, then it is greatly to be feared that an era which sees its salvation in public opinion, that is to say private laziness, is a time that really will be killed: I mean that it will be struck out of the history of the true liberation of life. ~ Friedrich Nietzsche,
869:Belief in karma ought to make the life pure, strong, serene and glad. Only our own deeds can hinder us; only our own will can fetter us. Once let men recognize this truth, and the hour of their liberation has struck. Nature cannot enslave the soul that by wisdom has gained power and uses both in love. ~ Annie Besant,
870:Only when you’ve had that experience of falling in love with something, Barron believes, will learning the rules that support it make sense. Otherwise, “rule-talk” is always going to seem like someone trying to control another, like an exercise in power rather than liberation to play the game well. ~ Robert E Barron,
871:Today [ Sun Tzu] ideas are not widely applied, at least among Islamic dissidents, whose profligate use of indiscriminate terrorism appears to limit the appeal of their ideas rather than to "win hearts and minds," as the Vietminh and the National Liberation Front did in Vietnam so many decades ago. ~ William J Duiker,
872:Harmony comes gradually to a pilot and his plane. The wing does not want so much to fly true as to tug at the hands that guide it; the ship would rather hunt the wind than lay her nose to the horizon far ahead. She has a derelict quality in her character; she toys with freedom and hints at liberation, ~ Beryl Markham,
873:The highest happiness is when one reaches the stage of Liberation, at which there is no more suffering. That’s genuine, lasting happiness. True happiness relates more to the mind and heart. Happiness that depends mainly on physical pleasure is unstable; one day it’s there, the next day it may not be. ~ Dalai Lama XIV,
874:Liberal education is liberation from vulgarity. The Greeks had a beautiful word for “vulgarity”; they called it apeirokalia, lack of experience in things beautiful. Liberal education supplies us with experience in things beautiful. ~ Leo Strauss, “What is liberal education,” Liberalism, Ancient and Modern (1968), p. 8,
875:—Then, said Cranly, you do not intend to become a protestant?

—I said that I had lost the faith, Stephen answered, but not that I had lost self-respect. What kind of liberation would that be to forsake an absurdity which is logical and coherent and to embrace one which is illogical and incoherent? ~ James Joyce,
876:A car crash harnesses elements of eroticism, aggression, desire, speed, drama, kinesthetic factors, the stylizing of motion, consumer goods, status - all these in one event. I myself see the car crash as a tremendous sexual event really: a liberation of human and machine libido (if there is such a thing). ~ J G Ballard,
877:Months later, after liberation, I met a friend from the old camp. He related to me how he, as camp policeman, had searched for a piece of human flesh that was missing from a pile of corpses. He confiscated it from a pot in which he found it cooking. Cannibalism had broken out. I had left just in time. ~ Viktor E Frankl,
878:The fight for women’s rights hasn’t come in waves. Wonder Woman was a product of the suffragist, feminist, and birth control movements of the 1900s and 1910s and became a source of the women’s liberation and feminist movements of the 1960s and 1970s. The fight for women’s rights has been a river, wending. ~ Jill Lepore,
879:Whenever a human being ceases to live for themselves and begins to care about that which is greater than themselves, the personality begins to experience ecstasy, joy and spontaneous liberation. And that's found through doing, through action, through giving, through deeply embracing the human experience. ~ Andrew Cohen,
880:A car crash harnesses elements of eroticism, aggression, desire, speed, drama, kinesthetic factors, the stylizing of motion, consumer goods, status -- all these in one event. I myself see the car crash as a tremendous sexual event really: a liberation of human and machine libido (if there is such a thing). ~ J G Ballard,
881:From my membership in all of these groups I have learned that oppression and the intolerance of difference come in all shapes and sizes and colors and sexualities; and that among those of us who share the goals of liberation and a workable future for our children, there can be no hierarchies of oppression. ~ Audre Lorde,
882:We should go to the masses and learn from them, synthesize their experience into better, articulated principles and methods, then do propaganda among the masses, and call upon them to put these principles and methods into practice so as to solve their problems and help them achieve liberation and happiness. ~ Mao Zedong,
883:No guarantees come with children's liberation. But neither the promise of great benefits to all nor the prediction of great difficulties ahead can serve as the reason for granting or denying rights to children. Rights will be granted because without them children are incapacitated, oppressed, and abused. ~ Richard Farson,
884:The liberation of women from exclusive domesticity did not originate in feminist books, or a war, or a big inflation, although they contributed to its progress. The rising enrollment of women in the paid labor force is a straightforward consequence of the industrial revolution of two hundred years ago. ~ Barbara Bergmann,
885:A work of art can be called revolutionary if, by virtue of the aesthetic transformation, it represents, in the exemplary fate of individuals, the prevailing unfreedom and the rebelling forces, thus breaking through the mystified (and petrified) social reality, and opening the horizon of change (liberation). ~ Herbert Marcuse,
886:If it is an element of liberation for Latin America, I believe that it should have demonstrated that. Until now, I have not been aware of any such demonstration. The IMF performs an entirely different function: precisely that of ensuring that capital based outside of Latin America controls all of Latin America. ~ Che Guevara,
887:Rather than shaming and condemning an already deeply stigmatized group, we, collectively, can embrace them – not necessarily their behavior, but them – their humanness. As the saying goes, ‘you gotta hate the crime, but love the criminal.’ This is not a mere platitude; it is a prescription for liberation. ~ Michelle Alexander,
888:the delusion of bondage fabricated by ignorance from time immemorial can be removed only by knowledge, and for this purpose the term ‘liberation’ (mukti) has been usually accepted. That is all. The fact that the characteristics of liberation are described in different ways proves that they are imaginary. ~ Sri Ramana Maharshi,
889:The magician therefore seeks unity of desire before he attempts to act. Desires are re-arranged before an act, not during it. In all things he must live like this. As reorganization of belief is the key to liberation, so is reorganization of desire the key to will.
   ~ Peter J Carroll, Liber Null, Liber LUX, Enchantment [56],
890:Not thinking about anything is zen. Once you know this, walking, standing, sitting, or lying down, everything you do is zen. To know that the mind is empty is to see the buddha.... Using the mind to reality is delusion. Not using the mind to look for reality is awareness. Freeing oneself from words is liberation. ~ Bodhidharma,
891:To a suffering person, a night is an epoch. To a reveler, a night passes like a moment. In a dream, a moment is no different from an epoch. But to the sage, whose consciousness has overcome all limitations, there is no day or night. As one turns away from the notion of “I” and “the world,” one finds liberation. ~ Deepak Chopra,
892:When one begins to reflect on philosophy—then philosophy seems to us to be everything, like God, and love. It is a mystical, highly potent, penetrating idea—which ceaselessly drives us inward in all directions. The decision to do philosophy—to seek philosophy is the act of self-liberation—the thrust toward ourselves. ~ Novalis,
893:An essential movement of the Yoga is to draw back from the outward ego sense by which we are identified with the action of mind, life and body and live inwardly in the soul. The liberation from an externalised ego sense is the first step towards the soul's freedom and mastery.
   ~ Sri Aurobindo, The Synthesis Of Yoga, 633 [T7],
894:I wanted a name that had something to do with struggle, something to do with the liberation of our people. I decided on Assata Olugbala Shakur. Assata means 'She who struggles,' Olugbala means 'Love for the people,' and i took the name Shakur out of respect for Zayd and Zayd's family. Skakur means 'the thankful. ~ Assata Shakur,
895:[L]iberation does not involve the loss or destruction of such conventional concepts as the ego; it means seeing through them - in the same way that we can use the idea of the equator without confusing it with a physical mark upon the surface of the earth. Instead of falling below the ego, liberation surpasses it. ~ Alan W Watts,
896:No. Until man can order his own affairs, until he ceases to prey on his brothers, he will need someone to maintain order. A lawman is not a restraint, but a freedom, a liberation. He restrains only those who would break the laws and provides freedom for the rest of us to work, to laugh, to sing, to play in peace. ~ Louis L Amour,
897:Being so eager to please, we’re not easy to liberate. We’re too aware of what others need. Yet our intuition also picks up on the inner question that must be answered. These two strong, conflicting currents may buffet us for years. Don’t worry if your progress toward liberation is slow, for it’s almost inevitable. ~ Elaine N Aron,
898:But “redemption” in the Bible and in Paul is not about the forgiveness of sins. Rather, it is a metaphor of liberation from bondage—from life in Egypt, from a life of slavery. “The redemption that is in Christ Jesus” would be better translated “the liberation that is in Christ Jesus.” We are liberated through him. ~ Marcus J Borg,
899:Germans felt similar emotions. The war was to be, wrote Thomas Mann, “a purification, a liberation, an enormous hope. The victory of Germany will be a victory of soul over numbers. The German soul,” he explained, “is opposed to the pacifist ideal of civilization for is not peace an element of civil corruption? ~ Barbara W Tuchman,
900:There is a Possibility of freedom from suffering. By removing the causes of suffering, it is possible to attain a state of Liberation, a state free from suffering. According to Buddhist thought, the root causes of suffering are ignorance, craving, and hatred. These are called the ‘three poisons of the mind.’These ~ Dalai Lama XIV,
901:I do not share the crusading spirit of the professional atheist whose fervor is mostly due to a painful act of liberation from the fetters of religious indoctrination received in youth. I prefer an attitude of humility corresponding to the weakness of our intellectual understanding of nature and of our own being. ~ Albert Einstein,
902:The concept of 'obscenity' is tested when one dares to look at something that he has an unbearable desire to see but has forbidden himself to look at. When one feels that everything that one had wanted to see has been revealed, 'obscenity' disappears, the taboo disappears as well, and there is a certain liberation. ~ Nagisa Oshima,
903:If you want to do violence in this world, you will always find the weapons. If you want to heal, you will always find the balm. With Scripture, we've been entrusted with some of the most powerful stories ever told. How we harness that power, whether for good or evil, oppression or liberation, changes everything. ~ Rachel Held Evans,
904:I'm feeling more and more thoughts that aren't songs, just reflections. I'm always been very shy and in some ways a prisoner in one language and I feel that the liberation of creativity has to be in all senses. So I've been deciding to publishing something very simple but very small at the same time, nothing egocentric. ~ Ana Tijoux,
905:The removing of the 'tangles'is a process of liberation from our complexes and illusions and from the way in which we identify with the roles we play in life, with the masks within us and with our idols, etc. It is a 'release' according to the etymology of the word, a liberation and awakening of hidden potential. ~ Roberto Assagioli,
906:We're all puppets, and our best hope for even partial liberation is to try to decipher the logic of the puppeteer. Just because natural selection created us doesn't mean we have to slavishly follow its peculiar agenda. (If anything, we might be tempted to spite it for all the ridiculous baggage it's saddled us with.) ~ Robert Wright,
907:But, nevertheless, if there is even the slightest recognition, liberation is easy. Should you ask why this is so-it is because once the awesome, terrifying and fearful appearances arise, the awareness does not have the luxury of distraction. The awareness is one-pointedly concentrated.
   ~ Karma-glin-pa, The Tibetan Book of the Dead,
908:When our mind works freely without any hindrance, and is at liberty to 'come' or to 'go', we attain Samadhi of Prajna, or liberation. Such a state is called the function of 'thoughtlessness'. But to refrain from thinking of anything, so that all thoughts are suppressed, is to be Dharma-ridden, and this is an erroneous view. ~ Huineng,
909:It’s thus perfectly logical that the most acute threats to our religious freedom come not from some Orwellian gang of bullyboys in bad uniforms, but from gender theorists and sex-rights activists (and businesses happy to support them) who push “liberation” and who are very well suited to life in a brave new world. * ~ Charles J Chaput,
910:Of course at that time, especially here in America, we were dealing with women's liberation. Things weren't so easy then. Méret Oppenheim wasn't so directly involved in this - she was in her 60s at that point. She found her strength through competing with the great male artists of her time; Max Ernst and Marcel Duchamp. ~ Rebecca Horn,
911:When our mind works freely without any hindrance, and is at liberty to 'come' or to 'go', we attain Samadhi of Prajna, or liberation. Such a state is called the function of 'thoughtlessness'. But to refrain from thinking of anything, so that all thoughts are suppressed, is to be Dharma-ridden, and this is an erroneous view. ~ Hui Neng,
912:Whether we regard the Women's Liberation movement as a serious threat, a passing convulsion, or a fashionable idiocy, it is a movement that mounts an attack on practically everything that women value today and introduces the language and sentiments of political confrontation into the area of personal relationships. ~ Arianna Huffington,
913:A liberation struggle is like a struggle against dirt. No matter what type of bath you takein three weeks you'll smell like you've never seen a bathtub. What we don't understand about a liberation struggle is you never win it, any more than you "win" clean dishes. As soon as you eat on them, the dishes are dirty again. ~ Florynce Kennedy,
914:But if, instead of thinking of these feelings as bad, we could think of them as road signs or barometers that tell us we’re in touch with groundlessness, then we would see the feelings for what they really are: the gateway to liberation, an open doorway to freedom from suffering, the path to our deepest well-being and joy. ~ Pema Ch dr n,
915:...[T]hose who care about their souls and do not subordinate them to the body dissociate themselves firmly from these others and refuse to accompany them on their haphazard journey; and, believing that it is wrong to oppose philosophy with her offer of liberation and purification, they turn and follow her wherever she leads... ~ Socrates,
916:Joy is a freedom. It helps a person to find his/her own liberation. The person who is joyous takes responsibility for the time he/she takes up and the space that he/she occupies. You share it! Some of you have it ... you share it! That is what joy is! When you continue to give it away you will still have so much more of it. ~ Maya Angelou,
917:Philosophy is any culture’s pole of maximum abstraction, or intrinsically experimental intelligence, expressing the liberation of cognitive capabilities from immediate practical application, and their testing against ‘ultimate’ problems at the horizon of understanding. ~ Nick Land, "What is Philosophy? (Part 1)", in Xenosystems.com (2013),
918:wildcat tactics inherited from anticolonial liberation movements practice the “war of the flea”—urban guerrilla methods of swarm-strike-fade-repeat to disrupt/transform multiple places at once, while avoiding “hard lock” occupations that can result in mass arrests that would slow down mobilizations of such confident character. ~ Anonymous,
919:Our national defense will be consolidated and no imperialist will be allowed to invade our territory again. Our People's armed forces must be maintained and developed with the brave and steeled People's Liberation Army as their foundation. We will have not only a powerful army but also a powerful air force and a powerful navy. ~ Mao Zedong,
920:The People's Liberation Army is always a fighting force. Even after countrywide victory, our army will remain a fighting force during the historical period in which classes have not been abolished in our country and the imperialist system still exists in the world. On this point, there should be no misunderstanding or wavering. ~ Mao Zedong,
921:the Upanishads agree on their central ideas: Brahman, the Godhead; Atman, the divine core of personality; dharma, the law that expresses and maintains the unity of creation; karma, the web of cause and effect; samsara, the cycle of birth and death; moksha, the spiritual liberation that is life’s supreme goal. Even ~ Krishna Dwaipayana Vyasa,
922:Gandhi, the greatest political genius of our time, has pointed the way. He was shown of what sacrifices people are capable once they have found the right way. His work for the liberation of India is a living testimony to the fact that a will governed by firm conviction is stronger than a seemingly invincible material power. ~ Albert Einstein,
923:He replaced the liberation of Mind by the liberation of real human beings. The development of Mind through various forms of consciousness to final self-knowledge was replaced by the development of human productive forces, by which human beings free themselves from the tyranny of nature and fashion the world after their own plans. ~ Anonymous,
924:They soar, they are somewhere mid-flight,
The words of love and liberation
And I'm succumbing to stage-fright,
My lips – ice cold in trepidation.
But soon, where birches, thin and humble,
Caress the windows with their leaves, -
The voice of the unseen will rumble
And roses will be tied in wreaths. ~ Anna Akhmatova,
925:If change threatens you, you become conservative in self-defense. If it thrills you, you become liberal in self-liberation. He says the Threateneds are frequently more successful in the short run, because they always fight dirty. But in the long run, they always lose, because Thrilled people learn and thus accomplish more. ~ Robert A Heinlein,
926:Indecent Theology is a theology which problematises and undresses the mythical layers of multiple oppression in Latin America, a theology which, finding its point of departure at the crossroads of Liberation Theology and Queer Thinking, will reflect on economic and theological oppression with passion and imprudence. An ~ Marcella Althaus Reid,
927:In the Upanishad the sun is the symbol of the supramental Truth and it is said that those who pass into it may return but those who pass through the gates of the Sun itself do not; possibly this means that an ascent into the supermind itself above the golden lid of overmind was the definitive liberation. ~ Sri Aurobindo, Letters On Yoga - II,
928:When the first human began to read and write, he or she set the world upon a new evolution. Similarly, if a few individuals have the strength and the power to walk away from the restrictions of the world and to stand fearlessly beyond it, eventually, in some distant millennium, all mankind will also come to that same liberation. ~ Stuart Wilde,
929:Each of us has a heart, a soul, and feelings. Each of us desires to be wanted, to be appreciated, and to be loved. The enchantment in life is to discover and spend time with another person who knows that and expresses it. In this context, the liberation of our naked bodies in the act of lovemaking is what gives us ultimate pleasure. ~ J F Kelly,
930:Know that the eradication of the identification with the body is charity, spiritual austerity and ritual sacrifice; it is virtue, divine union and devotion; it is heaven, wealth, peace and truth; it is grace; it is the state of divine silence; it is the deathless death; it is jnana, renunciation, final liberation and bliss. ~ Sri Ramana Maharshi,
931:Talk 12.

A man asked the Maharshi to say something to him. When asked what he wanted to know, he said that he knew nothing and wanted to hear something from the Maharshi.

M.: You know that you know nothing. Find out that knowledge. That is liberation (mukti). ~ Sri Ramana Maharshi, Talks with Sri Ramana Maharshi, Sri Ramanasramam,
932:Critical interventions around race did not destroy the women's movement; it became stronger . . . It shows us that no matter how misguided feminist thinkers have been in the past, the will to change, the will to create the context for struggle and liberation, remains stronger than the need to hold on to wrong beliefs and assumptions. ~ bell hooks,
933:It's sadly predictable that the only way you can come up with a way to celebrate the liberation you feel at leaving the old system behind is by coming up with a "system of liberation", as if such a thing could exist - but that's what we can expect from those who have never known anything other than systems and systematizing, I guess. ~ Mao Zedong,
934:The problem of peaceful transition to socialism, we do not discuss it as a theoretical question. But in America it is very difficult, and it is nearly impossible. That is why specifically in America we say that the road to the liberation of peoples, which will be the road of socialism will go through bullets in almost all countries. ~ Che Guevara,
935:A lot of women but they are all moving. It takes me a while to see that they are all getting something to give to the men, food, a stool, water, matches for their weed, more food, juice from big Igloos. Livication and liberation my ass, if I wanted to live in a Victorian novel I at least want men who know how to get a decent haircut. ~ Marlon James,
936:The ever-present impulse is to push against restriction and, in so doing, to feel intolerably hemmed in. Thus in practice, every liberation increases the sense of oppression. Nor is the paradox merely in the mind: the laws enacted to secure the rights of every person and group, by creating protective boundaries, create new barriers. ~ Jacques Barzun,
937:The weapons attacking her were a diverse mix: antiques such as American carbines, Czech-style machine guns, Japanese Type-38 rifles; newer weapons such as standard-issue People's Liberation Army rifles and submachine guns, stolen from the PLA after the publication of the "August Editorial"; and even a few Chinese dadao swords and spears. ~ Liu Cixin,
938:Suicide terrorist groups are [not] religious cults isolated from the rest of their society, ... Rather, suicide terrorist organizations often command broad social support within the national communities from which they recruit, because they are seen as pursuing legitimate nationalist goals, especially liberation from foreign occupation. ~ Robert Pape,
939:When the Internet first came into public use, it was hailed as a liberation from conformity, a floating world ruled by passion, creativity, innovation and freedom of information. When it was hijacked first by advertising and then by commerce, it seemed like it had been fully co-opted and brought into line with human greed and ambition. ~ Neil Strauss,
940:You read something which you thought only happened to you, and you discover that it happened 100 years ago to Dostoyevsky. This is a very great liberation for the suffering, struggling person, who always thinks that he is alone. This is why art is important. Art would not be important if life were not important, and life is important. ~ James Baldwin,
941:The keys to liberation are universal and essentially simple: disengage from all the stories you've been telling yourself about life and who you are or should be as you negotiate your way through, and all at once you know yourself as divine, all-powerful, unstoppable and magnificent, as any divine, all-powerful, unstoppable being would. ~ John C Parkin,
942:Initiation is, essentially, a process that begins with a rite of submission, followed by a period of containment, and then by a further rite of liberation. In this way every individual can reconcile the conflicting elements of his personality: He can strike a balance that makes him truly human, and truly the master of himself. P. 156 ~ Carl Gustav Jung,
943:It was a fucking suggestion. Do you think my world turns on your happiness? Your success? Do what you please. Just make sure you're alive to wipe my ass when I'm an invalid."... the way I told it to Gary later, it was a kind of liberation. Go forth, Daddy Miner was saying, be your own disappointment. There's a whole wide world to fail in. ~ Sam Lipsyte,
944:Will the digital age usher in the individual liberation and political freedoms that the Internet is uniquely capable of unleashing? Or will it bring about a system of omnipresent monitoring and control, beyond the dreams of even the greatest tyrants of the past? Right now, either path is possible. Our actions will determine where we end up. ~ Anonymous,
945:He knew it was necessary to drive the French out, but he had always imagined that this would be done gloriously, with thousands of men on horseback flashing their swords and calling upon Allah to aid them in their holy mission ... It was hard to see any connection between the splendid war of liberation and all this whispering and frowning. ~ Paul Bowles,
946:The book is one of the springs of creative individualism, that individualism which, in these uncertain times, remains the guardian angel of human society. For five hundred years the book has been, for the solitary mind, an incomparable instrument of uplift and liberation. ~ Georges Duhamel, In Defense of Letters (1937), E. Bozman, trans. (1939), p. vii.,
947:It is not enough to call yourself a feminist because you are a strong woman. Thatcher was an enemy to feminism, as is Nadine Dorries. Like other liberation movements, feminism has an ideology and a goal. It is not about personal liberty and freedom, but the emancipation from oppression and tyranny for ALL women, whatever our race or class. ~ Julie Bindel,
948:The cerebral cortex is a liberation. We need no longer be trapped in the genetically inherited behavior patterns of lizards and baboons. We are, each of us, largely responsible for what gets put into our brains, for what, as adults, we wind up caring for and knowing about. No longer at the mercy of the reptile brain, we can change ourselves. ~ Carl Sagan,
949:Heterosexuality is a die-hard custom through which male-supremacist institutions insure their own perpetuity and control over us. Women are kept, maintained and contained through terror, violence, and the spray of semen...[Lesbianism is] an ideological, political and philosophical means of liberation of all women from heterosexual tyranny. ~ Cheryl Clarke,
950:Interviewer: What would you say to a woman in this country who assumes she is no longer oppressed, who believes women's liberation has been achieved?

el Saadawi: Well I would think she is blind. Like many people who are blind to gender problems, to class problems, to international problems. She's blind to what's happening to her. ~ Nawal El Saadawi,
951:Standing drunk in the yard, while the rain soaked his hair and spread cold through the cloth of his doublet, Jerott thought of the fine design, firmly executed, of the campaign of Guînes and of Calais. And of his own joy and his liberation, after these huckstering years, to be again under the hand of this man, his arts at their meridian. ~ Dorothy Dunnett,
952:The teaching of Diogenes was by no means what we now call 'cynical'—quite the contrary. He had an ardent passion for 'virtue', in comparison with which he held worldly goods of no account. He sought virtue and moral freedom in liberation from desire: be indifferent to the goods that fortune has to bestow, and you will be emancipated from fear. ~ Anonymous,
953:Christian theology provides some of the best arguments for respecting animal life and for taking seriously animals as partners with us within God's creation. It may be ironical that this tradition, once thought of as the bastion of human moral exclusivity, should now be seen as the seed-bed for a creative understanding of animal liberation. ~ Andrew Linzey,
954:Interviewer: What would you say to a woman in this country who assumes she is no longer oppressed, who believes women's liberation has been achieved?

el Saadawi: Well I would think she is blind. Like many people who are blind to gender problems, to class problems, to international problems. She's blind to what's happening to her. ~ Nawal El Saadawi,
955:Transformation is only valid if it is carried out with the people, not for them. Liberation is like a childbirth, and a painful one. The person who emerges is a new person: no longer either oppressor or oppressed, but a person in the process of achieving freedom. It is only the oppressed who, by freeing themselves, can free their oppressors. ~ Paulo Freire,
956:But if unrestricted freedom can impede the individual’s pursuit of what he or she values most, then it may be that some restrictions make everyone better off. And if “constraint” sometimes affords a kind of liberation while “freedom” affords a kind of enslavement, then people would be wise to seek out some measure of appropriate constraint. ~ Barry Schwartz,
957:In fact, five years ago, after Saddam ejected the UN inspectors, John McCain and I gave up on containment and introduced the Iraqi Liberation Act, which, when it became law, made a change of regime in Baghdad official US policy. You might therefore say that, when it comes to Iraq, President Bush is just enforcing the McCain-Lieberman policy. ~ Joe Lieberman,
958:Whatever is in the mind is like a city in the clouds. The emergence of this world is no more than thoughts coming into manifestation. From the infinite consciousness we have created each other in our imagination. As long as there is “you” and an “I,” there is no liberation. Dear ones, we are all cosmic consciousness assuming individual form. ~ Deepak Chopra,
959:Everyone around us sees themselves as essentially different from others, and from life in general. So we move in a world where almost everyone we meet will be reflecting back to us this egoic sense of consciousness. To find liberation, we must wake up from this dream that our mind creates, that we’re something separate than everything around us. ~ Adyashanti,
960:Independence is a complex word in a foreign tongue. To resist occupation, whether you're a nation or merely a woman, you must understand the language of your enemy. Conquest and liberation and democrac and divorce are words that mean squat, basically, when you have hungry children and clothes to get out on the line and it looks like rain. ~ Barbara Kingsolver,
961:We need only drop the effort to secure and solidify ourselves and the awakened state is present. But we soon realize that just “letting go” is only possible for short periods. We need some discipline to bring us to “letting be.” We must walk a spiritual path. Ego must wear itself out like an old shoe, journeying from suffering to liberation. ~ Ch gyam Trungpa,
962:it. To be out from under the controlling influence of sin is to be free. True liberation is found apart from sin; it is liberation from sin—when sin no longer controls our lives. When we are living licentiously or obsessed with the pursuit of money or any other idolatrous object, we are in bondage. Christianity is not our slave master; sin is. ~ David Limbaugh,
963:Meditation is not something restricted to times of formal seated meditation; it is most fundamentally an attitude of being-a resting in and as being. Once you get the feel of it, you will be able to tune into it more and more often during your daily life. Eventually, in the state of liberation, meditation will simply become your natural condition. ~ Adyashanti,
964:The animal liberation movement is saying that where animals and humans have similar interests - we might take the interest in avoiding physical pain as an example, for it is an interest that humans clearly share with other animals - those interests are to be counted equally, with no automatic discount just because one of the beings is not human. ~ Peter Singer,
965:Horizontal hostility may be expressed in sibling rivalry or in competitive dueling which wrecks not only office tranquility or suburban domesticity but also some radical political groups and, it must be sadly said, some women's liberation groups. ... [it is] misdirected anger that rightly should be focused on the external causes of oppression. ~ Florynce Kennedy,
966:It is a mistake to consider any belief more liberated than another. It is the possibility of change which is important. Every new form of liberation is destined to eventually become another form of enslavement for most of its adherents. There is no freedom from duality on this plane of existence, but one may at least aspire to choice of duality. ~ Peter J Carroll,
967:We mustn't fear to adopt the advanced management methods applied in capitalist countries. The very essence of socialism is the liberation and development of the productive systems. Socialism and market economy are not incompatible. We should be concerned about right-wing deviations, but most of all, we must be concerned about left-wing deviations. ~ Deng Xiaoping,
968:A physicist who is able to see the interpenetration
and interbeing of elementary particles without
going beyond his or her intellect has, from the
viewpoint of Buddhist liberation, attained just a
decorative facade.
-Someone who studies Buddhism
without practicing meditation has also accumulated
knowledge only as decoration. ~ Thich Nhat Hanh,
969:For every beautiful thing, you have to pass through a valley of hardship. There is no liberation without labor. There is no freedom which is free. To create in you the power to create the intelligence which will give you power to be effective in your own living and give you satisfaction in your own joy, you have to work for it, you have to earn it. E ~ Yogi Bhajan,
970:Silence leads to acceptance, which leads to liberation. All of our conditioning is then suspended; so, too, are morals, manners, even simple courtesy. Dogmas, rules, commandments, churches, political parties, opinions, doctrines, ideologies, and gurus fall away. All that remains is reality. All that remains is truth. How free we suddenly feel! ~ Andr Comte Sponville,
971:The desire for a nonviolent and cooperative world is the healthiest of all psychological manifestations. This is the overarching principle of liberation and revolution. Undoubtedly, it seems the highest order of contradiction that, in order to achieve nonviolence, we must first break with it in overcoming its root causes. Therein lies our only hope. ~ Ward Churchill,
972:Every soul is engaged in a great work-the labor of personal liberation from the state of ignorance. The world is a great prison; its bars are the Unknown. And each is a prisoner until, at last, he earns the right to tear these bars from their moldering sockets, and pass, illuminated and inspired into the darkness, which becomes lighted by that presence ~ Manly P Hall,
973:I want those in what I call the regressive left who are reading this exchange to understand that the first stage in the empowerment of any minority community is the liberation of reformist voices within that community so that its members can take responsibility for themselves and overcome the first hurdle to genuine empowerment: the victimhood mentality. ~ Sam Harris,
974:Man's dearest possession in life, and since it is given to him to live but once, he must so live as not to be seared with the shame of a cowardly and trivial past, so live as not to be tortured for years without purpose, so live that dying he can say: "All my life and my strength were given to the first cause of the world—the liberation of mankind. ~ Jawaharlal Nehru,
975:path of descent becomes our own liberation. We are freed from the exhausting stance of defense. We are no longer compelled to be right and are thus relieved from the burden of maintaining some reputation. We are released from the idols of greed, control, and status. The pressure to protect the house of cards is alleviated when we take the lowest place. ~ Jen Hatmaker,
976:Every soul is engaged in a great work-the labor of personal liberation from the state of ignorance. The world is a great prison; its bars are the Unknown. And each is a prisoner until, at last, he earns the right to tear these bars from their moldering sockets, and pass, illuminated and inspired into the darkness, which becomes lighted by that presence ~ Manly P Hall,
977:I have never received full credit from the SPLA [Sudanese People's Liberation Army], because the men are very sexist and feel that I'm acting out of place, bringing too much attention to myself - but for the funeral of our leader John Garang, they had me write the poem "Chol Apieth" to eulogize him, and that was their way of acknowledging my contributions. ~ Kola Boof,
978:Four months later, NOW was formed, with Friedan as its first president. It had only a small membership, most of whom were white, middle-class women who advocated legal equality. Then and later the organization had difficulty attracting blue-collar or minority women to its ranks, and it was cool, especially at first, to demands for sexual liberation. ~ James T Patterson,
979:To a certain degree, the meaning of the war had finally been given its clearest expression by this random bombing. The world had been divided into two parts that sought to annihilate each other because they both desired the same thing, namely the liberation of the oppressed, the elimination of violence, and the establishment of permanent peace. Everyone ~ Hermann Hesse,
980:Because European countries now resolve differences through negotiation and consensus, there's sometimes an assumption that the entire world functions in the same way. But let us never forget ... beyond Europe's borders, in a world where oppression and violence are very real, liberation is still a moral goal, and freedom and security still need defenders. ~ George W Bush,
981:Have confidence in the Mother and be sure that the liberation from these things will surely come. What the soul feels is the sign of the spiritual destiny as of the spiritual need. What opposes is a remnant of the nature of the human ignorance. Our help will be there with you fully to overcome it. 27 February 1935
   ~ Sri Aurobindo, The Mother With Letters On The Mother,
982:I think it's just been a core part of the Cuban revolution to have a very high level of internationalism. I mean, these cases you've mentioned are cases in point, but the most extreme case was the liberation of Africa. Take the case of Angola for example, and there are real connections between Cuba and Angola-much of the Cuban population comes from Angola. ~ Noam Chomsky,
983:A secular approach to Buddhism is thus concerned with how the dharma can enable humans and other living beings to flourish in this biosphere, not in a hypothetical afterlife. Rather than emphasizing personal enlightenment and liberation, it is grounded in a deeply felt concern and compassion for the suffering of all those with whom we share this earth. ~ Stephen Batchelor,
984:The movement for women's liberation was about an emotional transformation, an explosion, a feeling all over the country that things must be different, and ideas about how they should be. I think fiction can capture that kind of thing better than other genres because in fiction you can explore the feelings of your characters - the before and the after. ~ Alix Kates Shulman,
985:Those who know how close the connection is between the state of mind of a man-his courage and hope, or lack of them-and the state of immunity of his body will understand that the sudden loss of hope and courage can have a deadly effect. The ultimate cause of my friend's death was that the expected liberation did not come and he was severely disappointed. ~ Viktor E Frankl,
986:Grace, I suddenly understood, is a gift of freedom, of a full liberation from one’s self. It does not ask that anyone or I deny ourselves; in fact, grace becomes a way of moving closer to who one is, but by a route that does not depend on one’s will but on the will of God. And it visits one in love. Love liberates in its gentle but powerful force. ~ Dennis Patrick Slattery,
987:Being a woman in the pop world, sexuality is half poison and half liberation. What's the line? I don't have a line. I am the most sexually free woman on the planet, and I genuinely am empowered from a very honest place by my sexuality. What's more primal than sex? I mean, it's so honest. If I didn't think I had the talent to back that up, I wouldn't have done it. ~ Lady Gaga,
988:For myself, as, no doubt, for most of my contemporaries, the philosophy of meaninglessness was essentially an instrument of liberation. The liberation we desired was simultaneously liberation from a certain political and economic system and liberation from a certain system of morality. We objected to the morality because it interfered with our sexual freedom. ~ Aldous Huxley,
989:God owns and controls all things. And there is nothing that he could give you for Christmas this year that would suit your needs and your longings better than the consolation of Israel and the redemption of Jerusalem, restoration for past losses and liberation from future enemies, forgiveness and freedom, pardon and power, healing the past and sealing the future. ~ John Piper,
990:I have this compulsion for freedom,for a state of liberation. It is an urge so strong, so all-encompassing that it overwhelms everything else. I cannot stand my life as it is. I cannot stand to be here, in this town, in this school. I have to get away.I have to work and work so that I can leave and only then can I create a life that will be liveable for me. ~ Maggie O Farrell,
991:If we have learned anything from the liberation movements, we should have learned how difficult it is to be aware of the ways in which we discriminate until they are forcefully pointed out to us. A liberation movement demands an expansion of our moral horizons, so that practices that were previously regarded as natural and inevitable are now seen as intolerable. ~ Peter Singer,
992:Incidentally, in 1951, a close relative of the Mufti named Rahman Abdul Rauf el-Qudwa el-Husseini began study at the University of Cairo. The student decided to conceal his true identity and enlisted under the invented name—Yasser Arafat.” Alex, stunned by what he was hearing, finished the story. “Who went on to found the Palestine Liberation Organization, the PLO. ~ Dan Eaton,
993:Indeed our survival and liberation depend upon our recognition of the truth when it is spoken and lived by the people. If we cannot recognize the truth, then it cannot liberate us from untruth. To know the truth is to appropriate it, for it is not mainly reflection and theory. Truth is divine action entering our lives and creating the human action of liberation. ~ James H Cone,
994:The men of Normandy had faith that what they were doing was right, faith that they fought for all humanity, faith that a just God would grant them mercy on this beachhead or the next. It was the deep knowledge - and pray God we have not lost it - that there is a profound moral difference between the use of force for liberation and the use of force for conquest. ~ Ronald Reagan,
995:Jesus lived in occupied territory, in poverty and misery, and his stories and preaching are all about food, land, liberation from bondage and servitude and get. He preached about providing for those who lacked the most and were considered expendable, as the birds of the air, and yet in Jesus' eyes were where one found the treasure of heaven, here, now, on earth. ~ Megan McKenna,
996:Nobody could have possibly known that the FBI had sent a phony letter to Eldridge Cleaver in Algiers, 'signed' by the Panther 21, criticizing Huey Newton's leadership... no one could have known that the FBI's cointelpro was attempting to destroy the Black Panther Party in particular, and the Black Liberation movement in general, using divide-and-conquer tactics. ~ Assata Shakur,
997:What is Communism? Communism is the doctrine of the conditions of the liberation of the proletariat. What is the proletariat? The proletariat is that class in society which lives entirely from the sale of its labor and does not draw profit from any kind of capital; whose weal and woe, whose life and death, whose sole existence depends on the demand for labor. ~ Friedrich Engels,
998:You have known the pleasure and the convenience of modern science; so why the Dhyanalinga? It is because I want you to know the power, the liberation of another kind of science, the inner science, the yogic science through which you can become the master of your own destiny. That is why the Dhyanalinga. A science like this gives you absolute mastery over life itself. ~ Sadhguru,
999:A mental disease has swept the planet: banalization the state of affairs, arising out of a struggle against poverty, has overshot its ultimate goal-the liberation of man from material cares-and has become an obsessive image hanging over the present. Offered the choice of love or a garbage disposal, young people of all countries have chosen the garbage disposal. ~ Ivan Chtcheglov,
1000:Jesus was a revolutionary, who did not become an extremist, since he did not offer an ideology, but Himself. He was also a mystic, who did not use his intimate relationship with God to avoid the social evils of his time, but shocked his milieu to the point of being executed as a rebel. In this sense he also remains for nuclear man the way to liberation and freedom. ~ Henri Nouwen,
1001:There is nothing else which better exposes the modern Left’s rank hypocrisy, their disregard for the facts, and their hatred for the West and all it stands for than their attitude to Islam. Every noble principle the Left claims to uphold, from rights for women to gay liberation, even diversity itself, dies on the altar of its sycophantic defense of Islam. Karl ~ Milo Yiannopoulos,
1002:Violence has been a necessary component of every serious liberation struggle...Violence is not the only path to liberation, but likely an indispensable one...the Press Office would like to be clear on this matter: we support all the liberationists ­ from the graffiti artists and ALF liberator to the Animal Rights Militia, Justice Department and Revolutionary Cells. ~ Jerry Vlasak,
1003:When Sartre wrote “Paris Under the Occupation,” the dead were still being mourned while the fate of prisoners of war and the deported remained unknown. Shortages of food and raw materials, a crippled transportation system, rampant inflation, and a thriving black market were sources of great unrest. Months before the Liberation, the settling of scores had begun. ~ Jean Paul Sartre,
1004:Liberation does not concern the person, for liberation is freedom from the person. Basically the disciple and teacher are identical. Both are the timeless axis of all action and preception. The only difference is that one 'knows' himself for what he is while the other does not. The idea of being a person, an ego, is nothing other than an image held together by memory. ~ Jean Klein,
1005:The Middle Ages were an era of mysticism, ruled by blind faith and blind obedience to the dogma that faith is superior to reason. The Renaissance was specifically the rebirth of reason, the liberation of man's mind, the triumph of rationality over mysticism - a faltering, incomplete, but impassioned triumph that led to the birth of science, of individualism, of freedom. ~ Ayn Rand,
1006:The seer is the eternal Self of the meditator.  The seer witnesses the changes that pass before it without becoming involved in the changes.   Thoughts, actions, circumstances, people and places are all passing waves before the gaze of the eternal Self.  Abidance in this aspect of one's being provides liberation of consciousness.   This is the ultimate goal of Yoga. ~ ryan kurczak,
1007:alongside me. The fact that I am here at all is evidence that I have the right to be here. I have a right to my own voice and a right to my own vision. I have a right to collaborate with creativity, because I myself am a product and a consequence of Creation. I’m on a mission of artistic liberation, so let the girl go.” See? Now you’re the one doing the talking. ~ Elizabeth Gilbert,
1008:Even revolution, which transforms a concrete situation of oppression by establishing the process of liberation, must confront this phenomenon. Many of the oppressed who directly or indirectly participate in revolution intend - conditioned by the myths of the old order - to make it their private revolution. The shadow of their former oppressor is still cast over them. ~ Paulo Freire,
1009:We have lost the power even of imagining what the ancient idealization of poverty could have meant: the liberation from material attachments, the unbribed soul, the manlier indifference, the paying our way by what we are and not by what we have, the right to fling away our life at any moment irresponsibly - the more athletic trim, in short, the moral fighting shape. ~ William James,
1010:The truth is that the new conception of raunch culture as a path to liberation rather than oppression is a convenient (and lucrative) fantasy with nothing to back it up.

Or, as Susan Brownmiller put it when I asked her what she made of all this, “You think you’re being brave, you think you’re being sexy, you think you’re transcending feminism. But that’s bullshit. ~ Ariel Levy,
1011:We must first of all realize that we can never confuse Nietzsche with Rosenberg. We must be the
advocates of Nietzsche. He himself has said so, denouncing in advance his bastard progeny: "he who has
liberated his mind still has to purify himself." But the question is to find out if the liberation of the mind,
as he conceived it, does not preclude purification. ~ Albert Camus,
1012:We must look deeply into the nature of our volition to see whether it is pushing us in the direction of liberation from suffering and toward peace and compassion, or in the direction of affliction and misery. What is it that we really want deep in our heart? Is it money, fame, power? Or is it finding inner peace, being able to live life fully and enjoy the present moment? ~ Nhat Hanh,
1013:Any movement that has been successful in this country for Black liberation has included old and young, men and women, and people not of color that understand their superiority complex, that understand White supremacy, and that internalize that, sort that out, and heal from that in order that they might help, because there are some people of color that are not on our side. ~ Nate Parker,
1014:Jesus did not simply die to save us from our sins; Jesus lived to save us from our sins. His life and teachings show us the way to liberation. But you can't fit all that on a bumper sticker. So we try to boil it down to a formula. Four steps. The "Romans Road." John 3:16. And yet the gospel itself, in its eternal scope and scandalous particularity, defies reduction. ~ Rachel Held Evans,
1015:I would not question the sincerity of vegetarians who take little interest in Animal Liberation because they give priority to other causes; but when nonvegetarians say that "human problems come first" I cannot help wondering what exactly it is that they are doing for human beings that compels them to continue to support the wasteful, ruthless exploitation of farm animals. ~ Peter Singer,
1016:The rise of Milo, Trump and the alt-right are not evidence of the return of the conservatism, but instead of the absolute hegemony of the culture of non-conformism, self-expression, transgression and irreverence for its own sake – an aesthetic that suits those who believe in nothing but the liberation of the individual and the id, whether they’re on the left or the right. ~ Angela Nagle,
1017:I wasn't sure I knew any longer what was right and what was wrong. It was a very precarious feeling, but it hinted at a sense of liberation like I'd never experienced. Liberation from the countless little hassles of everyday life. It was as if the border between 'me' and 'not me' was dissolving, leaving me in a sort of slush.
I was going somewhere I'd never been before. ~ Ry Murakami,
1018:There was nothing like it before in history: a machine that promised liberation from the daily bondage of place. And in a free country like the United States, with the unrestricted right to travel, a vast geographical territory to spread out into, and a national tradition of picking up and moving whenever life became intolerable, the automobile came as a blessing. ~ James Howard Kunstler,
1019:For the majority of mankind, religion is a habit, or, more precisely, tradition is their religion. Though it seems strange, I think that the first step to moral perfection is your liberation from the religion in which you were raised. Not a single person has come to perfection except by following this way. ~ Leo Tolstoy paraphrasing Thoreau, A Calendar of Wisdom, P. Sekirin, trans. (1997),
1020:The Soul which is approaching its' liberation, as it looks back over past lives... down the vistas of the centuries along which it has slowly been climbing,... is able to see there the way in which the bonds were made, the causes which set it in motion. It is able to see how many of those causes have worked themselves out and... how many... are still working themselves out. ~ Annie Besant,
1021:I don't think that Women's Liberation will change much though -- not because there is anything wrong with their aims, but because it is already clear that the whole world is being shaken into a new pattern by the cataclysms we are living through: probably by the time we are through, if we do get through at all, the aims of Women's Liberation will look very small and quaint. ~ Doris Lessing,
1022:Devotion gradually progresses to higher levels. . . . One type goes to God and asks Him to remove his suffering. Another one will ask for money or material things. A third will request liberation or release from his bondage. And the fourth will not ask for anything. He will just enjoy praying and praising his Lord. That is the highest form of prayer. (Beyond Word, 119) ~ Swami Satchidananda,
1023:When you think of sexual liberation, which women wanted to have or not have children, which is the choice, not a command, and other kinds of things they wanted in their relationships with their husbands, or partners or what have you, became for subsequent generations some license that they themselves feel, that is absolutely demeaning and mean younger and younger and younger. ~ Toni Morrison,
1024:But almost always, during the initial stage of the struggle, the oppressed, instead of striving for liberation, tend themselves to become oppressors, or sub oppressors. The very structure of their thought has been conditioned by the contradiction of the concrete, existential situation by which they were shaped. Their ideal is to be men; but for them to be men is to be oppressors ~ Paulo Freire,
1025:Liberation from ego is what we shramanas are seeking, O Exalted One. If I were your disciple, O Venerable One, I'm afraid it might befall me that my ego would be pacified and liberated only seemingly, only illusorily, that in reality it would survive and grow great, for then I would make the teaching, my discipleship, my love for you, and the community of the monks into my ego! ~ Hermann Hesse,
1026:There is in us an instinct for newness, for renewal, for a liberation of creative power. We seek to awaken in ourselves a force which really changes our lives from within. And yet the same instinct tells us that this change is a recovery of that which is deepest, most original, most personal in ourselves. To be born again is not to become somebody else, but to become ourselves. ~ Thomas Merton,
1027:We all remain who we are. But on the way to healing or liberation we have to do what the Romans called agere contra: we have to act against the grain of our natural compulsions. This requires clear decisions. Because it does not happen by itself, it is in a way "unnatural" or "supernatural" . . . (we) simply have to cut loose now and then, and in the process . . . make mistakes. ~ Richard Rohr,
1028:From previous studies, it was learned that everyone is born under optimal conditions for karmic opportunities; therefore, it is wise to judge not, for what appears as misery or catastrophe may be the doorway to liberation for those who have negative karma to undo. Thus, seemingly catastrophic events may be the very essential and necessary elements for the evolution of the soul. ~ David R Hawkins,
1029:I take very seriously the sense of our living these days in a global neighborhood. And the first sensible thing to do in such circumstances, as well as one of the most rewarding things, is to go and meet the neighbors, find out who they are, and what they think and feel. So travel for me is an act of discovery and of responsibility as well a grand adventure and a constant liberation. ~ Pico Iyer,
1030:She had made the observation several years before to a startled Waldo Emerson that “women are Slaves.” Married women in particular—and that meant most American women—were, in countless legal and emotional respects, the property of their husbands. Their liberation, however, was not to be found in a political movement, Margaret believed, but in reform of themselves as individuals, ~ Megan Marshall,
1031:Being on my own was liberation, it was liberty, it was freedom, it was responsibility! It was the greatest thing in the world, getting old enough to be on my own. And today we have to deal with the fact that being on your own is so frightening and so scary and makes you feel so vulnerable. I wouldn't be where I am today if I had that attitude, if I had been afraid to be on my own. ~ Rush Limbaugh,
1032:Sometimes even feeling bad feels good. Negative emotions can feel so familiar to us (especially if they mimic our past) as to actually be comforting. Awareness is realizing that our life could always be better. Growth is doing what it takes to make it better. When we choose the positive over the negative, liberation over repression, truth over illusion, we become real creators. ~ Danielle LaPorte,
1033:What I see now is that even with the Islamists, who have been portraying themselves as the alternative to corruption and dictatorship and in defence of more transparency, there is one respect in which they have now changed completely. Since the beginning of the 1920's, Islamism was very close in positioning in some respects to 'liberation theology'. But that is no longer the case. ~ Tariq Ramadan,
1034:Forgiveness breaks the chain of causality because he who 'forgives' you--out of love--takes upon himself the consequences of what you have done. Forgiveness, therefore, always entails a sacrifice. The price you must pay for your own liberation through another's sacrifice is that you in turn must be willing to liberate in the same way, irrespective of the consequences to yourself. ~ Dag Hammarskjold,
1035:Love is the creative refinement of sex energy. And so, when love reaches perfection, the absence of sex automatically follows. A life of love, an abstinence from physical pleasures is called brahmacharya, and anyone who wishes to be free from sex must develop his capacity to love. Freedom from sex cannot be achieved through supersession. Liberation from sex is only possible through love. ~ Rajneesh,
1036:people, to whom the Eternal is represented by the Monthlies, to which they rise with difficulty from the daily papers, strike me as all puppets, blind embodiments of the forces of nature, never achieving the liberation that comes to man when he ceases to desire and learns at last to contemplate. Only in thought is man a God; in action and desire we are the slaves of circumstance. ~ Bertrand Russell,
1037:Many of us were the unplanned children of talented, creative women whose lives had been changed by unplanned and unwanted pregnancies. We witnessed their bitterness, their rage, their disappointment with their lot in life and we were clear that there could be no genuine sexual liberation for women and men without better, safer contraceptives, without the right to a safe, legal abortion. ~ bell hooks,
1038:Only one person in many thousands seeks full God-knowledge. And of these, only one in many thousands truly gains it. Despite these odds, it is the intent of God that all beings are, in the fullness of time, destined to reach this degree of perfection. The rare ones who do attain this level of knowing become indistinguishable from Divinity (Me), and thus achieve liberation. ~ Krishna Dwaipayana Vyasa,
1039:The difficulty of saying I-a phrase from the East German novelist Christa Wolf. But once having said it, as we realize the necessity to go further, isn't there a difficulty of saying 'we'? You cannot speak for me. I cannot speak for you. Two thoughts: there is no liberation that only knows how to say 'I'; there is no collective movement that speaks for each of us all the way through. ~ Adrienne Rich,
1040:The pope [Francis] takes his vocabulary from his pastoral experience, not from the rhetorical tool kit of liberation theology, with its Marxist yammering about "center" and "periphery." The "peripheries," for Francis, are all those who have fallen through the cracks of late-modernity and post-modernity - in his native Argentina, because of colossal corruption, political and financial. ~ George Weigel,
1041:God is love. But love can also be hated when it challenges us to transcend ourselves. It is not a romantic “good feeling.” Redemption is not “wellness,” it is not about basking in self-indulgence; on the contrary it is a liberation from imprisonment in self-absorption. This liberation comes at a price: the anguish of the Cross. The prophecy of light and that of the Cross belong together. ~ Benedict XVI,
1042:From 1962 to 1965 the US was dedicated to try to prevent the independence of South Vietnam, the reason was of course that Kennedy and Johnson knew that if any political solution was permitted in the south, the National Liberation Front would effectively come to power, so strong was its political support in comparison with the political support of the so-called South Vietnamese government. ~ Noam Chomsky,
1043:That summer, Egyptian army officers eagerly anticipated their liberation by Rommel’s Afrika Korps. They were thrilled by the arrival in Cairo of two German spies, Hans Eppler and another man known only as “Sandy.” Captain Sadat was crestfallen, however, to witness the frivolous behaviour of the two agents, whom he found living on the Nile houseboat of the famous belly dancer Hikmet Fahmy. ~ Max Hastings,
1044:Friedrich Hayek’s, with his prescient warning in The Road to Serfdom (1944) that socialism and fascism were not really opposites, but had ‘fundamental similarity of methods and ideas’, that economic planning and state control were at the top of an illiberal slope that led to tyranny, oppression and serfdom, and that the individualism of free markets was the true road to liberation. Ignoring ~ Matt Ridley,
1045:There are three billion women in the world who have vaginas. I don't think we can stop fighting for our sexual liberation, for our right to control our bodies. But at the same time as we're doing that, we have to also be fighting for the rights of trans women and standing up for them and making sure that we're always providing platforms for them and listening to their concerns in solidarity. ~ Eve Ensler,
1046:[T]he therapist who is really interested in helping the individual is forced into social criticism. This does not mean that he has to engage directly in political revolution; it means that he has to help the individual in liberating himself from various forms of social conditioning, which includes liberation from from hating this conditioning - hatred being a form of bondage to its object. ~ Alan W Watts,
1047:Forgiveness breaks the chain of causality because he who 'forgives' you--out of love--takes upon himself the consequences of what you have done. Forgiveness, therefore, always entails a sacrifice.

The price you must pay for your own liberation through another's sacrifice is that you in turn must be willing to liberate in the same way, irrespective of the consequences to yourself. ~ Dag Hammarskj ld,
1048:In liberation, you stand alone. You stand alone because you need no supports of any kind. You need no supports because you have realized that the very notion of a separate you no longer exists, that there is nothing to support, that the whole ego experience was a flimsy illusion. So you stand alone but are never, never lonely because everywhere you look, all you see is That, and you are That. ~ Adyashanti,
1049:Of course, some people's "decadence" is other people's "liberation;" the exhaustion with child-bearing a child-rearing that Douthat finds so troubling is the weariness of women who've borne the children and, until very recently, raised them largely on their own, their "basic sacrifices" the sacrifices of individual identity, social relationships, or the pursuit of equality in the world. ~ Rebecca Traister,
1050:It is easy for the believer to observe God's mandate through the axis of time by the relinquishment of all ancient human ideas. The resurrection thereof can only be called for by the Aryan reincarnate spirit that demands a [cycle of existence leading to liberation through aimless drifting, wandering and mundane existence] - modeling thereby the spirit of the fauna; as in the case of Judah. ~ Ibrahim Ibrahim,
1051:Mankind's journey into space, like every great voyage of discovery, will become part of our unending journey of liberation. In the limitless reaches of space, we will find liberation from tyranny, from scarcity, from ignorance and from war. We will find the means to protect this Earth and to nurture every human life, and to explore the universe. . . .This is our mission, this is our destiny. ~ Ronald Reagan,
1052:When I was in high school, it was the beginning of hippies and free love and sleeping with people was a sign of your liberation and your freedom. Then we [had to worry about] AIDS, so they started lecturing my kids in elementary school about safe sex. Sex turned from something joyful into something kind of dangerous, and it was hard to avoid that sense that it was a different world. ~ Naomi Foner Gyllenhaal,
1053:That is the secret of all culture: it does not provide artificial limbs, wax noses or spectacles—that which can provide these things is, rather, only sham education. Culture is liberation, the removal of all the weeds, rubble and vermin that want to attack the tender buds of the plant. ~ Friedrich Nietzsche, Untimely Meditations (1876), “Schopenhauer as educator,” § 3.1, R. Hollingdale, trans. (1983), p. 130,
1054:Their behavior is defined and can be judged only within this given situation, and it is possible that in this situation, limited like every human situation, they realize a perfect assertion of their freedom. But once there appears a possibility of liberation, it is resignation of freedom not to exploit the possibility, a resignation which implies dishonesty and which is a positive fault. ~ Simone de Beauvoir,
1055:But what is wisdom? Where can it be found? Here we come to the crux of the matter: it can be read about in numerous publications but it can be found only inside oneself. To be able to find it, one has to first liberate oneself from such masters as greed and envy. The stillness following liberation—even if only momentary—produces the insights of wisdom which are obtainable in no other way. ~ Ernst F Schumacher,
1056:The establishment of inner harmony is to be attained neither in the past nor in the future, but where the past and future meet, which is the now. When you have attained that point, neither future nor past, neither birth nor death, neither time nor space exist. It is that NOW which is liberation, which is perfect harmony, to which the men of the past and the men of the future must come. ~ Reginald Horace Blyth,
1057:[The Golden Notebook] was not a trumpet for Women's Liberation. It described many female emotions of aggression, hostility, resentment. It put them into print. Apparently what many women were thinking, feeling, experiencing, came as a great surprise. Instantly a lot of very ancient weapons were unleashed, the main ones, as usual, being on the theme of "She is unfeminine", "She is a man-hater". ~ Doris Lessing,
1058:Youth Liberation has argued for some time that young people should have the right to have sex as well as not to have it, and with whom they choose. The statutory structure of the sex laws has been identified as oppressive and insulting to young people. A range of sexual activities are legally defined as molestation, regardless of the quality of the relationship or the amount of consent involved. ~ Gayle Rubin,
1059:Discipline is of no use whatsoever, since things are naturally eliminated by discernment without it being necessary for us to treat them brutally. Even in the course of the technique known as “letting-go”, a faint shadow of discipline is implied, for letting-go of an object implies a certain discipline. Only an effortless and choiceless, I repeat choiceless reaction, is the hallmark of liberation. ~ Jean Klein,
1060:One absolutely crucial change is that feminist film theory is today an academic subject to be studied and taught. "Visual Pleasure and Narrative Cinema" was a political intervention, primarily influenced by the Women's Liberation Movement and, in my specific case, a Women's Liberation study group, in which we read Freud and realised the usefulness of psychoanalytic theory for a feminist project. ~ Laura Mulvey,
1061:The two goals of liberation and social justice are not obviously compatible, any more than were the liberty and equality advocated at the French Revolution. If liberation involves the liberation of individual potential, how do we stop the ambitious, the energetic, the intelligent, the good-looking and the strong from getting ahead, and what should we allow ourselves by way of constraining them? ~ Roger Scruton,
1062:Zeena Schreck believes that the right-hand path and the left-hand path have traditionally had the same end goal; it is only the method that is different and the fact that adepts on the left-hand path seek liberation in this life.

--About Zeena Schreck by Malin Fitger 'Contemporary notions of Kundalini, its background and role within new Western religiosity,' University of Stockholm, 2004 ~ Zeena Schreck,
1063:Animal liberation is also human liberation. Animal liberationists care about the quality of life for all. We recognize our kinship with all feeling beings. We identify with the powerless and the vulnerable, the victims, all those dominated, oppressed and exploited. And it is the non-human animals whose suffering is the most intense, widespread, expanding, systematic and socially sanctioned of all. ~ Henry Spira,
1064:The two most far-reaching critical theories at the beginning of the latest phase of industrial society were those of Marx and Freud. Marx showed the moving powers and the conflicts in the social-historical process. Freud aimed at the critical uncovering of the inner conflicts. Both worked for the liberation of man, even though Marx's concept was more comprehensive and less time-bound than Freud's. ~ Erich Fromm,
1065:Liberalism is fundamentally an ideology of liberation that has throughout history risen in protest against the totalitarian and anti-human movements of various kinds, such as communism and nazism. It is therefore natural that the Progress Party with its liberal base once again stands first in the line and takes up the fight when a new fascist ideology as Islamism is spreading throughout the world. ~ Carl I Hagen,
1066:Lisp has jokingly been called "the most intelligent way to misuse a computer". I think that description is a great compliment because it transmits the full flavor of liberation: it has assisted a number of our most gifted fellow humans in thinking previously impossible thoughts. ~ Edsger W. Dijkstra, The Humble Programmer, 1972 Turing Award Lecture, Communications of the ACM 15 (10), (October 1972): pp. 859–866.,
1067:O, [you], with your mind far away, thinking that death will not come, Entranced by the pointless activities of this life, If you were to return empty-handed now, would not your [life’s] purpose have been [utterly] confused? Recognise what it is that you truly need! It is a sacred teaching [for liberation]! So, should you not practise this divine [sacred] teaching, beginning from this very moment? ~ Padmasambhava,
1068:when theologians read the Bible through the lens of the Exodus narrative, they are called “liberation theologians,” but their counterparts who read it through the Greco-Roman narrative are never labeled “domination theologians” or “colonization theologians.” Similarly, we have “black theology” and “feminist theology,” but Greco-Roman orthodoxy is never called “white theology” or “male theology. ~ Brian D McLaren,
1069:Zeena Schreck believes that the right-hand path and the left-hand path have traditionally had the same end goal; it is only the method that is different and the fact that adepts on the lefthand
path seek liberation in this life.

--About Zeena Schreck by Malin Fitger 'Contemporary notions of Kundalini, its background and role within new Western religiosity,' University of Stockholm, 2004 ~ Zeena Schreck,
1070:The Upanishads trace these problems of the self to our sense of ‘Iness’ or ahamkara (literally ‘I-maker’) which is our subjective sense of identity and which has its origin in our consciousness (aham). In classical Sankhya philosophy, the empirical world of the senses and the mind emerges from the evolution of the aham, and liberation from this empirical existence requires the negation of ahamkara. ~ Gurcharan Das,
1071:Visionary experience is not the same as mystical experience. Mystical experience is beyond the realm of opposites. Visionary experience is still within that realm. Heaven entails hell, and 'going to heaven' is no more liberation than is the descent into horror. Heaven is merely a vantage point from which the divine Ground can be more clearly seen than on the level of ordinary individual experience. ~ Aldous Huxley,
1072:Before his death the Buddha asked his disciples to follow the Dharma, not any teacher or tradition. He put no one over the community of monks and nuns. The Dharma was to guide them. So for us, there is no blind belief or blind faith in Buddhism. We simply believe enough in the possibility of liberation and we are wise enough to see the suffering in our existence to have the faith to begin practice. ~ Jack Kornfield,
1073:But it's also the beginning of another level of liberation for her]Eleanor Roosevelt], because when she returns to New York, she gets very involved in a new level of politics. She meets Esther Lape and Elizabeth Read, and becomes very involved in the women's movement, and then in the peace movement. And ironically, the years of her greatest despair become also the years of her great liberation. ~ Blanche Wiesen Cook,
1074:Hope has returned to the hearts of scores of millions of men and women, and with that hope there burns the flame of anger against the brutal, corrupt invader ... In a dozen famous ancient States now prostrate under the Nazi yoke, the masses of the people ... await the hour of liberation ... That hour will strike, and its solemn peal will proclaim that the night is past and that the dawn has come. ~ Winston Churchill,
1075:It's not greed and ambition that makes wars--it's goodness. Wars are always fought for the best of reasons, for liberation or manifest destiny, always against tyranny and always in the best interests of humanity. So far this war, we've managed to butcher some 10,000,000 people in the interest of humanity. The next war, it seems we'll have to destroy all of man in order to preserve his damn dignity. ~ Paddy Chayefsky,
1076:LIBERATION IS PERHAPS not the right word to describe the end of the war in colonial societies. Most Asians were more than happy to be rid of the Japanese, whose “Asian liberation” had turned out to be worse than the Western imperialism it temporarily replaced. But liberation is not quite what the Dutch had in mind for the Dutch East Indies in 1945, or the French for Indochina, or the British for Malaya. ~ Ian Buruma,
1077:It is not enough to demand insight and informative images of reality from the theater. Our theater must stimulate a desire for understanding, a delight in changing reality. Our audience must experience not only the ways to free Prometheus, but be schooled in the very desire to free him. Theater must teach all the pleasures and joys of discovery, all the feelings of triumph associated with liberation. ~ Bertolt Brecht,
1078:It is necessary to remember, as we think critically about domination, that we all have the capacity to act in ways that oppress, dominate, wound (whether or not that power is institutionalized). It is necessary to remember that it is first the potential oppressor within that we must resist – the potential victim within that we must rescue – otherwise we cannot hope for an end to domination, for liberation. ~ Bell Hooks,
1079:It is necessary to remember, as we think critically about domination, that we all have the capacity to act in ways that oppress, dominate, wound (whether or not that power is institutionalized). It is necessary to remember that it is first the potential oppressor within that we must resist – the potential victim within that we must rescue – otherwise we cannot hope for an end to domination, for liberation. ~ bell hooks,
1080:The true liberation of eroticism lies in accepting the fact that there are a million facets to it, a million forms of eroticism, a million objects of it, situations, atmospheres, and variations. We have, first of all, to dispense with guilt concerning its expansion, then remain open to it's surprises, varied expressions, and mingle it with dreams, fantasies, and emotion for it to attain its highest potency. ~ Anais Nin,
1081:A journey to make real impact that changes lives, give meaning to life and living, and turns vision of the masses into realities demands a true focus, an utmost zeal and robustness and an unfailing tenacity to do whatever necessary within the powers and reach of a true leader, and with all needed dexterity, wit and wisdom, to make real impact have a meaning and give real liberation to the masses! ~ Ernest Agyemang Yeboah,
1082:Real wisdom is recognizing and accepting that every experience is impermanent. With this insight you will not be overwhelmed by ups and downs. And when you are able to maintain an inner balance, you can choose to act in ways that will create happiness for you and for others. Living each moment happily with an equanimous mind, you will surely progress toward the ultimate goal of liberation from all suffering. ~ S N Goenka,
1083:Interviewed many years later about the impact upon him of Lenin’s writings, Ho’s stilted language could not disguise his initial excitement: “What emotion, enthusiasm, clear-sightedness and confidence it instilled in me! I was overjoyed to tears. Though sitting alone in my room, I shouted aloud as if addressing large crowds: ‘Dear martyrs, compatriots! This is what we need, this is the path to liberation. ~ Geoffrey C Ward,
1084:I think Dario Ringach is a poster boy for the concept that the use of force or the threat of force is an effective means to stop people who abuse animals," "No strictly peaceful movement has succeeded in liberation," "I think the animal rights movement has been restrained in its use of force, mostly because people in the struggle are often people of privilege who aren't willing to risk losing that privilege. ~ Jerry Vlasak,
1085:The forgiveness of God is gratuitous liberation from guilt. Paradoxically, the conviction of personal sinfulness becomes the occasion of encounter with the merciful love of the redeeming God. "There will be more rejoicing in heaven over one sinner repenting..." (Luke 15:7). In his brokenness, the repentant prodigal knew an intimacy with his father that his sinless, self-righteous brother would never know. ~ Brennan Manning,
1086:To be a person of relative power and privilege viewing a person of less power and privilege is a political act. The gaze of the powerful is neither neutral nor benign; misrecognition hinders the ability of black people to act as citizens. Indeed, hooks asserts, challenging white people’s assumptions about what they see when they view black people is a critical step toward liberation and equality.21 ~ Melissa V Harris Perry,
1087:And as paralyzing and upsetting as all the never agains were, the final leaving felt perfect. Pure. The most distilled possible form of liberation. Everything that mattered except one lousy picture was in the trash, but it felt so great. I started jogging, wanting to put even more distance between myself and school. It is so hard to leave—until you leave. And then it is the easiest goddamned thing in the world. ~ John Green,
1088:I hope that every [person] at one point in their life has the opportunity to have something that is at the heart of their being, something so central to their being that if they lose it they won't feel they're human anymore, to be proved wrong because that's the liberation that science provides. The realization that to assume the truth, to assume the answer before you ask the questions leads you nowhere. ~ Lawrence M Krauss,
1089:On the way home, I wanted to ask you if we were deserving of different kinds of liberation, different modes of memory, different policy, different practices, and different relationships to honesty. I wanted to ask you if we were also deserving of different books. I am writing a different book to you because books, for better and worse, are how we got here, and I am afraid of speaking any of this to your face. ~ Kiese Laymon,
1090:The crime of liberation theology was that it takes the Gospels seriously. That's unacceptable. The Gospels are radical pacifist material, if you take a look at them . . . Liberation theology, in Brazil particularly, brought the actual Gospel to peasants. They said, let's read what the Gospels say, and try to act on the principles they describe. That was the major crime that set off the Reagan wars of terror. ~ Noam Chomsky,
1091:Susan Rosenberg was a member of the Weather Underground, the Black Liberation Army, and The Family. She conspired to kill cops, blow up buildings, and stage an armed robbery of the Brinks truck in Nanuet, New York. Sentenced to fifty-eight years in prison for felony murder and possession of more than 700 pounds of explosives, Rosenberg was released from prison by President Clinton on his last day in office. Just ~ Ann Coulter,
1092:We can step out of our small sense of self and awaken to this reality. One of the reasons people get confused about freedom, enlightenment, and liberation is because this awakened consciousness has different facets or different dimensions, a bit like a crystal. If you hold this luminous crystal up to the light and turn it, it will take a beam of white light and refract it into the many colors of the spectrum. ~ Jack Kornfield,
1093:Every soul is engaged in a great work-the labor of personal liberation from the state of ignorance. The world is a great prison; its bars are the Unknown. And each is a prisoner until, at last, he earns the right to tear these bars from their moldering sockets, and pass, illuminated and inspired into the darkness, which becomes lighted by that presence ~ Manly P Hall, The Lost Keys of Freemasonry: Or the Secret of Hiram Abiff,
1094:Because feminism is a movement for liberation of the powerless by the powerless in a closed system based on their powerlessness, right-wing women judge it a futile movement. Frequently they also judge it a malicious movement in that it jeopardizes the bargains with power that they can make; feminism calls into question for the men confronted by it the sincerity of women who conform without political resistance. ~ Andrea Dworkin,
1095:Historically the great movements for human liberation have always been movements to change institutions and not to preserve them intact. It follows from what has been said that there have been movements to bring about a changed distribution of power to do - and power to think and to express thought is a power to do- so that there would be a more balanced, a more equal, even, and equitable system of human liberties. ~ John Dewey,
1096:Meditation has to spread all over your life. Whatsoever you do, do meditatively. Walk meditatively, eat meditatively. If you are making love, make love meditatively. Meditation has to become your life twenty-four hours a day; then only the transformation. Then you go beyond sex, you go beyond body, you go beyond mind. And for the first time you become aware of godliness, of ecstasy, of bliss, of truth, of liberation. ~ Rajneesh,
1097:And as paralyzing and upsetting as all the never agains were, the final leaving felt perfect. Pure. The most distilled possible form of liberation. Everything that mattered except one lousy picture was in the trash, but it felt so great. I started jogging, wanting to put even more distance between myself and school.
It is so hard to leave—until you leave. And then it is the easiest goddamned thing in the world. ~ John Green,
1098:Literature, like magic, has always been about the handling of secrets, about the pain, the destruction, and the marvelous liberation that can result when they are revealed. If a writer doesn't give away secrets, his own or those of the people he loves, if he doesn't court disapproval, reproach and general wrath, whether of friends, family or party apparatchiks... the result is pallid, inanimate, a lump of earth. ~ Michael Chabon,
1099:If we look at it more from a philosophical standpoint, these foundations of atheism and secular humanism believe that you are your own God. That leads us to something that unfortunately has crept into many churches across America, and it is what I call the Social Gospel. The social gospel, that could creep into something that is called Liberation Theology, which is a mixture of leftist, pseudo-Christianity with Marxism. ~ Ted Cruz,
1100:Freedom is the very essence of life, the impelling force in all intellectual and social development, the creator of every new outlook for the future of mankind. The liberation of man from economic exploitation and from intellectual and political oppression, which finds its finest expression in the world-philosophy of Anarchism, is the first prerequisite for the evolution of a higher social culture and a new humanity. ~ Rudolf Rocker,
1101:The guru is the equal of all the buddhas. To make any connection with him, whether through seeing him, hearing his voice, remembering him or being touched by his hand, will lead us toward liberation. To have full confidence in him is the sure way to progress toward enlightenment. The warmth of his wisdom and compassion will melt the ore of our being and release the gold of the buddha-nature within. ~ Dilgo Khyentse Rinpoche, #index,
1102:Human inheritance is both blessing and curse. And in religious inheritance this paradox is acute. For many of us religion is heavy baggage. Stories of love and fear, liberation and constriction, grace and malice come not only from our own experiences, and our family's past, but from an ancestral history within a tradition. What curses do we need to shed, in the process of growing up? What can we hold to, as blessing? ~ Kathleen Norris,
1103:Left-wing politics has discarded the revolutionary paradigm advanced by the New Left, in favour of bureaucratic routines and the institutionalization of the welfare culture. The two goals of liberation and social justice remain in place: but they are promoted by legislation, committees and government commissions empowered to root out the sources of discrimination. Liberation and social justice have been bureaucratized. ~ Roger Scruton,
1104:Socialist revolution aims at liberating the productive forces. The changeover from individual to socialist, collective ownership in agriculture and handicrafts and from capitalist to socialist ownership in private industry and commerce is bound to bring about a tremendous liberation of the productive forces. Thus, the social conditions are being created for a tremendous expansion of industrial and agricultural production. ~ Mao Zedong,
1105:Women must see that there can be no liberation for them and no solution to the ecological crisis within a society whose fundamental model of relationships continues to be one of domination. They must unite the demands of the women's movement with those of the ecological movement to envision a radical reshaping of the basic socioeconomic relations and the underlying values of this [modern industrial] society. ~ Rosemary Radford Ruether,
1106:It is the nature of the Kali Yuga that most human beings are now held back from spiritual liberation due to the gravity of inertia, apathy and laziness, (known in Sankrit as the quality of tapas) that overwhelms this age. Despite this seemingly gloomy prognosis, there is a way out of this predicament for those with the will and stamina to awaken from the rampant lethargy, within and outside of themselves, to take action. ~ Zeena Schreck,
1107:Ruthven surmised that he had hit upon some of the central deceptions which had wrecked him and reduced him and so many of his colleagues to this condition. To surmise was not to conquer, of course; he was as helpless as ever but there was a dim liberation in seeing how he had been lied to, and he felt that at least he could take one thing from the terrible years through which he had come: he was free of self-delusion. ~ Barry N Malzberg,
1108:Persons who are very expert and most intelligent in understanding things as they are engage in hearing narrations of the auspicious activities and pastimes of the Lord, which are worth chanting and worth hearing. Such persons do not care even for the highest material benediction, namely liberation, to say nothing of other less important benedictions like the material happiness of the heavenly kingdom. ~ A C Bhaktivedanta Swami Prabhup da,
1109:Prejudice against womenis many, many times intensified against older women. You are viewed not as an intellect but as a body.... Astonishingly, even women's liberation has paid extraordinarily little attention to the older woman and to the fact that her job is limited because she is [older]. They say that women shouldn't be sex objects, but you damned well better be a sex object if you want to get ahead in television. ~ Elinor Guggenheimer,
1110:We cannot claim to have the mind of Christ and remain insensitive to the oppression of our brothers and sisters. We cannot stay oblivious to the world’s struggle for redemption, freedom, and peace. We know that the good done to the poor—the least of our brothers and sisters (Matthew 25:40)—is done to Jesus himself. We know that we must commit ourselves to concrete action on behalf of liberation. There are things to be done. ~ Brennan Manning,
1111:I always thought the women of my age group got short shrift because the women's liberation movement came slightly after. You look at the yearbooks and you see the future homemakers of America - hurray for that - but you also see them in the engineers club. You see minority kids as student body presidents at a time when everyone was supposed to be terminally racist. Yearbooks are genres; they're also folk art, folk documentation. ~ Kevin Starr,
1112:you must achieve liberation during your life time.
Even if you fail to do it during your lifetime, you must think of god at least at the time of death, since one becomes what he thinks of
at the time of death. But unless all your life you have been thinking of God, unless you have accustomed yourself to dhyana of 'God
always during life, it would not at all be possible for you think of God at the time of death. ~ Sri Ramana Maharshi,
1113:A crystalline moment shatters, and the world is a different place. Where there was confinement, now there is release. Recoiling from my sudden liberation, my left arm flings downcanyon, opening my shoulders to the south, and I fall back against the northern wall of the canyon, my mind is surfing on euphoria. As I stare at the wall where not twelve hours ago I etched “RIP OCT 75 ARON APR 03,” a voice shouts in my head: I AM FREE! ~ Aron Ralston,
1114:As for me — there is another partner waiting for me, a teacher whom I knew long ago — his name is solitude. I am glad to be back here among my English friends . . . But I shall come back here to an empty flat and close the door, and I shall lean back against the door, as I recall I used to when I was young, and breathe deeply and feel the deep relief and liberation of coming home to solitude, coming home to myself. ~ Iris Murdoch,
1115:God loves all of us,’ she says, ‘and She wants us to know that She has changed Her garment merely. She is beyond female and male, She is beyond human understanding. But She calls your attention to that which you have forgotten. Jews: look to Miriam, not Moses, for what you can learn from her. Muslims: look to Fatimah, not Muhammad. Buddhists: remember Tara, the mother of liberation. Christians: pray to Mary for your salvation. ~ Naomi Alderman,
1116:God loves all of us,’ she says, ‘and She wants us to know that She has changed her garment merely. She is beyond female and male, She is beyond human understanding. But She calls your attention to that which you have forgotten: Jews, look to Miriam, not Moses, for what you can learn from her. Muslims: look to Fatimah, not Muhammad. Buddhists: remember Tara, the mother of liberation. Christians: pray to Mary for your salvation. ~ Naomi Alderman,
1117:First off, we encounter in this passage the esoteric Kaula doctrine of not one but two Kuṇḍalinīs, an upper and a lower, each of which need to be activated so that, flowing freely in the central channel, they may merge. In this way, the sexual energy (≈ lower Kuṇḍalinī) is sublimated, and the urge to transcend to a higher plane (≈ upper Kuṇḍalinī) is grounded, and each balances the other in the state of embodied liberation. ~ Christopher D Wallis,
1118:I know, that since life is our most precious gift, and as far as we can be absolutely certain, it's given to us to live but once, let us so live we will not regret years of useless virtue, and inertia, and timidity, and ignorance, and in our last moments we can say: 'All my life, all my conscious energies, have been dedicated to the most noble cause in the world, the liberation of the human mind and spirit - beginning with my own'. ~ Maya Angelou,
1119:Like racism and all forms of prejudice, bigotry against transgendered people is a deadly carcinogen. We are pitted against each other in order to keep us from seeing each other as allies. Genuine bonds of solidarity can be forged between people who respect each other's differences and are willing to fight their enemy together. We are the class that does the work of the world, and can revolutionize it. We can win true liberation. ~ Leslie Feinberg,
1120:Once renunciation and the awakened mind have been fully realized, the way to Buddhahood is clear. Liberation is complete and such liberated beings are then Bodhisattvas and Buddhas: "enlightened ones," or "empty dwellers." Their usefulness to others both before and after their physical death, is impossible to conceive. They are nothing but useful energy leading to liberation for all beings still caught in conditioned existence. ~ Maura O Halloran,
1121:We talk of globalization, and how much money is needed for the education of children in the world, their liberation and rehabilitation just $9 billion which is four days of military expense. Just four days. Nine billion dollars is nothing. But what Americans spent on ice cream just 20 percent of this. One fifth of what you spend on ice creams could bring the children out of the clutches of their masters and put them to school. ~ Kailash Satyarthi,
1122:Difference is that raw and powerful connection from which our personal power is forged... We have been taught to either ignore our differences or to view them as causes for separation and suspicion rather than as forces for change. Without community, there is no liberation, only the most vulnerable and temporary armistice between an individual and her oppression... Survival is learning to take our difference and make them strengths. ~ Audre Lorde,
1123:How can you have in our country that is based upon liberality and liberation, be so anti-liberal. That's toxic waste to our consciousness. It's hard to be an American conservative because that's a contradiction in terms. Now if you take away freedom of speech, freedom of press, freedom of protest, and lock people out based upon their race, their language and their religion, that's conservative and fascist. America is a liberal idea. ~ Jesse Jackson,
1124:Three days after the liberation of Buchenwald, I became very ill; some sort of poisoning. I was transferred to a hospital and spent two weeks between life and death.

One day when I was able to get up, I decided to look at myself in the mirror on the opposite wall. I had not seen myself since the ghetto.

From the depths of the mirror, a corpse was contemplating me. The look in his eyes as he gazed at me has never left me. ~ Elie Wiesel,
1125:In my own case, I had to train myself out of that phony smile, which is like a nervous tic on every teenage girl. And this meant that I smiled rarely, for in truth, when it came down to real smiling, I had less to smile about. My 'dream' action for the women's liberation movement: a smile boycott, at which declaration all women would instantly abandon their 'pleasing' smiles, henceforth smiling only when something pleased them. ~ Shulamith Firestone,
1126:It is important to preserve the body’s strength and health, for it is our best instrument. Take care that it is strong and healthy, you possess no better instrument. Imagine that it is as strong as steel and that thanks to it you travel over this ocean of life. The weak will never attain to liberation, put off all weakness, tell your body that it is robust, your intelligence that it is strong, have in yourself a boundless faith and hope ~ Vivekananda,
1127:The great thing about not having a script is there's nothing you have to shoot that day. When you start filming, you can shoot anything you want. There's no pressure to shoot anything. Whatever interests you that day is what you're shooting. That's a big liberation that makes it more enjoyable and more relaxed. I think if you have that kind of framework it can make it a much more satisfying thing to work on and to watch as well. ~ Michael Winterbottom,
1128:There is however difference between the theology of liberation and traditional theology, the latter being based primarily On the Word of God made incarnate in the Holy Scripture Liberation theology is of course also inspired by the Word, but its representatives are convinced that God also speaks to us in everyday events and that, for example, information obtained through the mass media can be a special way in which God speaks to us. ~ Ernesto Cardenal,
1129:That was a moment where something clarified about shame for me: it’s not just something negative but some kind of arrow, it’s pointing at something, some confusing blend of fear and desire. There was liberation in that, thinking of shame as something to follow, like a path—rather than simply something to be paralyzed by, or try to dissolve, or become second-level meta-shamed by (i.e. “I shouldn’t even be having this feeling of shame…”) ~ Leslie Jamison,
1130:Pakistan, she observed, had a policy of “profiting from the disputes of others,” and she cited Pakistan’s desire to benefit from tension between the great powers and Pakistan’s early focus on the Palestine dispute as examples of this tendency. “Pakistan was occupied with her own grave internal problem, but she still found time to talk fervently of sending ‘a liberation army to Palestine to help the Arabs free the Holy Land from the Jews ~ Husain Haqqani,
1131:The ability to know that your perceptions are accurate has to happen without others' validation. Intuition is not the result of diet, rituals, or wind chimes. It's the natural consequence of having self-esteem, the greatest power you can have. With self-esteem, your life can broaden into an adventure because you can know in your gut that you can handle the unknown. And you can handle helping others without fear, which is true liberation. ~ Caroline Myss,
1132:The struggle to end sexist oppression that focuses on destroying the cultural basis for such domination strengthens other liberation struggles. Individuals who fight for the eradication of sexism without struggles to end racism or classism undermine their own efforts. Individuals who fight for the eradication of racism or classism while supporting sexist oppression are helping to maintain the cultural basis of all forms of group oppression. ~ Bell Hooks,
1133:By the time [of modern] generation was coming of age sexually, there was already this idea of safe sex. But that didn't exist for me. I came out of the free-swinging '60s and '70s. It was free love, baby. That was it. We had very liberal sex-ed classes in 1973, a yearlong environmental science class, and then Women's Lib and Gay Liberation. So it's insane to go from that to Reagan and AIDS. It was like, "What happened? Where's my future?" ~ Michael Stipe,
1134:If we are in a general way permitted to regard human activity in the realm of the beautiful as a liberation of the soul, as a release from constraint and restriction, in short to consider that art does actually alleviate the most overpowering and tragic catastrophes by means of the creations it offers to our contemplation and enjoyment, it is the art of music which conducts us to the final summit of that ascent to freedom. ~ Georg Wilhelm Friedrich Hegel,
1135:..the struggle to end sexist oppression that focuses on destroying the cultural basis for such domination strengthens other liberation struggles. Individuals who fight for the eradication of sexism without struggles to end racism or classism undermine their own efforts. Individuals who fight for the eradication of racism or classism while supporting sexist oppression are helping to maintain the cultural basis of all forms of group oppression. ~ bell hooks,
1136:World War II was fought for the abolition of racial exclusiveness, equality of nations and the integrity of their territories, liberation of enslaved nations and restoration of their sovereign rights, the right of every nation to arrange its affairs as it wishes, economic aid to nations that have suffered and assistance to them in attaining their material welfare, restoration of democratic liberties, and destruction of the Hitlerite regime. ~ Joseph Stalin,
1137:Buddha says: Meditation brings two things. It brings wisdom, it brings freedom. These two flowers grow out of meditation. When you become silent, utterly silent, beyond the mind, two flowers bloom in you. One is of wisdom: you know what is and what is not. And the other is of freedom: you know now there are no more any limitations on you, either of time or of space. You become liberated. Meditation is the key to liberation, to freedom, to wisdom. ~ Rajneesh,
1138:Every act of rebellion expresses a nostalgia for innocence and an appeal to the essence of being. But one day nostalgia takes up arms and assumes the responsibility of total guilt; in other words, adopts murder and violence. The servile rebellions, the regicide revolutions, and those of the twentieth century have thus, consciously, accepted a burden of guilt which increased in proportion to the degree of liberation they proposed to introduce. ~ Albert Camus,
1139:It is obvious that many women have appropriated feminism to serve their own ends, especially those white women who have been at the forefront of the movement; but rather than resigning myself to this appropriation I choose to re-appropriate the term “feminism,” to focus on the fact that to be “feminist” in any authentic sense of the term is to want for all people, female and male, liberation from sexist role patterns, domination, and oppression. ~ Bell Hooks,
1140:It is obvious that many women have appropriated feminism to serve their own ends, especially those white women who have been at the forefront of the movement; but rather than resigning myself to this appropriation I choose to re-appropriate the term “feminism,” to focus on the fact that to be “feminist” in any authentic sense of the term is to want for all people, female and male, liberation from sexist role patterns, domination, and oppression. ~ bell hooks,
1141:The liberation of the human mind has never been furthered by dunderheads; it has been furthered by gay fellows who heaved dead cats into sanctuaries and then went roistering down the highways of the world, proving to all men that doubt, after all, was safe - that the god in the sanctuary was finite in his power and hence a fraud. One horse-laugh is worth ten thousand syllogisms. It is not only more effective; it is also vastly more intelligent. ~ H L Mencken,
1142:As your likes and dislikes become stronger, as your identifications become stronger with one thing or another, all that you are doing is excluding existence. If I say, “I like this very much,” in a big way I am excluding the rest of existence at that moment. So the stronger it becomes, the deeper the exclusion becomes. The very process of liberation is to include, not to exclude. In exclusion, you become trapped. In inclusion, you become liberated. ~ Sadhguru,
1143:Out yonder there was this huge world, which exists independently of us human beings and which stands before us like a great, eternal riddle, at least partially accessible to our inspection and thinking. The contemplation of this world beckoned like a liberation … The road to this paradise was not so comfortable and alluring as the road to the religious paradise; but it has proved itself as trustworthy, and I have never regretted having chosen it. ~ Carl Sagan,
1144:Buddhist psychology has developed a distinct system of classification. Rather than dividing thoughts into classes like “good” and “bad,” Buddhist thinkers prefer to regard them as “skillful” versus “unskillful.” An unskillful thought is one connected with greed, hatred, or delusion. These are the thoughts that the mind most easily builds into obsessions. They are unskillful in the sense that they lead you away from the goal of liberation. ~ Henepola Gunaratana,
1145:I had no epiphany, no singular revelation, no moment of truth, but a steady accumulation of a thousand slights, a thousand indignities and a thousand unremembered moments produced in me an anger, a rebelliousness, a desire to fight the system that imprisoned my people. There was no particular day on which I said, Henceforth I will devote myself to the liberation of my people; instead, I simply found myself doing so, and could not do otherwise. ~ Nelson Mandela,
1146:The music stopped. The circle broke. Sometimes a slave will be lost in a brief eddy of liberation. In the sway of a sudden reverie among the furrows or while untangling the mysteries of an early morning dream. In the middle of a song on a warm Sunday night. Then it comes, always - the overseer's cry, the call to work, the shadow of the master, the reminder that she is only a human being for a tiny moment across the eternity of her servitude. ~ Colson Whitehead,
1147:I feel Aleister Crowley is a misunderstood genius of the 20th century. Because his whole thing was liberation of the person, of the entity, and that restrictions would foul you up, lead to frustration which leads to violence, crime, mental breakdown, depending on what sort of makeup you have underneath. The further this age we're in now gets into technology and alienation, a lot of the points he's made seem to manifest themselves all down the line. ~ Jimmy Page,
1148:Mass movements are always so unhip. That’s what was great about punk. It was an antimovement, because there was knowledge there from the very beginning that with mass appeal comes all those tedious folks who need to be told what to think. Hip can never be a mass movement. And culturally, the gay liberation movement and all the rest of the movements were the beginning of political correctness, which was just fascism to us. Real fascism. More rules. ~ Legs McNeil,
1149:THE music stopped. The circle broke. Sometimes a slave will be lost in a brief eddy of liberation. In the sway of a sudden reverie among the furrows or while untangling the mysteries of an early-morning dream. In the middle of a song on a warm Sunday night. Then it comes, always—the overseer’s cry, the call to work, the shadow of the master, the reminder that she is only a human being for a tiny moment across the eternity of her servitude. The ~ Colson Whitehead,
1150:To forgive another from the heart is an act of liberation. We set that person free from the negative bonds that exist between us. As long as we do not forgive we pull them with us, or worse, as a heavy load. The great temptation is to cling in anger to our enemies & then define ourselves as being offended & wounded by them. Forgiveness, therefore, liberates not only the other but also ourselves. It is the way to the freedom of the children of God. ~ Henri Nouwen,
1151:What's on the other side of the tiny gigantic revolution in which I move from loathing to loving my own skin? What fruits would that particular liberation bear?
We don't know-as a culture, as a gender, as individuals, you and I. The fact that we don't know is feminism's one true failure. We claimed the agency, we granted ourselves the authority, we gathered the accolades, but we never stopped worrying about how our asses looked in our jeans. ~ Cheryl Strayed,
1152:Organization is not only directly linked to unity, but a natural development of that unity. Accordingly, the leaders' pursuit of that unity is also an attempt to organize the people, requiring witness to the fact that the struggle for liberation is a common task." "Leaders who do not act dialogically, but insist on imposing their decisions, do not organize the people--they manipulate them. They do not liberate, nor are they liberated: they oppress. ~ Paulo Freire,
1153:The way to liberation lies through this realization of the Self, by God-communion and by remaining in this God-aware state of the soul while performing dutiful actions. Any individual can reach this supreme actionless state by the renunciation of all fruits of actions: performing all dutiful acts without harbouring in his heart any likes and dislikes, possessing no material desires, and feeling God, not the ego, as the Doer of all actions. ~ Paramahansa Yogananda,
1154:It meant a kind of real liberation of expression. It embraced amateurism in a way that I still am inspired by. It was not about trying to get, you know, stadium gigs or even commercial radio play or even record deals for that matter. It was about saying something 'cause you meant it, and expressing something that you felt. And that was primary for that - whatever the scene, whatever punk rock means, it was very, very important to me, very formative. ~ Jim Jarmusch,
1155:Protector, by your blessing and the mighty truth of the Rare and Supreme Three Roots, may all beings awaken from ignorance! While in the Bardo of Birth and Living, may beings first listen impartially to teachings, then cut through doubts about the meaning, and finally, take up the meaning that was understood. May they follow after the sacred ones who have come before, attain a fearless and confident death, and attain liberation free of the bardos! ~ Anyen Rinpoche,
1156:Centuries ago, the irritant was established cultural authorities that shackled the mind in “self-imposed immaturity,” as Kant said. But our emergence from immaturity seems to have stalled at an adolescent stage, like a hippie who hasn’t aged very well. The irritants that stand out now are the self-delusions that have sprouted up around a project of liberation that has gone to seed, ushering in a “culture of performance” that makes us depressed. ~ Matthew B Crawford,
1157:Taoism, on the other hand, is generally a pursuit of older men, and especially of men who are retiring from active life in the community. Their retirement from society is a kind of outward symbol of an inward liberation from the bounds of conventional patterns of thought and conduct. For Taoism concerns itself with unconventional knowledge, with the understanding of life directly, instead of in the abstract, linear terms of representational thinking. ~ Alan W Watts,
1158:But Taoism must on no account be understood as a revolution against convention, although it has sometimes been used as a pretext for revolution. Taoism is a way of liberation, which never comes by means of revolution, since it is notorious that most revolutions establish worse tyrannies than they destroy. To be free from convention is not to spurn it but not to be deceived by it. It is to be able to use it as an instrument instead of being used by it. ~ Alan W Watts,
1159:Once I asked Mina why she danced so smoothly while most of the other women made abrupt, jerky movements, and she said that many of the women confused liberation with agitation. 'Some ladies are angry with their lives,' she said 'and so even their dance becomes an expression of that.' Angry women are hostages of their anger. They cannot escape it and set themselves free, which is indeed a sad fate. The worst of prisons is a self-created one. (p.162) ~ Fatema Mernissi,
1160:Political movements for justice are part of the fuller development of the cosmos, and nature is the matrix in which humans come to their self-awareness of their power to transform. Liberation movements are a fuller development of the cosmos's sense of harmony, balance, justice, and celebration. This is why true spiritual liberation demands rituals of cosmic celebrating and healing, which will in turn culminate in personal transformation and liberation. ~ Matthew Fox,
1161:The most powerful antidotes to cruelty, abuse, and indifference are not anger and sadness, but love, peace, joy, and openhearted creative enthusiasm for this precious gift of a human life. Just as Thich Nhat Hanh has wisely said that without inner peace, we cannot contribute to the peace movement, so it is also that without inner freedom, we cannot contribute to the liberation of animals, which is the essential prerequisite to meaningful human freedom. ~ Will Tuttle,
1162:The New Testament called it salvation or enlightenment, the Twelve Step Program called it recovery. The trouble is that most Christians pushed this great liberation off into the next world, and many Twelve Steppers settled for mere sobriety from a substance instead of a real transformation of the self. We have all been the losers, as a result—waiting around for “enlightenment at gunpoint” (death) instead of enjoying God’s banquet much earlier in life. ~ Richard Rohr,
1163:This “vision” of the Self is described in the Upanishads as Liberation (moksha). It is a freedom, a release, from doubt, from uncertainty, from the fears attending ignorance, forever. All questions are answered; all desires and causes for sorrow are put to rest; for thereafter, a man knows the secret of all existence. All previous notions of limitation and mortality, all darkness of ignorance, is swept away in the all-illuminating light of Truth: ~ Swami Abhayananda,
1164:My parents, who were Communists, always pretended to be American patriots. You can always convince yourself you are: 'I love America, I just want it to be perfect, which it will be when it becomes a Soviet Communist state'. When the left called for 'liberation' what it really wanted was to erase the human slate and begin again. Like everybody else, I see things that need to be improved. I just am mindful of the fact that they can be made a lot worse. ~ David Horowitz,
1165:At the time of the liberation of the camps, I remember, we were convinced that after Auschwitz there would be no more wars, no more racism, no more hatred, no more anti-Semitism. We were wrong. This produced a feeling close to despair. For if Auschwitz could not cure mankind of racism, was there any chance of success ever? The fact is, the world has learned nothing. Otherwise, how is one to comprehend the atrocities committed in Cambodia, Rwanda, Bosnia… ~ Elie Wiesel,
1166:For the first time, I left Naples, left Campania. I discovered that I was afraid of everything: afraid of taking the wrong train, afraid of having to pee and not knowing where to do it, afraid that it would be night and I wouldn’t be able to orient myself in an unfamiliar city, afraid of being robbed. I put all my money in my bra, as my mother did, and spent hours in a state of wary anxiety that coexisted seamlessly with a growing sense of liberation. ~ Elena Ferrante,
1167:In order to find spiritual freedom (Oneness) and liberation from the illusion of separation and suffering, we must first master the basics and learn to love and take care of ourselves. This development of self-love requires us to create clear boundaries and a sense of distinct identity. Only once we can master the ability to separate ourselves from others and take care of our needs can we begin to truly help others, and ultimately to transcend the ego. ~ Aletheia Luna,
1168:In the first half of 1944, battle casualty rates for every 1,000 bomber crewmen serving six months in combat included 712 killed or missing and 175 wounded: 89 percent. By one calculation, barely one in four U.S. airmen completed twenty-five missions over Germany, a minimum quota that was soon raised to thirty and then thirty-five on the assumption that the liberation of France and Belgium and the attenuation of German airpower made flying less lethal. ~ Rick Atkinson,
1169:who can duly adore that Love which will open the high gates to a prodigal who is brought in kicking, struggling, resentful, and darting his eyes in every direction for a chance of escape? The words compelle intrare, compel them to come in, have been so abused by wicked men that we shudder at them; but, properly understood, they plumb the depth of the Divine mercy. The hardness of God is kinder than the softness of man, and His compulsion is our liberation. ~ C S Lewis,
1170:In a strange sort of way, all this illegality actually set these people free. During the war, they had only two grim choices: they could either become soldiers in their enemy’s army or slave away as civilian war workers. The soldiers would be sent to the front to be used as human shields against the shells. The laborers would be worked to the bone—and sometimes death—in coal mines or munitions factories. The life of an outlaw was a kind of liberation. ~ Masaji Ishikawa,
1171:The women's liberation movement of today in America, in its most oceanic sense, is a wish by women to be liked for something other than their reproductive abilities, especially since the planet is harrowingly overpopulated. And the rejection of the Equal Rights Amendment by male state legislators is this clear statement by men, in my opinion: "We're sorry, girls, but your reproductive abilities are about all we can really like you for."

The truth. ~ Kurt Vonnegut,
1172:The truth is, once you understand that there are people who do not want you to exist, that is a difficult card to remove from the table. There is no liberation, no undoing that knowledge. It is the unyielding door, the one that simply cannot be pushed back against any longer. For many, there are reminders of this every day, every hour. It makes "Alright," the emotional bar and the song itself, the best there is. It makes existence itself a celebration. ~ Hanif Abdurraqib,
1173: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,
1174:It is naturally a sign of inner liberation when a patient can squarely recognize his difficulties and take them with a grain of humor. But some patients at the beginning of analysis make incessant jokes about themselves, or exaggerate their difficulties in so dramatic a way that they will appear funny, while they are at the same time absurdly sensitive to any criticism. In these instances humor is used to take the sting out of an otherwise unbearable shame. ~ Karen Horney,
1175:This way I prayed: "Slake the dumb thirst
Of singing with a sweet libation!"
But to the earthling of the earth
There can be no liberation.

Like smoke from sacrifice, that it could not
Fly Strength- and Glory-ward -- alas -
But only clouded at the feet
And, as if praying, kissed the grass.

Thus I, O Lord, before thee bow:
Will reach the fire of the sky
My lashes that are closed for now
And muteness utter and divine? ~ Anna Akhmatova,
1176:If it is true to say of the lazy that they kill time, then it is greatly to be feared that an era which sees its salvation in public opinion, this is to say private laziness, is a time that really will be killed: I mean that it will be struck out of the history of the true liberation of life. How reluctant later generations will be to have anything to do with the relics of an era ruled, not by living men, but by pseudo-men dominated by public opinion. ~ Friedrich Nietzsche,
1177:For the Buddha of the Pali Canon, the goal is liberation: the cessation of suffering, the end of the endless hamster-wheel of dependent origination, of mental formations leading to desire leading to clinging leading to suffering and so on. Nibbana, or nirvana, was not originally conceived as some magical heavenly world, or even a permanent altered state of consciousness. It is usually described, in the early texts, negatively: as a candle being snuffed out. ~ Jay Michaelson,
1178:When, for example, in the name of non-discrimination, people try to force the Catholic Church to change her position on homosexuality or the ordination of women, then that means that she is no longer allowed to live out her own identity and that, instead, an abstract, negative religion is being made into a tyrannical standard that everyone must follow. That is then seemingly freedom — for the sole reason that it is liberation from the previous situation. ~ Pope Benedict XVI,
1179:If the goal was to increase the love, rather than winning or dominating a constant opponent, I think we could actually imagine liberation from constant oppression. We would suddenly be seeing everything we do, everyone we meet, not through the tactical eyes of war, but through eyes of love. We would see that there's no such thing as a blank canvas, an empty land or a new idea - but everywhere there is complex, ancient, fertile ground full of potential. ~ Adrienne Maree Brown,
1180:We find we have little to guide us in our search and must put trust in the only power we have, that natural instinct that propels us toward creation, choice, liberation and change. We must yield to the challenge of becoming fully human and trust in our human processes in the hope that they will lead us there. Our challenge then is clear, to make as much of the illusion as possible a reality. After all, our reality is no more than what was once our illusion. ~ Leo F Buscaglia,
1181:Women's liberation has often been portrayed as a movement intent on encroaching upon or taking power and privilege away from men, as though in some dismal zero-sum game, only one gender at a time could be free and powerful. But we are free together or slaves together. Surely the mindset of those who think they need to win, to dominate, to punish, to reign supreme must be terrible and far from free, and giving up this unachievable pursuit would be liberatory. ~ Rebecca Solnit,
1182:We find we have little to guide us in our search and must put trust in the only power we have, that natural instinct that propels us toward creation, choice, liberation and change. We must yield to the challenge of becoming fully human and trust in our human processes in the hope that they will lead us there. Out challenge then is clear, to make as much of the illusion as possible a reality. After all, our reality is not more than what was once our illusion. ~ Leo F Buscaglia,
1183:White people's fear of Black people with guns will never cease to amaze me. Probably it's because they think about what they would do were they in our place. Especially the police, who have done so much dirt to Black people - their guilty conscience tells them to be afraid. When Black people seriously organize and take up arms to fight for our liberation, there will be a lot of white people who will drop dead from no other reason than their own guilt and fear. ~ Assata Shakur,
1184:Jesus was an inner anarchist. His central message was that another world was waiting to be born. The people confused this message with the notion that Jesus was somehow going to physically displace the ruling regime of the day and achieve political freedom. Jesus did not advocate the expulsion of religious or worldly leaders by the sword. Instead, he told people to find liberation inside themselves and then unlock the prison cells for everyone else to break free.  ~ Jim Palmer,
1185:In July 1970, the Women’s Liberation Basement Press, in Berkeley, California, launched an underground comic book called It Aint Me Babe. The cover of its first issue featured Wonder Woman marching in a rally protesting stock comic-book plots. Inside, Supergirl tells Superman to get lost, Veronica ditches Archie for Betty, Petunia Pig tells Porky Pig to cook his own dinner, and when Iggy tells Lulu “No girls allowed!” she has only one thing to say: “Fuck this shit! ~ Jill Lepore,
1186:Linga Purana is where Maheshwara, present in the Agni Linga, explained {the objects of life) virtue, wealth, pleasure, and final liberation at the end of the Agni Kalpa, and this Purana, consists of eleven thousand stanzas. It is said to have been originally composed by Brahma and the primitive Linga is a pillar of radiance, in which Maheswara is present. ~ Horace H. Wilson, in Works:¬Vol. ¬6 : ¬The Vishṅu Purāṅa: a system of Hindu mythology ..., Volume 6 (1864), p. LXVii-LXViii,
1187:There are three types of disease: body disease, mind disease, and nervous system disease. When the mind is diseased, the whole body is diseased. The yoga scriptures say “Manayeva manu ā ā kara a bandha mok ayo (this verse may be transliterated incorrectly),” the mind is the cause of both bondage and liberation. If the mind is sick and sad, the whole body gets sick, and all is finished. So first you must give medicine to the mind. Mind medicine: that is yoga. ~ K Pattabhi Jois,
1188:And just as the functions of the bodily organs of plants and animals cannot be arbitrarily altered, so that, for example, one cannot at will hear with his eyes and see with his ears, so also one cannot at pleasure transform an organ of social oppression into an instrument for the liberation of the oppressed. The state can only be what it is: the defender of mass exploitation and social privileges, the creator of privileged classes and castes and of new monopolies. ~ Rudolf Rocker,
1189:. . . rescue symbolizes the liberation of the anima figure from the devouring aspect of the mother image. Not until this is accomplished can a man achieve his first true capacity for relatedness to women . . . freeing the psychic energy attached to the mother-son relationship, in order to achieve a more adult relation to women . . . and, indeed, to adult society as a whole. The hero-dragon battle . . . symbolic expression of this process of "growing up". P. 118 ~ Carl Gustav Jung,
1190:When statistics come in saying that only 29 percent of American women would describe themselves as feminist—and only 42 percent of British women—I used to think, What do you think feminism IS, ladies? What part of “liberation for women” is not for you? Is it freedom to vote? The right not to be owned by the man you marry? The campaign for equal pay? “Vogue,” by Madonna? Jeans? Did all that good shit GET ON YOUR NERVES? Or were you just DRUNK AT THE TIME OF SURVEY? ~ Caitlin Moran,
1191:Much has been written about the character of Louis IX—all of it good. Even his staunchest enemies agreed that Louis was a man of integrity whose moral character was unassailable and whose devotion to justice was legendary. Like all men of his class, Louis was raised in a culture of chivalry that celebrated the crusade as the greatest use of Christian arms. It is no exaggeration to say that the liberation of Jerusalem was the single most cherished goal in his life. ~ Thomas F Madden,
1192:To A Dead Woman
''I will not forget'- -vows so arrogant
life does not forgive. So, let leave vain promises.
A fleeting spark you were, may your liberation spread along
unimagined pathways, the enchantment of your lovely face fade,
fade into the grass, the leaves, the dance of the seasons,
the oceans, the blue of the sky.
In this night, in the solitude of my heart I keep aflame
only these words- -You were here, once you were here.
~ Buddhadeb Bosu,
1193:10. Without a foundation in the conventional truth, The significance of the ultimate cannot be taught. Without understanding the significance of the ultimate, Liberation is not achieved. 11. By a misperception of emptiness A person of little intelligence is destroyed. Like a snake incorrectly seized Or like a spell incorrectly cast. 12. For that reason—that the Dharma is Deep and difficult to understand and to learn— The Buddha’s mind despaired of Being able to teach it. ~ N g rjuna,
1194:I'm convinced that welfare reforms deserve our support, both because they are better (or at least much less bad) for the animals involved (the Golden Rule), and because they push the envelope, moving us closer to the compassionate world that all animal rights activists are working toward...On the other hand, working toward welfare reforms has the immediate benefit of helping improve animals' lives today and acts as a crucial stepping stone toward animal liberation. ~ Bruce Friedrich,
1195:Revolutionists who took part in uprisings in one part of the globe would often migrate to take part in uprisings in another. Francisco de Miranda, the Venezuelan radical who launched his country’s wars of liberation from Spain, went to the United States to meet with revolutionaries such as Thomas Paine, and he participated in the French Revolution. Paine fomented revolt in the United States, England, and revolutionary France, where he was initially embraced as a hero. ~ Chris Hedges,
1196:When statistics come in saying that only 29 percent of American women would describe themselves as feminist - and only 42 percent of British women - I used to think, What do you think feminism IS, ladies? What part of 'liberation for women' is not for you? Is it freedom to vote? The right not to be owned by the man you marry? The campaign for equal pay? 'Vogue' by Madonna? Jeans? Did all that good shit GET ON YOUR NERVES? Or were you just DRUNK AT THE TIME OF SURVEY? ~ Caitlin Moran,
1197:Liberation is freedom from all outside expectations, even our own. Liberation is not having to love your body all the time. Liberation is not asking permission to be included in society’s ideal of beauty. Liberation is bucking the concept of beauty as currency altogether. Liberation is recognizing the systemic issues that surround us and acknowledging that perhaps we’re not able to fix them all on our own. Liberation is personally giving ourselves permission to live life. ~ Jes Baker,
1198:Solidarity is not a matter of altruism. Solidarity comes from the inability to tolerate the affront to our own integrity of passive or active collaboration in the oppression of others, and from the deep recognition of our most expansive self-interest. From the recognition that, like it or not, our liberation is bound up with that of every other being on the planet, and that politically, spiritually, in our heart of hearts we know anything else is unaffordable. ~ Aurora Levins Morales,
1199:We're here to mark that day in history when the Allied peoples joined in battle to reclaim this continent to liberty. For four long years, much of Europe had been under a terrible shadow. Free nations had fallen, Jews cried out in the camps, millions cried out for liberation. Europe was enslaved, and the world prayed for its rescue. Here in Normandy the rescue began. Here the Allies stood and fought against tyranny in a giant undertaking unparalleled in human history. ~ Ronald Reagan,
1200:What distinguishes our species is thought. The cerebral cortex is in a way a liberation. We need no longer be trapped in the genetically inherited behavior patterns of lizards and baboons: territoriality and aggression and dominance hierarchies. We are each of us largely responsible for what gets put in to our brains. For what as adults we wind up caring for and knowing about. No longer at the mercy of the reptile brain we can change ourselves. Think of the possibilities. ~ Carl Sagan,
1201:The idea of self-determination was gradually given credibility by international law, and it lent strong emancipatory support to movements of liberation struggling against a West-centric world order. Latin American countries used international law creatively, both to limit the protection of foreign investment by establishing the primacy of national sovereignty in relation to natural resources, and by building support for the norm on non-intervention in internal affairs. ~ Richard A Falk,
1202:To put it in Quaker terms, my inner light flickered a lot, like the overhead fluorescent at a Motel 6, and sometimes, it burnt out altogether. The closest I came to consistent faith was during my senior year religion class, when we learned about the Central and South American liberation theology movements and I became briefly convinced that God was a left-wing superhero who led the global struggle against imperialism and corporate greed. Sort of a celestial Michael Moore. ~ Kevin Roose,
1203:Ecuadorian President Rafael Correa was masterful at this. In 2011, he won a massive $40 million libel suit against the owners and editor of a major newspaper, El Universo, for publishing an editorial that labeled him a “dictator.” Correa called the case a “great step forward for the liberation of our Americas from one of the largest and most unpunished powers: the corrupt media.” He later pardoned the owners, but the lawsuit had a powerful chilling effect on the press. ~ Steven Levitsky,
1204:We can walk out of our own prisons of pain and suffering.  Indeed the walls and chains of our captivity have been removed.  The warmth of the sun of healing can be felt, the flowers of spiritual renewal can be smelled, and the fresh air of liberation can be breathed if we will become convinced that Jesus has accomplished the healing part of the atonement.  But we must leave the prisons of our own disbelief.  We must recognize that the chains of victimhood have been broken. ~ David Wright,
1205:Douglas wondered if his friend would make it out of this alive. He realized, not for the first time, that life or death was not the most important thing. The most important thing was the mission, their own small attempt to “proclaim liberty to the captives,” as the Book of Isaiah had commanded nearly three thousand years before. To engage in a war where there would be no material benefit for the victor other than the liberation of oppressed and victimized human beings. ~ Kareem Abdul Jabbar,
1206:The rise of Milo, Trump and the alt-right are not evidence of the return of the conservatism, but instead of the absolute hegemony of the culture of non-conformism, self-expression, transgression and irreverence for its own sake – an aesthetic that suits those who believe in nothing but the liberation of the individual and the id, whether they’re on the left or the right. The principle-free idea of counterculture did not go away; it has just become the style of the new right. ~ Angela Nagle,
1207:Pure devotional service is śravaṇaṁ kīrtanam. Pure devotees, who take transcendental pleasure in hearing and chanting the glories of the Lord, do not care for any kind of liberation; even if they are offered the five liberations, they refuse to accept them, as stated in the Bhāgavatam in the Third Canto. Materialistic persons aspire for the sense enjoyment of heavenly pleasure in the heavenly kingdom, but devotees reject such material pleasure at once. The ~ A C Bhaktivedanta Swami Prabhup da,
1208:To most Bible students Jesus was physically and literally raised from the dead, appearing physically and literally to his disciples. But a study of the gospel account by no means substantiates this attitude; it implies that both the resurrection and ascension were spiritual mysteries. The Christian awaits his day of liberation when he shall be reborn in Christ, but it seems that he is not informed as to the true nature of this spiritual experience. ~ Manly P Hall, How to Understand Your Bible,
1209:But two, religion has also served—in a usually very, very small minority—the function of radical transformation and liberation. This function of religion does not fortify the separate self, but utterly shatters it—not consolation but devastation, not entrenchment but emptiness, not complacency but explosion, not comfort but revolution—in short, not a conventional bolstering of consciousness but a radical transmutation and transformation at the deepest seat of consciousness itself. ~ Ken Wilber,
1210:To put it differently, as long as mind and heart are caught up in want, in desire, there must be emptiness.
You want things, ideas, persons, only when you are conscious of your own emptiness, and that wanting creates a choice.
When there is craving there must be choice, and choice precipitates you into the conflict of experiences.
You have the capacity to choose, and thereby you limit yourself by your choice. Only when mind is free from choice is there liberation. ~ Jiddu Krishnamurti,
1211:My idea of philosophy is that if it is not relevant to human problems, if it does not tell us how we can go about eradicating some of the misery in this world, then it is not worth the name of philosophy. I think Socrates made a very profound statement when he asserted that the raison d'etre of philosophy is to teach us proper living. In this day and age 'proper living' means liberation from the urgent problems of poverty, economic necessity and indoctrination, mental oppression. ~ Angela Davis,
1212:The human mind has absolute freedom within its true nature. You can attain your freedom intuitively. Do not work for freedom, rather allow the practice itself to be liberation. When you wish to rest, move your body slowly and stand up quietly. Practice this meditation in the morning or in the evening, or at any leisure time during the day. You will soon realize that your mental burdens are dropping away one by one, and that you are gaining an intuitive power hitherto unnoticed. ~ Jack Kornfield,
1213:I began researching and writing what I intended as a book-length essay entitled Fascination and Liberation, exploring the question of whether there is a conflict between creativity and the Eastern form of enlightenment. I don't know if I'll ever finish that essay, because I had an experience, after I'd written two or three chapters, in which it seemed to me that my psychic antibodies decisively rejected Buddhism. Interestingly, the rejection felt as if it happened in Zen terms. ~ Quentin S Crisp,
1214:poor people are presented in the Theology of Liberation as decent, that is, asexual or monogamous heterosexual spouses united in the holy sacrament of marriage, people of faith and struggle who do not masturbate, have lustful thoughts at prayer times, cross-dress, or enjoy leather practices. However, if we keep falsifying human relationships in the name not only of God (a habit to which we have grown accustomed) we must remember that we do it also in our love for justice. ~ Marcella Althaus Reid,
1215:The fabric of human life is woven with relationships. Once we thematize the importance of dialogue, the multiplicity of ongoing and created situations in which dialogical skills can be nurtured abound. As we have seen, this requires us to slow down and turn toward each other, having a clear sense of the relationship between our current footing in dialogue with one another and the future we are trying to create. The nurture of dialogical capacities is essential to human liberation. ~ Mary Watkins,
1216:Jesus Christ and all the writers of the New Testament call us to break free of mammon lust and live in joyous trust...They point us toward a way of living in which everything we have we receive as a gift, and everything we have is cared for by God, and everything we have is available to others when it is right and good. This reality frames the heart of Christian simplicity. It is the means of liberation and power to do what is right and to overcome the forces of fear and avarice. ~ Richard J Foster,
1217:Actually we've had a black bourgeoisie or the makings of a black bourgeoisie for many more decades.In a sense the quest for the emancipation of black people in the US has always been a quest for economic liberation which means to a certain extent that the rise of black middle class would be inevitable. What I think is different today is the lack of political connection between the black middle class and the increasing numbers of black people who are more impoverished than ever before. ~ Angela Davis,
1218:As a great democratic society, we have a special responsibility to the arts. For art is the great democrat, calling forth creative genius from every sector of society, disregarding race or religion or wealth or color. What freedom alone can bring is the liberation of the human mind and a spirit which finds its greatest flowering in the free society. I see of little more importance to the future of our country and our civilization than the full recognition of the place of the artist. ~ John F Kennedy,
1219:I think that a black poet can do one of two things for his people: 1. Reflect the beauty of their black life; whole, broken and mending. 2. Lead them in a righteous direction by showing them the path and what lies ahead in liberation and victory. If you call yourself a black poet and you ain’t doin’ that, you ain’t bein’ truthful and you ain’t bein’ fair and in general, you ain’t doin’ nothin’ for yr people/yr self/the struggle/the nation/the community. In short, you ain’t doin’ shit. ~ Pearl Cleage,
1220:Women's liberation, if not the most extreme then certainly the most influential neo-Marxist movement in America, has done to the American home what communism did to the Russian economy, and most of the ruin is irreversible. By defining relations between men and women in terms of power and competition instead of reciprocity and cooperation, the movement tore apart the most basic and fragile contract in human society, the unit from which all other social institutions draw their strength. ~ Ruth Wisse,
1221:Behold, I have reached the peak of the mountain and my spirit has taken flight in the heavens of freedom and liberation. I have gone far, far away, O children of my mother; the hills beyond the mists are now hidden from my view, the last traces of the valleys have been flooded by the ocean of serenity, and the paths and trails have been erased by the hand of oblivion. The roar of ocean waves has faded. I no longer hear anything but the anthem of eternity, which harmonizes with the spirit. ~ Khalil Gibran,
1222:But, despite everything, it was almost a pleasure to suffer those torments. I had crawled through life blindly and dully for so long, my heart had kept silent and had sat, impoverished, in a corner for so long, that even these self accusations, this horror, this whole ghastly emotion in my soul was welcome. After all, it was an emotion, flames were still rising, it showed that my heart was still alive! In a confused way, in the midst of misery I felt something like liberation and springtime. ~ Hermann Hesse,
1223:It is in the capacity to love, that is to SEE, that the liberation of the soul from fantasy consists. The freedom which is a proper human goal is the freedom from fantasy, that is the realism of compassion. What I have called fantasy, the proliferation of blinding self-centered aims and images, is itself a powerful system of energy, and most of what is often called 'will' or 'willing' belongs to this system. What counteracts the system is attention to reality inspired by, consisting of, love. ~ Iris Murdoch,
1224:Being in love, however, is something we say yes to. It is a willing yielding into love’s presence. It is a conscious easing of defenses. When we accept the presence of love and give ourselves to it, we glimpse immense freedom and spaciousness. There is room to move around, unencumbered by fear and doubt. Being in love is like a breath of liberation for our spirits. It awakens our passion and inspires a vitality within us that we never knew we had. Love always seeks freedom; love wants to play. ~ Gerald G May,
1225:I've always been fond of the idea expressed in Buddhist art, that there are certain objects that, just by seeing them, can plant a seed for liberation in the individual. That class of objects is called "liberation through seeing." Certain Buddha images are like that, but if it were possible, I would like to find contemporary non-traditional sacred images. Maybe it sounds pretentious, but most spiritual paths point to the possibility that we all can access the deep, absolute dimensions of reality. ~ Alex Grey,
1226:Part of this myth related to assertions about the Palestinian Liberation Organization (PLO)—assertions promoted by liberal Zionists in both the US and Israel and shared with the rest of the political forces in Israel. The allegation is that the PLO—inside and outside of Palestine—was conducting a war of terror for the sake of terror. Unfortunately, this demonization is still very prevalent in the West and has been accentuated after 2001 by the attempt to equate Islam, terrorism, and Palestine. ~ Noam Chomsky,
1227:. . . it would appear . . .that the hero myth is the first stage of differentiation of the psyche. Unless some degree of autonomy is achieved, the individual is unable to relate himself to his adult environment. But the hero myth does not ensure that this liberation will occur. There remains the problem of maintaining and developing that consciousness in a meaningful way, so that the individual can live a useful life and can achieve the necessary sense of self-distinction in society. P. 120 ~ Carl Gustav Jung,
1228:I am a men's liberationist (or "masculist") when men's liberation is defined as equal opportunity and equal responsibility for both sexes. I am a feminist when feminism favors equal opportunities and responsibilities for both sexes. I oppose both movements when either says our sex is THE oppressed sex, therefore, "we deserve rights." That's not gender liberation but gender entitlement. Ultimately, I am in favor of neither a women's movement nor a men's movement but a gender transition movement. ~ Warren Farrell,
1229:But even if ego-death is regarded as the optimum model for human existence, one of liberation from ourselves, it still remains a compromise with being, a concession to the blunder of creation itself. We should be able to do better, and we can. To have our egos killed off is second-best to killing off death and all the squalid byplay that flitters around it. So let all lands be small, and grower smaller and smaller until no lands are left where any human footstep need press itself upon the earth. ~ Thomas Ligotti,
1230:There is a reason why Nelson Mandela went to Cuba to praise Castro and thank the Cuban people almost as soon as he got out of jail. That's a third world reaction and they understand it. Cuba played an enormous role in the liberation of Africa and the overthrow of Apartheid, sending doctors and teachers to the poorest places in the world, to Haiti, to Pakistan after the earthquake, almost everywhere. The internationalism is just astonishing. I don't think there has been anything like it in history. ~ Noam Chomsky,
1231:Most Christians reflexively pull away from people like that, because they represent everything we’re taught to loathe – secularism and free thinking and liberation. But why? Why are we so judgmental of a man in a damn wig? To borrow a phrase from Fabian: who even cares, dude? It’s not my job to live other peoples’ lives for them. It’s just my responsibility to love them no matter what, to make the world brighter with my energy, and I’m starting to wish more and more of my people would see it this way. ~ Seth King,
1232:Robert Daley, who at one time was the public relations and publicity director for the New York City Police Department, had written the book Target Blue. An excerpt from the book was “coincidentally” printed in New York magazine on almost the exact day our trial was to begin. One or two chapters were about the Black Liberation Army. The book was a collection of sensationalism, groundless accusations, and outright lies. The few facts that were in those two chapters were distorted beyond recognition. ~ Assata Shakur,
1233:To a realized master, death and rebirth is in every breath. Death is that of body consciousness, ego and limits of the mind. Rebirth is that of the cosmic mind of being the Spirit. In this realization is liberation.

When awake as liberated, each prayer and each moment of meditation is for humanity as there is no more individual ego or identity left. Such realized masters continually gift humanity with the grace of higher consciousness- so that each of us attain our fullest potential in goodness. ~ Nandhiji,
1234:We shall defend our island whatever the cost may be; we shall fight on beaches, landing grounds, in fields, in streets and on the hills. We shall never surrender and even if, which I do not for the moment believe, this island or a large part of it were subjugated and starving, then our empire beyond the seas, armed and guarded by the British Fleet, will carry on the struggle until in God's good time the New World with all its power and might, sets forth to the liberation and rescue of the Old. ~ Winston Churchill,
1235:It is all those moral deviations that constitute the developmental process of society and its relations of recognition. In every historical epoch, individual, particular anticipations of expanded recognition relations accumulate into a system of normative demands, and this, consequently, forces societal development as a whole to adapt to the process of progressive individuation. The process of development goes in the direction of ever-greater liberation of individuality, increasing personal autonomy. ~ Axel Honneth,
1236:The principle tragedy of my life is, like all tragedies, an irony of Destiny. I reject real life as if it were a condemnation; I reject dreams as if they were an ignoble liberation. […]
After the end of the stars uselessly whitened in the morning sky and the breeze became less cold in the barely orange tinged in the yellow of the light on the scattered low clouds, I, who hadn’t slept, could finally, slowly raise my body, exhausted from nothing from the bed from which I had thought the universe. ~ Fernando Pessoa,
1237:Nakedness means freedom, and although dancing on a sun-kissed hillside with shorts on seems pretty similar to dancing with shorts off, there is all the difference in the world. It is as if your clothes take on the weight of your worries and concerns - they come to embody your defences against the world, and if you can feel confident enough and safe enough, then taking them off evokes a powerful sense of liberation, of joy and freedom; and more than that - of innocence and of openness to the world. ~ Philip Carr Gomm,
1238:Merely refraining from the ten nonvirtues or cultivating of compassion and loving-kindness alone do not constitute a specific practice of the Buddhadharma; such practices of ethics and compassion are, after all, a feature of many spiritual traditions. When we speak of Buddhadharma in this context, the term Dharma (or spirituality) refers to the peace of nirvana—liberation—and to definite goodness, a term that encompasses both liberation from samsara as well as the full enlightenment of buddhahood. We ~ Dalai Lama XIV,
1239:No wonder then that men who cared, who were open to change, often just gave up, falling back on the patriarchal masculinity they found so problematic. The individual men who did take on the mantle of a feminist notion of male liberation did so only to find that few women respected this shift. Once the 'new man' that is the man changed by feminism was represented as a wimp, as overcooked broccoli dominated by powerful females who were secretly longing for his macho counterpart, masses of men lost interest. ~ bell hooks,
1240:the autumn of 1944, the SS constructed a gas chamber at the women’s prison camp. They gassed several thousand before the liberation by Soviet forces in April 1945. Rebekah Weizmann made it all the way through to February of that year. Then, one day, she just disappeared. “It was often the way at Ravensbrueck. One day, someone was there, another, they were gone,” said Avigail. “I was heartbroken, of course, but I don’t recall crying. There were no tears left by that stage, and I had her daughter to protect. ~ Dan Eaton,
1241:For nobody achieves freedom by blaming people who in reality never harmed him. By directing diffuse, nonspecific, and unsubstantiated accusations at surrogate persons, the patient will achieve no improvement of his condition but will often remain in a state of disastrous confusion. Liberation comes with the ability to defend oneself where it is necessary and appropriate. The more realistic a person becomes and the more he frees himself of ideological and theoretical trimmings, the better he will succeed. ~ Alice Miller,
1242:Solidarity is not a matter of altruism. Solidarity comes from the inability to tolerate the affront to our own integrity of passive or active collaboration in the oppression of others, and from the deep recognition that, like it or not, our liberation is bound up with that of every other being on the planet, and that politically, spiritually, in our heart of hearts we know anything else is unaffordable.
(Aurora Levins Morales, Medicine Stories: History, Culture and the Politics of Integrity) ~ Aurora Levins Morales,
1243:For just as the worker cannot be indifferent to the economic conditions of his life in existing society, so he cannot remain indifferent to the political structure of his country. Both in the struggle for his daily bread and for every kind of propaganda looking toward his social liberation he needs political rights and liberties, and he must fight for these himself in every situation where they are denied him, and must defend them with all his strength whenever the attempt is made to wrest them from him. ~ Rudolf Rocker,
1244:The land on which they (the Founding Fathers) formed this Union was stolen. The hands with which they built this nation were enslaved. The women who birthed the citizens of the nation are second class. This is the imperfect fabric of our nation, at times we’ve torn and stained it, and at other moments, we mend and repair it. But it’s ours, all of it. The imperialism, the genocide, the slavery, also the liberation and the hope and the deeply American belief that our best days still lie ahead of us. ~ Melissa Harris Perry,
1245:You are bound to your body. Your body is shaped by its DNA, your parents’ decisions, historic hate and hunger, contested elections, the rise and fall of the stars in the sky. Maybe your body is in an awful place. Maybe, like me, you are there through no fault of your own. One day, you will break free of your body. Every one of us will. Until that Great Liberation comes, we must be content with the little liberations. The shiver up the spine—the telltale tingle of a beautiful song. Great sex; a good story. ~ Sam J Miller,
1246:Zeena Schreck is a Berlin-based interdisciplinary artist, author, musician/composer, tantric teacher, mystic, animal rights activist, and counter-culture icon known by her mononymous artist name, ZEENA. Her work stems from her experience within the esoteric, shamanistic and magical traditions of which she's practiced, taught and been initiated. She is a practicing Tibetan Buddhist yogini, teaches at the Buddhistische Gesellschaft Berlin and is the spiritual leader of the Sethian Liberation Movement (SLM). ~ Zeena Schreck,
1247:At the Suez Canal, the British became alarmed at the Egyptian debacle and the possibility of Israeli penetration near the canal. They demanded that the Jews stop or face the British Army. In warning, the British sent Spitfire fighters into the sky to gun the Israelis. It seemed only fitting somehow that the last shots of the War of Liberation were against the British. The Israeli Air Force brought down six British fighter planes. Then Israel yielded to international pressure by letting the Egyptians escape. The ~ Leon Uris,
1248:So the call of the Nondual traditions is: Abide as Emptiness, embrace all Form. The liberation is in the Emptiness, never in the Form, but Emptiness embraces all forms as a mirror all its objects. So the Forms continue to arise, and, as the sound of one hand clapping, you are all those Forms. You are the display. You and the universe are One Taste. Your Original Face is the purest Emptiness, and therefore every time you look in the mirror, you see only the entire Kosmos. ~ Ken Wilber, A Brief History of Everything, p. 240,
1249:Everything that from eternity has happened in heaven and earth, the life of God and all the deeds of time simply are the struggles for Spirit to know Itself, to find Itself, be for Itself, and finally unite itself to Itself; it is alienated and divided, but only so as to be able thus to find itself and return to Itself...As existing in an individual form, this liberation is called 'I'; as developed to its totality, it is free Spirit; as feeling, it is Love; and as enjoyment, it is Blessedness. ~ Georg Wilhelm Friedrich Hegel,
1250:Throughout the twentieth century and into the beginning of the twenty-first, the United States repeatedly used its military power, and that of its clandestine services, to overthrow governments that refused to protect American interests. Each time, it cloaked its intervention in the rhetoric of national security and liberation. In most cases, however, it acted mainly for economic reasons-specifically to establish, promote and defend the right of Americans to do business around the world without interference. ~ Stephen Kinzer,
1251:Both mistakes are spiritually deadly. To lose our grip on the costliness of forgiveness will result in a superficial, perfunctory confession that does not lead to any real change of heart. There will be no life-change. To lose our grip on the freeness of forgiveness, however, will lead to continued guilt, shame, and self-loathing. There will be no relief. Only when we see both the freeness and the cost of forgiveness will we get relief from the guilt as well as liberation from the power of sin in our lives. ~ Timothy J Keller,
1252:Some liberation theologians maintain that they are not influenced by Marxist philosophy at all. In this case it is necessary to discern whether they say this for tactical reasons, so as not to be compromised politically or whether they are really convinced that Marxism doesn't influence them in any way. I personally think that it is not possible to evade the influence of Marxism, as we cannot commit ourselves to the revolutionary struggle without drawing support from the conclusions of scientific socialism. ~ Ernesto Cardenal,
1253:The most spiritually credible people I know are humble and soft-spoken. They don’t strut around like peacocks, enchanted by how wonderful they are. My heroes are the Dalai Lama, Nelson Mandela, and Rosa Parks—gentle persuaders to a more noble path, not power-hungry egomaniacs. Don’t get me wrong. I advocate a healthy ego. It’s our conscious sense of self, the “I” of the human equation. However, egotism is having an inflated identity, a strain of negativity that infects spirituality and the liberation it brings. ~ Judith Orloff,
1254:According to the Juche “philosophy,” “human beings are the masters of the world, so they get to decide everything.” It suggested we could reorganize the world, hew out a career for ourselves, and be the masters of our destiny. This was laughable, of course, but that’s always the way with totalitarian regimes. Language gets turned on its head. Serfdom is freedom. Repression is liberation. A police state is a democratic republic. And we were “the masters of our destiny.” And if we begged to differ, we were dead. ~ Masaji Ishikawa,
1255:There are three gates leading to this hell—lust, anger and greed. Every sane man should give these up, for they lead to the degradation of the soul. PURPORT The beginning of demoniac life is described herein. One tries to satisfy his lust, and when he cannot, anger and greed arise. A sane man who does not want to glide down to the species of demoniac life must try to give up these three enemies, which can kill the self to such an extent that there will be no possibility of liberation from this material entanglement. ~ Anonymous,
1256:As chapters 5 and 6 will discuss in detail, the identification of liberal democracies with tolerance and of nonliberal regimes with fundamentalism discursively articulates the global moral superiority of the West and legitimates Western violence toward the non-West. That is, the exclusive identification of the West with tolerance, and of tolerance with civilization, makes the West into the broker of the civilized, delimiting what is “intolerable” and therefore legitimate for imperial conquest cloaked as liberation. ~ Wendy Brown,
1257:Late in his life, the economist John Kenneth Galbraith coined the term “innocent fraud.” He used it to describe a lie or a half-truth that, because it suits the needs or views of those in power, is presented as fact. After much repetition, the fiction becomes common wisdom. “It is innocent because most who employ it are without conscious guilt,” Galbraith wrote. “It is fraud because it is quietly in the service of special interest.” The idea of the computer network as an engine of liberation is an innocent fraud. ~ Nicholas Carr,
1258:Yes, I lay in my grave. But if you lie in a grave long enough, you get accustomed to it and you don't want to part from it. He had given me a pill of cyanide, He and his wife and their son also carried such pills. We all lived with death, and I want you to know that one can fall in love with death. Whoever has loved death cannot love anything else any more. When the liberation came and they told me to leave, I didn't want to go. I clung to the threshold like an ox being dragged to the slaughter. ("Hanka") ~ Isaac Bashevis Singer,
1259:You are bound to your body.
Your body is shaped by its DNA, your parents' decisions, historic hate and hunger, contested elections, the rise and fall of the stars in the sky. Maybe your body is an awful place. Maybe, like me, you are there through no fault of your own.

One day, you will break free of your body. Every one of us will. Until that Great Liberation comes, we must be content with the little liberations. The Shivers up the spine--the telltale tingle of a beautiful song. Geat sex; a good story. ~ Sam J Miller,
1260:If that means going onto their farms, releasing their animals and burning the place to the ground, that's morally justifiable, in our opinion...There were always innocent people who got hurt somewhere along the way but it was important that those who oppressed one group of people be stopped, and we don't see the animal liberation struggle being substantially different from these other struggles.... A sustained campaign against a particular industry or a particular organization has the potential to be quite effective. ~ Jerry Vlasak,
1261:San Francisco beckoned to dreamers and losers everywhere. Many of them found the paradise they were seeking, free of the small voices that had hobbled them. Stewart Brand, Chet Helms, Janis Joplin, Jann Wenner, Hunter S. Thompson, Robert Crumb. More and more rebels arrived every day. They found one another, they formed bands, they started underground enterprises, they made history. San Francisco was Radio Free America, beaming its message of liberation around the world and summoning an endless army of outcasts. Crumb ~ David Talbot,
1262:But the old 1840s split between the religious, patriotic, Slavophile establishment and the progressive, humane, revolutionary Westernizers was giving way to the exacerbated conflict between the alienated positivist radicals of the 1860s who adopted the name Turgenev had given them, Nihilists, and those who thanked Russian Nationalism, Orthodoxy and Autocracy for the bloodless liberation of the serfs, introduction of trial by jury, reduction of the draft from twenty-five to five years, partial decentralization of ~ Fyodor Dostoyevsky,
1263:Those who understand the way do not talk about it, and those who talk about the way do not understand it. Therefore the wise person: Closes his mouth, locks his gates, tempers his sharpness, simplifies his problems, softens his glare. Unite yourself with the low – this is the profound harmony. Where there is no attachment, there is liberation from aversion. Where there is no profit, there is liberation from loss. Where there is no honour, there is liberation from disgrace. Therefore this is the most cherished way on earth. ~ Lao Tzu,
1264:Nada Brahma Vishwaswaroopa Nada hi Sakala Jeeva Roopa Nada hi karma, Nada hi dharma Nada hi bandhana, Nada hi mukti Nada hi Shankara, Nada hi Shakti Nada Brahma Vishwaswaroopa Nadam Nadam, Sarvam Nadam Nadam Nadam, Nadam Nadam (Sound is Brahman, the manifestation of the universe, sound manifests itself in the form of all life, sound is bondage, sound is the means of liberation, sound is that which binds, sound is that which liberates, sound is the bestower of all, sound is the power behind everything, sound is everything.) ~ Sadhguru,
1265:It might seem odd to describe cookbooks as a product of political liberation, but Hannah Wolley’s works were to open a new way of learning to those not born to the trade. They were part of a democratization of knowledge which in turn may have had political impact. Monarchy makes sense in a world where younger servants learn from older servants in a strict hierarchy. Once print made it possible to learn outside that hierarchy, the existence of privileged knowledge and even privilege itself could be called into question. ~ Diane Purkiss,
1266:When we wonder why the language of tradition Christianity has lost its liberation power for nuclear man, we have to realize that most Christian preaching is still based on the presupposition that man sees himself as meaningfully integrated with a history in which God came to us in the past, is living under us in the present, and will come to liberate us in the future. But when man's historical consciousness is broken, the whole Christian message seems like a lecture about the great pioneers to a boy on an acid trip. ~ Henri J M Nouwen,
1267:The International Committee to support People’s War in India salutes all the initiatives held in different countries of the world for the International Days of action on 29-30-31 January 2015. We are carefully collecting all these small and wide actions. They are a sign of solidarity of proletarians and peoples with the fighting masses in India, marching to the liberation from imperialism, feudalism and comprador bourgeoisie, along the epic rebellion began in Naxalbari on 1967, which impetuously comes up to the present day. ~ Anonymous,
1268:We owe our liberation to chemistry," he went on. "For all perception is but a change in the concentration of hydrogen ions on the surface of the brain cells. Seeing me, you actually experience a disturbance in the sodium-potassium equilibrium across your neuron membranes. So all we have to
do is send a few well-chosen molecules down into those cortical mitochondria, activate the right neurohumoral-synaptic transmission effector sites, and your fondest dreams come true. But you know
all this," he concluded, subdued. ~ Stanis aw Lem,
1269:Anarchism, then, really stands for the liberation of the human mind from the dominion of religion; the liberation of the human body from the dominion of property; liberation from the shackles and restraint of government. Anarchism stands for a social order based on the free grouping of individuals for the purpose of producing real social wealth; an order that will guarantee to every human being free access to the earth and full enjoyment of the necessities of life, according to individual desires, tastes, and inclinations. ~ Emma Goldman,
1270:It is a sad hardship and slavery to people who live in towns, that in their movements they know of one dimension only; they walk along the line as if they were led on a string. The transition from the line to the plane into the two dimensions, when you wander across a field or through a wood, is a splendid liberation to the slaves, like the French Revolution. But in the air you are taken into the full freedom of the three dimensions; after long ages of exile and dreams the homesick heart throws itself into the arms of space. ~ Isak Dinesen,
1271:It is a sad hardship and slavery to people who live in towns, that in their movements they know of one dimension only; they walk along the line as if they were led on a string. The transition from the line to the plane into the two dimensions, when you wander across a field or through a wood, is a splendid liberation to the slaves, like the French Revolution. But in the air you are taken into the full freedom of the three dimensions; after long ages of exile and dreams the homesick heart throws itself into the arms of space. ~ Karen Blixen,
1272:Perhaps middle age is, or should be, a period of shedding shells; the shell of ambition, the shell of material accumulations and possessions, the shell of ego. Perhaps one can shed at this stage in life as one sheds in beach living; one's pride, one's false ambitions, one's mask, one's armor. Was that armor not put on to protect one from the competitive world? If one ceases to compete, does one need it? Perhaps one can at last in middle age, if not earlier, be completely oneself. And what a liberation that would be! ~ Anne Morrow Lindbergh,
1273:That Christ ushered in this new era of life and liberation in the presence of women, and that he sent them out as the first witnesses of the complete gospel story, is perhaps the boldest, most overt affirmation of their equality in this kingdom that Jesus ever delivered. And yet too many Easter services begin with a man standing before a congregation shouting, "He is risen!" to a chorused response of "He is risen indeed!" Were we to honor the symbolic details of the text, that distinction would always belong to a woman. ~ Rachel Held Evans,
1274:If the truth is boring, civilization is irksome. The constraints inherent in civilized living are frustrating in innumerable ways. Yet those with the vision of the anointed often see these constraints as only arbitrary impositions, things from which they-and we all-can be 'liberated.' The social disintegration which has followed in the wake of such liberation has seldom provoked any serious reconsideration of the whole set of assumptions-the vision-which led to such disasters. That vision is too well insulated from feedback. ~ Thomas Sowell,
1275:There is no ideal freedom that will someday be given us all at once, as a pension comes at the end of one’s life. There are liberties to be won painfully, one by one, and those we still have are stages—most certainly inadequate, but stages nevertheless—on the way to total liberation. If we agree to suppress them, we do not progress nonetheless. On the contrary, we retreat, we go backward, and someday we shall have to retrace our steps along that road, but that new effort will once more be made in the sweat and blood of men. No, ~ Albert Camus,
1276:The truest and most horrible claim made for modern transport is that it “annihilates space.” It does. It annihilates one of the most glorious gifts we have been given. It is a vile inflation which lowers the value of distance, so that a modern boy travels a hundred miles with less sense of liberation and pilgrimage and adventure than his grandfather got from traveling ten. Of course if a man hates space and wants it to be annihilated, that is another matter. Why not creep into his coffin at once? There is little enough space there. ~ C S Lewis,
1277:How can the oppressed, as divided, unauthentic beings, participate in developing the pedagogy of their liberation? Only as they discover themselves to be 'hosts' of the oppressor can they contribute to the midwifery of their liberating pedagogy. As long as they live in the duality in which to be is to be like and to be like is to be like the oppressor, this contribution is impossible. The pedagogy of the oppressed is an instrument for their critical discovery that both they and their oppressors are manifestations of dehumanization. ~ Paulo Freire,
1278:The most sacred part of the human body is the brain and spinal system, revered from all antiquity and symbolized again and again in all the religions of the world. While other parts of the body are of great interest to the student, the mysterious working of the spinal fires by means of which liberation is finally attained is so tremendous that many years must be spent in understanding even the fundamental principles. The spine is the rod which budded, the Yggdrasil Tree, the flaming sword, the staff of comfort, the wand of the Magi. ~ Manly P Hall,
1279:As useful as some of these insights have been to the cause of both feminine and masculine liberation from patriarchal stereotypes, we believe there are serious problems with this perspective. In our view, patriarchy is not the expression of deep and rooted masculinity, for truly deep and rooted masculinity is not abusive. Patriarchy is the expression of the immature masculine. It is the expression of Boy psychology, and, in part, the shadow—or crazy—side of masculinity. It expresses the stunted masculine, fixated at immature levels. ~ Robert L Moore,
1280:The fact is that no one has ever become enlightened through denying or fighting the body or through an out-of-body experience. Although such an experience can be fascinating and can give you a glimpse of the state of liberation from the material form, in the end you will always have to return to the body, where the essential work of transformation takes place. Transformation is through the body, not away from it. This is why no true master has ever advocated fighting or leaving the body, although their mind-based followers often have. ~ Eckhart Tolle,
1281:On July 3, 1968, Chairman Mao issued an order calling for the ruthless suppression of class enemies. He wanted all members of the Five Black Categories to be eliminated, together with TWENTY THREE NEW TYPES of enemy , which included anyone who had ever served as a policeman before the Liberation, or who had been sent to prison or labor camp. And not only them but their family and distant relatives as well.
That’s a lot of people.

Yes. Just think, the literal meaning of the Chinese characters for “revolution” is “elimination of life ~ Ma Jian,
1282:I had motives for not wanting the world to have meaning; consequently assumed that it had none, and was able without any difficulty to find satisfying reasons for this assumption ... For myself, as no doubt, for most of my contemporaries, the philosophy of meaninglessness was essentially an instrument of liberation. The liberation we desired was simultaneous liberation from a certain political and economic system, and liberation from a certain system of morality. We objected to the morality because it interfered with our sexual freedom. ~ Aldous Huxley,
1283:Science has provided the possibility of liberation for human beings from hard labor, but science itself is not a liberator. It creates means not goals. Man should use [Science] for reasonable goals. When the ideals of humanity are war and conquest, those tools become as dangerous as a razor in the hands of a child of three. We must not condemn man’s inventiveness and patient conquest of the forces of nature because they are being used wrongly and disobediently now. The fate of humanity is entirely dependent upon its moral development. ~ Albert Einstein,
1284:Many poets have wondered about Urmila, the wife abandoned by the husband who considers duty to his elder brother more important. Through her, they have expressed the status of the Indian woman, as being servile to the larger institution, the husband's family. Even the husband is servile to his family. In the Indian social order, the individual is inferior to the family. Individualism is expressed only as a hermit; else one has to submit to the ways of the household. The household is this bondage, from which one yearns for liberation. ~ Devdutt Pattanaik,
1285:The urge to leap across feminism to "human liberation" is a tragic and dangerous mistake. It deflects us from our real sources of vision, recycles us back into old definitions and structures, and continues to serve the purposes of the patriarchy, which will use "women's lib," as it contemptuously phrases it, only to buy more time for itself—as both capitalism and socialism are now doing. Feminism is a criticism and subversion of all patriarchal thought and institutions—not merely those currently seen as reactionary and tyrannical. ~ Adrienne Rich,
1286:We need to reclaim the word 'feminism'. We need the word 'feminism' back real bad. When statistics come in saying that only 29% of American women would describe themselves as feminist - and only 42% of British women - I used to think, What do you think feminism IS, ladies? What part of 'liberation for women' is not for you? Is it freedom to vote? The right not to be owned by the man you marry? The campaign for equal pay? 'Vogue' by Madonna? Jeans? Did all that good shit GET ON YOUR NERVES? Or were you just DRUNK AT THE TIME OF THE SURVEY? ~ Caitlin Moran,
1287:Libertarian action must recognize this dependence as a weak point and must attempt through reflection and action to transform it into independence. However, not even the best-intentioned leadership can bestow independence as a gift. The liberation of the oppressed is a liberation of women and men, not things. Accordingly, while no one liberates himself by his own efforts alone, neither is he liberated by others. Liberation, a human phenomenon, cannot be achieved by semihumans. Any attempt to treat people as semihumans only dehumanizes them. ~ Paulo Freire,
1288:So I stood up and did a handstand on my Guru's roof, to celebrate the notion of liberation. I felt the dusty tiles under my hands. I felt my own strength and balance. I felt the easy night breeze on the palms of my bare feet. This kind of thing -- a spontaneous handstand--isn't something a disembodied cool blue soul can do, but a human being can do it. We have hands; we can stand on them if we want to. That's our privilege. That's the joy of a mortal body. And that's why God needs us. Because God loves to feel things through our hands. ~ Elizabeth Gilbert,
1289:White guilt, that nasty little creature who rested on my left shoulder, prevented me from challenging Mrs. Brown on this or any other point. At this time of my life a black man could probably have handed me a bucket of cow piss, commanded me to drink it in order that I might rid my soul of the stench of racism, and I would have only asked for a straw. Blacks who have gone through the civil rights struggle have met a hundred white boys and girls who would dive head first in a septic tank to prove their liberation from the sins of their fathers. ~ Pat Conroy,
1290:In Europe, the Enlightenment of the 18th century was seen as a battle against the desire of the Church to limit intellectual freedom, a battle against the Inquisition, a battle against religious censorship. And the victory of the Enlightenment in Europe was seen as pushing religion away from the center of power. In America, at the same time, the Enlightenment meant coming to a country where people were not going to persecute you by reason of your religion. So it meant a liberation into religion. In Europe, it was liberation out of religion. ~ Salman Rushdie,
1291:While I never had an unwanted pregnancy in the heyday of sexual liberation, many of my peers saw abortion as a better choice than conscious, vigilant use of birth control pills. And they did frequently use abortion as a means of birth control. Using the pill meant a woman was directly confronting her choice to be sexually active. Women who were more conscientious about birth control were often regarded as sexually loose by men. It was easier for some females just to let things happen sexually then take care of the “problem” later with abortions. ~ bell hooks,
1292:Our self-realization reaches its perfection in the abnegation of self. This fact has made us aware that the individual finds his meaning in a fundamental reality comprehending all individuals—the reality which is the moral and spiritual basis of the realm of human values. This belongs to our religion. As science is the liberation of our knowledge in the universal reason, which cannot be other than human reason, religion is the liberation of our individual personality in the universal Person who is human all the same. ~ Rabindranath Tagore, The Religion of Man,
1293:It is only your self-identification with your mind that makes you happy or unhappy. Rebel against your slavery to your mind, see your bonds as self-created and break the chains of attachment and revulsion. Keep in mind your goal of freedom, until it dawns on you that you are already free, that freedom is not something in the distant future to be earned with painful efforts, but perennially one's own, to be used! Liberation is not an acquisition but a matter of courage, the courage to believe that you are free already and to act on it. ~ Sri Nisargadatta Maharaj,
1294:One third, more or less, of all the sorrow that the person I think I am must endure is unavoidable. It is the sorrow inherent in the human condition, the price we must pay for being sentient and self-conscious organisms, aspirants to liberation, but subject to the laws of nature and under orders to keep on marching, through irreversible time, through a world wholly indifferent to our well-being, toward decrepitude and the certainty of death. The remaining two thirds of all sorrow is homemade and, so far as the universe is concerned, unnecessary. ~ Aldous Huxley,
1295:Some individuals and groups, of course, may not see the need for broad long-term planning of a liberation movement. Instead, they may naïvely think that if they simply espouse their goal strongly, firmly, and long enough, it will somehow come to pass. Others assume that if they simply live and witness according to their principles and ideals in face of difficulties, they are doing all they can to implement them. The espousal of humane goals and loyalty to ideals are admirable, but are grossly inadequate to end a dictatorship and to achieve freedom. ~ Gene Sharp,
1296:Some advice to the SJW castrati: Liberation is found through human agency. Each of us is an individual first with strengths & weaknesses. I am me. My group identities constitute parts of who I am but I expect people to judge me as an individual, not as a member of any group. Classical liberalism is founded on individual rights & freedoms. It is through this mindset that people flourish. Stop identity politics. I'm neither proud nor ashamed of my skin color. I am neither proud nor ashamed of my group affiliation. But I'm proud of my personhood. ~ Gad Saad,
1297:You shall not hate the Egyptians for having mistreated you so badly, not because they deserve your forgiveness but because you deserve better than to be permanently mired in the bitterness of the past. As long as your soul is corroded by hatred, you are still their slave. At the Passover Seder, when Jews celebrate the memory of the Exodus from Egypt, we taste a bitter herb before the meal to recall the bitterness of slavery, then immediately override the bitter taste with matzo and wine, symbols of liberation. Once we recognize that the thirst ~ Harold S Kushner,
1298:We have seen in our own day in so many liberation struggles that the first cry for mercy does not succeed. The silencers are powerful and determined. Among us the silencers are the powerful, who have a stake in the status quo and do not mind some poverty-stricken disability, and those who collude with the powerful, often unwittingly.2 The work of silencing, like that of this crowd, is variously by slogan, by intimidation, by deception, or by restrictive legislation. Emancipation does not succeed most often in a one-shot effort. More is required. ~ Walter Brueggemann,
1299:When I became Archbishop I set myself three goals for my term of office. Two had to deal with the inner workings of our Anglican (Episcopalian) Church—the ordination of women to the priesthood which our Church approved in 1992 and through which our Church has been wonderfully enriched and blessed; and the other in which I failed to get the Church’s backing, the division of the large and sprawling Diocese of Cape Town into smaller episcopal pastoral units. The third goal was the liberation of all our people, black and white, and that we achieved in 1994. ~ Desmond Tutu,
1300:The yoga we practice is not for ourselves alone, but for the Divine; its aim is to work out the will of the Divine in the world, to effect a spiritual transformation and to bring down a divine nature and a divine life into the mental, vital and physical nature and life of humanity. Its object is not personal Mukti, although Mukti is a necessary condition of the yoga, but the liberation and transformation of the human being. It is not personal Ananda, but the bringing down of the divine Ananda - Christ's kingdom of heaven, our Satyayuga - upon the earth. ~ Sri Aurobindo,
1301:Zen Buddhism is a way and a view of life which does not belong to any of the formal categories of modern Western thought. It is not religion or philosophy; it is not a psychology or a type of science. It is an example of what is known in India and China as a “way of liberation,” and is similar in this respect to Taoism, Vedanta, and Yoga. As will soon be obvious, a way of liberation can have no positive definition. It has to be suggested by saying what it is not, somewhat as a sculptor reveals an image by the act of removing pieces of stone from a block. ~ Alan W Watts,
1302:A person is strong only when he stands upon his own truth, when he speaks and acts with his deepest convictions. Then, whatever the situation he may be in, he always knows what he must say and do. He may fall, but he cannot bring shame upon himself or his cause. If we seek the liberation of the people by means of a lie, we will surely grow confused, go astray, and loose sight of our objective, and if we have any influence at all on the people we will lead them astray as well—in other words, we will be acting in the spirit of reaction and to its benefit. ~ Mikhail Bakunin,
1303:A person is strong only when he stands upon his own truth, when he speaks and acts with his deepest convictions. Then, whatever the situation he may be in, he always knows what he must say and do. He may fall, but he cannot bring shame upon himself or his cause. If we seek the liberation of the people by means of a lie, we will surely grow confused, go astray, and loose sight of our objective, and if we have any influence at all on the people we will lead them astray as well - in other words, we will be acting in the spirit of reaction and to its benefit. ~ Mikhail Bakunin,
1304:Today, our challenge is not so much atheism as the need to respond adequately to many people’s thirst for God, lest they try to satisfy it with alienating solutions or with a disembodied Jesus who demands nothing of us with regard to others. Unless these people find in the Church a spirituality which can offer healing and liberation, and fill them with life and peace, while at the same time summoning them to fraternal communion and missionary fruitfulness, they will end up being taken in by solutions which neither make life truly human nor give glory to God” (89 ~ Anonymous,
1305:I think that for those of us who come from oppressed backgrounds and who do our work in marginalized communities, recovering our innocence is one of the most important acts of self-liberation and de-colonization. Not letting the requirement that we adapt to impossible circumstances and unconscionable crimes leave us shackled to the kind of cynicism and armor such that we can't breathe and laugh and magnetize to ourselves all the genius and love and support that we need to transform the situation. That's probably the biggest challenge, is to recover our innocence. ~ Van Jones,
1306:I have repeatedly said that in my opinion the idea of a personal God is a childlike one. You may call me an agnostic, but I do not share the crusading spirit of the professional atheist whose fervor is mostly due to a painful act of liberation from the fetters of religious indoctrination received in youth. I prefer an attitude of humility corresponding to the weakness of our intellectual understanding of nature and of our own being. ~ Albert Einstein, in a letter to Guy H. Raner Jr. (28 September 1949), from article by Michael R. Gilmore in Skeptic magazine, Vol. 5, No. 2 (1997),
1307:How then can the US society come to terms with its past? How can it acknowledge responsibility? The late Native historian Jack Forbes always stressed that while living persons are not responsible for what their ancestors did, they are responsible for the society they live in, which is a product of that past. Assuming this responsibility provides a means of survival and liberation. Everyone and everything in the world is affected, for the most part negatively, by US dominance and intervention, often violently through direct military means or through proxies. ~ Roxanne Dunbar Ortiz,
1308:I have no personal desire to get married whatsoever and I certainly have no desire to be a soldier. I'm old school, I'm from gay liberation, we wanted to end war forever and smash the patriarchy and these are values I still hold dear but, I believe that any person who wants to get married should have that right and I know that Gay, Lesbian and Bisexual people serve with distinction in the armed forces, and that when they are killed, supposedly serving our country in these wars, that I personally do not support, their partners back home do not receive death benefits. ~ Cleve Jones,
1309:It won't ruin our movement if someone gets killed in an animal rights action. It's going to happen sooner or later. The Animal Liberation Front, the Earth Liberation Front - sooner or later there's going to be someone getting hurt. And we have to accept that fact. It's going to happen. It's not going to hurt our movement. Our movement will go on. And it's important that we not let the bully pulpit of the FBI and the other oppression agencies stop us from what we're doing. They are the violent ones. They are the terrorists ... we have to keep doing what we're doing. ~ Jerry Vlasak,
1310:Absolutely not," his friend exclaimed. "That is exactly what I am denying. World history is a race with time, a scramble for profit, for power, for treasures. What counts is who has the strength, luck, or vulgarity not to miss his opportunity. The achievements of thought, of culture, of art are just the opposite. They are always an escape from the serfdom of time, man crawling out of the muck of his instincts and out of his sluggishness and climbing to a higher plane, to timelessness, liberation from time, divinity. They are utterly unhistorical and antihistorical. ~ Hermann Hesse,
1311:Indeed, liberation from outer domination is necessary, because such domination cripples the inner man, with the exception of rare individuals. But the one-sidedness of the emphasis on outer liberation also did great damage. In the first place, the liberators often transformed themselves into new rulers, only mouthing the ideologies of freedom. Second, political liberation could hide the fact that new un-freedom developed, but in hidden and anonymous forms. This is the case in Western democracy, where political liberation hides the fact of dependency in many disguises. ~ Erich Fromm,
1312:Teachers who are alienated, passive, and unquestioning cannot make such initiations possible for those around. Nor can teachers who take the social reality surrounding them for granted and simply accede to them. Again, I am interested in trying to awaken educators to a realization that transformations are conceivable, that learning is stimulated by a sense of future possibility and by a sense of what might be. So there is talk in this book about the need for social praxis, about critical consciousness, about equality and equity, as well as about personal liberation. ~ Maxine Greene,
1313:But I don’t know what my side is, he thought, as he went back to his chair by the window. The Liberation, of course, yes, but what is the Liberation? Not an ideal, the freedom of the enslaved. Not now. Never again. Since the Uprising, the Liberation is an army, a political body, a great number of people and leaders and would-be leaders, ambitions and greed clogging hopes and strength, a clumsy amateur semi-government lurching from violence to compromise, ever more complicated, never again to know the beautiful simplicity of the ideal, the pure idea of liberty. And ~ Ursula K Le Guin,
1314:The greatest miracle is to be alive. We can put an end to our suffering just by realizing that our suffering is not worth suffering for! How many people kill themselves because of rage or despair? In that moment, they do not see the vast happiness that is available. Mindfulness puts an end to such a limited perspective. The Buddha faced his own suffering directly and discovered the path of liberation. Don’t run away from things that are unpleasant in order to embrace things that are pleasant. Put your hands in the earth. Face the difficulties and grow new happiness. ~ Thich Nhat Hanh,
1315:As long as you perceive that anyone is holding you back, you have not taken full responsibility for your own liberation. Liberation means that you stand free of making demands on others and life to make you happy. When you discover yourself to be nothing but Freedom, you stop setting up conditions and requirements that need to be satisfied in order for you to be happy. It is in the absolute surrender of all conditions and requirements that Liberation is discovered to be who and what you are. Then the love and wisdom that flows out of you has a liberating effect on others. ~ Adyashanti,
1316:Don't be afraid of books, even the most dissident, seemingly 'immoral' ones. Culture is a sure bet in life, whether high, low, eclectic, pop, ancient or modern. And I am convinced that reading is one of the most important tools of liberation that any human being, and a contemporary Arab woman in particular, can exploit. I am not saying it is the ONLY tool, especially with all the new alternative - more visual, interactive and hasty - ways of knowledge, learning and growth. But how could I not be convinced of literature's power, when it has been my original emancipator? ~ Joumana Haddad,
1317:As Black people, if there is one thing we can learn from the 60s, it is how infinitely complex any move for liberation must be. For we must move against not only those forces which dehumanize us from the outside, but also against those oppressive values which we have been forced to take into ourselves. Through examining the combination of our triumphs and errors, we can examine the dangers of an incomplete vision. Not to condemn that vision but to alter it, construct templates for possible futures, and focus our rage for change upon our enemies rather than upon each other. ~ Audre Lorde,
1318:theme we will pursue throughout this book, which is this: When people have no choice, life is almost unbearable. As the number of available choices increases, as it has in our consumer culture, the autonomy, control, and liberation this variety brings are powerful and positive. But as the number of choices keeps growing, negative aspects of having a multitude of options begin to appear. As the number of choices grows further, the negatives escalate until we become overloaded. At this point, choice no longer liberates, but debilitates. It might even be said to tyrannize. ~ Barry Schwartz,
1319:What I secretly longed for was to disentangle myself of all those lives which had woven themselves into the pattern of my own life and were making my destiny a part of theirs. To shake myself free of these accumulating experiences which were mine only by force of inertia required a violent effort. Now and then I lunged and tore at the net, but only to become more enmeshed. My liberation seemed to involve pain and suffering to those near and dear to me. Every move I made for my own private good brought about reproach and condemnation. I was a traitor a thousand times over. ~ Henry Miller,
1320:No revolution can ever succeed as a factor of liberation unless the MEANS used to further it be identical in spirit and tendency with the PURPOSES to be achieved. Revolution is the negation of the existing, a violent protest against man's inhumanity to man with all the thousand and one slaveries it involves. It is the destroyer of dominant values upon which a complex system of injustice, oppression, and wrong has been built up by ignorance and brutality. It is the herald of NEW VALUES, ushering in a transformation of the basic relations of man to man, and of man to society. ~ Emma Goldman,
1321:The Virgin imaginary in Latin America is the permanent dichotomy of lust and love: this is why poor people are presented in the Theology of Liberation as decent, that is, asexual or monogamous heterosexual spouses united in the holy sacrament of marriage, people of faith and struggle who do not masturbate, have lustful thoughts at prayer times, cross-dress, or enjoy leather practices. However, if we keep falsifying human relationships in the name not only of God (a habit to which we have grown accustomed) we must remember that we do it also in our love for justice. ~ Marcella Althaus Reid,
1322:Christianity persecuted, tortured, and burned. Like a hound it tracked the very scent of heresy. It kindled wars, and nursed furious hatreds and ambitions. It sanctified, quite like Mohammedism, extermination and tyranny. All this would have been impossible if, like Buddhism, it had looked only for peace and the liberation of souls. It looked beyond; it dreamt of infinite blisses and crowns it should be crowned with before an electrified universe and an applauding God... Buddhism had tried to quiet a sick world with anesthetics; Christianity sought to purge it with fire. ~ George Santayana,
1323:In France, this general climate of distrust toward private capitalism was deepened after 1945 by the fact that many members of the economic elite were suspected of having collaborated with the German occupiers and indecently enriched themselves during the war. It was in this highly charged post-Liberation climate that major sectors of the economy were nationalized, including in particular the banking sector, the coal mines, and the automobile industry. The Renault factories were punitively seized after their owner, Louis Renault, was arrested as a collaborator in September 1944. ~ Anonymous,
1324:Within each of us exists the image of God, however disfigured and corrupted by sin it may presently be. God is able to recover this image through grace as we are conformed to Christ. Just as the figure of David lay hidden within the marble, discernible only to the eye of its creator, so the image of God (however tarnished by sin) lies within us, see and known by God Himself. Yet God loves us while we are still sinners. He doesn't have to wait until we stop sinning. Acceptance of His love is a major step along the road that leads to our liberation from the tyranny of sin. ~ Alister E McGrath,
1325:Enlightened enquiry alone leads to liberation. Supernatural powers are all illusory appearances created by the power of maya (mayashakti). Self-realization which is permanent is the only true accomplishment (siddhi). Accomplishments which appear and disappear, being the effect of maya, cannot be real. They are accomplished with the object of enjoying fame, pleasures, etc. They come unsought to some persons through their karma. Know that union with Brahman is the real aim of all accomplishments. This is also the state of liberation (aikya mukti) known as union (sayujya). ~ Sri Ramana Maharshi,
1326:To limit yourself to a label of "alcoholic" is masochistic and false if you have awakened a deeper spiritual identity within and have come to know your true self as unconditioned pure awareness. This doesn't mean that recovering alcoholics don't have to be concerned with relapsing, they must always remain vigilant. The power of addiction should not be underestimated. This exercise in vigilance can become a spiritual tool of liberation as well. Always being aware of choosing between real happiness and false happiness is also the discrimination required to attain enlightenment. ~ Deepak Chopra,
1327:Everybody is looking with his own world of desires, expectations, passions, lust, greed, anger. There are a thousand and one things standing between you and your world; that's why you don't ever see it as it is. Once your eye is completely clean, clean of all the dust, once it becomes a pure mirror, it reflects that which is. And that is truth and truth liberates, but it has to be your own. My truth cannot liberate you, Buddha's truth cannot liberate you. There is only one possibility of liberation, that is your own truth. And all that you have to do is to create a dispassionate eye. ~ Rajneesh,
1328:The goal of a successful therapy is liberation from a painful dependency—not reconciliation, which is only a moralistic and not a physiological demand. The body does not consist solely of the heart, and our brain is not just some receptacle into which these absurdities and contradictions have been poured during religious instruction classes. It is an organism that retains the complete memory of everything that has happened to it. Anyone genuinely alive to this insight would say, “God cannot expect me to believe something that in my eyes is contradictory and does vital harm to me. ~ Alice Miller,
1329:When carried away by a strong emotion or impulse, take a moment to come back to yourself. Walk away from stressful situations when you can. Don’t remain in any situation that makes you so uncomfortable that you aren’t yourself. Don’t give in to the anxiety of others. Be mindful that you are more than a set of reactions to your environment—you are an expression of the true self, always. In every situation where you feel confused, ask, “What is my role here?” Until you find out, don’t act or make decisions. Hang loose until reality begins to reveal itself a little more. Liberation ~ Deepak Chopra,
1330:Ultimately, this liberation of the psyche provided the essential birth canal for the self, or individualization, the greater expression of the personal ego. Personal empowerment and self-esteem—the emergence of the self—are the core accomplishments of the past fifty years. Concepts such as speaking one’s truth, getting in touch with one’s inner child, and developing personal boundaries are all products of the age of the psyche and individualization. They represent the evolution of conscious choice. That management of one’s personal power of choice defines a conscious human being. ~ Caroline Myss,
1331:Just then, Netaji enquired from me in Hindustani: “Aap ko zada to nahin lagi?” (Hope you have not been hurt badly.) I replied, “I feel that I will be alright.” About himself, he said that he felt that he would not survive. I replied, “Oh! God will spare you. I am sure you will be alright.” He said, “No, don’t think so.” He used these words: “When you go back to the country, tell the people that up to the last I have been fighting for the liberation of my country; they should continue to struggle, and I am sure India will be free before long. Nobody can keep India in bondage now.” [14] ~ Anuj Dhar,
1332:There is a beautiful expression in Nicaragua: "struggle is the highest form of song". I love that. We are in the struggle. It's like a river. Once you step into it you become the river. It's not, you go out and click on a couple of charities that you believe in, march in the Women's March, and you're done. Struggle becomes your life, transforming a paradigm that is based on domination into a paradigm of co-operation. Fighting for the liberation of women, of people of color, of indigenous people, of lgbtq communities. Fighting to protect immigrants and assuring the safety of refugees. ~ Eve Ensler,
1333:I am not interested in sending people to heaven. I am interested in making people in such a way that, even if they go to hell, nobody can make them suffer. That's freedom, isn't it? "I want to go to heaven, I want to go to heaven," is a huge bondage. Suppose you land in the wrong place. Suppose someone hijacked your airplane on the way to heaven. He didn't crash it; he just landed it in the wrong place. You're finished, aren't you? You're always living with something that can be taken away from you by somebody or something. True liberation is when nobody can take away anything from you. ~ Sadhguru,
1334:We have to consider that a man who has been under such enormous mental pressure for such a long time is naturally in some danger after his liberation, especially since the pressure was released quite suddenly. This danger (in the sense of psychological hygiene) is the psychological counterpart of the bends. Just as the physical health of the caisson worker would be endangered if he left his diver's chamber suddenly (where he is under enormous atmospheric pressure), so the man who has suddenly been liberated from mental pressure can suffer damage to his moral and spiritual health. ~ Viktor E Frankl,
1335:Nobody back then had ever heard of the counterintelligence program (COINTELPRO) set up by the FBI. Nobody could possibly have known that the FBI had sent a phony letter to Eldridge Cleaver in Algiers, “signed” by the Panther 21, criticizing Huey Newton’s leadership. No one could have known that the FBI had sent a letter to Huey’s brother saying the New York Panthers were plotting to kill him. No one could have known that the FBI’s COINTELPRO was attempting to destroy the Black Panther Party in particular and the Black Liberation Movement in general, using divide-and-conquer tactics. ~ Assata Shakur,
1336:As the writer Michael Walsh puts it, “Christianity transformed women from chattel and helpless rape victims into human beings (a trick of cultural prestidigitation that Islam has not managed to accomplish in well over a millennium) who may not have had the political rights of men but who had the human rights of men…. Where Christianity, through its liberation of women, forces men to improve themselves morally, imparting the virtue of self-restraint, Islam seeks to protect the weaker sex—men—from the stronger, and so allows them to beat and even murder the females in their orbits. ~ Milo Yiannopoulos,
1337:The freeing of an individual, as he grows up, from the authority of his parents is one of the most necessary though one of the most painful results brought about by the course of his development. It is quite essential that that liberation should occur and it may be presumed that it has been to some extent achieved by everyone who has reached a normal state. Indeed, the whole progress of society rests upon the opposition between successive generations. On the other hand, there is a class of neurotics whose condition is recognizably determined by their having failed in this task. ~ Sigmund Freud,
1338:There's a long road of suffering ahead of you. But don't lose courage. You've already escaped the gravest danger: selection. So now, muster your strength, and don't lose heart. We shall all see the day of liberation. Have faith in life. Above all else, have faith. Drive out despair, and you will keep death away from yourselves. Hell is not for eternity. And now, a prayer - or rather, a piece of advice: let there be comradeship among you. We are all brothers, and we are all suffering the same fate. The same smoke floats over all our heads. Help one another. It is the only way to survive. ~ Elie Wiesel,
1339:Though Han and others like him hold positions familiar to the international socialist movement — support for public ownership and robust welfare provision, opposition to American imperialism, and a suspicion of private property rights — their ultimate goal is not liberation from capital. Rather, it is a project of national liberation and rejuvenation. They see capital as a threat largely because it would imply subordination to the established capitalist powers. Socialism, therefore, is seen as a means for securing China’s autonomy and eventual reinstatement at the apex of the global order. ~ Anonymous,
1340:In Iraq #1 we stayed within U.N. mandates, limited our response, went home after Kuwait was freed - and were censured for allowing Shiites and Kurds to be butchered and not going to Baghdad when the road was open and the dictator tottering. In Iraq #2 we removed the tyrant at less cost than the liberation of Kuwait during the earlier war, stayed on to ensure freedom and fair representation for various groups - and are being castigated for either using too little force to ensure needed order or too much power that stifles indigenous aspirations and turns popular opinion against us. ~ Victor Davis Hanson,
1341:This is an illustrious example which reminds us that good and saintly men sometimes run into the greatest of misfortunes and dangers not through their own but by someone else’s fault. To the others, indeed, who are involved in the same danger no way of salvation or liberation appears, but they think that all is lost. But because there are some godly men, or only one godly man, in the same ship, the ship must reach port safe and sound, however much it has been tossed about by a heavy storm, even though a thousand devils have been fighting in opposition and causing tumult in the same ship. ~ Martin Luther,
1342:Those who know how close the connection is between the state of mind of a man—his courage and hope, or lack of them—and the state of immunity of his body will understand that the sudden loss of hope and courage can have a deadly effect. The ultimate cause of my friend’s death was that the expected liberation did not come and he was severely disappointed. This suddenly lowered his body’s resistance against the latent typhus infection. His faith in the future and his will to live had become paralyzed and his body fell victim to illness—and thus the voice of his dream was right after all. ~ Viktor E Frankl,
1343:Stalin made one fatal error: he neglected to suppress the works of Tolstoy. [...] If you scoured the literature of the centuries of Christendom for the books that might most help an oppressed people in relation to our Lord and the Christian faith, you could find nothing better than the short stories and the later novels of Tolstoy. The efforts of Radio Free Europe, Radio Liberation, the Voice of America, and the Oversees Service of the BBC, all put together, wouldn't equal one single short story of Tolstoy in keeping alive in the hearts of human beings the knowledge of the love of God. ~ Malcolm Muggeridge,
1344:But I would be happier if my daughter and her friends were crashing through the glass ceiling instead of the sexual ceiling,' Jong continued. 'Being able to have an orgasm with a man you don't love or having Sex and the City on television, that is not liberation. If you start to think about women as if we're all Carrie on Sex and the City, well, the problem is: You're not going to elect Carrie to the Senate or to run your company. Let's see the Senate fifty percent female; let's see women in decision-making positions--that's power. Sexual freedom can be a smokescreen for how far we haven't come. ~ Ariel Levy,
1345:Fyodor Pavlovich learned of his wife’s death when he was drunk; it was said that he ran out into the street with his hands raised to heaven in joy, shouting: ‘Lord, now lettest thou thy servant…’;* others say he wept convulsively like a child, so much so that, despite all the revulsion he aroused, he was pitiful to behold. Very probably, both accounts are true—that is, he rejoiced in his liberation and shed tears for his liberator at one and the same time. In most cases, people, even evil-doers, are much simpler and more naïve than we generally suppose. And the same is true of you and me. ~ Fyodor Dostoyevsky,
1346:So who lost Iraq? The blame game mostly fingers incompetent Iraqi prime minister Nouri al-Maliki. Or is Barack Obama culpable for pulling out all American troops monitoring the success of the 2007–08 surge? Some still blame George W. Bush for going into Iraq in 2003 in the first place to remove Saddam Hussein. One can blame almost anyone, but one must not invent facts to support an argument. Do we remember that Bill Clinton signed into law the Iraq Liberation Act of 1998 that supported regime change in Iraq? He gave an eloquent speech on the dangers of Saddam Hussein’s weapons of mass destruction. ~ Anonymous,
1347:Fyodor Pavlovich learned of his wife’s death when he was drunk; it was said that he ran out into the street with his hands raised to heaven in joy, shouting: ‘Lord, now lettest thou thy servant…’;* others say he wept convulsively like a child, so much so that, despite all the revulsion he aroused, he was pitiful to behold. Very probably, both accounts are true���that is, he rejoiced in his liberation and shed tears for his liberator at one and the same time. In most cases, people, even evil-doers, are much simpler and more naïve than we generally suppose. And the same is true of you and me. ~ Fyodor Dostoyevsky,
1348:The Buddha isn’t a god or deity to be worshipped. He was a rebel and an overthrower, the destroyer of ignorance, the great physician who discovered the path to freedom from suffering. The Buddha left a legacy of truth for us to experience for ourselves. The practices and principles of his teachings lead to the direct experience of liberation. This is not a faith-based philosophy, but an experiential one. The point of the spiritual revolution is not to become a good Buddhist, but to become a wise and compassionate human being, to awaken from our life of complacency and ignorance and to be a buddha. ~ Noah Levine,
1349:Even then he thought he’d shoot a motherfucker before he’d let them spit on him. He wanted something more than the early movement’s fight for legal equality and freedom in the streets. Jay’s dream was for freedom in his own mind, liberation from the kind of soul-crushing fear that took his father’s life. So he marched and wrote speeches and armed himself for a coming revolution…until they arrested him and locked him in a jail cell, threatened to take his life away, holding him to answer on shaky evidence and flat-out lies. It was a courtroom instead of a country road. Still, they killed his spirit. ~ Attica Locke,
1350:This denying and deceiving kind of numbness is broken only by the embrace of negativity,16 by the public articulation that we are fearful and ashamed of the future we have chosen. The pain and regret denied only immobilizes. In the time of Jeremiah the pain and regret denied prevented any new movement either from God or toward God in Judah. The covenant was frozen and there was no possibility of newness until the numbness was broken. Jeremiah understood that the criticism must be faced and embraced, for then comes liberation from incurable disease, from broken covenant, and from failed energy. ~ Walter Brueggemann,
1351:Freud was still alive when his quest for liberating the ego from its oppressors was turned into a staid ideology and a rigidly regulated profession. Marx was even less fortunate: his attempts to free consciousness from the tyranny of economic exploitation were soon turned into a system of repression that would have boggled the poor founder’s mind. And as Dostoevsky among many others observed, if Christ had returned to preach his message of liberation in the Middle Ages, he would have been crucified again and again by the leaders of that very church whose worldly power was built on his name. ~ Mihaly Csikszentmihalyi,
1352:It is often said that Europeans learned religious intolerance from the Old Testament. Then how did we happen to skip over the parts where the laws protect and provide for the poor, and where oppression of them is most fiercely forbidden? It is surely dishonest to suggest we learned anything at all from the Torah, if we have not learned anything good from it. Better to say our vices are our own than to try to exculpate ourselves by implying that our attention strayed during the humane and visionary passages. The law of Moses puts liberation theology to shame in its passionate loyalty to the poor. ~ Marilynne Robinson,
1353:Literature, like magic, has always been about the handling of secrets, about the pain, the destruction, and the marvelous liberation that can result when they are revealed. Telling the truth when the truth matters most is almost always a frightening prospect. If a writer doesn't give away secrets, his own or those of the people he loves; if she doesn't court disapproval, reproach, and general wrath, whether of friends, family, or party apparatchiks; if the writer submits his work to an internal censor long before anyone else can get their hands on it, the result is pallid, inanimate, a lump of earth. ~ Michael Chabon,
1354:No movement can survive unless it is constantly growing and changing with the times. If it isn't growing, if it's stagnant, and without the support of the people, no movement for liberation can exist, no matter how correct its analysis of the situation is. That's why political work and organizing are so important. Unless you are addressing the issues people are concerned about and contributing positive direction, they'll never support you. The first thing the enemy tries to do is isolate revolutionaries from the masses of people, making us horrible and hideous monsters so that our people will hate us. ~ Assata Shakur,
1355:Shiva is saying: the body is a product of nature and your will to do. The nature is merely the source, the womb. Your ego functions like a seed in it. Your will to do this or that, to achieve this or that, to become this or that – acts like a seed. And the moment the art of your doing meets the womb of nature, a body is formed.
Therefore, buddhas say: ”Give up all desires, only then will you be liberated.: If you desired for heaven, you will become an angel, but that won’t be liberation either. Because as long as desires persist, there can never be any liberation. All desires lead to the formation of bodies. ~ Osho,
1356:There exist two extremes, O my brothers, to which he who aspires to liberation should never abandon himself. One of these extremes is the continual seeking after the satisfaction of the passions and the sensuality; that is vile, coarse, debasing and fatal, that is the road of the children of this world. The other extreme is a life consecrated to mortifications and asceticism; that is full of sorrow, suffering and inutility. Alone the middle path which the Perfect has discovered, avoids these two blind-alleys, accords clearsightedness, opens the intelligence and conducts to liberation, wisdom and perfection. ~ Mahavaga,
1357:Melissa Gira Grant’s views are not just dangerous because they blame women themselves for their own oppression – either as angry sex-negative feminists or individuals who just make “bad choices”. They are dangerous because they shift the blame away from male violence and domination and continue to trump the experiences of a privileged few over the many. Why won’t these leftist blogs and magazines run a counter article to this kind of perspective? Anything else would be hypocritical. Perhaps it is simply not what leftist men want to hear: that their individual enjoyment is not the purpose of female liberation. ~ Anonymous,
1358:God owns and controls all things. And there is nothing that he could give you for Christmas this year that would suit your needs and your longings better than the consolation of Israel and the redemption of Jerusalem, restoration for past losses and liberation from future enemies, forgiveness and freedom, pardon and power, healing the past and sealing the future. If there is a longing in your heart this Advent for something that the world has not been able to satisfy, might not this longing be God’s Christmas gift preparing you to see Christ as consolation and redemption and to receive him for who he really is? ~ John Piper,
1359:That’s what makes Snowden’s revelations so stunning and so vitally important. By daring to expose the NSA’s astonishing surveillance capabilities and its even more astounding ambitions, he has made it clear, with these disclosures, that we stand at a historic crossroads. Will the digital age usher in the individual liberation and political freedoms that the Internet is uniquely capable of unleashing? Or will it bring about a system of omnipresent monitoring and control, beyond the dreams of even the greatest tyrants of the past? Right now, either path is possible. Our actions will determine where we end up. ~ Glenn Greenwald,
1360:Visionary fiction” is a term we developed to distinguish science fiction that has relevance toward building new, freer worlds from the mainstream strain of science fiction, which most often reinforces dominant narratives of power. Visionary fiction encompasses all of the fantastic, with the arc always bending toward justice. We believe this space is vital for any process of decolonization, because the decolonization of the imagination is the most dangerous and subversive form there is: for it is where all other forms of decolonization are born. Once the imagination is unshackled, liberation is limitless. ~ Adrienne Maree Brown,
1361:Because Not All Men, right? I mean, we'd hate to make them feel bad.

If men are genuine allies to women - if they are genuinely invested in our liberation and equality - why should they feel entitled to any kind of acknowledgement or reward? More to the point, why do we feel constantly pressured to give it to them?

The roots of patriarchy run very, very deep. Some feminists fear that if we don't mollycoddle sympathetic men, they'll throw a tantrum and go home.

But doesn't this urge to placate and flatter simply replicate the same power dynamics that underpin our oppression in the first place? ~ Clementine Ford,
1362:Swamiji: That is but a state of stupefaction, as under liquor. What will be the use of merely remaining like that? Through the urge of Advaitic realisation, you should sometimes dance wildly and sometimes remain lost to outward sense. Does one feel happy to taste of a good thing all by oneself? One should share it with others. Granted that you attain personal liberation by means of the realisation of the Advaita, but what matters it to the world? You must liberate the whole universe before you leave this body. Then only you will be established in the eternal Truth. Has that bliss any match, my boy? (VII. 162-63) ~ Swami Vivekananda,
1363:If you are not lost, what do you want with a Savior? Should the shepherd go after those who never went astray? Why should the woman sweep her house for the bits of money that were never out of her purse? No, the medicine is for the diseased; the quickening is for the dead; the pardon is for the guilty; liberation is for those who are bound: the opening of eyes is for those who are blind. How can the Savior, and His death upon the cross, and the gospel of pardon, be accounted for, unless it be upon the supposition that men are guilty and worthy of condemnation? The sinner is the gospel's reason for existence. ~ Charles Haddon Spurgeon,
1364:Increasingly over the last maybe forty years, the thought has come to me that the old world in which our people lived by the work of their hands, close to weather and earth, plants and animals, was the true world; and that the new world of cheap energy and ever cheaper money, honored greed, and dreams of liberation from every restraint, is mostly theater. This new world seems a jumble of scenery and props never quite believable, an economy of fantasies and moods, in which it is hard to remember either the timely world of nature or the eternal world of the prophets and poets." -Wendell Berry, Andy Catlett Early Travels, p. 93 ~ Wendell Berry,
1365:The Garuda Purana is one of the Vishnu Puranas. It is in the form of a dialog between Vishnu and Garuda, the King of Birds... Portions of the Garuda Purana are used by some Hindus as funeral liturgy…. The Garuda Purana starts with the details of the afterlife. The final part of this text is an appeal to self-knowledge as the key to liberation, going beyond austerities and study of the texts: "The fool, not knowing that the truth is seated in himself, is bewildered by the Shastras,--a foolish goatherd, with the young goat under his arm, peers into the well." ~ Sacred Text, in The Garuda Purana Translated by Ernest Wood and S.V. Subrahmanyam (1911),
1366:genuine individualism and constitutional republicanism, the latter two being obstacles to a centralized state in which it is claimed that governing authority exists at the behest of the people and for the good of the people. Let us remember, for the progressive, historical progress is said to be a process of never-ending cultural and societal adjustments intended to address the unique circumstances of the time, the ultimate goal of which is economic egalitarianism and the material liberation of “the masses.” Unlike most of Europe, the American attitude, experience, and governing system were not compatible with the progressive ideology. ~ Mark R Levin,
1367:Some people are happy to give feminists credit for things they fear—like abortion rights, contraception for teenagers, or gay liberation—but less willing to acknowledge that feminist activism brought about things they support, like better treatment for breast cancer or the opportunity for young girls to play soccer as well as lead cheers.

As Rosalyn Baxandall and Linda Gordon observe, "Although the word 'feminist' has become a pejorative term for to some American women, most women (and most men as well) support a feminist program: equal education, equal pay, child care, freedom from harassment and violence," and so on. ~ Laurel Thatcher Ulrich,
1368:What cords seem almost unbreakable? In the case of mortals of a choice and lofty nature they will be those of duty: that reverence, which in youth is most typical, that timidity and tenderness in the presence of the traditionally honored and the worthy, that gratitude to the soil from which we sprung, for the hand that guided us, for the relic before which we were taught to pray—their sublimest moments will themselves bind these souls most strongly. The great liberation comes suddenly to such prisoners, like an earthquake: the young soul is all at once shaken, torn apart, cast forth—it comprehends not itself what is taking place. ~ Friedrich Nietzsche,
1369:And another effect of the scholastic illusion is seen when people describe resistance to domination in the language of consciousness - as does the whole Marxist tradition and also the feminist theorists who, giving way to habits of thought, expect political liberation to come from the ‘raising of consciousness’ - ignoring the extraordinary inertia which results from the inscription of social structures in bodies, for lack of a dispositional theory of practices. While making things explicit can help, only a thoroughgoing process of countertraining, involving repeated exercises, can, like an athlete’s training, durably transform habitus. ~ Pierre Bourdieu,
1370:Matrices vary from fully automatized skills to those with a high degree of plasticity; but even the latter are controlled by rules of the game which function below the level of awareness. These silent codes can be regarded as condensations of learning into habit. Habits are the indispensable core of stability and ordered behaviour; they also have a tendency to become mechanized and to reduce man to the status of a conditioned automaton. The creative act, by connecting previously unrelated dimensions of experience, enables him to attain to a higher level of mental evolution. It is an act of liberation-the defeat of habit by originality. ~ Arthur Koestler,
1371:For a long moment there was only the sound of her soft, half-gasping little breaths, and the thud of his heart, loud in his ears. He had never felt this...this liberation, this unfettered contentment. Not with another woman, not after a hard day of accomplishment, not after a brilliant business maneuver, not even after beating his brothers at anything. His body was wrung out with physical satisfaction, his mind fely fogged and sluggish, but his head...
'If this be madness,' came Francesca's weak voice from behind the shining veil of her hair, 'lead me to Bedlam.'
'Perhpas tomorrow. I don't think I can make it further than the bed. ~ Caroline Linden,
1372:Liberation as an intellectual mission, born in the resistance and opposition to the confinements and ravages of imperialism, has now shifted from the settled, established, and domesticated dynamics of culture to its unhoused, decentred, and exilic energies, energies whose incarnation today is the migrant, and whose conciousness is that of the intellectual and artist in exile, the political figure between domains, between forms, between homes, and between languages. From this perspective then all things are indeed counter, original, spare, strange. From this perspective also, one can see 'the complete consort dancing together' contrapuntally. ~ Edward W Said,
1373:Could we then have a bumper sticker that reads, “Christians aren’t perfect, just committed to Liberation”? Quite possibly. The current gospels, left and right, exhibit the very same type of conceptual disconnection from, and practical irrelevance to, the personal integrity of believers—and certainly so, if we put that integrity in terms of biblically specific “Christlikeness.” And both lack any essential bearing upon the individual’s life as a whole, especially upon occupations or work time and upon the fine texture of our personal relationships in the home and neighborhood. This is true even though everyone agrees that it ought not to be so. ~ Dallas Willard,
1374:Individuation is, above all, about being able to hear your inner voice or voices through all the inner and outer noise. Some of us get caught up in demands from others. These may be real responsibilities or may be the common ideas of what makes for success—money, prestige, security. Then there are the pressures others can bring to bear on us because we are so unwilling to displease anyone. Eventually, many, if not most, HSPs are probably forced into what I call “liberation,” even if it doesn’t happen until the second half of life. They tune in to the inner question and the inner voices rather than the questions others are asking them to answer. ~ Elaine N Aron,
1375:The Indonesians had been told that the Malaysian masses would welcome their Indonesian brothers with open arms and that it was only their leaders and the British who believed in Malaysia. What followed was a debacle. Four planeloads of troops were involved in the “liberation.” One plane failed to get off the ground in Indonesia. A second plane crashed in the Straits of Melaka. A third dropped its troops in the wrong place. Stragglers from this plane flagged down a passing vehicle, and the Malaysian driver took his “liberators” to the nearest police station. The only commandos who were dropped on target were quickly rounded up by Commonwealth troops. ~ Anonymous,
1376:God wills our liberation, our exodus from Egypt. God wills our reconciliation, our return from exile. God wills our enlightenment, our seeing. God wills our forgiveness, our release from sin and guilt. God wills that we see ourselves as God’s beloved. God wills our resurrection, our passage from death to life. God wills for us food and drink that satisfy our hunger and thirst. God wills, comprehensively, our well-being—not just my well-being as an individual but the well-being of all of us and of the whole of creation. In short, God wills our salvation, our healing, here on earth. The Christian life is about participating in the salvation of God. ~ Marcus J Borg,
1377:My answer, the answer pointed to by this chapter, is that our product is salvation as the twofold transformation of ourselves and the world. Moreover, I think most people yearn for this. We yearn for the transformation of our lives—for a fuller connection to what is, from liberation to all that keeps us in bondage, for sight, for wholeness, for the healing of the wounds of existence. And most of us yearn for a world that is a better place. We may have disagreements about how that is to be brought about. But most of us yearn for that—for ourselves and our contemporaries, for our children and grandchildren, and for the people and world of the future. ~ Marcus J Borg,
1378:Tell me, amigo," said Switters in a voice just loud enough to penetrate the fellow's earphones, "do you know why boom-boom movies are so popular? Do you know why young males, especially, love, simply love, to see things blown apart?"

The man stared blankly at Switters brightly. "Freedom from the material world. Subconsciously, people feel trapped by our culture's confining buildings and its relentless avalanche of consumer goods. So, when they watch all this shit being demolished in a totally irreverent and devil-may-care fashion, they experience the kind of release the Greeks used to get from their tragedies. The ecstasy of psychic liberation. ~ Tom Robbins,
1379:In theology, and in revolutionary theology, it is discontinuity and not continuation which is most valuable and transformative, so the location of excluded areas in theology is crucial. For instance, poverty and sensuality as a whole has been marginalised from theology. Why does a theology from the poor need to be sexually neutral, a theology of economics which excludes their desires? And what do those desires tell us about Christ in Latin America? The gap between Liberation Theology and Postcolonial Theory is one of identity and consciousness, but the gap between a Feminist Liberation Theology and an Indecent Theology is one of sexual honesty. ~ Marcella Althaus Reid,
1380:So!” Ashley began cheerfully. “Out of all those ideas we had last time, which one are we going to do for the project?”
Peter shrugged. “They all sucked, and you know it.”
“No, they didn’t.” Gage’s voice was soft, gentle, like his eyes, just as Miranda had expected it to be. “I think the Symbolism of Cemetery Art is pretty good--”
“Good why? ’Cause you thought of it?” Roo asked.
“Good because it’s…you know…interesting.”
“Yeah, if you’re a maggot.”
“Well, it’s better than Southern Belle Rock Bands.”
Roo looked mildly annoyed. “The Development and Liberation of Women Musicians During the Antebellum Era, excuse me very much. ~ Richie Tankersley Cusick,
1381:In the sexual-liberation movement of the sixties, its ideology and practice, neither force nor the subordinate status of women was an issue. It was assumed that — unrepressed — everyone wanted intercourse all the time (men, of course, had other important things to do; women had no legitimate reason not to want to be fucked); and it was assumed that in women an aversion to intercourse, or not climaxing from intercourse, or not wanting intercourse at a particular time or with a particular man, or wanting fewer partners than were available, or getting tired, or being cross, were all signs of and proof of sexual repression. Fucking per se was freedom per se. ~ Andrea Dworkin,
1382:Know that it is your birthright to awaken. Seeking Truth is the ultimate quest of every moral citizen. Truth is felt first in the heart, and then the mind. The voice of your conscience comes from your heart, not your mind. The voice of reason comes from your mind, not your heart. Your mind is simply there to reason with your heart. Always listen to your heart first. Those who look for Truth through the mind before the heart will never find Truth. When you come close to Truth, the first sign will be an inner sense of liberation. Truth will NEVER imprison you. Only the repression of your conscience will. This is what is meant by 'THE TRUTH WILL SET YOU FREE'. ~ Suzy Kassem,
1383:The whiteness celebrated in Paris is Burning is not just any old brand of whiteness but rather that brutal imperial ruling-class capitalist patriarchal whiteness that presents itself -its way of life- as the only meaningful life there is. What could be more reassuring to a white public fearful that marginalized disenfranchised black folks might rise any day now make revolutionary black liberation struggle a reality than a documentary affirming that colonized, victimized, exploited black folks, are all too willing to be complicit in perpetuating the fantasy that ruling-class white culture is the quintessential site of unrestricted joy, freedom, power and pleasure. ~ bell hooks,
1384:When God’s Lightning was first founded, as a splinter off Women’s Liberation, it had as its slogan “No More Sexism,” and its original targets were adult bookstores, sex-education programs, men’s magazines, and foreign movies. It was only after meeting “Smiling Jim” Trepomena of Knights of Christianity United in Faith that Atlanta discovered that both male supremacy and orgasms were part of the International Communist Conspiracy. It was at that point, really, that God’s Lightning and orthodox Women’s Lib totally parted company, for the orthodox faction, just then, were teaching that male supremacy and orgasms were part of the International Kapitalist Conspiracy.) ~ Robert Shea,
1385:For it is in God alone, by the possession of the Divine only that all the discords of life can be resolved, and therefore the raising of men towards the Divine is in the end the one effective way of helping mankind. All the other activities and realisations of our self-experience have their use and power, but in the end these crowded sidetracks or these lonely paths must circle round to converge into the wideness of the integral way by which the liberated soul transcends all, embraces all and becomes the promise and the power of the fulfilment of all in their manifested being of the Divine.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Soul and Its Liberation, 444, [T1], #index,
1386:[pitching the proposal for Mononoke-hime (1997)] There cannot be a happy ending to the fight between the raging gods and humans. However, even in the middle of hatred and killings, there are things worth living for. A wonderful meeting, or a beautiful thing can exist. We depict hatred, but it is to depict that there are more important things. We depict a curse, to depict the joy of liberation. What we should depict is, how the boy understands the girl, and the process in which the girl opens her heart to the boy. At the end, the girl will say to the boy, "I love you, Ashitaka. But I cannot forgive humans." Smiling, the boy should say, "That is fine. Live with me. ~ Hayao Miyazaki,
1387:The radical, committed to human liberation, does not become the prisoner of a 'circle of certainty' within which reality is also imprisoned. On the contrary, the more radical the person is, the more fully he or she enters into reality so that, knowing it better, he or she can better transform it. This individual is not afraid to confront, to listen, to see the world unveiled. This person is not afraid to meet the people or to enter into dialogue with them. This person does not consider himself or herself the proprietor of history or of all people, or the liberator of the oppressed; but he or she does commit himself or herself, within history, to fight at their side. ~ Paulo Freire,
1388:Only once did I make Shireen sit down with me for a formal interview. She talked about the need to rebuild what she called "the culture of resistance" that she remembered experiencing during the Second Intifada, but which had since evaporated, replaced by a dull consumerist individualism, by "this illusion that if I forget about Palestine, build a career, take a loan, buy a car, build a house, watch Arab Idol on TV, it's all be okay; that if they're not raiding *your* house, you're okay." In a culture constructed around a shared goal of liberation, she said, "my house is your house and your son is my son and if they kill me today they will kill you tomorrow." (103) ~ Ben Ehrenreich,
1389:Steinem recruited about one hundred Americans into a delegation to confront the 17,000 youth at the 1959 Vienna Youth Festival under the banners of Marxism and national liberation. Her bloc employed dirty tricks to disrupt the proceedings, including distributing anti-communist propaganda to fill a shortage of toilet paper and invading discussion groups to attack communist dogma. Pleased with her work in Vienna, the CIA sent Steinem to lead a similar delegation to Helsinki in 1962, where the CIA courted African students with American jazz and, according to Paget, left "memorable images of Steinem parting the beaded curtains to enter the nightclub as if she was Mata Hari. ~ Anonymous,
1390:A human being is a part of the whole, called by us “Universe,” a part limited in time and space. He experiences himself, his thoughts and feelings as something separated from the rest—a kind of optical delusion of his consciousness. This delusion is a kind of prison for us, restricting us to our personal desires and to affection for a few persons nearest to us. Our task must be to free ourselves from this prison by widening our circle of compassion to embrace all living creatures and the whole nature in its beauty. Nobody is able to achieve this completely, but the striving for such achievement is in itself a part of the liberation and a foundation for inner security. ~ Jon Kabat Zinn,
1391:People who want to acquired powers over somebody else, for them imagination is a powerful tool. If you are seeking liberation, if you want to become free, the first thing that you must become free from is your imagination, because that is the deepest trap. Your memory and your imagination are the two traps. Do you see? One of your legs is stuck in memory; another leg is stuck in imagination. If you release yourself from these, meditation is just natural. When you sit for meditation, what is your basic problem? You are either thinking about tomorrow or thinking about what happened yesterday, isn't it? If you are free from memory and imagination, you will always be meditative. ~ Sadhguru,
1392:A human being is a part of the whole, called by us “Universe,” a part limited in time and space. He experiences himself, his thoughts and feelings as something separated from the rest—a kind of optical delusion of his consciousness. This delusion is a kind of prison for us, restricting us to our personal desires and to affection for a few persons nearest to us. Our task must be to free ourselves from this prison by widening our circle of compassion to embrace all living creatures and the whole nature in its beauty. Nobody is able to achieve this completely, but the striving for such achievement is in itself a part of the liberation and a foundation for inner security. In ~ Jon Kabat Zinn,
1393:The word could be translated in a number of ways. It could mean self-reliance, autonomy, independence, or responsibility—all the things we weren’t allowed to have. According to the Juche “philosophy,” “human beings are the masters of the world, so they get to decide everything.” It suggested we could reorganize the world, hew out a career for ourselves, and be the masters of our destiny. This was laughable, of course, but that’s always the way with totalitarian regimes. Language gets turned on its head. Serfdom is freedom. Repression is liberation. A police state is a democratic republic. And we were “the masters of our destiny.” And if we begged to differ, we were dead. ~ Masaji Ishikawa,
1394:As slaves we were this country’s first windfall, the down payment on its freedom. After the ruin and liberation of the Civil War came Redemption for the unrepentant South and Reunion, and our bodies became this country’s second mortgage. In the New Deal we were their guestroom, their finished basement. And today, with a sprawling prison system, which has turned the warehousing of black bodies into a jobs program for Dreamers and a lucrative investment for Dreamers; today, when 8 percent of the world’s prisoners are black men, our bodies have refinanced the Dream of being white. Black life is cheap, but in America black bodies are a natural resource of incomparable value. ~ Ta Nehisi Coates,
1395:This popular picture of Marx's 'materialism' - his anti-spiritual tendency, his wish for uniformity and subordination - is utterly false. Marx's aim was that of the spiritual emancipation of man, of his liberation from the chains of economic determination, of restituting him in his human wholeness, of enabling him to find unity and harmony with his fellow man and with nature. Marx's philosophy was, in secular, nontheistic language, a new and radical step forward in the tradition of prophetic Messianism; it was aimed at the full realization of individualism, the very aim which has guided Western thinking from the Renaissance and the Reformation far into the nineteenth century. ~ Erich Fromm,
1396:Liberation

My mind is clouded,
I cannot hunt anymore.
I lay my gun over the tracks of the rabbit.

It was as though I became that creature
who could not decide
whether to flee or be still
and so was trapped in the pursuer's eyes-

And for the first time I knew
those eyes have to be blank
because it is impossible
to kill and question at the same time.

Then the shutter snapped,
the rabbit went free. He flew
through the empty forest

that part of me
that was the victim.
Only victims have a destiny.

And the hunter, who believed
whatever struggles
begs to be torn apart:

that part is paralyzed. ~ Louise Gl ck,
1397:We shall not flag nor fail. We shall go on to the end. We shall fight in France and on the seas and oceans; we shall fight with growing confidence and growing strength in the air. We shall defend our island whatever the cost may be; we shall fight on beaches, landing grounds, in fields, in streets and on the hills. We shall never surrender and even if, which I do not for the moment believe, this island or a large part of it were subjugated and starving, then our empire beyond the seas, armed and guarded by the British Fleet, will carry on the struggle until in God's good time the New World with all its power and might, sets forth to the liberation and rescue of the Old. ~ Winston S Churchill,
1398:LIBERATION LEADS TO LIBERATION. These are the first words of truth — not truth in quotation marks but truth in the real meaning of the word; truth which is not merely theoretical, not simply a word, but truth that can be realized in practice. The meaning behind these words may be explained as follows: By liberation is meant the liberation which is the aim of all schools, all religions, at all times. This liberation can indeed be very great. All men desire it and strive after it. But it cannot be attained without the first liberation, a lesser liberation. The great liberation is liberation from influences outside us. The lesser liberation is liberation from influences within us. ~ G I Gurdjieff,
1399:During the recent online culture wars, and their spillover into campus and protest politics, feminists have tried to embrace transgression with the Slut Walk movement and sex-positive pro-trans, pro-sex worker and pro-kink culture that was central to Tumblr. However, like the right, it has run up against a deep philosophical problem about the ideologically flexible, politically fungible, morally neutral nature of transgression as a style, which can characterize misogyny just as easily as it can sexual liberation. As Lasch understood, for progressive politics anti-moral transgression has always been a bargain with the devil, because the case for equality is essentially a moral one. ~ Angela Nagle,
1400:if I were a gambling addict, then a large portion of my life energy—my time, my thoughts and emotions—would be spent either gambling or fighting my urge to gamble. But for our purposes. feeding my addiction and fighting it are really the same thing. Whether my gambling demon is beating me or I'm beating it doesn't matter. all that matters is that I'm sitting in my prison cell fully engaged in processes that will never move me one inch closer to liberation. That's what demons do. They're like Maya's army of winged monkeys. They always fight a delaying action that expends our resources and prevents us from making forward progress. That's their objective, to occupy us. not to defeat us. ~ Jed McKenna,
1401:My own liberation only became possible once I had grasped the fact that fear of the truth and ignorance are not our inescapable fate. We choose them. In contrast to children, adults have the chance of dispensing with repression without being killed by the pain. We can decide to dispel our blindness and the intellectual defenses ingrained in us by our upbringing. Only when I knew with certainty, because I had experienced it in myself, that destructiveness and self-destructiveness can be resolved, did I stop using up valuable energy trying to understand those who had caused unnecessary pain. Only then did I have the courage to take a dispassionate look at their deeds and condemn them. ~ Alice Miller,
1402:There is a profound difference between fighting to avoid death and fighting in order to live. Men who fight to avoid death preserve their dignity and one and all - men, women and children - defend it jealously, tenaciously, fiercely...When men fight to avoid death they cling with a tenacity born of desperation to all that constitutes the living and eternal part of human life, the essence, the noblest and purest element of life: dignity, pride, freedom of conscience. They fight to save their souls. But after the liberation men had to fight in order to live...It is a humiliating, horrible thing, a shameful necessity, a fight for life. Only for life. Only to save one's skin. ~ Curzio Malaparte,
1403:Comrades, you’re in the concentration camp of Auschwitz. There’s a long road of suffering ahead of you. But don’t lose courage. You’ve already escaped the gravest danger: selection. So now, muster your strength, and don’t lose heart. We shall all see the day of liberation. Have faith in life. Above all else, have faith. Drive out despair, and you will keep death away from yourselves. Hell is not for eternity. And now, a prayer – or rather, a piece of advice: let there be comradeship among you. We are all brothers, and we are all suffering the same fate. The same smoke floats over all our heads. Help one another. It is the only way to survive. …Good night.”

The first human words. ~ Elie Wiesel,
1404:To all those who still wish to talk about man, about his reign or his liberation, to all those who still ask themselves questions about what man is in his essence, to all those who wish to take him as their starting-point in their attempts to reach the truth, to all those who, on the other hand, refer all knowledge back to the truths of man himself, to all those who refuse to formalize without anthropologizing, who refuse to mythologize without demystifying, who refuse to think without immediately thinking that it is man who is thinking, to all these warped and twisted forms of reflection we can answer only with a philosophical laugh – which means, to a certain extent, a silent one. ~ Michel Foucault,
1405:Nearly everything so far has been the creation of men—and a liberal, right-on denial of it makes everything more awkward and difficult in the long run. Pretending that women have had a pop at all this before but just ultimately didn’t do as well as the men, that the experiment of female liberation has already happened but floundered, gives strength to the belief that women simply aren’t as good as men, full stop. That things should just carry on as they are—with the world shaped around, and honoring, the priorities, needs, whims, and successes of men. Women are over, without having even begun. When the truth is that we haven’t begun at all. Of course we haven’t. We’ll know it when we have. ~ Caitlin Moran,
1406:Violence against Men As Women’s Liberation Thelma and Louise was widely touted as a film of women’s liberation. (It was, for example, the only film celebrated by the National Organization for Women at its twenty-fifth convention.) Never in American history have two men been celebrated as heroes of men’s liberation after they deserted their wives, met one female jerk after another, and then killed one woman and left another woman stuffed in a trunk in 120-degree desert heat. Male serial killers are condemned—not celebrated—at men’s liberation conventions. The moment a men’s movement calls it a sign of empowerment or brotherhood when men kill women is the moment I will protest it as fascism. ~ Warren Farrell,
1407:The Arising New Consciousness. Most ancient religions and spiritual traditions share the common insight – that our “normal” state of mind is marred by a fundamental defect. However, out of this insight into the nature of the human condition – we may call it the bad news – arises a second insight: the good news of the possibility of a radical transformation of human consciousness. In Hindu teachings (and sometimes in Buddhism also), this transformation is called enlightenment. In the teachings of Jesus, it is salvation, and in Buddhism, it is the end of suffering. Liberation and awakening are other terms used to describe this transformation. ~ Eckhart Tolle, A New Earth: Awakening to Your Life’s Purpose (2005),
1408:Since middle-class Western women can best be weakened psychologically now that we are stronger materially, the beauty myth, as it has resurfaced in the last generation, has had to draw on more technological sophistication and reactionary fervor than ever before. The modern arsenal of the myth is a dissemination of millions of images of the current ideal; although this barrage is generally seen as a collective sexual fantasy, there is in fact little that is sexual about it. It is summoned out of political fear on the part of male-dominated institutions threatened by women's freedom, and it exploits female guilt and apprehension about our own liberation -- latent fears that we might be going too far. ~ Naomi Wolf,
1409:Although I was too tactful to ask about politics or religion, I learned that she was socially and economically progressive. She believed in birth control, gun control, and rent control; she believed in the liberation of homosexuals and civil rights for all; she believed in Gandhi, Martin Luther King Jr., and Thich Nhat Hanh; she believed in nonviolence, world peace, and yoga; she believed in the revolutionary potential of disco and the United Nations of nightclubs; she believed in national self-determination for the Third World as well as liberal democracy and regulated capitalism, which was, she said, to believe that the invisible hand of the market should wear the kid glove of socialism. Her ~ Viet Thanh Nguyen,
1410:You Marpa, the translator from Tibet!
Do not make the eight worldly dharmas the goal of your life.
Do not create the bias of self and other, grasping and fixation.
Do not slander friends or enemies.
Do not distort the ways of others.
Learning and contemplation are the torch that illumines the darkness.
Do not be ambushed on the supreme path of liberation.
Previously, we have been guru and disciple;
Keep this with you in the future; do not give this up.
This precious jewel of your mind,
Do not throw it in the river like an idiot.
Guard it carefully with undistracted attention,
And you will accomplish all needs, desires, and intentions.

~ Naropa, Advice to Marpa Lotsawa
,
1411:So Moses, wisdom, brought about finally the release of his people; and Pharaoh let the people go; and the Lord (law) led them through the Red Sea and the wilderness; and Moses took the bones of Joseph with him. The Red Sea is a very apt symbol for man's world of desire. After he overcame his material nature (the escape from Egypt) he must still conquer his emotions. The way of liberation is through the conquest of desire. And wisdom led the people, and the sea opened, and the children of Israel passed through dry shod. Pharaoh, still desiring to destroy evolving humanity, went against the tribes with six hundred chariots; but the sea closed upon them and destroyed them all. ~ Manly P Hall, How to Understand Your Bible,
1412:Yoga practice, the process of purifying one’s existential identity, is based mainly on self-control. Without self-control one cannot practice freedom from animosity. In the conditional state, every living being is envious of another living being, but in the liberated state there is an absence of animosity. Prahlāda Mahārāja was tortured by his father in so many ways, yet after the death of his father he prayed for his father’s liberation by the Supreme Personality of Godhead. He did not ask any benediction that he might have asked, but he prayed that his atheistic father might be liberated. He never cursed any of the persons who engaged in torturing him at the instigation of his father. ~ A C Bhaktivedanta Swami Prabhup da,
1413:It is true that freedom, when it is made up principally of privileges, insults labor and separates it from culture. But freedom is not made up principally of privileges; it is made up especially of duties. And the moment each of us tries to give freedom's duties precedence over its privileges, freedom joins together labor and culture and sets in motion the only force that can effectively serve justice. The rule of our action, the secret of our resistance can be easily stated: everything that humiliates labor also humiliates the intelligence, and vice versa. And the revolutionary struggle, the centuries-old straining toward liberation can be defined first of all as a double and constant rejection of humiliation. ~ Albert Camus,
1414:The distinguishing feature of advanced industrial society is its effective suffocation of those needs which demand liberation—liberation also from that which is tolerable and rewarding and comfortable—while it sustains and absolves the destructive power and repressive function of the affluent society. Here, the social controls exact the overwhelming need for the production and consumption of waste; the need for stupefying work where it is no longer a real necessity; the need for modes of relaxation which soothe and prolong this stupefication; the need for maintaining such deceptive liberties as free competition at administered prices, a free press which censors itself, free choice between brands and gadgets. ~ Herbert Marcuse,
1415:After The French Liberation Of Italy
AS when the last of the paid joys of love
Has come and gone; and with a single kiss
At length, and with one laugh of satiate bliss,
The wearied man a minute rests above
The wearied woman, no more urged to move
In those long throes of longing, till they glide,
Now lightlier clasped, each to the other's side,
In joys past acting, not past dreaming of:—
So Europe now beneath this paramour
Lies for a little out of use,—full oft
Submissive to his lust, a loveless whore.
He wakes, she sleeps, the breath falls slow and soft.
Wait: the bought body holds a birth within,
An harlot's child, to scourge her for her sin.
~ Dante Gabriel Rossetti,
1416:The concept of “obscenity” is tested when we dare to look at something that we desire to see but have forbidden ourselves to look at. When we feel that everything has been revealed, “obscenity” disappears and there is a certain liberation. When that which one had wanted to see isn’t sufficiently revealed, however, the taboo remains, the feeling of “obscenity” stays, and an even greater “obscenity” comes into being. Pornographic films are thus a testing ground for “obscenity,” and the benefits of pornography are clear. Pornographic cinema should be authorized, immediately and completely. Only thus can “obscenity” be rendered essentially meaningless.

(from “Theory of Experimental Pornographic Film” (1976)) ~ Nagisa Oshima,
1417:Language has everything to do with oppression and liberation. When the word "victory" means conquer vs. harmony and the word "equality" means homogenization vs. unity in/through diversity, then the liberation of a people from a "minority" class to "communal stakeholders" becomes much more difficult. Oppression has deep linguistic roots. We see it in conversations which interchange the idea of struggle with suffering in order to normalize abuse. We are the creators of our language, and our definitions shape the perceptions we have of the world. The first step to ending oppression is finding a better method of communication which is not solely dependent on a language rooted in the ideology of oppressive structures. ~ Kent Marrero,
1418:Maybe today some people see opposition between, on the one hand, a seemingly barren, old, institutional church, cut off from the world, looking after buildings, and worried about membership and attendance, and on the other hand, new communities, filled with life, enthusiasm, risk, openness and welcome, concerned about the big issues of the world - injustice, torture, peace, disarmament, ecology, a better distribution of wealth, the liberation of women, drug addiction, AIDS, people with handicaps, etc. . . . But we know that every community, with time, risks closing in on itself and becoming an empty institution governed by laws. The new communities of today can become the closed up, barren institutions of tomorrow. ~ Jean Vanier,
1419:Question (The Great Problematic): Will the ultimate liberation of the erotic from its dialectical relationship with Christianity result in
(a) The freeing of the erotic spirit so that man- and womankind will make love and not war?
or (b) The trivialization of the erotic by its demotion to yet another technique and need-satisfaction of the organism, toward the end that the demoniac spirit of the autonomous self, disappointed in all other sectors of life and in ordinary intercourse with others, is now disappointed even in the erotic, its last and best hope, and so erupts in violence--and in that very violence which is commensurate with the orgastic violence in the best days of the old erotic age--i.e., war? ~ Walker Percy,
1420:Tantra emphasizes that to rise above anything you have to understand it. When you don’t understand something you suppress it, you deny it, and such denial is your greatest obstruction on the path of awakening. Instead, transform all your negativity and limitations into a potent force that’s focused on attainment of liberation. Tantra recommends that you let everything be at ease so you may examine it, understand it, tame it and transcend it. You should feel bad thinking that you are full of sins. Instead, walk through your sins and go to their root. Someone has to clean the garbage. Ignoring it is not cleaning it. It’ll only sit there and stink. You have to learn to handle everything that exists in you, skillfully, artfully. A ~ Om Swami,
1421:I want those in what I call the regressive left who are reading this exchange to understand that the first stage in the empowerment of any minority community is the liberation of reformist voices within that community so that its members can take responsibility for themselves and overcome the first hurdle to genuine empowerment: the victimhood mentality. This is what the American civil rights movement achieved, by shifting the debate. Martin Luther King Jr. and other leaders took responsibility for their own communities and acted in a positive and empowering way, instead of constantly playing the victim card or rioting in the streets. Perpetuating this groupthink mind-set is both extremely dangerous and in fact disempowering. ~ Sam Harris,
1422:The energy that was buried with the rise of the Christian nations must come back into the world; nothing can prevent it. Many of us, I think, both long to see this happen and are terrified of it, for though this transformation contains the hope of liberation, it also imposes a necessity for great change. But in order to deal with the untapped and dormant force of the previously subjugated, in order to survive as a human, moving, moral weight in the world, America and all the Western nations will be forced to reexamine themselves and release themselves from many thing that are now taken to be sacred, and to discard nearly all the assumptions that have been used to justify their lives and their anguish and their crimes so long. ~ James Baldwin,
1423:Because we live in this world, we cannot realistically escape this bigotry (which manifests itself for fat bodies in lack of health care, inaccessible cities and events, harassment, and tragically, suicide). To propose that you absolutely can love your body, and if you don’t it’s because you’re not trying hard enough makes those who are affected by oppression daily feel like they’re somehow failing at this movement that is allegedly supposed to offer freedom. It’s not always possible to love your body. And it’s not something I want to ask of anyone any longer. I have been working instead on using language that respects and acknowledges these very real barriers and find myself feeling more at home with the concept of “body liberation. ~ Jes Baker,
1424:These are touchy times. National sensitivities are on permanent alert and it's getting harder by the moment to say boo to a goose, lest the goose in question belong to the paranoid majority (goosism under threat), the thin-skinned minority (victims of goosophobia), the militant fringe (Goose Sena), the separatists (Goosistan Liberation Front), the increasingly well organised cohorts of society's historical outcasts (the ungoosables, or Scheduled Geese), or the the devout followers of of that ultimate guru duck, the sainted Mother Goose. Why, after all, would any sensible person wish to say boo in the first place? By constantly throwing dirt, such boxers disqualify themselves from serious consideration (they cook their own goose). ~ Graham Greene,
1425:We shall go on to the end, we shall fight in France, we shall fight on the seas and oceans, we shall fight with growing confidence and growing strength in the air, we shall defend our Island, whatever the cost may be, we shall fight on the beaches, we shall fight on the landing grounds, we shall fight in the fields and in the streets, we shall fight in the hills; we shall never surrender, and even if, which I do not for a moment believe, this Island or a large part of it were subjugated and starving, then our Empire beyond the seas, armed and guarded by the British Fleet, would carry on the struggle, until, in God's good time, the New World, with all its power and might, steps forth to the rescue and the liberation of the old. ~ Winston S Churchill,
1426:My chances of returning to America were small, and I thought with regret about all the things I would miss about America: the TV dinner; air-conditioning; a well-regulated traffic system that people actually followed; a relatively low rate of death by gunfire, at least compared with our homeland; the modernist novel; freedom of speech, which, if not as absolute as Americans liked to believe, was still greater in degree than in our homeland; sexual liberation; and, perhaps most of all, that omnipresent American narcotic, optimism, the unending flow of which poured through the American mind continuously, whitewashing the graffiti of despair, rage, hatred, and nihilism scrawled there nightly by the black hoodlums of the unconscious. ~ Viet Thanh Nguyen,
1427:I welcome the liberation of music from the prison of melody, rigid structure, and harmony. Why not? But I also listen to music that does adhere to those guidelines. Listening to the Music of the Spheres might be glorious, but I crave a concise song now and then, a narrative or a snapshot more than a whole universe. I can enjoy a movie or read a book in which nothing much happens, but I'm deeply conservative as well—if a song establishes itself within a pop genre, then I listen with certain expectations. I can become bored more easily by a pop song that doesn't play by its own rules than by a contemporary composition that is repetitive and static. I like a good story and I also like staring at the sea—do I have to choose between the two? ~ David Byrne,
1428:My chances of returning to America were small, and I thought with regret about all the things I would miss about America: the TV dinner; air-conditioning; a well-regulated traffic system that people actually followed; a relatively low rate of death by gunfire, at least compared with our homeland; the modernist novel; freedom of speech, which, if not as absolute as Americans liked to believe, was still greater in degree than in our homeland; sexual liberation; and, perhaps most of all, that omnipresent American narcotic, optimism, the unending flow of which poured through the American mind continuously, whitewashing the graffiti of despair, rage, hatred, and nihilism scrawled there nightly by the black hoodlums of the unconscious. There ~ Viet Thanh Nguyen,
1429:Anyone who is not allowed to condemn outright what is evil, perfidious, vile, perverse, and mendacious will always be lacking in orientation and compelled blindly to repeat his own experiences. Unfortunately this fact is not well known because it calls into question the traditional values of morality and religion. Almost all official agencies for the aid of abused children work on the confusing principle of “Help, not condemn,” and constantly emphasize their nonjudgmental attitude. But this is the very attitude that makes it harder for the persons seeking help to liberate themselves from the compulsion to repeat their own history, a liberation that is possible only if the occurrence of abuse is deplored and the perpetrators condemned outright. ~ Alice Miller,
1430:White women and black men have it both ways. They can act as oppressor or be oppressed. Black men may be victimized by racism, but sexism allows them to act as exploiters and oppressors of women. White women may be victimized by sexism, but racism enables them to act as exploiters and oppressors of black people. Both groups have led liberation movements that favor their interests and support the continued oppression of other groups. Black male sexism has undermined struggles to eradicate racism just as white female racism undermines feminist struggle. As long as these two groups or any group defines liberation as gaining social equality with ruling class white men, they have a vested interest in the continued exploitation and oppression of others. ~ bell hooks,
1431:I always liked your piety, Jack.” “I’m a lot cuter than the women of your generation,” Betsy said, playing up to Capers and Mike. “Wrong, junior Leaguer.” I could feel myself turning mean. The cognac was doing its work and I felt the thrilling disquiet that had come into the room. I took Betsy’s measure, and went for her throat. “The women of my generation were the smartest, sexiest, most fascinating women ever to grow up in America. They started the women’s liberation movement, took to the streets in the sixties to stop the unbearably stupid Vietnam War. They fought their asses off for equal rights in the workplace, went to law school, became doctors, fought the corporate fight, and managed to raise children in a much nicer way than our mothers did. ~ Pat Conroy,
1432:How is it me?' asked Howard.
'Do you know what it says?' asked Barbara, 'it says you're a radical poseur. It tells how you've substituted trends for morals and commitments.'
'You've not read it properly,' said Howard, 'it's a committed book, a political book.'
'But what are you committed to?' asked Barbara, 'Do you remember how you used to say "maturity" all the time? And it never meant anything? Now it's "liberation" and "emancipation". But it doesn't mean any more than the other thing. Because there's nothing in you that really feels or trusts, no character.'
'You're jealous,' said Howard, 'I did something interesting, and you're jealous. Because I didn't even tell you.'
'No character,' said Barbara again, sitting in his chair. ~ Malcolm Bradbury,
1433:The human soul's individual liberation and enjoyment of union with the Divine in spiritual being, consciousness and delight must always be the first object of the Yoga; its free enjoyment of the cosmic unity of the Divine becomes a second object; but out of that a third appears, the effectuation of the meaning of the divine unity with all beings by a sympathy and participation in the spiritual purpose of the Divine in humanity. The individual Yoga then turns from its separateness and becomes a part of the collective Yoga of the divine Nature in the human race. The liberated individual being, united with the Divine in self and spirit, becomes in his natural being a self-perfecting instrument for the perfect outflowering of the Divine in humanity.
   ~ Sri Aurobindo,
1434:Just as a sailboat is not free to sail unless it confines itself in significant ways, so you will never know the freedom of love unless you limit your choices in significant ways. There is no greater feeling of liberation than to feel and be loved well. The affirmation that comes from love liberates you from fears and self-doubts. It frees you from having to face the world alone, with only your own ingenuity and resources. Your friend or mate will be crucial to helping you achieve many of your goals in life. In all these ways love is liberating—perhaps the most liberating thing. But the minute you get into a love relationship, and the deeper and the more intimate and the more wonderful it gets, the more you also have to give up your independence. ~ Timothy J Keller,
1435:The process of recovery will slowly transform us, stirring up all our impurities, bringing all the muck to the surface, where it can finally be healed. This is a path that heals the heart and transforms the mind, leaving us with an “awakened heart and mind.” We have always had good hearts. They were just so badly covered and obscured they were lost to us. By returning to this lost aspect of ourselves, we recover. Many would call this a spiritual awakening, enlightenment, or liberation. Although it may be all these things, it is also just a simple psychologically based process of seeing clearly what is true and, then, learning how to respond appropriately. The appropriate response ends suffering. The appropriate response allows us to recover our freedom. ~ Noah Levine,
1436:When McFaul was applying for a Rhodes Scholarship, his interviewer took note that McFaul, along with an intelligent and rambunctious classmate named Susan Rice, had helped lead the anti-apartheid movement on the Stanford campus. They occupied a building, campaigned for divestment. Among McFaul’s academic interests was the range of liberation movements in post-colonial Africa: Mozambique, Zimbabwe, and South Africa. How did McFaul reconcile his desire to study at Oxford on a Rhodes, the interviewer inquired, with the fact that its benefactor, Cecil Rhodes, had been a pillar of white supremacy? What would he do with such “blood money”? “I will use it to bring down the regime,” McFaul said. In the event, both he and Rice won the blood money and went to Oxford. ~ Anonymous,
1437:Avalokiteśvara’s mantra is: Gate, gate, pāragate, pārasaṃgate, bodhi svāhā. Gate means gone: gone from suffering to the liberation from suffering. Gone from forgetfulness to mindfulness. Gone from duality to ​nonduality. Gate, gate means gone, gone. Pāragate means gone all the way to the other shore. So this mantra is said in a very strong way. Gone, gone, gone all the way over. In Pārasaṃgate, saṃ means everyone, the sangha, the entire community of beings. Everyone gone over to the other shore. Bodhi is the light inside, enlightenment, or awakening. You see, and the vision of reality liberates you. Svāhā is a cry of joy and triumph, like “Eureka!” or “Hallelujah!” “Gone, gone, gone all the way over, everyone gone to the other shore, enlightenment, svāhā! ~ Thich Nhat Hanh,
1438:The process begins with the individual woman’s acceptance that American women, without exception, are socialized to be racist, classist and sexist, in varying degrees, and that labeling ourselves feminists does not change the fact that we must consciously work to rid ourselves of the legacy of negative socialization. It is obvious that many women have appropriated feminism to serve their own ends, especially those white women who have been at the forefront of the movement; but rather than resigning myself to this appropriation I choose to re-appropriate the term “feminism,” to focus on the fact that to be “feminist” in any authentic sense of the term is to want for all people, female and male, liberation from sexist role patterns, domination, and oppression. ~ Reni Eddo Lodge,
1439:This political disorder found expression in Machiavelli Prince. In the absence of any guiding principle, politics becomes a naked struggle for power; The Prince gives shrewd advice as to how to play this game successfully. What had happened in the great age of Greece happened again in Renaissance Italy: traditional moral restraints disappeared, because they were seen to be associated with superstition; the liberation from fetters made individuals energetic and creative, producing a rare florescence of genius; but the anarchy and treachery which inevitably resulted from the decay of morals made Italians collectively impotent, and they fell, like the Greeks, under the domination of nations less civilized than themselves but not so destitute of social cohesion. ~ Bertrand Russell,
1440:central imperative of liberation theology—to provide a preferential option for the poor—seemed like a worthy life’s goal to him. Of course, one could pursue it almost anywhere, but clearly the doctrine implied making choices among degrees of poverty. It would make sense to provide medicine in the places that needed it most, and there was no place needier than Haiti, at least in the Western Hemisphere, and he hadn’t seen any place in Haiti needier than Cange. He didn’t stick around in Léogâne to see the blood bank get installed. He’d found out that the hospital would charge patients for its use. He told me he had these thoughts, as he headed back toward the central plateau: “I’m going to build my own fucking hospital. And there’ll be none of that there, thank you. ~ Tracy Kidder,
1441:The Christian community, therefore, is that community that freely becomes oppressed, because they know that Jesus himself has defined humanity's liberation in the context of what happens to the little ones. Christians join the cause of the oppressed in the fight for justice not because of some philosophical principle of "the Good" or because of a religious feeling of sympathy for people in prison. Sympathy does not change the structures of injustice. The authentic identity of Christians with the poor is found in the claim which the Jesus-encounter lays upon their own life-style, a claim that connects the word "Christian" with the liberation of the poor. Christians fight not for humanity in general but for themselves and out of their love for concrete human beings. ~ James H Cone,
1442:the slave labour system, already applied to Jews, was extended to Poles, just as it already applied to Czechs. ‘A hundred thousand Czech workmen’, Churchill told a public audience in Manchester on January 27, ‘had been led off into slavery to be toiled to death in Germany.’ But what was happening to the Czechs, Churchill added, ‘pales in comparison with the atrocities which, as I speak here this afternoon, are being perpetrated upon the Poles’. From the ‘shameful records’ of the Germans’ mass executions in Poland, Churchill declared, ‘we may judge what our fate would be if we fell into their clutches. But from them also we may draw the force and inspiration to carry us forward on our journey and not to pause or rest till liberation is achieved and justice is done. ~ Martin Gilbert,
1443:the threefold character of the union :::
   The first is the liberation from the Ignorance and identification with the Real and Eternal, moksa, sayujya, which is the characteristic aim of the Yoga of Knowledge. The second, the dwelling of the soul with or in the Divine, samipya, salokya, is the intense hope of all Yoga of love and beatitude, The third, identity in nature, likeness to the Divine, to be perfect as That is perfect, is the highest intention of all Yoga of power and perfection or of divine works and service. The combined completeness of the three together, founded here on a multiple Unity of the self-manifesting Divine, is the complete result of the integral Yoga, the goal of its triple Path and the fruit of its triple sacrifice.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
1444:Overmind is the highest source of the cosmic consciousness available to the embodied being in the Ignorance. It is part of the cosmic consciousness-but the human individual when he opens into the cosmic usually remains in the cosmic Mind-Life-Matter receiving only inspirations and influences from the higher planes of Intuition and Overmind. He receives through the spiritualised higher and illumined mind the fundamental experiences on which spiritual knowledge is based; he can become even full of intuitive mind movements, illuminations, various kinds of powers and illumined light, liberation, Ananda. But to rise fully into the Intuition is rare, to reach the Overmind still rarer- although influences and experiences can come down from there.
   ~ Sri Aurobindo, Letters On Yoga - I, 152,
1445:On March 8 Danton mounted the tribune of the Convention. The patriots never forgot the shock of his sudden appearance, nor his face, harrowed by sleepless nights and the exhaustion of traveling, pallid with strain and suffering. Complex griefs caught sometimes at his voice, as he spoke of treason and humiliation; once he stopped and looked at his audience, self-conscious for a moment, and touched the scar on his cheek. With the
armies, he has seen malice, incompetence, negligence. Reinforcements must be massive and immediate. The rich of France must pay
for the liberation of Europe. A new tax must be voted today and collected tomorrow. To deal with conspirators against the Republic there must be a new court, a Revolutionary Tribunal: from that, no right of appeal. ~ Hilary Mantel,
1446:Kurma Purana is that in which Janardhana, in the form of a tortoise, in the regions under the earth, explained the objects of life – duty, wealth, pleasure, and liberation - in communication with Indradyumna and the Rishis in the proximity of Sakra, which refers to the Lakshmi Kalpa, and contains seventeen thousand stanzas. The first chapter of the Purana gives an account of itself. Suta the narrator says: “This most excellent Kurma Purana is the fifteenth. Samhitas are fourfold, from the variety of the collections. The Brahmi, Bhagavathi, Sauri, and Vaishnavi (Matrika goddess, are well known to the four Sanhitas [religious character] which confer virtue, wealth, pleasure, and liberation…]]. ~ H.H.Wilson, in "Oriental Translation Fund, Volume 52 (Google eBook), Volume 52 (1840)}, p. xlix.,
1447:E-V-E-R-Y-T-H-I-N-G—is connected. The soil needs rain, organic matter, air, worms and life in order to do what it needs to do to give and receive life. Each element is an essential component. “Organizing takes humility and selflessness and patience and rhythm while our ultimate goal of liberation will take many expert components. Some of us build and fight for land, healthy bodies, healthy relationships, clean air, water, homes, safety, dignity, and humanizing education. Others of us fight for food and political prisoners and abolition and environmental justice. Our work is intersectional and multifaceted. Nature teaches us that our work has to be nuanced and steadfast. And more than anything, that we need each other—at our highest natural glory—in order to get free. ~ Adrienne Maree Brown,
1448:Whatever your personal opinions and your insecurities about homosexuality and the various liberation movements among homosexuals and women (and I speak of the homosexuals and women as oppressed groups), we should try to unite with them in a revolutionary fashion.
I say ”whatever your insecurities are” because as we very well know, sometimes our first instinct is to want to hit a homosexual in the mouth, and want a woman to be quiet. We want to hit a homosexual in the mouth because we are afraid that we might be homosexual; and we want to hit the women or shut her up because we are afraid that she might castrate us, or take the nuts that we might not have to start with.
We must gain security in ourselves and therefore have respect and feelings for all oppressed people. ~ Huey P Newton,
1449:I saw no unity of purpose, no consensus on matters of philosophy or history or law. The very facts were shrouded in uncertainty: Was it a civil war? A war of national liberation or simple aggression? Who started it, and when, and why? What really happened to the USS Maddox on that dark night in the Gulf of Tonkin? Was Ho Chi Minh a Communist stooge, or a nationalist savior, or both, or neither? What about the Geneva Accords? What about SEATO and the Cold War? What about dominoes? America was divided on these and a thousand other issues, and the debate had spilled out across the floor of the United States Senate and into the streets, and smart men in pinstripes could not agree on even the most fundamental matters of public policy. The only certainty that summer was moral confusion. ~ Tim O Brien,
1450:Women's liberation and empowerment are terms feminists started using to talk about casting off the limitations imposed upon women and demanding equality. We have perverted these words. The freedom to be sexually provocative or promiscuous is not enough freedom; it is not the only 'women's issue' worth paying attention to. And we are not even free in the sexual arena. We have simply adopted a new norm, a new role to play: lusty, busty exhibitionist. There are other choices. If we are really going to be sexually liberated, we need to make room for a range of options as wide as the variety of human desire. We need to allow ourselves the freedom to figure out what we internally want from sex instead of mimicking whatever popular culture holds up to us as sexy. That would be liberation. ~ Ariel Levy,
1451:Communion is at the heart of the mystery of our humanity. It means accepting the presence of another inside oneself, as well as accepting the reciprocal call to enter into another. Communion, which implies the security and insecurity of trust, is a constant struggle against all the powers of fear and selfishness in us, as well as the seemingly resilient human need to control another person. To a certain extent we lose control in our own lives when we are open to others. Communion of hearts is a beautiful but also a dangerous thing. Beautiful because it is a new form of liberation; it brings a new joy because we are no longer alone. We are close even if we are far away. Dangerous because letting down our inner barriers means that we can be easily hurt. Communion makes us vulnerable. ~ Jean Vanier,
1452:Kali comes from the Sanskrit word ‘kal’, meaning time. She is a Hindu goddess, who is greatly misunderstood by the Western world as being associated with sex, death and violence, but in the Hindu text she kills only demons. For humankind, she represents the death of the ego and the will to overcome the ‘I am the body’ idea. She reminds us that the body is only temporary, and through this realisation she provides liberation to her children. To the soul who aspires to greater spiritual endeavours, Kali is receptive, supportive and loving. It is only a person filled with ego who will perceive Kali in a fearsome form. Her black skin represents the womb of the quantum darkness, the great non-manifest from which all of creation arises and into which all of creation will eventually dissolve. ~ Traci Harding,
1453:Once for all, this time, I have thoroughly understood; From One who knows it well, I have learnt the secret of bhava. A man has come to me from a country where there is no night, And now I cannot distinguish day from night any longer; Rituals and devotions have all grown profitless for me. My sleep is broken; how can I slumber any more? For now I am wide awake in the sleeplessness of yoga. O Divine Mother, made one with Thee in yoga-sleep at last, My slumber I have lulled asleep for evermore. I bow my head, says Prasad, before desire and liberation; Knowing the secret that Kali is one with the highest Brahman, I have discarded, once for all, both righteousness and sin. [1008.jpg] -- from Kali: The Black Goddess of Dakshineswar, by Elizabeth U. Harding

~ Ramprasad, Once for all, this time
,
1454:The Dreamers accept this as the cost of doing business, accept our bodies as currency, because it is their tradition. As slaves we were this country’s first windfall, the down payment on its freedom. After the ruin and liberation of the Civil War came Redemption for the unrepentant South and Reunion, and our bodies became this country’s second mortgage. In the New Deal we were their guestroom, their finished basement. And today, with a sprawling prison system, which has turned the warehousing of black bodies into a jobs program for Dreamers and a lucrative investment for Dreamers; today, when 8 percent of the world’s prisoners are black men, our bodies have refinanced the Dream of being white. Black life is cheap, but in America black bodies are a natural resource of incomparable value. ~ Ta Nehisi Coates,
1455:Lao-tzu advised, “As soon as you have a thought, laugh at it,” because reality is not what we think. We perceive the world through a window colored by beliefs, interpretations, and associations. We see things not as they are but as we are. The same brain that enables us to contemplate philosophy, solve math equations, and create poetry also generates a stream of static known as discursive thoughts, which seem to arise at random, bubbling up into our awareness. Such mental noise is a natural phenomenon, no more of a problem than the dreams that appear in the sleep state. Therefore, our schooling aims not to struggle with random thoughts but to transcend them in the present moment, where no thoughts exist, only awareness. Our mind’s liberation awaits not in some imagined future but here and now. ~ Dan Millman,
1456:In fact, a “Pa” and/or a “Mister” are likely to turn up in anybody’s life. They might be wearing the mask of war, the mask of famine, the mask of physical affliction. The mask of caste, race, class, sex, mental illness, or disease. Their meaning to us, often, is that they are simply an offering, a challenge, provided by “God” i.e., the All Present and All Magical, that requires us to grow. And though we may be confused, even traumatized, as Celie is, by their historical, social, and psychological configuration, if we persevere we may, like her, eventually settle into amazement: that by some unfathomable kindness we have received just the right keys we need to unlock the deepest, darkest dungeons of our emotional and spiritual bondage, and to experience our much longed for liberation and peace. ~ Alice Walker,
1457:Meghiya, practice the contemplations on death, compassion, impermanence, and the full awareness of breathing: “To overcome desire, practice the contemplation on a corpse, looking deeply at the nine stages of the body’s decay from the time the breathing ceases to the time the bones turn to dust. “To overcome anger and hatred, practice the contemplation on compassion. It illuminates the causes of anger and hatred within our own minds and in the minds of those who have precipitated it. “To overcome craving, practice the contemplation on impermanence, illuminating the birth and death of all things. “To overcome confusion and dispersion, practice the contemplation on the full awareness of breathing. “If you regularly practice these four contemplations, you will attain liberation and enlightenment. ~ Thich Nhat Hanh,
1458:For by the just judgment of God it was decreed, and, as it were, confirmed by writing, that, since man had sinned, he should not henceforth of himself have the power to avoid sin or the punishment of sin; for the spirit is out-going and not returning (est enim spiritus vadens et non rediens); and he who sins ought not to escape with impunity, unless pity spare the sinner, and deliver and restore him. Wherefore we ought not to believe that, on account of this writing, there can be found any justice on the part of the devil in his tormenting man. In fine, as there is never any injustice in a good angel, so in an evil angel there can be no justice at all. There was no reason, therefore, as respects the devil, why God should not make use of his own power against him for the liberation of man. ~ Anselm of Canterbury,
1459:Shiva says: UDYAMA IS BHAIRAVA. The day you begin your spiritual endeavor, you start becoming bhairava – you start becoming one with God. Your first rays of endeavor, and the journey toward the sun has begun; the first thought of liberation, and the destination is not far off. Because the first step is almost half of the journey.
Spiritual endeavor is bhairava. It will take time for you to attain it; it will be a while before you reach the destination. But as soon have begun the effort and the seed is sown: ”Let me get out of this prison and be free of this body, let me be relieved of all desires, let me not sow more seeds and increase my involvement in this world, let me not desire more births.” As soon as the feeling intensifies within you to overcome your unconsciousness, you start becoming bhairava ~ Osho,
1460:The fate of one, P. M. Gavrilov, who was among the very few survivors of the battle of Brest in 1941, would prove the quality of Soviet justice. Gavrilov was a real hero. Although he had been wounded, and although certain that he would die, he fought to his last bullet, saving one grenade to hurl at the enemy as he passed out from loss of blood. His courage so impressed the Wehrmacht (which was seldom given to sentimental acts) that German soldiers carried his almost lifeless body to a dressing station, whence he was taken to a prisoner-of-war camp. It was for this act of ‘surrender’ that he stood accused after the liberation of his German camp in May 1945. His next home was a camp again, this time a Soviet one. In all, about 1.8 million prisoners like him would end up in the hands of SMERSh. ~ Catherine Merridale,
1461:The animals themselves are incapable of demanding their own liberation, or of protesting against their condition with votes, demonstrations, or bombs. Human beings have the power to continue to oppress other species forever, or until we make this planet unsuitable for living beings. Will our tyranny continue, proving that we really are the selfish tyrants that the most cynical of poets and philosophers have always said we are? Or will we rise to the challenge and prove our capacity for genuine altruism by ending our ruthless exploitation of the species in our power, not because we are forced to do so by rebels or terrorists, but because we recognize that our position is morally indefensible? The way in which we answer this question depends on the way in which each one of us, individually, answers it. ~ Peter Singer,
1462:When a good idea is run through the filters and compressors of ordinary tunnel vision,it not only comes out reduced in scale and value but in it's new dogmatic configuration produces effects the opposite of those for which it originally intended. That is how the loving ideas of Jesus Christ became the sinister cliches of Christianity. That is why virtually every revolution in history has failed; the oppressed, as soon as they seize power, turn into the oppressors, resorting to totalitarian tactics to "protect the revolution." That is why minorities seeking the abolition of prejudice become intolerant , minorities seeking peace become militant, minorities seeking equality become self-righteous, and minorities seeking liberation become hostile (a tight asshole being the first symptom of self-repression). ~ Tom Robbins,
1463:As long as this “brokenness” of existence continues, there is no way out of the inner contradictions that it imposes upon us. If a man has a broken leg and continues to try to walk on it, he cannot help suffering. If desire itself is a kind of fracture, every movement of desire inevitably results in pain. But even the desire to end the pain of desire is a movement, and therefore causes pain. The desire to remain immobile is a movement. The desire to escape is a movement. The desire for Nirvana is a movement. The desire for extinction is a movement. Yet there is no way for us to be still by “imposing stillness” on the desires. In a word, desire cannot stop itself from desiring, and it must continue to move and hence to cause pain even when it seeks liberation from itself and desires its own extinction. ~ Thomas Merton,
1464:Hospitality is not to change people, but to offer them space where change can take place. It is not to bring men and women over to our side, but to offer freedom not disturbed by dividing lines. It is not to lead our neighbor into a corner where there are no alternatives left, but to open a wide spectrum of options for choice and commitment. It is not an educated intimidation with good books, good stories, and good works, but the liberation of fearful hearts so that words can find roots and bear ample fruit….The paradox of hospitality is that it wants to create emptiness, not a fearful emptiness, but a friendly emptiness where strangers can enter and discover themselves as created free….not a subtle invitation to adopt the life style of the host, but the gift of a chance for the guest to find his own. ~ Henri J M Nouwen,
1465:Therefore people vote, “All right, you become president.” And he is advertising: “Reelect me! Reelect me!” That means he is a servant. But he is thinking, “I am the master.” That is illusion, māyā. One who is controlled by māyā thinks himself the master while he is a servant. But a devotee never thinks, “I am the master,” only “I am Kṛṣṇa’s servant.” That is mukti, liberation. A devotee is never controlled by false thoughts. He knows his position – svarūpena vyavasthitiḥ. Mukti, liberation, means to be situated in one’s own constitutional position as a servant of Kṛṣṇa. So if I know that I am a servant of Kṛṣṇa, that is my liberation. And if I think that I am the master, that is bondage. This is the difference between liberated life and conditioned life. So these Kṛṣṇa conscious devotees are ~ A C Bhaktivedanta Swami Prabhup da,
1466:Can I be a modern girl, if I acknowledge such thoughts? I must be modern; I live now. But like everybody else, as Hollier says, I live in a muddle of eras, and some of my ideas belong to today, and some to an ancient past, and some to periods of time that seem more relevant to my parents than to me. If I could sort them and control them I might know better where I stand, but when I most want to be contemporary the Past keeps pushing in, and when I long for the Past (like when I wish Tadeusz had not died, and were with me now to guide and explain and help me to find where I belong in life) the Present cannot be pushed away. When I hear girls I know longing to be what they call liberated, and when I hear others rejoicing in what they think of as liberation, I feel a fool, because I simply do not know where I stand. ~ Robertson Davies,
1467:When we spoke about attempts to give a man in camp mental courage, we said that he had to be shown something to look forward to in the future. He had to be reminded that life still waited for him, that a human being waited for his return. But after liberation? There were some men who found that no one awaited them. Woe to him who found that the person whose memory alone had given him courage in camp did not exist any more! Woe to him who, when the day of his dreams finally came, found it so different from all he had longed for! Perhaps he boarded a trolley, traveled out to the home which he had seen for years in his mind, and only in his mind, and pressed the bell, just as he has longed to do in thousands of dreams, only to find that the person who should open the door was not there, and would never be there again. ~ Viktor E Frankl,
1468:We need a new direction, and we need it soon. Instead of death by food pyramid, we can have life by educated freedom—a freedom in which we’re released from the rules of the federal government, the dogma of the fad diet du jour, the smooth words of a health guru, the marionetting of powerful industries, the misinterpretation of science, and the mass confusion that keeps us incapacitated. As we demolish the walls of the pyramids, plates, and other shapes that ultimately lock us inside a dietary dictatorship, we’re left with a horizon-wide landscape to explore—and with it, the opportunity to pursue what works for us and guiltlessly leave behind what doesn’t. But there’s just one catch. In order to reach that point of liberation, we can’t keep doing what we’ve been doing—or else we’ll keep getting what we’ve been getting. ~ Denise Minger,
1469:Thus he spent his whole life searching for his own truth, but it remained hidden to him because he had learned at a very young age to hate himself for what his mother had done to him. (...) But not once did he allow himself to direct his endless, justified rage at the true culprit, the woman who had kept him locked up in her prison for as long as she could. All his life he attempted to free himself of that prison, with the help of drugs, travel, illusions, and above all poetry. But in all these desperate efforts to open the doors that would have led to liberation, one of them remained obstinently shut, the most important one: the door to the emotional reality of his childhood, to the feelings of the little child who was forced to grow up with a severely disturbed, malevolent woman, with no father to protect him from her. ~ Alice Miller,
1470:Will you be at the harvest,
Among the gatherers of new fruits?
Then you must begin today to remake
Your mental and spiritual world,
And join the warriors and celebrants
Of freedom, realizers of great dreams.
You can’t remake the world
Without remaking yourself.
Each new era begins within.
It is an inward event,
With unsuspected possibilities
For inner liberation.
We could use it to turn on
Our inward lights.
We could use it to use even the dark
And negative things positively.
We could use the new era
To clean our eyes,
To see the world differently,
To see ourselves more clearly.
Only free people can make a free world.
Infect the world with your light.
Help fulfill the golden prophecies.
Press forward the human genius.
Our future is greater than our past. ~ Ben Okri,
1471:Therefore, also, an integral liberation. Not only the freedom born of unbroken contact and identification of the individual being in all its parts with the Divine, sayujya-mukti, by which it can become free even in its separation, even in the duality; not only the salokya-mukti by which the whole conscious existence dwells in the same status of being as the Divine, in the state of Sachchidananda; but also the acquisition of the divine nature by the transformation of this lower being into the human image of the Divine, sadharmya-mukti, and the complete and final release of all, the liberation of the consciousness from the transitory mould of the ego and its unification with the One Being, universal both in the world and the individual and transcendentally one both in the world and beyond all universe. ~ Sri Aurobindo, The Synthesis Of Yoga,
1472:We simply cannot engage with either the ills or promises of society if we continue to turn a blind eye to the egregious and willful ignorance that enables us to still not “get it” in so many ways. It is by no means our making, but given the culture we are emerging from and immersed in, we are responsible. White folks’ particular reluctance to acknowledge impact as a collective while continuing to benefit from the construct of the collective leaves a wound intact without a dressing. The air needed to breathe through forgiveness is smothered. Healing is suspended for all. Truth is necessary for reconciliation. Will we express the promise of and commitment to liberation for all beings, or will we instead continue a hyper-individualized salvation model—the myth of meritocracy—that is the foundation of this country’s untruth? ~ Angel Kyodo Williams,
1473:Entering the spiritual path means you have become conscious of your suffering. You were suffering unconsciously; now you have become conscious of it. Conscious suffering is always deeper than unconscious suffering, but it is good; at least you’re conscious about it. As long as you haven’t become conscious, the suffering will always remain. Once you have become conscious, it need not remain forever. There’s a possibility, isn’t it? Entering the spiritual path is a possibility, being with a Guru is a possibility, that’s all it is. If the possibility has to become a reality, the first thing is that you’re willing to see everything the way it is. You’re at least willing to recognize your limitations. If you want to hide your limitations, where’s the question of liberation? Where is the possibility? You have destroyed it completely, isn’t it? ~ Sadhguru,
1474:Our brains are the result of the experience of centuries. The brain is the storehouse of memory. Without that memory, without the accumulated experience and knowledge, we should not be able to function at all as human beings. Experience—memory—is obviously necessary at a certain level, but I think it is also fairly obvious that all experience based on the conditioning of knowledge, of memory, is bound to be limited. And, therefore, experience is not a factor in liberation.

Every experience is conditioned by the past experience. So there is no new experience, it is always colored by the past. In the very process of experiencing, there is the distortion which comes into being from the past, the past being knowledge, memory, the various accumulated experiences, not only of the individual, but also of the race, the community. ~ Jiddu Krishnamurti,
1475:Ivanov- "Up to now , all revolutions have been made by moralizing diletantes. They were always in good faith and perished because of their dilettantism. We for the first time are consequent..."

"Yes," said Rubashov. "So consequent, that in the interests of a just distribution of land we deliberately let die of starvation about five million farmers and their families in one year. So consequent were we in the liberation of human beings from the shackles of industrial exploitation that we sent about ten million people to do forced labour in the Artic regions and the jungles of the East, under conditions similar to those of antique galley slaves. So consequent that, to settle a difference of opinion, we know only one argument: death, whether it is a matter of submarines, manure, or the Party line to be followed in Indo-China. ... ~ Arthur Koestler,
1476:God loves all of us,” she says, “and She wants us to know that She has changed Her garment merely. She is beyond female and male, She is beyond human understanding. But She calls your attention to that which you have forgotten. Jews: look to Miriam, not Moses, for what you can learn from her. Muslims: look to Fatima, not Muhammad. Buddhists: remember Tara, the mother of liberation. Christians: pray to Mary for your salvation. “You have been taught that you are unclean, that you are not holy, that your body is impure and could never harbor the divine. You have been taught to despise everything you are and to long only to be a man. But you have been taught lies. God lies within you, God has returned to earth to teach you, in the form of this new power. Do not come to me looking for answers, for you must find the answers within yourself. ~ Naomi Alderman,
1477:Until the end of the nineteenth century these undergraduates never numbered more than a few thousand. Entirely on their own, however, and in
defiance of the most integrated absolutism of the time, they aspired to liberate and provisionally did
contribute to the liberation of forty million muzhiks. Almost all of them paid for this liberation by suicide,
execution, prison, or madness. The entire history of Russian terrorism can be summed up in the struggle
of a handful of intellectuals to
abolish tyranny, against a background of a silent populace. Their debilitated victory was finally betrayed.
But by their sacrifice and even by their most extreme negations they gave substance to a new standard of
values, a new virtue, which even today has not ceased to oppose tyranny and to give aid to the cause of
true liberation. ~ Albert Camus,
1478:Indeed, in Scripture, no two people encounter Jesus in exactly the same way. Not once does anyone pray the “Sinner’s Prayer” or ask Jesus into their heart. The good news is good for the whole world, certainly, but what makes it good varies from person to person and community to community. Liberation from sin looks different for the rich young ruler than it does for the woman caught in adultery. The good news that Jesus is the Messiah has a different impact on John the Baptist, a Jewish prophet, than it does the Ethiopian eunuch, a Gentile and outsider. Salvation means one thing for Mary Magdalene, first to witness the resurrection, and another to the thief who died next to Jesus on a cross. The gospel is like a mosaic of stories, each one part of a larger story, yet beautiful and truthful on its own. There’s no formula, no blueprint. ~ Rachel Held Evans,
1479:Thirty-one days later, in the summer of 1981, he became a full-time writer, and the feeling of liberation as he left the agency for the last time was heady and exhilarating. He shed advertising like an unwanted skin, though he continued to take a sneaky pride in his bestknown slogan, “Naughty but nice” (created for the Fresh Cream Cake Client), and in his “bubble words” campaign for Aero chocolate (IRRESISTIBUBBLE, DELECTABUBBLE, ADORABUBBLE, the billboards cried, and bus sides read TRANSPORTABUBBLE, trade advertising said PROFITABUBBLE, and storefront decals proclaimed AVAILABUBBLE HERE). Later that year, when Midnight’s Children was awarded the Booker Prize, the first telegram he received—there were these communications called “telegrams” in those days—was from his formerly puzzled boss. “Congratulations,” it read. “One of us made it. ~ Salman Rushdie,
1480:Hit in this manner by the demon, O Vidura, the Lord, who had appeared as the first boar, did not feel the least quaking in any part of His body, any more than an elephant would when struck with a wreath of flowers. PURPORT As previously explained, the demon was originally a servitor of the Lord in Vaikuṇṭha, but somehow or other he fell as a demon. His fight with the Supreme Lord was meant for his liberation. The Lord enjoyed the striking on His transcendental body, just like a fully grown-up father fighting with his child. Sometimes a father takes pleasure in having a mock fight with his small child, and similarly the Lord felt Hiraṇyākṣa’s striking on His body to be like flowers offered for worship. In other words, the Lord desired to fight in order to enjoy His transcendental bliss; therefore He enjoyed the attack. ~ A C Bhaktivedanta Swami Prabhup da,
1481:It can be heartbreaking to comprehend the suffering of more than a trillion creatures each year whose lives are destroyed by industries that enslave, brutalize, and slaughter animals for food or animal experimentation. In addition, when we learn about the research indicating that our societal addictions to eating animal foods and using products derived from animals are destroying our environment and quality of life, it can be devastating. Further, realizing our own complicity in allowing this to continue can stir regret, shame, or denial. Although finding the courage within ourselves to dedicate our lives and practice to the personal and social justice engagement necessary to reduce this suffering can be daunting, such wholehearted compassionate action, based on the wisdom of interdependence, is also a path to liberation and full awakening. ~ Will Tuttle,
1482:The core theme that spans much of Springsteen’s working-class studies is the disconnection—real and feared—of working people from the things that ground them: job, family, home, and community. “I live now only with strangers,” he sings in “Streets of Fire,” “I talk to only strangers / I walk with angels that have no place.” As Springsteen explained, “I think what happened during the seventies was that, first of all, the hustle became legitimized”—and he did not mean the disco dance. By the time of his follow up The River (1980), when his character receives his “union card and a wedding coat” for his nineteenth birthday, that union card was a symbol of a failure to get out, a source of entrapment. What was a source of material liberation in the 1930s, membership in a trade union, had become a symbol of those not chosen, those left behind.49 ~ Jefferson R Cowie,
1483:Liberation does not bring unadulterated joy. When a tyrant falls, when an occupying army is ousted, when an oppressive regime gives way to a free and democratic order, a new day does not dawn. Triumphant speeches by new leaders may distract attention from the problems facing the liberated country; victory parades or spontaneous celebrations in the streets for a time may obscure deep divisions within the newly free society. But any occupation leaves scars on a nation’s psyche. The complicity of some with the former rulers, the persecution of others at the hands of their fellow citizens, courageous acts of resistance offset by the passivity of the majority of the population—only by facing these shameful features of its subjugation can the liberated nation achieve harmony, heal its wounds, and regain legitimacy in the eyes of the outside world. ~ Jean Paul Sartre,
1484:It is quite clear to me that the religious paradise of my youth, which was thus lost, was a first attempt to free myself from the chains of the "merely personal," from an existence which is dominated by wishes, hopes, and primitive feelings. Out yonder there was this huge world, which exists independently of us human beings and which stands before us like a great eternal riddle, at least partially accessible to our inspection and thinking. The contemplation of this world beckoned like a liberation [...] The mental grasp of this extra-personal world within the frame of our given capacities presented itself, half consciously and half unconsciously, as the highest goal. The road to this paradise was not as comfortable and alluring as the road to the religious paradise; but it has shown itself reliable, and I have never regretted having chosen it. ~ Albert Einstein,
1485:Through his embedded experience in the Montgomery bus boycotts, Reverend King came to see the limits of Niebuhr’s abstract public theologizing. “Abstractions cannot empower acts of compassion and sacrifice,” Marsh summarizes, “or sustain the courage to speak against the day. Niebuhr’s much-heralded Christian realism was about working out ethical problems within the framework of options provided by Western liberalism. It was not about having a dream.”18 That dream was the kingdom of God, and King learned it at church. But it wasn’t just for the church: it was a vision of what the world was called to be. For King, the realization of this was not some merely evolutionary development but rather a divine gift. “God remains from beginning to end the ultimate agent of human liberation, not only in America but throughout all the nations and in creation. ~ James K A Smith,
1486:Siddhartha wants liberation, Dante wants Beatrice, Frodo wants to get to Mount Doom—we all want something. Quest is elemental to the human experience. All road narratives are to some extent built on quest. If you’re a woman, though, this fundamental possibility of quest is denied. You can’t go anywhere if you can’t step out onto a road…


…(T)here is no female counterpart in our culture to Ishmael or Huck Finn. There is no Dean Moriarty, Sal, or even a Fuckhead. It sounds like a doctoral crisis, but it’s not. As a fifteen-year-old hitchhiker, my survival depended upon other people’s ability to envision a possible future for me. Without a Melvillean or Kerouacian framework, or at least some kind of narrative to spell out a potential beyond death, none of my resourcefulness or curiosity was recognizable, and therefore I was unrecognizable. ~ Vanessa Veselka,
1487:The crucial issue of the times, he suggested, was the human person: a unique being, who lived in a material world but had intense spiritual longings, a mystery to himself and to others, a creature whose dignity emerged from an interior life imprinted with the image and likeness of God. The world wanted to hear what the Church had to say about the human person and the human condition, particularly in light of other proposals—“scientific, positivist, dialectical”—that imagined themselves humanistic and presented themselves as roads to liberation. At the end of 2,000 years of Christian history, the world had a question to put to the Church: What was Christian humanism and how was it different from the sundry other humanisms on offer in late modernity? What was the Church’s answer to modernity’s widespread “despair [about] any and all human existence”? ~ George Weigel,
1488:The ideological fantasies of this movement [New Left of the 1960s] … were no more than a nonsensical expression of the whims of spoilt middle-class children, and while the extremists among them were virtually indistinguishable from Fascist thugs, the movement did without doubt express a profound crisis of faith in the values that had inspired democratic societies for many decades.… The New Left explosion of academic youth was an aggressive movement born of frustration, which easily created a vocabulary for itself out of Marxist slogans … : liberation, revolution, alienation, etc. Apart from this, its ideology really has little in common with Marxism. It consists of “revolution” without the working class; hatred of modern technology as such; …the cult of primitive societies … as the source of progress; hatred of education and specialized knowledge. ~ Leszek Ko akowski,
1489:Years ago in 1959 when Dellinger was already an editor on Liberation (then an anarchist-pacifist magazine, of worthy but not very readable articles in more or less vegetarian prose) Mailer had submitted a piece, after some solicitation, on the contrast between real obscenity in advertising, and alleged obscenity in four-letter words. The piece was no irreplaceable work of prose, and in fact was eventually inserted quietly into his book, Advertisements for Myself, but it created difficulty for the editorial board at Liberation, since there was a four-letter word he had used to make his point, the palpable four-letter word which signifies a woman’s most definitive organ: these editorial anarchists were decorous; they were ready to overthrow society and replace it with a communion of pacifistic men free of all laws, but they were not ready to print cunt. ~ Norman Mailer,
1490:Your life is like a car which moves sometimes with jerks caused by the dirt in its gas as if it has hiccups. That’s ordinarily how you live – piecemeal. Your energy moves in fits and starts, bit by bit, it never comes to an integrated whole. It’s a matter of utilizing your full energy – in anything. For example, if you are a painter and if you were to devote your entire energy into painting a picture – without holding back even a bit – you will attain liberation there and then. Such application of total energy is udyama. As soon as the circuit is complete, you become bhairava. If you are a sculptor and have poured into your sculpture all that you have – so much so that only the sculpture remains, you disappear – the energy circuit completes. So when you use your total energy in any work – it becomes meditation. Then the bhairava is close, the temple is nearby. ~ Osho,
1491:On the ninth day of the festival, Abram and Mikael positioned themselves to watch the grand parade of the gods. It proceeded down the Processional Way from Esagila all the way past the temple of Ishtar in the north of the city. A large flock of white doves, the bird of the goddess, was released from Ishtar’s temple as they passed, creating a spectacle of peaceful liberation. The parade continued out through the vainglorious Ishtar Gate on to another temple by the river, where they held a banquet of the gods. This was the most public of events. Throngs of people crowded the lanes of the Processional Way, trying to get a glimpse of the gods in their glorious chariots covered with dazzling jewels. Cultic musicians, dancers, and singers accompanied the parade through the city. Priests, royalty and visiting dignitaries received front row seats to the spectacle. ~ Brian Godawa,
1492:Truly Human September 12 In addition to the battle to “get ahead,” there is another: THIS OTHER WAR is the war not to conquer but the war to become whole and at peace inside our skins. It is a war not of conquest now but of liberation because the object of this other war is to liberate that dimension of selfhood which has somehow become lost, that dimension of selfhood that involves the capacity to forgive and to will the good not only of the self but of all other selves. This other war is the war to become a human being. This is the goal that we are really after and that God is really after. This is the goal that power, success, and security are only forlorn substitutes for. This is the victory that not all our human armory of self-confidence and wisdom and personality can win for us—not simply to be treated as human but to become at last truly human. ~ Frederick Buechner,
1493:Initiation leads to the cave within whose circumscribing walls the pairs of opposites are known, and the secret of good and evil is revealed. It leads to the Cross and to that utter sacrifice which must transpire before perfect liberation is attained, and the initiate stands free of all earth's fetters, held by naught in the three worlds. It leads through the Hall of Wisdom, and puts into a man's hands the key to all information, systemic and cosmic, in graduated sequence. It reveals the hidden mystery that lies at the heart of the solar system. It leads from one state of consciousness to another. As each state is entered the horizon enlarges, the vista extends, and the comprehension includes more and more, until the expansion reaches a point where the self embraces all selves, including all that is "moving and unmoving," as phrased by an ancient Scripture. ~ Alice A Bailey,
1494:This conversation revealed to Odo a third conception of the religious idea. In Piedmont religion imposed itself as a military discipline, the enforced duty of the Christian citizen to the heavenly state; to the Duke it was a means of purchasing spiritual immunity from the consequences of bodily weakness; to the Bishop, it replaced the panem et circenses of ancient Rome. Where, in all this, was the share of those whom Christ had come to save? Where was Saint Francis’s devotion to his heavenly bride, the Lady Poverty? Though here and there a good parish priest like Crescenti ministered to the temporal wants of the peasantry, it was only the free-thinker and the atheist who, at the risk of life and fortune, laboured for their moral liberation. Odo listened with a saddened heart, thinking, as he followed his host through the perfumed shade of the gardens, and down ~ Edith Wharton,
1495:Through endless ages, the mind has never changed

It has not lived or died, come or gone, gained or lost.

It isnt pure or tainted, good or bad, past or future.
true or false, male or female. It isnt reserved for
monks or lay people, elders to youths, masters or
idiots, the enlightened or unenlightened.

It isnt bound by cause and effect and doesnt
struggle for liberation. Like space, it has no form.

You cant own it and you cant lose it. Mountains.
rivers or walls cant impede it. But this mind is
ineffable and difficult to experience. It is not the
mind of the senses. So many are looking for this

mind, yet it already animates their bodies.

It is theirs, yet they dont realize it.



Bodhidharma

From: The Wisdom of the Zen Masters

Edited: Timothy Freke

~ Bodhidharma, Endless Ages
,
1496:Equally scandalized by this election are the colorful band of lipstick jihadi Hirsi Ali wannabes who are writing one erotic fantasy after another about Iranian “women,” oversexualizing Iranian politics as they opt for “love and danger” during their “honeymoon in Tehran.” The representation of Iranian women in the flea market of the US publishing industry began under President Bush with Azar Nafisi’s Reading Lolita in Tehran and has now reached a new depth of depravity in Pardis Mahdavi’s Passionate Uprisings: Iran’s Sexual Revolution. Between a harem full of Lolitas and a bathhouse of nymphomaniacs is where Nafisi and Mahdavi have Iranian women, marching in despair, awaiting liberation by US marines and Israeli bombers. What a contrast to the real work of women, as testified to in this election, and now on the street in defense of the collective will of the nation. ~ Hamid Dabashi,
1497:I had occasion to talk to Erica Jong, one of the most famous sex-positive feminists—“one of the most interviewed people in the world,” as she’s put it—on the thirtieth anniversary of her novel Fear of Flying. “I was standing in the shower the other day, picking up my shampoo,” she said. “It’s called ‘Dumb Blonde.’ I thought, thirty years ago you could not have sold this. I think we have lost consciousness of the way our culture demeans women.” She was quick to tell me that she “wouldn’t pass a law against the product or call the PC police.” But, she said, “let’s not kid ourselves that this is liberation. The women who buy the idea that flaunting your breasts in sequins is power—I mean, I’m for all that stuff—but let’s not get so into the tits and ass that we don’t notice how far we haven’t come. Let’s not confuse that with real power. I don’t like to see women fooled. ~ Ariel Levy,
1498:Think of “Pa” as Celie’s Tsunami, I said, and “Mister” as her hurricane. In fact, a “Pa” and/ or a “Mister” are likely to turn up in anybody’s life. They might be wearing the mask of war, the mask of famine, the mask of physical affliction. The mask of caste, race, class, sex, mental illness, or disease. Their meaning to us, often, is that they are simply an offering, a challenge, provided by “God” i.e., the All Present and All Magical, that requires us to grow. And though we may be confused, even traumatized, as Celie is, by their historical, social, and psychological configuration, if we persevere we may, like her, eventually settle into amazement: that by some unfathomable kindness we have received just the right keys we need to unlock the deepest, darkest dungeons of our emotional and spiritual bondage, and to experience our much longed for liberation and peace. ~ Alice Walker,
1499:Buddha is the teacher showing the way, the perfectly awakened one, beautifully seated, peaceful and smiling, the living source of understanding and compassion. Dharma is the clear path leading us out of ignorance bringing us back to an awakened life. Sangha is the beautiful community that practices joy, realizing liberation, bringing peace and happiness to life. I take refuge in the Buddha, the one who shows me the way in this life. I take refuge in the Dharma, the way of understanding and of love. I take refuge in the Sangha, the community that lives in harmony and awareness. Dwelling in the refuge of Buddha, I see clearly the path of light and beauty in the world. Dwelling in the refuge of Dharma, I learn to open many doors on the path of transformation. Dwelling in the refuge of Sangha, I am supported by its shining light that keeps my practice free of obstacles. ~ Thich Nhat Hanh,
1500:The most revolutionary change that hit the world in the twentieth and twenty-first centuries was the liberation of women. The Bible and the Qur’an came from societies controlled by men. No surprise there. That’s how the world everywhere was run until fairly recently. And there is something worth noting before we go deeper into the issue. History shows that the men in charge never volunteer to give up their privileges. They don’t wake up one day and say, ‘I’ve suddenly realised that the way I control and dominate others is wrong. I must change my ways. So I’ll share my power with them. I’ll give them the vote!’ That’s never how it works. History shows that power always has to be wrested from those who have it. The suffragettes who fought for the vote or suffrage for women learned that lesson. Men didn’t volunteer to give women the vote. Women had to fight them for it. ~ Richard Holloway,

IN CHAPTERS [150/547]



  220 Integral Yoga
   52 Yoga
   20 Philosophy
   18 Occultism
   15 Hinduism
   14 Christianity
   11 Poetry
   8 Psychology
   7 Theosophy
   6 Science
   6 Buddhism
   5 Fiction
   3 Sufism
   3 Mysticism
   3 Integral Theory
   1 Zen
   1 Mythology
   1 Education
   1 Alchemy


  254 Sri Aurobindo
   94 The Mother
   42 Satprem
   35 Nolini Kanta Gupta
   29 Sri Ramakrishna
   14 Aldous Huxley
   12 Vyasa
   11 Swami Vivekananda
   11 Swami Krishnananda
   9 Pierre Teilhard de Chardin
   9 A B Purani
   7 Sri Ramana Maharshi
   7 Carl Jung
   6 Thubten Chodron
   6 Alice Bailey
   5 H P Lovecraft
   4 Rudolf Steiner
   4 Nirodbaran
   3 Saint Augustine of Hippo
   3 Kabir
   3 Jorge Luis Borges
   3 Friedrich Nietzsche
   3 Bokar Rinpoche
   2 Peter J Carroll
   2 Patanjali
   2 Naropa
   2 Mahendranath Gupta
   2 Ken Wilber
   2 Jean Gebser
   2 Genpo Roshi


   73 The Synthesis Of Yoga
   28 The Gospel of Sri Ramakrishna
   27 The Life Divine
   19 Letters On Yoga IV
   19 Essays On The Gita
   17 Letters On Yoga II
   15 Record of Yoga
   15 Letters On Yoga III
   14 The Perennial Philosophy
   13 Questions And Answers 1956
   12 Vishnu Purana
   12 Collected Works of Nolini Kanta Gupta - Vol 07
   11 The Study and Practice of Yoga
   11 Talks
   11 Essays In Philosophy And Yoga
   9 Questions And Answers 1957-1958
   9 Evening Talks With Sri Aurobindo
   8 Sri Aurobindo or the Adventure of Consciousness
   8 On Thoughts And Aphorisms
   7 Collected Works of Nolini Kanta Gupta - Vol 04
   6 Questions And Answers 1955
   6 How to Free Your Mind - Tara the Liberator
   6 Essays Divine And Human
   6 Bhakti-Yoga
   6 A Treatise on Cosmic Fire
   5 The Human Cycle
   5 Some Answers From The Mother
   5 Questions And Answers 1954
   5 Questions And Answers 1950-1951
   5 Lovecraft - Poems
   5 Letters On Yoga I
   5 Isha Upanishad
   5 Agenda Vol 12
   4 Twelve Years With Sri Aurobindo
   4 Questions And Answers 1929-1931
   4 Mysterium Coniunctionis
   4 Collected Works of Nolini Kanta Gupta - Vol 08
   4 Collected Works of Nolini Kanta Gupta - Vol 05
   4 Agenda Vol 10
   4 Agenda Vol 05
   3 The Secret Doctrine
   3 The Integral Yoga
   3 The Future of Man
   3 Tara - The Feminine Divine
   3 Songs of Kabir
   3 Raja-Yoga
   3 Prayers And Meditations
   3 Let Me Explain
   3 Knowledge of the Higher Worlds
   3 Collected Works of Nolini Kanta Gupta - Vol 02
   3 Collected Works of Nolini Kanta Gupta - Vol 01
   3 City of God
   3 Agenda Vol 13
   3 Agenda Vol 07
   3 Agenda Vol 01
   2 Words Of The Mother II
   2 Words Of Long Ago
   2 Twilight of the Idols
   2 The Lotus Sutra
   2 The Ever-Present Origin
   2 The Bible
   2 The Archetypes and the Collective Unconscious
   2 Sex Ecology Spirituality
   2 Savitri
   2 Patanjali Yoga Sutras
   2 Naropa - Poems
   2 Liber Null
   2 Labyrinths
   2 Hymn of the Universe
   2 Agenda Vol 09
   2 Agenda Vol 08
   2 Agenda Vol 04
   2 Agenda Vol 03
   2 Agenda Vol 02


0 0.01 - Introduction, #Agenda Vol 1, #The Mother, #Integral Yoga
  Spirit nor even an improved Matter, but ... it could be called 'nothing,' so contrary was it to all we know. For the caterpillar, a butterfly is nothing, it is not even visible and has nothing in common with caterpillar heavens nor even caterpillar matter. So there we were, trapped in an impossible adventure. One does not return from there: one must cross the bridge to the other side. Then one day in that seventh year, while we still believed in Liberations and the collected Upanishads, highlighted with a few glorious visions to relieve the commonplace (which remained appallingly commonplace), while we were still considering 'the Mother of the Ashram' rather like some spiritual super-director (endowed, albeit, with a disarming yet ever so provocative smile, as though
  She were making fun of us, then loving us in secret), She told us, 'I have the feeling that ALL we have lived, ALL we have known, ALL we have done is a perfect illusion ... When I had the spiritual experience that material life is an illusion, personally I found that so marvelously beautiful and happy that it was one of the most beautiful experiences of my life, but now it is the entire spiritual structure as we have lived it that is becoming an illusion! - Not the same illusion, but an illusion far worse. And I am no baby: I have been here for forty-seven years now!' Yes, She was eighty-three years old then. And that day, we ceased being 'the enemy of our own conception of the Divine,' for this entire Divine was shattered to pieces - and we met Mother, at last. This mystery we call

00.03 - Upanishadic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   And they who are thus lifted up into the Higher Orbit are freed from the bondage to the cycle of rebirth. They enjoy the supreme Liberation that is of the Spirit; and even when they descend into the Inferior Path, it is to work out as free agents, as vehicles of the Divine, a special purpose, to bring down something of the substance and nature of the Solar reality into the lower world, enlighten and elevate the lower, as far as it is allowed, into the higher.
   IV. The Triple Agni

0.00 - INTRODUCTION, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
   In the twelve Siva temples are installed the emblems of the Great God of renunciation in His various aspects, worshipped daily with proper rites. Siva requires few articles of worship. White flowers and bel-leaves and a little Ganges water offered with devotion are enough to satisfy the benign Deity and win from Him the boon of Liberation.
   --- RADHAKANTA
  --
   Born in an orthodox brahmin family, Sri Ramakrishna knew the formalities of worship, its rites and rituals. The innumerable gods and goddesses of the Hindu religion are the human aspects of the indescribable and incomprehensible Spirit, as conceived by the finite human mind. They understand and appreciate human love and emotion, help men to realize their secular and spiritual ideals, and ultimately enable men to attain Liberation from the miseries of phenomenal life. The Source of light, intelligence, wisdom, and strength is the One alone from whom comes the fulfilment of desire. Yet, as long as a man is bound by his human limitations, he cannot but worship God through human forms. He must use human symbols. Therefore Hinduism asks the devotees to look on God as the ideal father, the ideal mother, the ideal husband, the ideal son, or the ideal friend. But the name ultimately leads to the Nameless, the form to the Formless, the word to the Silence, the emotion to the serene realization of Peace in Existence-Knowledge-Bliss Absolute. The gods gradually merge in the one God. But until that realization is achieved, the devotee cannot dissociate human factors from his worship. Therefore the Deity is bathed and clothed and decked with ornaments. He is fed and put to sleep. He is propitiated with hymns, songs, and prayers. And there are appropriate rites connected with all these functions. For instance, to secure for himself external purity, the priest bathes himself in holy water and puts on a holy cloth. He purifies the mind and the sense-organs by appropriate meditations. He fortifies the place of worship against evil forces by drawing around it circles of fire and water. He awakens the different spiritual centres of the body and invokes the Supreme Spirit in his heart. Then he transfers the Supreme Spirit to the image before him and worships the image, regarding it no longer as clay or stone, but as the embodiment of Spirit, throbbing with Life and Consciousness. After the worship the Supreme Spirit is recalled from the image to Its true sanctuary, the heart of the priest. The real devotee knows the absurdity of worshipping the Transcendental Reality with material articles — clothing That which pervades the whole universe and the beyond, putting on a pedestal That which cannot be limited by space, feeding That which is disembodied and incorporeal, singing before That whose glory the music of the spheres tries vainly to proclaim. But through these rites the devotee aspires to go ultimately beyond rites and rituals, forms and names, words and praise, and to realize God as the All-pervading Consciousness.
   Hindu priests are thoroughly acquainted with the rites of worship, but few of them are aware of their underlying significance. They move their hands and limbs mechanically, in obedience to the letter of the scriptures, and repeat the holy mantras like parrots. But from the very beginning the inner meaning of these rites was revealed to Sri Ramakrishna. As he sat facing the image, a strange transformation came over his mind. While going through the prescribed ceremonies, he would actually find himself encircled by a wall of fire protecting him and the place of worship from unspiritual vibrations, or he would feel the rising of the mystic Kundalini through the different centres of the body. The glow on his face, his deep absorption, and the intense atmosphere of the temple impressed everyone who saw him worship the Deity.
  --
   Vaishnavism is exclusively a religion of bhakti. Bhakti is intense love of God, attachment to Him alone; it is of the nature of bliss and bestows upon the lover immortality and Liberation. God, according to Vaishnavism, cannot be realized through logic or reason; and, without bhakti, all penances, austerities and rites are futile. Man cannot realize God by self-exertion alone. For the vision of God His grace is absolutely necessary, and this grace is felt by the pure of heart. The mind is to be purified through bhakti. The pure mind then remains for ever immersed in the ecstasy of God-vision. It is the cultivation of this divine love that is the chief concern of the Vaishnava religion.
   There are three kinds of formal devotion: tamasic, rajasic, and sattvic. If a person, while showing devotion, to God, is actuated by malevolence, arrogance, jealousy, or anger, then his devotion is tamasic, since it is influenced by tamas, the quality of inertia. If he worships God from a desire for fame or wealth, or from any other worldly ambition, then his devotion is rajasic, since it is influenced by rajas, the quality of activity. But if a person loves God without any thought of material gain, if he performs his duties to please God alone and maintains toward all created beings the attitude of friendship, then his devotion is called sattvic, since it is influenced by sattva, the quality of harmony. But the highest devotion transcends the three gunas, or qualities, being a spontaneous, uninterrupted inclination of the mind toward God, the Inner Soul of all beings; and it wells up in the heart of a true devotee as soon as he hears the name of God or mention of God's attributes. A devotee possessed of this love would not accept the happiness of heaven if it were offered him. His one desire is to love God under all conditions — in pleasure and pain, life and death, honour and dishonour, prosperity and adversity.
  --
   is, ultimately speaking, as illusory as the experience of any other object. Man attains his Liberation, therefore, by piercing the veil of maya and rediscovering his total identity with Brahman. Knowing himself to be one with the Universal Spirit, he realizes ineffable Peace. Only then does he go beyond the fiction of birth and death; only then does he become immortal. 'And this is the ultimate goal of all religions — to dehypnotize the soul now hypnotized by its own ignorance.
   The path of the Vedantic discipline is the path of negation, "neti", in which, by stern determination, all that is unreal is both negated and renounced. It is the path of jnana, knowledge, the direct method of realizing the Absolute. After the negation of everything relative, including the discriminating ego itself, the aspirant merges in the One without a Second, in the bliss of nirvikalpa samadhi, where subject and object are alike dissolved. The soul goes beyond the realm of thought. The domain of duality is transcended. Maya is left behind with all its changes and modifications. The Real Man towers above the delusions of creation, preservation, and destruction. An avalanche of indescribable Bliss sweeps away all relative ideas of pain and pleasure, good and evil. There shines in the heart the glory of the Eternal Brahman, Existence-Knowledge-Bliss Absolute. Knower, knowledge, and known are dissolved in the Ocean of one eternal Consciousness; love, lover, and beloved merge in the unbounded Sea of supreme Felicity; birth, growth, and death vanish in infinite Existence. All doubts and misgivings are quelled for ever; the oscillations of the mind are stopped; the momentum of past actions is exhausted. Breaking down the ridge-pole of the tabernacle in which the soul has made its abode for untold ages, stilling the body, calming the mind, drowning the ego, the sweet joy of Brahman wells up in that superconscious state. Space disappears into nothingness, time is swallowed in eternity, and causation becomes a dream of the past. Only Existence is. Ah! Who can describe what the soul then feels in its communion with the Self?
  --
   The party entered holy Benares by boat along the Ganges. When Sri Ramakrishna's eyes fell on this city of Siva, where had accumulated for ages the devotion and piety of countless worshippers, he saw it to be made of gold, as the scriptures declare. He was visibly moved. During his stay in the city he treated every particle of its earth with utmost respect. At the Manikarnika Ghat, the great cremation ground of the city, he actually saw Siva, with ash-covered body and tawny matted hair, serenely approaching each funeral pyre and breathing into the ears of the corpses the mantra of Liberation; and then the Divine Mother removing from the dead their bonds. Thus he realized the significance of the scriptural statement that anyone dying in Benares attains salvation through the grace of Siva. He paid a visit to Trailanga Swami, the celebrated monk, whom he later declared to be a real paramahamsa, a veritable image of Siva.
   Sri Ramakrishna visited Allahabad, at the confluence of the Ganges and the Jamuna, and then proceeded to Vrindavan and Mathura, hallowed by the legends, songs, and dramas about Krishna and the gopis. Here he had numerous visions and his heart overflowed with divine emotion. He wept and said: "O Krishna! Everything here is as it was in the olden days. You alone are absent." He visited the great woman saint, Gangamayi, regarded by Vaishnava devotees as the reincarnation of an intimate attendant of Radha. She was sixty years old and had frequent trances. She spoke of Sri Ramakrishna as an incarnation of Radha. With great difficulty he was persuaded to leave her.
  --
   Second, he knew that he had always been a free soul, that the various disciplines through which he had passed were really not necessary for his own Liberation but were solely for the benefit of others. Thus the terms Liberation and bondage were not applicable to him. As long as there are beings who consider themselves bound. God must come down to earth as an Incarnation to free them from bondage, just as a magistrate must visit any part of his district in which there is trouble.
   Third, he came to foresee the time of his death. His words with respect to this matter were literally fulfilled.
  --
   One day, soon after, Narendra requested Sri Ramakrishna to pray to the Divine Mother to remove his poverty. Sri Ramakrishna bade him pray to Her himself, for She would certainly listen to his prayer. Narendra entered the shrine of Kali. As he stood before the image of the Mother, he beheld Her as a living Goddess, ready to give wisdom and Liberation. Unable to ask Her for petty worldly things, he prayed only for knowledge and renunciation, love and Liberation. The Master rebuked him for his failure to ask the Divine Mother to remove his poverty and sent him back to the temple. But Narendra, standing in Her presence, again forgot the purpose of his coming. Thrice he went to the temple at the bidding of the Master, and thrice he returned, having forgotten in Her presence why he had come. He was wondering about it when it suddenly flashed in his mind that this was all the work of Sri Ramakrishna; so now he asked the Master himself to remove his poverty, and was assured that his family would not lack simple food and clothing.
   This was a very rich and significant experience for Narendra. It taught him that Sakti, the Divine Power, cannot be ignored in the world and that in the relative plane the need of worshipping a Personal God is imperative. Sri Ramakrishna was overjoyed with the conversion. The next day, sitting almost on Narendra's lap, he said to a devotee, pointing first to himself, then to Narendra: "I see I am this, and again that. Really I feel no difference. A stick floating in the Ganges seems to divide the water; But in reality the water is one. Do you see my point? Well, whatever is, is the Mother — isn't that so?" In later years Narendra would say: "Sri Ramakrishna was the only person who, from the time he met me, believed in me uniformly throughout. Even my mother and brothers did not. It was his unwavering trust and love for me that bound me to him for ever. He alone knew how to love. Worldly people, only make a show of love for selfish ends.

0.02 - The Three Steps of Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
   we are the terrestrial summit may be considered, in a sense, as an inverse manifestation, by which these supreme Powers in their unity and their diversity use, develop and perfect the imperfect substance and activities of Matter, of Life and of Mind so that they, the inferior modes, may express in mutable relativity an increasing harmony of the divine and eternal states from which they are born. If this be the truth of the universe, then the goal of evolution is also its cause, it is that which is immanent in its elements and out of them is liberated. But the Liberation is surely imperfect if it is only an escape and there is no return upon the containing substance and activities to exalt and transform them.
  The immanence itself would have no credible reason for being if it did not end in such a transfiguration. But if human mind can become capable of the glories of the divine Light, human emotion and sensibility can be transformed into the mould and assume the measure and movement of the supreme Bliss, human action not only represent but feel itself to be the motion of a divine and non-egoistic Force and the physical substance of our being sufficiently partake of the purity of the supernal essence, sufficiently unify plasticity and durable constancy to support and prolong these highest experiences and agencies, then all the long labour of Nature will end in a crowning justification and her evolutions reveal their profound significance.
  So dazzling is even a glimpse of this supreme existence and so absorbing its attraction that, once seen, we feel readily justified in neglecting all else for its pursuit. Even, by an opposite exaggeration to that which sees all things in Mind and the mental life as an exclusive ideal, Mind comes to be regarded as an unworthy deformation and a supreme obstacle, the source of an illusory universe, a negation of the Truth and itself to be denied and all its works and results annulled if we desire the final Liberation. But this is a half-truth which errs by regarding only the actual limitations of Mind and ignores its divine intention.
  The ultimate knowledge is that which perceives and accepts God in the universe as well as beyond the universe; the integral Yoga is that which, having found the Transcendent, can return upon the universe and possess it, retaining the power freely to descend
  --
  We perceive, then, these three steps in Nature, a bodily life which is the basis of our existence here in the material world, a mental life into which we emerge and by which we raise the bodily to higher uses and enlarge it into a greater completeness, and a divine existence which is at once the goal of the other two and returns upon them to liberate them into their highest possibilities. Regarding none of them as either beyond our reach or below our nature and the destruction of none of them as essential to the ultimate attainment, we accept this Liberation and fulfilment as part at least and a large and important part of the aim of Yoga.
  

0.03 - The Threefold Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The schools of Indian Yoga lent themselves to the compromise. Individual perfection or Liberation was made the aim, seclusion of some kind from the ordinary activities the condition, the renunciation of life the culmination. The teacher gave his knowledge only to a small circle of disciples. Or if a wider movement was attempted, it was still the release of the individual soul that remained the aim. The pact with an immobile society was, for the most part, observed.
  The utility of the compromise in the then actual state of the world cannot be doubted. It secured in India a society which lent itself to the preservation and the worship of spirituality, a country apart in which as in a fortress the highest spiritual ideal could maintain itself in its most absolute purity unoverpowered by the siege of the forces around it. But it was a compromise, not an absolute victory. The material life lost the divine impulse to growth, the spiritual preserved by isolation its height and purity, but sacrificed its full power and serviceableness to the world. Therefore, in the divine Providence the country of the Yogins and the Sannyasins has been forced into a strict and imperative contact with the very element it had rejected, the element of the progressive Mind, so that it might recover what was now wanting to it.
  We have to recognise once more that the individual exists not in himself alone but in the collectivity and that individual perfection and Liberation are not the whole sense of God's intention in the world. The free use of our liberty includes also the Liberation of others and of mankind; the perfect utility of our perfection is, having realised in ourselves the divine symbol, to reproduce, multiply and ultimately universalise it in others.
  Therefore from a concrete view of human life in its threefold potentialities we come to the same conclusion that we had drawn from an observation of Nature in her general workings and the three steps of her evolution. And we begin to perceive a complete aim for our synthesis of Yoga.

0.04 - The Systems of Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Rajayoga takes a higher flight. It aims at the Liberation and perfection not of the bodily, but of the mental being, the control of the emotional and sensational life, the mastery of the whole apparatus of thought and consciousness. It fixes its eyes on the citta, that stuff of mental consciousness in which all these activities arise, and it seeks, even as Hathayoga with its physical material, first to purify and to tranquillise. The normal state of man is a condition of trouble and disorder, a kingdom either at war with itself or badly governed; for the lord, the Purusha, is subjected to his ministers, the faculties, subjected even to his subjects, the instruments of sensation, emotion, action, enjoyment. Swarajya, self-rule, must be substituted for this subjection.
  First, therefore, the powers of order must be helped to overcome
  --
  Karmayoga is used, like the other paths, to lead to Liberation from phenomenal existence and a departure into the Supreme.
  But here too the exclusive result is not inevitable. The end of the path may be, equally, a perception of the Divine in all energies, in all happenings, in all activities, and a free and unegoistic participation of the soul in the cosmic action. So followed it will lead to the elevation of all human will and activity to the divine level, its spiritualisation and the justification of the cosmic labour towards freedom, power and perfection in the human being.

0.05 - The Synthesis of the Systems, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Will-in-Power executive in the universe. It was by learning and applying the intimate secrets of this Will-in-Power, its method, its Tantra, that the Tantric Yogin pursued the aims of his discipline, - mastery, perfection, Liberation, beatitude. Instead of drawing back from manifested Nature and its difficulties, he confronted them, seized and conquered. But in the end, as is the general tendency of Prakriti, Tantric Yoga largely lost its principle in its machinery and became a thing of formulae and occult mechanism still powerful when rightly used but fallen from the clarity of their original intention.
  We have in this central Tantric conception one side of the truth, the worship of the Energy, the Shakti, as the sole effective force for all attainment. We get the other extreme in the Vedantic conception of the Shakti as a power of Illusion and in the search after the silent inactive Purusha as the means of Liberation from the deceptions created by the active Energy. 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
  44
  --
  Therefore, also, an integral Liberation. Not only the freedom born of unbroken contact and identification of the individual being in all its parts with the Divine, sayujya-mukti, by which it can become free2 even in its separation, even in the duality; not only the salokya-mukti by which the whole conscious existence dwells in the same status of being as the Divine, in the state of
  Sachchidananda; but also the acquisition of the divine nature by the transformation of this lower being into the human image of the Divine, sadharmya-mukti, and the complete and final release of all, the Liberation of the consciousness from the transitory mould of the ego and its unification with the One Being, universal both in the world and the individual and transcendentally one both in the world and beyond all universe.
  By this integral realisation and Liberation, the perfect harmony of the results of Knowledge, Love and Works. For there is attained the complete release from ego and identification in being with the One in all and beyond all. But since the attaining consciousness is not limited by its attainment, we win also the unity in Beatitude and the harmonised diversity in Love, so that all relations of the play remain possible to us even while we retain on the heights of our being the eternal oneness with the
  Beloved. And by a similar wideness, being capable of a freedom in spirit that embraces life and does not depend upon withdrawal from life, we are able to become without egoism, bondage or reaction the channel in our mind and body for a divine action poured out freely upon the world.
  --
  Nor would the integrality to which we aspire be real or even possible, if it were confined to the individual. Since our divine perfection embraces the realisation of ourselves in being, in life and in love through others as well as through ourselves, the extension of our liberty and of its results in others would be the inevitable outcome as well as the broadest utility of our Liberation and perfection. And the constant and inherent attempt of such an extension would be towards its increasing and ultimately complete generalisation in mankind.
  The divinising of the normal material life of man and of his great secular attempt of mental and moral self-culture in the individual and the race by this integralisation of a widely perfect

0.06 - Letters to a Young Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  spiritual Liberation, that is, transformation.
  III
  --
  Have faith in the Divine Grace and the hour of Liberation will
  be hastened.

0.07 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  the way I used to feel for the old ideal of Liberation. The
  path, the ideal you represent, your values still leave me

01.02 - The Object of the Integral Yoga, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  It is not for salvation though Liberation comes by it and all else may come; but these must not be our objects. The Divine alone is our object.
  To come to this Yoga merely with the idea of being a superman would be an act of vital egoism which would defeat its own object. Those who put this object in the front of their preoccupations invariably come to grief, spiritually and otherwise. The aim of this Yoga is, first, to enter into the divine consciousness by merging into it the separative ego (incidentally, in doing so one finds one's true individual self which is not the limited, vain and selfish human ego but a portion of the Divine) and, secondly, to bring down the supramental consciousness on earth to transform mind, life and body. All else can be only a result of these two aims, not the primary object of the Yoga.
  --
  Matter. Our object is not to remove all "limitations" on the expansion of the ego or to give a free field and make unlimited room for the fulfilment of the ideas of the human mind or the desires of the ego-centred life-force. None of us are here to "do as we like", or to create a world in which we shall at last be able to do as we like; we are here to do what the Divine wills and to create a world in which the Divine Will can manifest its truth no longer deformed by human ignorance or perverted and mistranslated by vital desire. The work which the sadhak of the supramental Yoga has to do is not his own work for which he can lay down his own conditions, but the work of the Divine which he has to do according to the conditions laid down by the Divine. Our Yoga is not for our own sake but for the sake of the Divine. It is not our own personal manifestation that we are to seek, the manifestation of the individual ego freed from all bounds and from all bonds, but the manifestation of the Divine. Of that manifestation our own spiritual Liberation, perfection, fullness is to be a result and a part, but not in any egoistic sense or for any ego-centred or self-seeking purpose.
  This Liberation, perfection, fullness too must not be pursued for our own sake, but for the sake of the Divine.
  This Yoga demands a total dedication of the life to the aspiration for the discovery and embodiment of the Divine Truth and to nothing else whatever. To divide your life between the Divine and some outward aim and activity that has nothing to do with the search for the Truth is inadmissible. The least thing of that kind would make success in the Yoga impossible.

01.04 - Motives for Seeking the Divine, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  Let us first put aside the quite foreign consideration of what we would do if the union with the Divine brought eternal joylessness, Nirananda or torture. Such a thing does not exist and to drag it in only clouds the issue. The Divine is Anandamaya and one can seek him for the Ananda he gives; but he has also in him many other things and one may seek him for any of them, for peace, for Liberation, for knowledge, for power, for anything else of which one may feel the pull or the impulse. It is quite possible for someone to say: "Let me have Power from the
  Divine and do His work or His will and I am satisfied, even if the use of Power entails suffering also." It is possible to shun bliss as a thing too tremendous or ecstatic and ask only or rather for peace, for Liberation, for Nirvana. You speak of self-fulfilment,
  - one may regard the Supreme not as the Divine but as one's highest Self and seek fulfilment of one's being in that highest Self; but one need not envisage it as a self of bliss, ecstasy, Ananda - one may envisage it as a self of freedom, vastness, knowledge, tranquillity, strength, calm, perfection - perhaps too calm for a ripple of anything so disturbing as joy to enter. So even if it is for something to be gained that one approaches the Divine, it is not a fact that one can approach Him or seek union only for the sake of Ananda and nothing else.

0.10 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  means of attaining Liberation, that is to say, union with the Truth.
  29 September 1963

01.12 - Goethe, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   But Goethe's Satan seems to know or feel something of his fate. He knows his function and the limit too of his function. He speaks of the doomsday for people, but it is his doomsday also, he says in mystic terms. Yes, it is his doomsday, for it is the day of man's Liberation. Satan has to release man from the pact that stands cancelled. The soul of man cannot be sold, even if he wanted it.
   The Cosmic Rhythm

0.11 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  If the universe is one, shouldn't the Liberation of one single person on earth have the power to liberate everyone?
  Oneness means identity in origin; but in the manifestation each

0.14 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  universal Nature. And this Liberation is indispensable for the
  birth and development of the new race.

0 1955-06-09, #Agenda Vol 01, #unset, #Zen
   Your case is not unique; there are others (and among the best and the most faithful) who are likewise a veritable battlefield for the forces opposing the advent of the truth. They feel powerless in this battle, sorrowful witnesses, victims without the strength to fight, for this is taking place in that part of the physical consciousness where the supramental forces are not yet fully active, although I am confident they soon will be. Meanwhile, the only remedy is to endure, to go through this suffering and to await patiently the hour of Liberation.
   While reading your prayer, I too prayed that it be heard.

0 1958-11-22, #Agenda Vol 01, #unset, #Zen
   So this is what I saw for you: that the crystallization of this karma occurred during a life in India in which you were put in the presence of the possibility of Liberation and I dont know the details; I dont know the material facts at all. So far, I know nothing, I have only had a vision. I saw you there, as I told you, taller than you are now, in an Indian body, north Indian, for it was not dark but fair. But there was a HARDNESS in the being, the hardness born of a kind of despair mixed with rebellion, incomprehension and an ego that resists. That is all I know. The image was of you backed up against a bronze door: BACKED UP against it. I didnt see what had caused it. As I told you, something interrupted me, so I was unable to follow it.
   The other indication is what I told you the other day. When you thought of leaving to join Swami, I immediately saw a stream of light: Ah, the road is opening up! So I said, It is good. And while you were away in Ceylon, I followed you from day to day. You called much more than the second time, when you were in the Himalayas; and with the physical hardships you were undergoing, I was very, very close to you I constantly felt what was happening.

0 1959-01-14, #Agenda Vol 01, #unset, #Zen
   I am taking advantage of this situation to work. I have chosen the articles for the Bulletin. They are as follows: 1) Message. 2) To keep silent. 3) Can there be intermediary states between man and super-man? 4) The Anti-Divine. 5) What is the role of the spirit? 6) Karma (I have touched this one up to make it less personal). 7) The Worship of the Supreme in Matter. Now I would like to prepare the first twelve Aphorisms3 for printing. But as you have not yet revised the last two, I am sending them to you. Could you do them when you have finished what you are doing for the Bulletin? It is not urgent, take your time. Do not disturb your real work for this in any way. For, in my eyes, this work of inner Liberation is much more important.
   You will find in this letter a little money. I thought you might need it for your stamps, etc.

0 1961-06-02, #Agenda Vol 02, #The Mother, #Integral Yoga
   It was an odd thing, it seized me suddenly I was no longer able to climb the stairs! I didnt know how to do it! It also took hold of me once as I was having lunch I no longer knew how to eat! This, of course, is what the external world calls lapsing into second childhood. So I considered the problem of the poor old people who are thought to be lapsing into their second childhoodsmight they not, by chance, be on the frontier of Liberation?! Perhaps.
   My brain is good!! (Mother laughs)

0 1961-07-15, #Agenda Vol 02, #The Mother, #Integral Yoga
   But you know, this present state gives me the feeling that actually we know nothing at all, at all, at allnothing at all. Everything else, everything leading to the spiritual life, to Liberation and so forthwell, yes, its all very well, all very well. But compared to what one must know to do this work.
   Perhaps its better not to know.

0 1962-01-21, #Agenda Vol 03, #The Mother, #Integral Yoga
   When I had the experience that the time had come for the supramental Force to descend on Earth, I followed the effects of that descent, I followed the effects and the consequences in my consciousness. But to ordinary eyes it was something like what happened with Indias Liberationits possible, of course, that the Supermind did come down, but for the moment its effects are more than veiled.
   The first rather tangible manifestation was this vision of the boat; with that, things became more concrete, it radically changed something in the attitude.

0 1962-08-31, #Agenda Vol 03, #The Mother, #Integral Yoga
   Its a kind of Liberation I dont mean from worry or preoccupation, theres no question of that but from the very IDEA of a consequence: its this way because thats the way it is; it has to be this way, so it is. Thats all. And at each second its this way because it has to be, and so it is. And That repeats itself eternally, and it is this eternal Pulsation which is expressed in time by those gusts I feel this very strongly, very strongly. Its a constant, spontaneous and very natural experience for me. The idea of something behind or ahead in time and so on is a Truth changing from immutable Eternity into Eternity of manifestation. And it changes like this (Mother makes a pulsating gesture), exactly like gustspuff, puff, puff.
   Irresponsible gusts, like a childs soap bubbles, you might say. No sense of consequencesnone, none whatsoever: puff, puff, puff like that.

0 1963-04-20, #Agenda Vol 04, #The Mother, #Integral Yoga
   But that feeling of being absolutely paralyzed, a prey to somethingabsolutely paralyzed, you cant You are no longer in your body, you understand, you cant act on it any more. And a sense of Liberation when you are able to turn around.
   I had a tremendous fever, which naturally dropped little by littleafter a few days I was completely cured; even immediately, I was almost cured.

0 1963-08-24, #Agenda Vol 04, #The Mother, #Integral Yoga
   I saw that very recently; its something insignificant, the circumstances are completely unimportant in themselves (its only the study of the whole that makes it interesting). Its the only phenomenon that has recurred several times in my life and which for that reason I know well. And as the being progresses, the power of dissolution increases, becomes more and more immediate, and the resistance lessens. But I remember the time when the resistances were at their highest (more than half a century ago), and it never worked in any other way: it was always something outside menot outside my consciousness but outside my will something that resists the will. I never had the feeling I had to renounce things but I felt as if I had to exert a pressure on them to dissolve them. Whereas now, the farther I go, the more imperceptible the pressure becomes, its immediate: as soon as the Force that comes to dissolve a collection of things manifests, theres no resistance, everything gets dissolved; on the contrary, theres hardly any sense of Liberation theres something that is amused every time and says, Ah, again! How many times you limit yourself. How many times you think youre constantly moving on, smoothly, without stopping, and how many times you set a little limit to your action (it isnt a big limit because its a very little thing within an immense whole, but its a limit nonetheless). And then when the Force acts to dissolve the limit, at first you feel liberated, you feel a joy; but now its not even like that any more: there is a smile. Because its not a sense of Liberationyou very simply remove a stone that stands in your way.
   Thats more or less what I told you last night, but I told it to you complete with illustrations! It would take pages, you understand! (Laughing) Thats why the illustrations are gone, otherwise it would fill a volume. There were all the explanations, all the details.

0 1964-08-14, #Agenda Vol 05, #The Mother, #Integral Yoga
   (After a long silence) Its a subject I dont talk about, first because its understood that we do not concern ourselves with politics; I made the decision not to concern myself with politics until WE do it, that is, until we are in power. But in spite of this, since the day of Liberation (already seventeen years ago to the dayseventeen years!), I have ceaselessly repeated, These people are going to ruin the country. They have neither consciousness nor knowledge nor will, and they are going to ruin the country. Every time, whenever they made a blunder, I repeated the same thing.
   Now the country is ruined.

0 1964-09-16, #Agenda Vol 05, #The Mother, #Integral Yoga
   That was the idea, I think, of all the apostles of renunciation: eliminate all that comes from outside or from below, so that if something from above manifests, you will be in a fit state to receive it. But from the collective point of view, its a process that may take thousands of years! From the individual point of view, its possible; but then the aspiration to receive the true impulse should be kept intactnot the aspiration to total Liberation, but the aspiration to the ACTIVE identification with the Supreme, in other words, to want only what He wants, to do only what He wants, to exist only through Him, in Him.
   So the method of renunciation may be tried, but its a method for someone who wants to cut himself off from others. And can there be an integrality in that case? It doesnt seem possible to me.

0 1964-10-10, #Agenda Vol 05, #The Mother, #Integral Yoga
   I told you last time what had happened: that sense of Liberation; yes, a Liberation from suffocation, and a kind of opening and well-being that has become established. And the understanding (like the understanding of a detached witness) that everything, all those difficulties that come and pile up are absolutely indispensable so that nothing is forgotten in the march forwardso that EVERYTHING goes together; and that its only the vision of the details that blots out the vision of the whole.
   Voil.

0 1964-11-14, #Agenda Vol 05, #The Mother, #Integral Yoga
   Its the vital contained in Matterits like the phenomenon of radiation. Its a violent Liberation of something contained in Matter. Like radiation. And it spreads out. They have indeed noticed it, but they dont want to know: when they exploded the bomb in Japan, the consequences went much, much farther than they expected, they were infinitely more serious and long-lasting than expected, because the sudden Liberation of those forces They only perceive a certain quantity, but there is all that is behind, which spreads out and has its action. You see, they observe, for instance, that cows are poisoned and their milk isnt drinkable for a certain time (it happened in England), but thats the most crude and outer phenomenon there is another, deeper one, which is FAR more serious.
   So when I said that [the twisted face of a Chinese], it seems to be beside the point, but thats because when those two things coincided,2 Kali suddenly became furious I saw Kali furious, as when she decides that it will be paid for. So V.s vision adds a few landmarks.

0 1966-01-08, #Agenda Vol 07, #The Mother, #Integral Yoga
   The only creation for which there is any place here is the supramental, the bringing of the divine Truth down on the earth, not only into the mind and vital but into the body and into Matter. Our object is not to remove all limitations on the expansion of the ego or to give a free field and make unlimited room for the fulfillment of the ideas of the human mind or the desires of the ego-centred life-force. None of us are here to do as we like, or to create a world in which we shall at last be able to do as we like; we are here to do what the Divine wills and to create a world in which the Divine Will can manifest its truth no longer deformed by human ignorance or perverted and mistranslated by vital desire. The work which the sadhak of the supramental yoga has to do is not his own work for which he can lay down his own conditions, but the work of the Divine which he has to do according to the conditions laid down by the Divine. Our yoga is not for our own sake but for the sake of the Divine. It is not our personal manifestation that we are to seek, the manifestation of the individual ego freed from all bounds and from all bonds, but the manifestation of the Divine. Of that manifestation our own spiritual Liberation, perfection, fullness is to be a result and a part, but not in any egoistic sense or for any ego-centred or self-seeking purpose. This Liberation, perfection, fullness too must not be pursued for our own sake, but for the sake of the Divine.
   Sri Aurobindo

0 1966-04-20, #Agenda Vol 07, #The Mother, #Integral Yoga
   Some go in a glorynot many, but some do. And those who go like that dont even have a difficult passage. I was writing that line for her, and I felt (it was half an hour, three quarters of an hour ago) a Liberation.
   No, I do feel other peoples grief, I understand her mother, its going to be dreadful, its not that I dont feel, but I would so much like those who have trust to know how that can be a glory.

0 1966-10-08, #Agenda Vol 07, #The Mother, #Integral Yoga
   (Soon afterwards, the conversation turns to a question asked by a young disciple about the description of Sri Aurobindos life in The Adventure of Consciousness, when Sri Aurobindo was agnostic and began yoga for the Liberation of his country.)
   Its a chapter entitled The End of the Intellect, in which I wrote that in the beginning Sri Aurobindo was an agnostic and had mainly cultivated the intellect. So V. has made a summary of this chapter, and in the end he asks: How can one practice yogic disciplines without believing in God or in the Divine?

0 1967-08-02, #Agenda Vol 08, #The Mother, #Integral Yoga
   Yesterday I explained to him the effect that this japa had on him, I explained in detail, but I dont think he understood anything. And I told him to change; I even gave him the Mantra (because if you do that it is the supreme Liberation). Instead of leaving him without anything at all, I wanted him in fact, to do that. But yesterday when I asked him, Are you going on with your japa? he said, Oh, just a little.
   Actually, there are, inside oneself naturally (and consequently around oneself), forces that oppose ones realization, and the system of those [Tantric] mantras is to look for the support of those Overmind beings against those forces, which are much more powerful than they (the gods)the proof is that despite all their goodwill, they (the Overmind gods) have never been able to make the earth a harmonious place. We cant help noting the fact. So I told him it was a direct fight, all those mantras are a direct fight against the difficulty, whereas (and thats what gave him the terrible headache he complains about: its dangerous, of course, it can unsettle the whole functioning). I told him to stop and use that (Mothers Mantra). I explained it all to him yesterday. I told him he shouldnt wage a direct fight: one must try to find the support in the force one has inside oneself, which is everywhere and can overcome the difficulty: Instead of fighting, live in the other consciousness. But I saw he was closedlocked inwith a hard look. He didnt want to understand. So

0 1967-08-26, #Agenda Vol 08, #The Mother, #Integral Yoga
   You know, I had an experience of this sort quite a long time ago (a very long time), when I was still in France, in Paris. There was a student friend in the studio (because I studied in a painting studio for a long time), she was a very good painter, we were close friends, and I started telling her about the Cosmic Review and Thons teaching. She belonged to a Catholic family of archbishops, even cardinals, anyway it was And she was extremely interested and wholly convinced: she felt a Liberation of the spirit and aspiration. Then, after I had Sri Aurobindos teaching, I passed it on to her, and there she was really quite taken. But she often told me, As long as I am awake, everything is fine, but in my sleep Ill suddenly wake up in a dreadful panic: and if the Catholic teaching is true, then Ill go to hell! And so, a torture. And she would tell me, When I am wide awake, I see how ridiculous it is
   But all those who were baptized and went for a time to confession are part of an inner, a whole psychological entity, and its VERY DIFFICULT to break free of it; they are bound to a wholethere is there is an invisible Church, and all those people are in its grip. To break free of it, one must be a vital hero. A true hero, you understand. Because its very strong. I saw that all religions have in that way kinds of congregations in the invisible; but the Christian one is the strongest of them all from a terrestrial standpoint. Its much stronger than that of the Buddhists, much stronger than that of the Chinese, much stronger than the ancient Hindu religionsits the strongest. And naturally stronger than the more recent religions, too the strongest. And when you are baptized, you are bound. If you dont go to mass and have never been to confession, with a little vital energy you can get out of it, but those who have gone to confessionespecially confession and when you take communion, when you are given Christ to eat (another frightful thing).

0 1968-02-14, #Agenda Vol 09, #The Mother, #Integral Yoga
   Do you know how the Hindu spiritual tradition was convincedwas forced to be convincedof the multiplicity of souls (they dont say souls), of the divine being in individuals? Because those people were very logical: had there been a single soul, that is, a single supreme consciousness, anywhere, at any time, once it had experienced Liberation (flight into Nirvana, the renunciation of everything, the whole illusion of life and creation), if there had been only one soul, the whole thing would have been over! But as it happens, a number of beings went through the experience, and it made no difference to the world (as a whole, at any rate). So they reached the conclusion that there were perhaps as many souls as there were individuals, and that they communicate only up above, not down here.
   When someone said that to me, it quite amused me!

0 1968-05-18, #Agenda Vol 09, #The Mother, #Integral Yoga
   But one cannot express that, words cant. While I was speaking, it was that Consciousness which spoke. And the two experiences together (the childrens notes, I read them yesterday evening; as for D., I had seen her in the morning), the two together gave me the detachment (its not detachment: its a Liberation) from the phenomenon of death in such an absolute way that I was able to look throughout History, far into the past, at the whole human tragedy. That is to say, death is a natural phenomenon in the creation on earth, but as a means of TRANSITIONI clearly saw why it had become necessary, how, with the human consciousness and mental development, it had been turned into a tragedy, and how it was becoming again merely a means of transition (a clumsy means, we might say), which was now becoming unnecessary again.
   There was that whole, overall vision of the history of the creation. It was really interesting. Interesting because whew! you felt so free! So free, so peaceful, so smiling! And at the same time, with such a certitude that everything is moving towards a more harmonious, less chaotic, less painful manifestation and that there is only one more step to be made in the creation.

0 1969-05-17, #Agenda Vol 10, #The Mother, #Integral Yoga
   Separation is really I dont know what happened. And thats what made all the mischiefall the misfortune, all the misery. For the last few days, this body has gone through a series of experiences (it would be much too long to tell), through all the states of consciousness one can go through, from the sense of the single reality of this (Mother pinches the skin of her hands), of the substance, with all the misery, all the suffering which is the consequence of seeing matter as the single realityfrom that to Liberation. Hour after hour, it has been a whole work. And this incident of Pavitras departure has come as an example, as a demonstration.
   But even before that, the consciousness of the cells had realized the oneness the true, essential onenesswhich CAN become total if this sort of illusion disappears. You understand, the illusion which has created all this misery was lived so intensely that it became almost unbearable, with all the horrors and all the terrors it has created in the human consciousness and on the earth. There have been dreadful things. And just after that, just after: Liberation.
   What remains to be lived, that is, the experience that remains to be had, is the next progress of the creation, of matter the next step to return to the true Consciousness. Thats

0 1969-05-24, #Agenda Vol 10, #The Mother, #Integral Yoga
   Its easy to see that its getting disorganized TOWARDS a higher organization, that is, a broadening, a Liberation thats true but nothing, nothing at all is working in the ordinary way any longer. So the body can no longer eat, can no longer Sleep, of course, for a long time there hasnt been any ordinary sleep (I dont regret it), but everything, just everything is like this (gesture of upheaval).
   (long silence)

0 1969-08-06, #Agenda Vol 10, #The Mother, #Integral Yoga
   And at the end, he says this, which he said many times but which I understand differently: His [mental mans] full Liberation and enlightenment will come when he crosses the line into the light of a new superconscient existence. And then he says:
   But in itself this would change nothing in the creation here, the evasion of a liberated soul from the world makes to that world no difference. But this crossing of the line if turned not only to an ascending but to a descending purpose would mean the transformation of the line from what it now is, a lid, a barrier, into a passage for the higher powers of consciousness of the Being now above it.

0 1969-09-20, #Agenda Vol 10, #The Mother, #Integral Yoga
   Auroville is the ideal place for those who want to know the joy and Liberation of not having any more personal possession.
   Its the last thing that has come. Personal possession in the singular: I mean the sense of personal possession.

0 1970-05-09, #Agenda Vol 11, #The Mother, #Integral Yoga
   "Lord, when You want the image to change into your likeness, what do You do?" The next day, the disciple to whom Mother had sent this reply wrote back: "I did not understand what you wrote yesterday." Mother replied again (on the 9th): "What Sri Aurobindo calls 'image' is the physical body. So I asked the Lord what He does when He wants to transform the physical body, and last night He answered me by giving me two visions. The one was about the Liberation of the body consciousness from all conventions regarding death; and in the other. He showed me what the supramental body will be. As you can see, I did well to ask Him!"
   Still, in the afternoon, the doctor did a checkup which showed a blood pressure of 120 and a pulse rate of 70.

0 1971-01-16, #Agenda Vol 12, #The Mother, #Integral Yoga
   Thank you, Mother. First, The Synthesis of Yoga (the chapter on The Liberation of the Spirit), then Conversations with Pavitra, then Thoughts and Aphorisms commented on by you, and then Mother Answers, and finally two old Talks of 1953 in the Playground.
   Oh, thats [old].

0 1971-03-10, #Agenda Vol 12, #The Mother, #Integral Yoga
   As there is a category of facts to which our senses are our best available but very imperfect guides, as there is a category of truths which we seek by the keen but still imperfect light of our reason, so according to the mystic, there is a category of more subtle truths which surpass the reach both of the senses and the reason but can be ascertained by an inner direct knowledge and direct experience. These truths are supersensuous, but not the less real for that: they have immense results upon the consciousness changing its substance and movement, bringing especially deep peace and abiding joy, a great light of vision and knowledge, a possibility of the overcoming of the lower animal nature, vistas of a spiritual self-development which without them do not exist. A new outlook on things arises which brings with it, if fully pursued into its consequences, a great Liberation, inner harmony, unificationmany other possibilities besides. These things have been experienced, it is true, by a small minority of the human race, but still there has been a host of independent witnesses to them in all times, climes and conditions and numbered among them are some of the greatest intelligences of the past, some of the worlds most remarkable figures. Must these possibilities be immediately condemned as chimeras because they are not only beyond the average man in the street but also not easily seizable even by many cultivated intellects or because their method is more difficult than that of the ordinary sense or reason? If there is any truth in them, is not this possibility opened by them worth pursuing as disclosing a highest range of self-discovery and world discovery by the human soul? At its best, taken as true, it must be thatat its lowest taken as only a possibility, as all things attained by man have been only a possibility in their earlier stages, it is a great and may well be a most fruitful adventure.
   Sri Aurobindo

0 1971-06-12, #Agenda Vol 12, #The Mother, #Integral Yoga
   Every sadhak has by nature certain characteristics which are a great obstacle on the way of the sadhana; these remain with obstinacy and can only be overcome after a very long time by an action of the Divine from within. Your mistake is not to have these defects, others have defects of anger, jealousy, envy, etc. very strongly and not only have them within but show them very openly but to accept it as a reason for despair and the wish to go away from here. There is absolutely no meaning in going away, for nothing would be gained by it. One does not escape from what is within oneself by changing place; it follows and reproduces itself under other circumstances and among other surroundings. To go away and die does not solve anything either; for ones being and nature do not end with death, they continue. The only way to get rid of them is here. Here, if you remain, a time is sure to come when these things will go out of you. The suffering it causes cannot cease by going outit can only cease by the inner cause being removed or else by your drawing back from them and realising your true self which even if they rise would not be troubled by them and would refuse to regard them as part of itselfthis Liberation too can only come here by sadhana.
   May 24, 1937

0 1971-10-20, #Agenda Vol 12, #The Mother, #Integral Yoga
   They have found some letterssome old lettersfrom Sri Aurobindo to Barin and the lawyer1extraordinary! They are incredible. They give the measure of Sri Aurobindo as a man of action. Even in 1920, he intended to undertake an action. To organize centers all over India, the world, oh! a plan! And that was before the Liberation of the country!
   He says that he has completely withdrawn to find his yoga, but once he had found it, he is going to start his action2.

0 1971-11-20, #Agenda Vol 12, #The Mother, #Integral Yoga
   "Mukti Bahini" army of Liberation or Bengali resistance.
   ***

0 1972-02-01, #Agenda Vol 13, #The Mother, #Integral Yoga
   The Divine alone can liberate us from the mechanism of universal Nature. And this Liberation is indispensable for the birth and development of the new race.
   Only if we give ourselves entirely to the Divine with total trust and gratitude will the difficulties be surmounted.

0 1972-10-14, #Agenda Vol 13, #The Mother, #Integral Yoga
   Liberation.
   Good.

0 1973-01-20, #Agenda Vol 13, #The Mother, #Integral Yoga
   If the teaching of Sri Aurobindo can spread over the world, and if there is the full manifestation of the Supramental, then the Supramental will be the power of the Liberation of Tibet.
   It is bound to come, it will come; but if it goes as it is going now, it will take hundreds of years. But if the Supramental is manifested, it may come quick. Quick does not mean ten or twenty years that would be almost miraculous.

02.02 - The Message of the Atomic Bomb, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   In one sense certainly there has been a progress. This march of machinery, this evolution of tools means man's increasing mastery over Nature, even though physical nature. The primitive man like the animal is a slave, a puppet driven helplessly by Nature's forces. Both lead more or less a life of reflex action: there is here no free, original initiation of action or movement. The slow discovery of Nature's secrets, the gradual application and utilisation of these secrets in actual life meant, first, a Liberation of man's conscious being originally imbedded in Nature's inertial movements, and then, a growing power to react upon Nature and mould and change it according to the will of the conscious being. The result at the outset was a release and organisation on the mental level, in the domain of reason and intelligence. Of course, man found at once that this increasing self-consciousness and self-power meant immense possibilities for good, but, unfortunately, for evil also. And so to guard against the latter contingency, rules and regulations were framed to control and canalise the new-found capacities. The Dharma of the Kshatriya, the honour of the Samurai, the code of Chivalry, all meant that. The power to kill was sought to be checked and restrained by such injunctions as, for example, not to hit below the belt, not to fight a disarmed or less armed opponent and so on. The same principle of morals and manners was maintained and continued through the centuries with necessary changes and modifications in application and finds enshrined today in International Covenants and Conventions.
   But a new situation has arisen for some time past. The last Great War (World War No. I) was crucial in many ways in the life of humanity. It opened a new direction of man's growth, opened and then closed also apparently. I am referring to the tragedy of the League of Nations. That was an attempt on the part of man (and Nature) to lift the inner life and consciousness to the level of the outer achievements. The attempt failed. Man could not rise to the height demanded of him. Now the second World War became logically more devastating and shattering; it has given the go-by to all ethical standards and codes of honour. The poison gas was not used not because of any moral restraint or disinclination, but because of practical and utilitarian considerations. The Atom Bomb, however, has spoken the word.

02.06 - The Integral Yoga and Other Yogas, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  Wonderful! The realisation of the Self which includes the Liberation from ego, the consciousness of the One in all, the established and consummated transcendence out of the universal
  Ignorance, the fixity of the consciousness in the union with the

02.13 - In the Self of Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
  Its Liberation and immobile calm
  A void recoil of being from Time-made things,

03.01 - Humanism and Humanism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   It goes without saying that in the East too there is no lack of such sympathy or fellow-feeling either in the saint or in the man of the world. Still there is a difference. And the critics have felt it, if not understood it rightly. The Indian bhutadaya and Christian charity do not spring from the same source I do not speak of the actual popular thing but of the idealeven when their manner of expression is similar or the same, the spirit and the significance are different. In the East the liberated man or the man aiming at Liberation may work for the good and welfare of the world or he may not; and when he does work, the spirit is not that of benevolence or philanthropy.
   The Indian sage is not and cannot be human in the human way. For the end of his whole spiritual effort is to transcend the human way and establish himself in the divine way, in the way of the Spirit. The feeling he has towards his fellow beingsmen and animals, the sentient or the insentient, the entire creation in factis one of identity in the One Self. And therefore he does not need to embrace physically his brother, like the Christian saint, to express or justify the perfect inner union or unity. The basis of his relation with the world and its objects is not the human heart, however purified and widened, but something behind it and hidden by it, the secret soul and self. It was Vivekananda who very often stressed the point that the distinctive characteristic of the Vedantist was that he did not look upon created beings as his brethren but as himself, as the one and the same self. The profound teaching of the Upanishadic Rishi iswhat may appear very egoistic and inadmissible to the Christian saint that one loves the wife or the I son or anybody or anything in the world not for the sake of the wife or the son or that body or thing but for the sake of the self, for the sake of oneself that is in the object which one seems to love.
  --
   It is sometimes said that to turn away from the things of human concern, to seek Liberation and annihilation in the Self and the Beyond is selfishness, egoism; on the contrary, to sacrifice the personal delight of losing oneself in the Impersonal so that one may live and even suffer in the company of ordinary humanity in order to succour and serve it is the nobler aim. But we may ask if it is egoism and selfishness to seek delight in one's own salvation beyond, would it be less selfish and egoistic to enjoy the pleasure of living on a level with humanity with the idea of aiding and uplifting it? Indeed, in either case, the truth discovered by Yajnavalkya, to which we have already referred, stands always justified, that it is not for the sake of this or that that one loves this or that but for the sake of the self that one loves this or that.
   The fact of the matter is that here we enter a domain inwhich the notion of egoism or selfishness has no raison dtre. It is only when one has transcended not only selfishness but egoism and sense of individuality that one becomes ready to enter the glory and beatitude of the Self, or Brahman or Shunyam. One may actually and irrevocably pass beyond, or one may return from there (or from the brink of it) to work in and on the worldout of compassion or in obedience to a special call or a higher Will or because of some other thing; but this second course does not mean that one has attained a higher status of being. We may consider it more human, but it is not necessarily a superior realisation. It is a matter of choice of vocation only, to use a mundane phraseology. The Personal and the Impersonal are two co-ordinates of the same supreme Realitysome choose (or are chosen by) the one and others choose (or are chosen by) the other, perhaps as the integral Play or the inscrutable Plan demands and determines, but neither is intrinsically superior to the otheralthough, as I have already said, from an interested human standpoint, one may seem more immediately profitable or nearer than the other; but from that standpoint there may be other truths that are still more practically useful, still closer to the earthly texture of humanity.

03.02 - Yogic Initiation and Aptitude, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   Needless to say that these tests and ordeals are mere externals; at any rate, they have no place in our sadhana. Such or similar virtues many people possess or may possess, but that is no indication that they have an opening to the true spiritual life, to the life divine that we seek. Just as accomplishments on the mental plane,keen intellect, wide studies, profound scholarship even in the scriptures do not entitle a man to the possession of the spirit, even so capacities on the vital plane,mere self-control, patience and forbearance or endurance and perseverance do not create a claim to spiritual realisation, let alone physical austerities. In conformity with the Upanishadic standard, one may not be an unworthy son or an unworthy disciple, one may be strong, courageous, patient, calm, self-possessed, one may even be a consummate master of the senses and be endowed with other great virtues. Yet all this is no assurance of one's success in spiritual sadhana. Even one may be, after Shankara, a mumuksu, that is to say, have an ardent yearning for Liberation. Still it is doubtful if that alone can give him Liberation into the divine life.
   What then is the indispensable and unfailing requisite? What is it that gives you the right of entrance into the divine life? What is the element, the factor in you that acts as the open sesame, as a magic solvent?

03.06 - Divine Humanism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   It goes without saying that, in the East too, there is no lack of such sympathy or fellow-feeling either in the saint or in the ordinary man of the world. Still there is a difference. And the critics have felt it, if not understood it rightly. Indian bhta day and Christian charity do not spring from the same source I do not speak of the actual popular thing, but of the ideal and ideology; even when the manner of expression is similar or the same in both, the spirit and the significance are different. In the East the liberated man, or the man aiming at Liberation, may work for the good and welfare of the world, but also he may not; and, what is more important, when he does so work, the spirit is not that of benevolence or philanthropy, nor is there the ethical sense of duty.
   The Indian sage is not and cannot be human in the human way. For the end of his whole spiritual effort is to transcend the human way and establish himself in the divine way, in the way of the Spirit. The feeling he has towards his fellow-beingsmen and animals, the sentient and the insentient, the entire creation, in factis one of identity in the One Self. And, therefore, he does not need to embrace physically his brother, like the Christian saint, to express or justify the perfect inner union or unity. The basis of his relation with the world and its objects is not the human heart, however purified and widened, but something behind it and hidden by it, the secret soul and self. It was Vivekananda who very often stressed the point that the distinctive characteristic of the Vedantin was that he did not look upon created beings as his brethren, but as himself, as the one and the same self. The profound teaching of the Upanishadic Rishi iswhat may appear very egoistic and inadmissible to the Christian saint that one loves the wife or the son or anybody or anything in the world, not for the sake of the wife or the son or that body or that thing, but for the sake of the self, for the sake of one's own self that is in the object which one seems to love.
  --
   It is sometimes said that to turn away from the things of human concern, to seek Liberation and annihilation in the Self and the Beyond, is selfishness, egoism; on the contrary, to sacrifice the personal delight of losing oneself in the Impersonal so that one may live and even suffer in the company of ordinary humanity, in order to succour and serve it, is the nobler aim. But one may ask, if it is egoism and selfishness to seek delight in one's own salvation beyond, would it be less selfish and egoistic to enjoy the pleasure of living on a level with humanity with the idea of aiding and uplifting it? Indeed, in either case, the truth discovered by Yajnavalkya, to which we have already referred, stands always justified,that it is not for the sake of this or that thing that one loves this or that thing, but for the sake of the Self that one loves this or that thing.
   The fact of the matter is that here we enter a domain in which the notion of egoism or selfishness has no raison d'tre. It is only when one has transcended not only selfishness, but egoism and all sense of individuality that one becomes ready to step into the glory and beatitude of the Self or Brahman or unyam. One may actually and irrevocably pass beyond, or one may return from there (or from the brink of it) to work in and on the worldout of compassion, or in obedience to a special call or a higher Will, or because of some other thing; but this second course does not mean that one has attained a higher status of being. We may consider it more human, but it is not necessarily a superior realisation. It is a matter of choice of vocation only, to use a mundane figure. The Personal and the Impersonal are two co-ordinates of the same supreme Realitysome choose (or are chosen by) one and others choose (or chosen by) the other, perhaps as the integral Play or the inscrutable Plan demands and determines, but neither is intrinsically superior to the other.

05.26 - The Soul in Anguish, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   It seems that the School of Anguish is on the borderl and between the second and the third stage, that is to say, the vital rising into the mental or the mental still carrying an impress of the vital consciousness. It is the emergence of the Purusha consciousness, the individual being in its heart of hearts, in its pure status: for it is that that truly evolves, progresses from level to level, deploying and marshalling according to its stress and scheme the play of its outward nature. Now the Purusha consciousness, as separate from the outward nature, has certain marked characteristics which have been fairly observed and comprehended by the exponents of the school we are dealing with. Sartre, for example, characterises this beingtre en soi, as distinguished from tre pour soi which is something like dynamic purusha or purusha identified or associated with prakrtias composed of the sense of absolute freedom, of full responsibility, of unhindered choice and initiation. Indeed, Purusha is freedom, for in its own status it means Liberation from all obligations to Prakriti. But such freedom brings in its train, not necessarily always but under certain conditions, a terrible sense of being all alone, of infinite loneliness. One is oneself, naked and face to face with one's singleness and unbreakable, unsharable individual unity. The others come as a product or corollary to this original sui generisentity. Along with the sense of freedom and choice or responsibility and loneness, there is added and gets ingrained into it the sense of fear and anxiety the anguish (Angst). The burden that freedom and loneliness brings seems to be too great. The Purusha that has risen completely into the mental zone becomes wholly a witness, as the Sankhyans discovered, and all the movements of his nature appear outside, as if foreign: an absolute calm and unperturbed tranquillity or indifference is his character. But it is not so with regard to the being that has still one foot imbedded in the lower region of the vital consciousness; for that indeed is the proper region of anguish, of fear and apprehension, and it is there that the soul becoming conscious of itself and separate from others feels lone, lonely, companionless, without support, as it were. The mentalised vital Purusha suffers from this peculiar night of the soul. Sartre's outlook is shot through with very many experiences of this intermediary zone of consciousness.
   The being immersed in Prakriti, as normally it is, in relation and communion with others, may entertain as a pleasure and luxury, the illusion of its separateness and freedom: it can do so at ease, because it feels it has the secret support of its environment, it is courageous because it feels itself in good company. But once it rises out of the environmental level and stands truly apart and outside itit is the mental being which can do so more or less successfully the first feeling is that of freedom, no doubt, but along with it there is also the uncanny sense of isolation, of heavy responsibility, also a certain impotence, a loss of bearings. The normal Cartesian Co-ordinates, as it were, are gone and the being does not know where to look for the higher multi-dimensional co-ordinates. That is the real meaning of the Anguish which suddenly invades a being at a certain stage of his ascending consciousness.

07.06 - Nirvana and the Discovery of the All-Negating Absolute, #Savitri, #Sri Aurobindo, #Integral Yoga
  A formless Liberation came on her.
  Once sepulchred alive in brain and flesh

08.27 - Value of Religious Exercises, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   From this standpoint it is good that for a time humanity should come out of the religious atmosphere, full of fear and blind superstitious submission by which the adverse forces have profited so monstrously. The age of negation, of atheism and positivism is from this view quite indispensable for man's Liberation from sheer ignorance. It is only when you have come out of this, this abject submission to the evil forces of the Vital that you can rise to truly spiritual heights and then become there collaborators and right instruments of the forces of the Truth and Consciousness and Power. The superstitions of the lower levels you must leave far behind to rise high.
   ***

08.36 - Buddha and Shankara, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   There is no doubt that Buddha had the first part of the experience; but he never thought of the second part, for it was contrary to his own theory. That theory was that one must escape. And it is obvious that there is only one way of escaping and that is to die. And yet, as he had said it himself very well, one may die and yet remain attached to life and continue to be in the cycle of rebirths without having the Liberation. As a matter of fact, it is through the successive sojourns upon earth that one grows till one arrives at this Liberation. For him the ideal is that where the world exists no longer. It is as if he accused God of having committed an error by creating a world and the only thing to be done is to repair the error by annulling it. Naturally, being thoroughly reasonable and logical, he did not admit the existence of God. But then by whom was the error committed? When and how did it come about? He never answered these questionings. He simply said that the world began with desire and with the end of desire it must end.
   He was on the verge of saying that the world was purely subjective, that is to say, a collective illusion, and if the illusion ceased the world would also cease. But he did not go so far. It was Shankara who took up the line and completed the teaching.

10.01 - A Dream, #Writings In Bengali and Sanskrit, #Sri Aurobindo, #Integral Yoga
  As soon as he finished muttering, the man saw that his dark room was flooded with a dazzling light. After a while the luminous waves faded and he found in front of him a charming boy of a dusky complexion standing with a lamp in his hand, and smiling sweetly without saying a word. Noticing the musical anklets round his feet and the peacock plume, the man understood that Shyamsundar had revealed himself. At first he was at a loss what to do; for a moment he thought of bowing at his feet, but looking at the boys smiling face no longer felt like making his obeisance. At last he burst out with the words, Hullo, Keshta,2 what makes you come here? The boy replied with a smile, Well, didnt you call me? Just now you had the desire to whip me! That is why I am surrendering myself to you. Come along, whip me. The man was now even more confounded than before, but not with any repentance for the desire to whip the Divine: the idea of punishing instead of patting such a sweet youngster did not appeal to him. The boy spoke again, You see, Harimohon, those who, instead of fearing me, treat me as a friend, scold me out of affection and want to play with me, I love very much. I have created this world for my play only; I am always on the lookout for a suitable playmate. But, brother, I find no one. All are angry with me, make demands on me, want boons from me; they want honour, Liberation, devotionnobody wants me. I give whatever they ask for. What am I to do? I have to please them; otherwise they will tear me to pieces. You too, I find, want something from me. You are vexed and want to whip some one. In order to satisfy that desire you have called me. Here I am, ready to be whipped. ye yath m prapadyante3, I accept whatever people offer me. But before you beat me, if you wish to know my ways, I shall explain them to you. Are you willing? Harimohon replied, Are you capable of that? I see that you can talk a good deal, but how am I to believe that a mere child like you can teach me something? The boy smiled again and said, Come, see whether I can or not.
  Then Sri Krishna placed his palm on Harimohons head. Instantly electric currents started flowing all through his body; from the mldhra the slumbering kualin power went up running to the head-centre (brahmarandhra), hissing like a serpent of flame; the head became filled with the vibration of life-energy. The next moment it seemed to Harimohon that the walls around were moving away from him, as if the world of forms and names was fading into Infinity leaving him alone. Then he became unconscious. When he came back to his senses, he found himself with the boy in an unknown house, standing before an old man who was sitting on a cushion, plunged in deep thought, his cheek resting on his palm. Looking at that heart-rending despondent face distorted by tormenting thoughts and anxiety, Harimohon could not believe that this was Tinkari Sheel, the all-in-all in their village. Then, extremely frightened, he asked the boy, Keshta, what have you done? You have entered someones dwelling in the dead of night like a thief! The police will come and thrash the life out of us. Dont you know Tinkari Sheels power? The boy laughed and said, I know it pretty well. But stealing is an old practice of mine, and, besides, I am on good terms with the police. Dont you fear. Now I am giving you the inner sight, look inside the old man. You know Tinkaris power, now witness how mighty I am.
  --
  In the meantime someone took Harimohon on a swift visit to the other world. He saw the hells and heavens of the Hindus, those of the Christians, the Muslims and the Greeks, and also many other hells and heavens. Then he found himself sitting once more in his own hut, on the same old torn and dirty mattress with Shyamsundar in front of him. The boy remarked, It is quite late in the night; now if I dont return home I shall get a scolding, everybody will start beating me. Let me therefore be brief. The hells and the heavens you have visited are nothing but a dream-world, a creation of your mind. After death man goes to hell or heaven and somewhere works out the tendencies that existed in him during his last birth. In your previous birth you were only virtuous, love found no way into your heart; you loved neither God nor man. After leaving your body you had to work out your old trend of nature, and so lived in imagination among middle-class people in a world of dreams; and as you went on leading that life you ceased to like it any more. You became restless and came away from there only to live in a hell made of dust; finally you enjoyed the fruits of your virtues and, having exhausted them, took birth again. In that life, except for your formal alms-giving and your soulless superficial dealings, you never cared to relieve anyones wantstherefore you have so many wants in this life. And the reason why you are still going on with this soulless virtue is that you cannot exhaust the karma of virtues and vices in the world of dream, it has to be worked out in this world. On the other hand, Tinkari was charity itself in his past life and so, blessed by thousands of people, he has in this life become a millionaire and knows no poverty; but as he was not completely purified in his nature, his unsatisfied desires have to feed on vice. Do you follow now the system of Karma? There is no reward or punishment, but evil creates evil, and good creates good. This is Natures law. Vice is evil, it produces misery; virtue is good, it leads to happiness. This procedure is meant for purification of nature, for the removal of evil. You see, Harimohon, this earth is only a minute part of my world of infinite variety, but even then you take birth here in order to get rid of evil by the help of Karma. When you are liberated from the hold of virtue and vice and enter the realm of Love, then only you are freed of this activity. In your next birth you too will get free. I shall send you my dear sister, Power, along with Knowledge, her companion; but on one condition,you should be my playmate, and must not ask for Liberation. Are you ready to accept it? Harimohon replied, Well, Keshta, you have hypnotised me! I intensely feel like taking you on my lap and caressing you, as if I had no other desire in this life!
  The boy laughed and asked, Did you follow what I said, Harimohon? Yes, I did, he replied, then thought for a while and said, O Keshta, again you are deceiving me. You never gave the reason why you created evil! So saying, he caught hold of the boys hand. But the boy, setting himself free, rebuked Harimohon, Be off! Do you want to get out of me all my secrets in an hours time? Suddenly the boy blew out the lamp and said with a chuckle, Well, Harimohon, you have forgotten all about lashing me! Out of that fear I did not even sit on your lap, lest, angry with your outward miseries, you should teach me a lesson! I do not trust you any more. Harimohon stretched his arms forward, but the boy moved farther and said, No Harimohon, I reserve that bliss for your next birth. Good-bye. So saying, the boy disappeared into the dark night. Listening to the chime of Sri Krishnas musical anklets, Harimohon woke up gently. Then he began thinking, What sort of dream is this! I saw hell, I saw heaven, I called the Divine rude names, taking him to be a mere stripling, I even scolded him. How awful! But now I am feeling very peaceful. Then Harimohon began recollecting the charming image of the dusky-complexioned boy, and went on murmuring from time to time, How beautiful! How beautiful!

10.03 - Life in and Through Death, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   The injunction is: you must die to the world if you want the life Eternal. Even so you must die to yourself if you want the Divine. The existing life which your ego has built up is a life of ignorance, misery and decadence. Death is indeed the natural and inevitable consequence; but this is a death in ignorance and bondage, it does not lead you to Liberation and freedom. The dying that liberates is a conscious, deliberate movement of intelligence and will; dying to the world means withdrawing yourself from the world and turning within. Dying to yourself means withdrawing from your egohood and turning to the self, the being that is beyond. This withdrawal is to be done constantly and consistently in all the parts of the being. The mind is to move away from its thoughts, the vital from its desires and impulses and the body from its hunger and thirst. The first result of this withdrawal is a division of the being, an inner passive part and an outer active part. The inner part becomes gradually a mere witness and the outer part a mere mechanical functioning. When the withdrawal is so complete that the outer being or the world has no effect upon the inner, does not raise any ripple in it by its touch or contiguity then is accomplished the real death. Then it is said the outer existence, the material life does not continue long, it comes sooner or later to a dead stop. Thus the inner being is liberated completely and is freed into the life beyond, the Divine Existence, the Brahman. It is said that when each and every seed of the various elements that compose the being, that sprouts into the luxuriant tree of material life, when each and every seed is burnt up by the heat of mounting 'tapas', the force of aspiring consciousness, then there is no more chance or possibility of an ignorant earthly life, one is then naturally born into the Life of the Eternal. That is the final, the supreme death which is laya or pralaya.
   To live away from life and consequently away from death is one thing, comparatively easy; but to live in life and consequently in death is another thing, somewhat more difficult. To withdraw oneself from the field of death and retire in the immutability beyond or some form of it is what was attempted in the ancient days. But there has been side by side always a growing tendency in man to stay here in this vale of tears under the shadow of death, to live dangerously and face the Evil and conquer it here itself; for death is not a mere negation an annihilation of the reality, it is only a mask put over the reality or is its obverse. Tear off or remove the disguise, you will see the smiling radiant Godhead behind.

1.00a - DIVISION A - THE INTERNAL FIRES OF THE SHEATHS., #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
  The subject of the blending of these two fires, which is complete in a normal and healthy person, should engross the attention of the modern physician. He will then concern himself with the removal of nerve congestion or material congestion, so as to leave a free channel for the inner warmth. This blending, which is now a natural and usual growth in every human being, was one of the signs of attainment or of initiation in an earlier solar system. Just as initiation and Liberation are marked in this solar system by the blending of the fires of the body, of the mind and of the Spirit, so in an earlier cycle attainment was marked by the blending of the latent fires of matter with the radiatory or active fires, and then their union with the fires of mind. In the earlier period the effects in manifestation of the divine Flame were so remote and deeply hidden as to be scarcely recognisable, though dimly there. Its correspondence can be seen in the animal kingdom, in which instinct holds the intuition in latency, [58] and the Spirit dimly overshadows. Yet all is part of a divine whole.
  The subject of the radiatory heat of the macrocosmic and microcosmic systems will be dealt with in detail in a later subdivision. Here we will only deal with the latent interior fire of the

1.00c - DIVISION C - THE ETHERIC BODY AND PRANA, #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
  The aim for this greater cycle is the blending, as we know, of the two fires of matter, latent and active, and their merging with the fires of mind and spirit till they are lost from sight in the general flame; the fires of mind and spirit burn up matter and thereby bring about Liberation from the confining vehicles. The altar of earth is the birthplace of spirit, its liberator from the mother (matter), and its entrance into higher realms.
  Hence, when the pranic vehicle is working perfectly in all three groups, human, planetary and solar, the union with latent fire will be accomplished. Here lies [103] the reason for the emphasis laid on the necessity for building pure, refined physical vehicles. The more refined and rarefied the form, the better a receiver of prana will it be, and the less will be the resistance found to the uprising of kundalini at the appointed time. Coarse matter and crude immature physical bodies are a menace to the occultist, and no true seer will be found with a body of a gross quality. The dangers of disruption are too great, and the menace of disintegration by fire too awful. Once in the history of the race (in Lemurian days) this was seen in the destruction of the race and the continents by means of fire. [xlvi]45 The Guides of the race at that time availed Themselves of just this very thing to bring about the finish of an inadequate form. The latent fire of matter (as seen in volcanic display, for instance) and the radiatory fire of the system were combined. Planetary kundalini and solar emanation rushed into conjunction, and the work of destruction was accomplished. The same thing may again be seen, only in matter of the second ether, and the effects therefore will be less severe owing to the rarity of this ether and the comparatively greater refinement of the vehicles.
  --
  This fourth earth chain is in this connection one of the most important, for it is the appointed place for the domination of the etheric body by the human monad, with the aim in view of both human and planetary escape from limitations. This earth chain, though not one of the seven sacred planetary chains, is of vital importance at this time to the planetary Logos, who temporarily employs it as a medium of incarnation, and of expression. This fourth round finds the solution of its strenuous and chaotic life in the very simple fact of the shattering of [115] the etheric web in order to effect Liberation, and permit a later and more adequate form to be employed.
  A further chain of ideas may be followed up in the remembrance that the fourth ether is even now being studied and developed by the average scientist, and is already somewhat harnessed to the service of man; that the fourth subplane of the astral plane is the normal functioning ground of the average man and that in this round escape from the etheric vehicle is being achieved; that the fourth subplane of the mental plane is the present goal of endeavor of one-fourth of the human family; that the fourth manvantara will see the solar ring-pass-not offering avenues of escape to those who have reached the necessary point; that the four planetary Logoi will perfect Their escape from Their planetary environment, and will function with greater ease on the cosmic astral plane, paralleling on cosmic levels the achievement of the human units who are the cells in Their bodies.
  --
  These possibilities and correspondences have been somewhat dwelt upon, as it is necessary for us to realise the work to be done in connection with the etheric web before we take up the matter of the various causes which may hinder the desired progress, and prevent the appointed escape and destined Liberation. Later we will take up the consideration of the etheric web, and its static condition. This will entail the recollection of two things:
  First, that this static condition is only so when viewed from the standpoint of man at the present time, and is [116] only termed so in order to make plainer the changes that must be effected and the dangers that must be offset. Evolution moves so slowly from man's point of view that it seems to be almost stationary, especially where etheric evolution is concerned.
  --
  The downrush of Spirit, and the uprising of the inner fires of matter (controlled and directed by the conscious action of the fire of mind) produce corresponding results on the same levels on the astral and mental planes, so that a paralleling contact is brought about, and the great work of Liberation proceeds in an ordered manner.
  The three first initiations see these results perfected, [126] and lead to the fourth, where the intensity of the united fires results in the complete burning away of all barriers, and the Liberation of the Spirit by conscious directed effort from out its threefold lower sheath. Man has consciously to bring about his own Liberation. These results are self-induced by the man himself, as he is emancipated from the three worlds, and has broken the wheel of rebirth himself instead of being broken upon it.
  It will be apparent from this elucidation that the exceeding importance of the etheric vehicle as the separator of the fires has been brought forward, and consequently we have brought to our notice the dangers that must ensue should man tamper injudiciously, ignorantly or wilfully with these fires.
  --
  If a man persists from life to life in this line of action, if he neglects his spiritual development and concentrates on intellectual effort turned to the manipulation of matter for selfish ends, if he continues this in spite of the promptings of his inner self, and in spite of the warnings that may reach him from Those who watch, and if this is carried on for a long period he may bring upon himself a destruction that is final for this manvantara or cycle. He may, by the uniting of the two fires of matter and the dual expression of mental fire, succeed in the complete destruction of the physical permanent atom, and thereby sever his connection with the higher self for aeons of time. H. P. B. has somewhat touched on this when speaking of "lost souls"; [lx]58 [lxi]59 we must here emphasise the reality of this dire disaster and sound a warning note to those who approach this subject of the fires of matter with all its latent dangers. The blending of these fires must be the result of spiritualised knowledge, and must be directed solely by the Light of the Spirit, who works through love and is love, and who seeks this unification and this utter merging not from the point of view of sense or of material gratification, but because Liberation and purification is desired in order that the higher union with the Logos may be effected; this union must be desired, not for selfish ends, but because group perfection is the goal and scope for greater service to the race must be achieved.
  [128]

1.00d - DIVISION D - KUNDALINI AND THE SPINE, #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
  The merging of the fires of matter and the fires of mind results in the energising of the sumtotal of the atoms of the matter of the body. This is the secret of the immense staying power of the great thinkers and workers of the race. It results also in a tremendous stimulation of the three higher centres in the body, the head, the heart, the throat and in the electrification of this area of the body. These higher centres then form a field of attraction for the downflow of the third fire, that of Spirit. The many-petalled head centre at the top of the head becomes exceedingly active. It is the synthetic head centre, and the sumtotal of all the other centres. The stimulation of the centres throughout the body is paralleled or duplicated by the concurrent vivification of the many-petalled lotus. It is the meeting place of the three fires, those of the body, of the mind, and of the Spirit. The at-one-ment with the Ego is completed when it is fully stimulated, and combustion then ensues; this is duplicated in the subtler vehicles and causes the final consummation and the Liberation of Spirit.
  The merging of the fires of matter is the result of evolutionary growth, when left to the normal, slow development that time alone can bring. The junction of the two fires of matter is effected early in the history of man, and is the cause of the rude health that the clean-living, high-thinking man should normally enjoy. When the fires of matter have passed (united) still further along the etheric spinal channel they contact the fire of manas as it radiates from the throat centre. Clarity of thought is here essential, and it will be necessary to elucidate somewhat this rather abstruse subject.

1.00e - DIVISION E - MOTION ON THE PHYSICAL AND ASTRAL PLANES, #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
  b. The Liberation of the essence which the form confines,
  c. The separations of Spirit and matter,
  --
  All teachers, who have taken pupils in hand for training, and who seek to use them in world service, follow the method of imparting a fact (oft veiled in words and blinded by symbol) and then of leaving the pupil to follow his own deductions. Discrimination is thereby developed, and discrimination is the main method whereby the Spirit effects its Liberation from the trammels of matter, and discerns between illusion and that which is veiled by it.
  Not much can be here imparted, as the subject, if dealt with at all fully, would convey too much information to those liable to misuse it. As we know, the evolution of the centres is a slow and gradual thing, and proceeds in ordered cycles varying according to the ray of a man's Monad.
  --
  The third period, wherein the monadic ray makes itself felt on the physical plane, is by far the shortest, and covers the period in which the sixth triangle holds sway. It marks the period of achievement, of Liberation, and therefore, although it is the shortest period when viewed from below upward, it is the period of comparative permanence when viewed from the plane of the Monad. It covers the totality of time remaining in the one hundred years of Brahma, or the remainder of the process of manifestation.
  When we study, therefore, the sets of triangles earlier referred to and the periods of ray dominance, we will find much room for thought. Let me here point out, however, that the six groups of triangles are in all but five if we eliminate the pranic triangle which has to do with matter itself and is not counted any more than the dense physical is counted a principle. Therefore we have:
  --
  c. By the application of the Rod of Initiation the downflow of force from the Ego to the personality is tripled, the direction of that force being dependent upon whether the centres receiving attention are the etheric, or the astral at the first and second Initiations, or whether the initiate is standing before the LORD OF THE WORLD. In the latter case, his mental centres or their corresponding force vortices on higher levels, will receive stimulation. When the World Teacher initiates at the first and second Initiations, the direction of the Triadal force is turned to the vivification of the heart, and throat centres, and the ability to synthesise the force of the lower centres is greatly increased. When the One Initiator applies the Rod of His Power, the downflow is from the Monad, and though the throat and heart intensify vibration as a response, the main direction of the force is to the seven head centres, and finally (at Liberation) to the radiant head centre above, and synthesising the lesser seven head centres.
  d. The centres at initiation receive a fresh access of [209] vibratory capacity and of power, and this results, in the exoteric life, as:

1.00f - DIVISION F - THE LAW OF ECONOMY, #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
  2. Spiritual Liberation,
  3. Destruction of form through the withdrawal of Spirit (the Destroyer aspect)
  --
  Then a third Word or phrase is added to the other two, completing the entire Word logoic and producing consummation. It is a Word of nine letters, making therefore the twenty-one sounds (5 + 7 + 9) of this solar system. The final nine sounds produce spiritual synthesis, and the dissociation of the spirit from the form. We have a correspondence in the nine Initiations, each initiation marking a more perfect union of the Self with the All-Self, and a further Liberation from the trammels of matter.
  When the sense of hearing on all planes is perfected (which is brought about by the Law of Economy rightly understood) these three great Words or phrases will be known. The Knower will utter them in his own true key, thus blending his own sound with the entire volume of vibration, and thereby achieving sudden realisation of his essential identity with Those Who utter the words. As the sound of matter or of Brahma peals forth in his ears on all the planes, he will see all forms as illusion and will be freed, knowing himself as omnipresent. As the sound of Vishnu reverberates within himself, he knows himself as perfected wisdom, and distinguishes [219] the note of his being (or that of the Heavenly Man in whose Body he finds place) from the group notes, and knows himself as omniscient. As the note of the first or Mahadeva aspect, follows upon the other two, he realises himself as pure Spirit and on the consummation of the chord is merged in the Self, or the source from which he came. Mind is not, matter is not, and nought is left but the Self merged in the ocean of the Self. At each stage of relative attainment, one of the laws comes into sway,first the law of matter, then the law of groups, to be succeeded by the law of Spirit and of Liberation.
  II. THE SUBSIDIARY LAWS
  --
  It might be added in closing, that this law is one that initiates have to master before They can achieve Liberation. They have to learn to manipulate matter, and to work with energy or force in matter under this law; they have to utilise matter and energy in order to achieve the Liberation of Spirit, and to bring to fruition the purposes of the Logos in the evolutionary process.

1.00 - INTRODUCTORY REMARKS, #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
  When the latent fire of the personality or lower self blends with the fire of mind, that of the higher self, and finally merges with the Divine Flame, then the man takes the fifth Initiation in this solar system, and has completed one of his greater cycles. [xiii]13 When the three blaze forth as one fire, Liberation from matter, or from material form is achieved. Matter has been correctly adjusted to spirit, and finally the indwelling life slips forth out of its sheath which forms now only a channel for Liberation.
  [48]

1.012 - Sublimation - A Way to Reshuffle Thought, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  In our system, the culture of Bharatvarsha, four aims of existence are always emphasised dharma, artha, kama and moksha. None of them can be ignored. There are people who are fired up with an enthusiasm for moksha, and under this impulse of a love for moksha or salvation of the soul, an immature mind may apply the wrong technique of forcing the will to abandon the real values of life, namely dharma, artha and kama, under the impression that they are obstacles to the salvation of the soul or the Liberation of the spirit. Most people commit this mistake, and so they achieve neither anything in this world nor anything in the other world they live a miserable life. They have not been properly instructed, and so have taken a wrong direction altogether.
  The culture of yoga does not tell us to reject, abandon, or to cut off anything if it is real, because the whole question is an assessment of values, and reality is, of course, the background of every value. What is achieved in spiritual education is a rise of consciousness from a lower degree of reality to a higher degree of reality, and in no degree is there a rejection of reality. It is only a growth from a lower level to a higher one. So when we go to the higher degree of reality, we are not rejecting the lower degree of reality, but rather we have overcome it. We have transcended it, just as when a student goes to a higher class in an educational career, that higher class transcends the lower degrees of kindergarten, first standard, second standard and third standard, but it does not reject them. Rejection is not what is implied; rather it is an absorption of values into a higher inclusive condition of understanding, insight and education.

1.01 - An Accomplished Westerner, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  to relieve him from cold and hunger since his older brothers also partook heartily of the windfall. He was just eighteen. What was he going to that nursery-of-gentlemen for? For one reason, he was fulfilling his father's wishes though not for long. In his first year at King's College, he won all the prizes in Greek and Latin verse, but his heart was no longer in it. It was Joan of Arc, Mazzini, the American Revolution that haunted him in other words, the Liberation of his country. India's independence, of which he would become one of the pioneers. This unforeseen political calling was to hold him for almost twenty years, even though at the time he did not exactly know what an Indian was, let alone a Hindu! But he learned fast. As with Western 9
  On Yoga II, Tome 2, 871

1.01 - A NOTE ON PROGRESS, #The Future of Man, #Pierre Teilhard de Chardin, #Christianity
  seek to build upon it the hope of a terrestrial Liberation, as though
  the soul, become mistress of all determinisms and inertias, may

1.01 - Fundamental Considerations, #The Ever-Present Origin, #Jean Gebser, #Integral
  Hence we have used the Greek prefix a- in conjunction with our Latin-derived word perspectival in the sense of an alpha privativum and not as an alpha negativum, since the prefix has a liberating character (privativum, derived from Latin privare, i.e., to liberate). The designation aperspectival, in consequence, expresses a process of Liberation from the exclusive validity of perspectival and unperspectival, as well as pre-perspectival limitations. Our designation, then, does not attempt to unite the inherently coexistent unperspectival and perspectival structures, nor does it attempt to reconcile or synthesize structures which, in their deficient modes, have become irreconcilable. If aperspectival were to represent only a synthesis it would imply no more than perspectival-rational and it would be limited and only momentarilyvalid, inasmuch as every union is threatened by further separation. Our concern is with integrality and ultimately with the whole; the word aperspectival conveys our attempt to deal with wholeness. It is a definition which differentiates a perception of reality that is neither perspectivally restricted to only one sector nor merely unperspectivally evocative of a vague sense of reality.
  Finally, we would emphasize the general validity of the term aperspectival; it is definitely not intended to be understood as an extension of concepts used in art history and should not be so construed. When we introduced the concept in 1936/1939, it was within the context of scientific as well as artistic traditions. The perspectival structure as fully realized by Leonardo da Vinci is of fundamental importance not only to our scientific-technological but also artistic understanding of the world. Without perspective neither technical drafting nor three-dimensional painting would have been possible. Leonardo - scientist, engineer, and artist in one - was the first to fully develop drafting techniques and perspectival painting. In this same sense, that is from a scientific as well as artistic standpoint, the term aperspectival is valid, and the basis for this significance must not be overlooked, for it legitimizes the validity and applicability of the term to the sciences, the humanities, and the arts.

1.01 - MASTER AND DISCIPLE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "Men may be divided into four classes: those bound by the fetters of the world, the seekers after Liberation, the liberated, and the ever-free.
  "Among the ever-free we may count sages like Narada. They live in the world for the good of others, to teach men spiritual truth.
  --
  "The seekers after Liberation want to free themselves from attachment to the world.
  Some of them succeed and others do not.
  --
  "Suppose a net has been cast into a lake to catch fish. Some fish are so clever that they are never caught in the net. They are like the ever-free. But most of the fish are entangled in the net. Some of them try to free themselves from it, and they are like those who seek Liberation. But not all the fish that struggle succeed. A very few do jump out of the net, making a big splash in the water. Then the fishermen shout, 'Look!
  There goes a big one!' But most of the fish caught in the net cannot escape, nor do they make any effort to get out. On the contrary, they burrow into the mud with the net in their mouths and lie there quietly, thinking, 'We need not fear any more; we are quite safe here.' But the poor things do not know that the fishermen will drag them out with the net. These are like the men bound to the world.

1.01 - Prayer, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
  "He is the Soul of the Universe; He is Immortal; His is the Rulership; He is the All-knowing, the All-pervading, the Protector of the Universe, the Eternal Ruler. None else is there efficient to govern the world eternally. He who at the beginning of creation projected Brahm (i.e. the universal consciousness), and who delivered the Vedas unto him seeking Liberation I go for refuge unto that effulgent One, whose light turns the understanding towards the tman."
  Shvetshvatara-Upanishad, VI. 17-18.
  --
  There is not really so much difference between knowledge (Jnana) and love (Bhakti) as people sometimes imagine. We shall see, as we go on, that in the end they converge and meet at the same point. So also is it with Rja-Yoga, which when pursued as a means to attain Liberation, and not (as unfortunately it frequently becomes in the hands of charlatans and mystery-mongers) as an instrument to hoodwink the unwary, leads us also to the same goal.
  The one great advantage of Bhakti is that it is the easiest and the most natural way to reach the great divine end in view; its great disadvantage is that in its lower forms it oftentimes degenerates into hideous fanaticism. The fanatical crew in Hinduism, or Mohammedanism, or Christianity, have always been almost exclusively recruited from these worshippers on the lower planes of Bhakti. That singleness of attachment (Nishth) to a loved object, without which no genuine love can grow, is very often also the cause of the denunciation of everything else. All the weak and undeveloped minds in every religion or country have only one way of loving their own ideal, i.e. by hating every other ideal.
  --
  There is a little difference in opinion between the teachers of knowledge and those of love, though both admit the power of Bhakti. The Jnanis hold Bhakti to be an instrument of Liberation, the Bhaktas look upon it both as the instrument and the thing to be attained. To my mind this is a distinction without much difference. In fact, Bhakti, when used as an instrument, really means a lower form of worship, and the higher form becomes inseparable from the lower form of realisation at a later stage. Each seems to lay a great stress upon his own peculiar method of worship, forgetting that with perfect love true knowledge is bound to come even unsought, and that from perfect knowledge true love is inseparable.
  Bearing this in mind let us try to understand what the great Vedantic commentators have to say on the subject. In explaining the Sutra vrittirasakridupadesht (Meditation is necessary, that having been often enjoined.), Bhagavn Shankara says, "Thus people say, 'He is devoted to the king, he is devoted to the Guru'; they say this of him who follows his Guru, and does so, having that following as the one end in view. Similarly they say, 'The loving wife meditates on her loving husband'; here also a kind of eager and continuous remembrance is meant." This is devotion according to Shankara.
  "Meditation again is a constant remembrance (of the thing meditated upon) flowing like an unbroken stream of oil poured out from one vessel to another. When this kind of remembering has been attained (in relation to God) all bandages break. Thus it is spoken of in the scriptures regarding constant remembering as a means to Liberation. This remembering again is of the same form as seeing, because it is of the same meaning as in the passage, 'When He who is far and near is seen, the bonds of the heart are broken, all doubts vanish, and all effects of work disappear' He who is near can be seen, but he who is far can only be remembered. Nevertheless the scripture says that he have to see Him who is near as well as Him who, is far, thereby indicating to us that the above kind of remembering is as good as seeing. This remembrance when exalted assumes the same form as seeing. . . . Worship is constant remembering as may be seen from the essential texts of scriptures. Knowing, which is the same as repeated worship, has been described as constant remembering. . . . Thus the memory, which has attained to the height of what is as good as direct perception, is spoken of in the Shruti as a means of Liberation. 'This Atman is not to be reached through various sciences, nor by intellect, nor by much study of the Vedas. Whomsoever this Atman desires, by him is the Atman attained, unto him this Atman discovers Himself.' Here, after saying that mere hearing, thinking and meditating are not the means of attaining this Atman, it is said, 'Whom this Atman desires, by him the Atman is attained.' The extremely beloved is desired; by whomsoever this Atman is extremely beloved, he becomes the most beloved of the Atman. So that this beloved may attain the Atman, the Lord Himself helps. For it has been said by the Lord: 'Those who are constantly attached to Me and worship Me with love I give that direction to their will by which they come to Me.' Therefore it is said that, to whomsoever this remembering, which is of the same form as direct perception, is very dear, because it is dear to the Object of such memory perception, he is desired by the Supreme Atman, by him the Supreme Atman is attained. This constant remembrance is denoted by the word Bhakti." So says Bhagavn Rmnuja in his commentary on the Sutra Athto Brahma-jijns (Hence follows a dissertation on Brahman.).
  In commenting on the Sutra of Patanjali, Ishvara pranidhndv, i.e. "Or by the worship of the Supreme Lord" Bhoja says, "Pranidhna is that sort of Bhakti in which, without seeking results, such as sense-enjoyments etc., all works are dedicated to that Teacher of teachers." Bhagavan Vysa also, when commenting on the same, defines Pranidhana as "the form of Bhakti by which the mercy of the Supreme Lord comes to the Yogi, and blesses him by granting him his desires". According to Shndilya, "Bhakti is intense love to God." The best definition is, however, that given by the king of Bhaktas, Prahlda:

1.01 - SAMADHI PADA, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
  the PuruSa, the essence of intelligence. There is no Liberation
  in getting powers. It is a worldly search after enjoyment in
  --
  attain Liberation. When persons without training and
  preparation try to make their minds vacant they are likely to
  --
  that of rulers of cycles. They attain to Liberation.
  21. II R? II
  --
  give Liberation, but what they bring to the Yogi is stated in the
  following aphorisms.

1.01 - Tara the Divine, #Tara - The Feminine Divine, #unset, #Zen
  of Liberation (emptiness, absence of characteristics,
  absence of wishes) and generates compassion by

1.01 - THAT ARE THOU, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  The truth of Brahman may be understood intellectually. But (even in those who so understand) the desire for personal separateness is deep-rooted and powerful, for it exists from beginningless time. It creates the notion, I am the actor, I am he who experiences. This notion is the cause of bondage to conditional existence, birth and death. It can be removed only by the earnest effort to live constantly in union with Brahman. By the sages, the eradication of this notion and the craving for personal separateness is called Liberation.
  It is ignorance that causes us to identify ourselves with the body, the ego, the senses, or anything that is not the Atman. He is a wise man who overcomes this ignorance by devotion to the Atman.
  --
  I am not competent, nor is this the place to discuss the doctrinal differences between Buddhism and Hinduism. Let it suffice to point out that, when he insisted that human beings are by nature non-Atman, the Buddha was evidently speaking about the personal self and not the universal Self. The Brahman controversialists, who appear in certain of the Pali scriptures, never so much as mention the Vedanta doctrine of the identity of Atman and Godhead and the non-identity of ego and Atman. What they maintain and Gautama denies is the substantial nature and eternal persistence of the individual psyche. As an unintelligent man seeks for the abode of music in the body of the lute, so does he look for a soul within the skandhas (the material and psychic aggregates, of which the individual mind-body is composed). About the existence of the Atman that is Brahman, as about most other metaphysical matters, the Buddha declines to speak, on the ground that such discussions do not tend to edification or spiritual progress among the members of a monastic order, such as he had founded. But though it has its dangers, though it may become the most absorbing, because the most serious and noblest, of distractions, metaphysical thinking is unavoidable and finally necessary. Even the Hinayanists found this, and the later Mahayanists were to develop, in connection with the practice of their religion, a splendid and imposing system of cosmological, ethical and psychological thought. This system was based upon the postulates of a strict idealism and professed to dispense with the idea of God. But moral and spiritual experience was too strong for philosophical theory, and under the inspiration of direct experience, the writers of the Mahayana sutras found themselves using all their ingenuity to explain why the Tathagata and the Bodhisattvas display an infinite charity towards beings that do not really exist. At the same time they stretched the framework of subjective idealism so as to make room for Universal Mind; qualified the idea of soullessness with the doctrine that, if purified, the individual mind can identify itself with the Universal Mind or Buddha-womb; and, while maintaining godlessness, asserted that this realizable Universal Mind is the inner consciousness of the eternal Buddha and that the Buddha-mind is associated with a great compassionate heart which desires the Liberation of every sentient being and bestows divine grace on all who make a serious effort to achieve mans final end. In a word, despite their inauspicious vocabulary, the best of the Mahayana sutras contain an au thentic formulation of the Perennial Philosophya formulation which in some respects (as we shall see when we come to the section, God in the World) is more complete than any other.
  In India, as in Persia, Mohammedan thought came to be enriched by the doctrine that God is immanent as well as transcendent, while to Mohammedan practice were added the moral disciplines and spiritual exercises, by means of which the soul is prepared for contemplation or the unitive knowledge of the Godhead. It is a significant historical fact that the poet-saint Kabir is claimed as a co-religionist both by Moslems and Hindus. The politics of those whose goal is beyond time are always pacific; it is the idolaters of past and future, of reactionary memory and Utopian dream, who do the persecuting and make the wars.

1.01 - The First Steps, #Raja-Yoga, #Swami Vivkenanda, #unset
  The second obstruction is doubt; we always feel doubtful about things we do not see. Man cannot live upon words, however he may try. So, doubt comes to us as to whether there is any truth in these things or not; even the best of us will doubt sometimes: With practice, within a few days, a little glimpse will come, enough to give one encouragement and hope. As a certain commentator on Yoga philosophy says, "When one proof is obtained, however little that may be, it will give us faith in the whole teaching of Yoga." For instance, after the first few months of practice, you will begin to find you can read another's thoughts; they will come to you in picture form. Perhaps you will hear something happening at a long distance, when you concentrate your mind with a wish to hear. These glimpses will come, by little bits at first, but enough to give you faith, and strength, and hope. For instance, if you concentrate your thoughts on the tip of your nose, in a few days you will begin to smell most beautiful fragrance, which will be enough to show you that there are certain mental perceptions that can be made obvious without the contact of physical objects. But we must always remember that these are only the means; the aim, the end, the goal, of all this training is Liberation of the soul. Absolute control of nature, and nothing short of it, must be the goal. We must be the masters, and not the slaves of nature; neither body nor mind must be our master, nor must we forget that the body is mine, and not I the body's.
  A god and a demon went to learn about the Self from a great sage. They studied with him for a long time. At last the sage told them, "You yourselves are the Being you are seeking." Both of them thought that their bodies were the Self. They went back to their people quite satisfied and said, "We have learned everything that was to be learned; eat, drink, and be merry; we are the Self; there is nothing beyond us." The nature of the demon was ignorant, clouded; so he never inquired any further, but was perfectly contented with the idea that he was God, that by the Self was meant the body. The god had a purer nature. He at first committed the mistake of thinking: I, this body, am Brahman: so keep it strong and in health, and well dressed, and give it all sorts of enjoyments. But, in a few days, he found out that that could not be the meaning of the sage, their master; there must be something higher. So he came back and said, "Sir, did you teach me that this body was the Self? If so, I see all bodies die; the Self cannot die." The sage said, "Find it out; thou art That." Then the god thought that the vital forces which work the body were what the sage meant. But after a time, he found that if he ate, these vital forces remained strong, but, if he starved, they became weak. The god then went back to the sage and said, "Sir, do you mean that the vital forces are the Self?" The sage said, "Find out for yourself; thou art That." The god returned home once more, thinking that it was the mind, perhaps, that was the Self. But in a short while he saw that thoughts were so various, now good, again bad; the mind was too changeable to be the Self. He went back to the sage and said, "Sir, I do not think that the mind is the Self; did you mean that?" "No," replied the sage, "thou art That; find out for yourself." The god went home, and at last found that he was the Self, beyond all thought, one without birth or death, whom the sword cannot pierce or the fire burn, whom the air cannot dry or the water melt, the beginningless and endless, the immovable, the intangible, the omniscient, the omnipotent Being; that It was neither the body nor the mind, but beyond them all. So he was satisfied; but the poor demon did not get the truth, owing to his fondness for the body.

1.01 - The Four Aids, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  15:Always indeed it is the higher Power that acts. Our sense of personal effort and aspiration comes from the attempt of the egoistic mind to identify itself in a wrong and imperfect way with the workings of the divine Force. It persists in applying to experience on a supernormal plane the ordinary terms of mentality which it applies to its normal experiences in the world. In the world we act with the sense of egoism; we claim the universal forces that work in us as our own; we claim as the effect of our personal will, wisdom, force, virtue the selective, formative, progressive action of the Transcendent in this frame of mind, life and body. Enlightenment brings to us the knowledge that the ego is only an instrument; we begin to perceive and feel that these things are our own in the sense that they belong to our supreme and integral Self, one with the Transcendent, not to the instrumental ego. Our limitations and distortions are our contri bution to the working; the true power in it is the Divine's. When the human ego realises that its will is a tool, its wisdom ignorance and childishness, its power an infant's groping, its virtue a pretentious impurity, and learns to trust itself to that which transcends it, that is its salvation. The apparent freedom and self-assertion of our personal being to which we are so profoundly attached, conceal a most pitiable subjection to a thousand suggestions, impulsions, forces which we have made extraneous to our little person. Our ego, boasting of freedom, is at every moment the slave, toy and puppet of countless beings, powers, forces, influences in universal Nature. The self-abnegation of the ego in the Divine is its self-fulfilment; its surrender to that which transcends it is its Liberation from bonds and limits and its perfect freedom.
  16:But still, in the practical development, each of the three stages has its necessity and utility and must be given its time or its place. It will not do, it cannot be safe or effective to begin with the last and highest alone. It would not be the right course, either, to leap prematurely from one to another. For even if from the beginning we recognise in mind and heart the Supreme, there are elements of the nature which long prevent the recognition from becoming realisation. But without realisation our mental belief cannot become a dynamic reality; it is still only a figure of knowledge, not a living truth, an idea, not yet a power. And even if realisation has begun, it may be dangerous to imagine or to assume too soon that we are altogether in the hands of the Supreme or are acting as his instrument. That assumption may introduce a calamitous falsity; it may produce a helpless inertia or, magnifying the movements of the ego with the Divine Name, it may disastrously distort and ruin the whole course of the Yoga. There is a period, more or less prolonged, of internal effort and struggle in which the individual will has to reject the darkness and distortions of the lower nature and to put itself resolutely or vehemently on the side of the divine Light. The mental energies, the heart's emotions, the vital desires, the very physical being have to be compelled into the right attitude or trained to admit and answer to the right influences. It is only then, only when this has been truly done, that the surrender of the lower to the higher can be effected, because the sacrifice has become acceptable.

1.01 - Who is Tara, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  to Liberation to millions of beings each day before eating breakfast, to millions more before eating lunch, and to even more before going to sleep at
  night. Because of this, she was called Arya Tara (Tib: Pagma Drolma), meaning
  --
  spirit of springtime after the dreariness of winter, Taras enlightening inuence makes our good qualities bloom and leads us to the freshness of Liberation after the oppression of cyclic existence.
  Lush green plants that grow easily are a farmers delight. Similarly, her

1.020 - The World and Our World, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  The author of the Panchadasi tells us that if an abolition of objects were a condition to Liberation, then Liberation would not be possible, because nobody can abolish the existence of objects. Or, if merely a non-perception of the objects of the world is to be regarded as Liberation, then sleep would be a condition of Liberation because we do not perceive anything during sleep. The actual event that is taking place outside may also not be the cause of joy or sorrow, says the author of the Panchadasi, who gives the following analogy. Suppose there is someone in a foreign land whose mother is here, far away from the person, and his mother receives false news that her son is dead. One can imagine the condition of the mother. Though the son is alive, healthy and hale, and everything is all right, false news can create a real heartbreak for the mother. On the other hand, if the man has been dead for ten years but his mother has not received any news, she is happy.
  So, the birth or death, the life or the extinction of a person, is not the real cause of the joy or sorrow of a person. It is the reaction that the mind sets up in respect of a particular event as it is conveyed to it subjectively which is considered as being the cause of its joy and sorrow. This is another interpretation. With all our thinking, we cannot come to a definite conclusion about the nature of things. We cannot say whether our mind is largely responsible for our joys and sorrows, or whether objects also have some say in this matter. The difficulty arises on account of a relativity of action and reaction between subject and object, and no one has answered this question properly. Similar to this is the question of the perception of beauty in things. No one can say, even today, whether the beauty is present in the object outside, or present in the mind inside. Somehow we reconcile ourselves by saying that both factors coincide, and there is some truth in this side and some truth in that side.

1.02.1 - The Inhabiting Godhead - Life and Action, #Isha Upanishad, #unset, #Zen
  The renunciation demanded is not a moral constraint of self-denial or a physical rejection, but an entire Liberation of the spirit from any craving after the forms of things.
  The terms of this Liberation are freedom from egoism and, consequently, freedom from personal desire. Practically, this renunciation implies that one should not regard anything in the universe as a necessary object of possession, nor as possessed by another and not by oneself, nor as an object of greed in the heart or the senses.
  This attitude is founded on the perception of unity. For it has already been said that all souls are one possessing Self, the Lord; and although the Lord inhabits each object as if separately, yet all objects exist in that Self and not outside it.

1.02.3.3 - Birth and Non-Birth, #Isha Upanishad, #unset, #Zen
  the dualities. Having attained this Liberation it accepts becoming
  as a process of Nature subject to the soul and not binding upon

1.02.4.1 - The Worlds - Surya, #Isha Upanishad, #unset, #Zen
  to Liberation. The obligation of birth and death is a sign that
  the mental being has not yet unified itself with its true supramental self and spirit, but is dwelling "in Avidya and enclosed
  --
  appointed means. After Liberation the soul is free, but may still
  participate in the entire movement and return to birth no longer
  --
  In relation to the soul's individual development, therefore, the life in worlds beyond, like the life upon earth, is a means and not an object in itself. After Liberation the soul may possess these worlds as it possesses the material birth, accepting in them a means towards the divine manifestation in which they form a condition of its fullness, each being one of the parts in a series of organised states of conscious being which is linked with and supports all the rest.
  TRANSCENDENCE
  --
  The desire of the exclusive Liberation is the last desire that
  the soul in its expanding knowledge has to abandon; the delusion

10.24 - Savitri, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   My God, Thou hast accepted my invitation, Thou hast come to sit at my table, and in exchange for my poor and humble offering Thou hast granted to me the last Liberation."
   ***

1.02 - IN THE COMPANY OF DEVOTEES, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  MASTER: "Everybody will surely be liberated. But one should follow the instructions of the guru; if one follows a devious path, one will suffer in trying to retrace one's steps. It takes a long time to achieve Liberation. A man may fail to obtain it in this life. Perhaps he will realize God only after many births. Sages like Janaka performed worldly duties. They performed them, bearing God in their minds, as a dancing-girl dances, keeping jars or trays on her head. Haven't you seen how the women in northwest India walk, talking and laughing while carrying water-pitchers on their beads?"
  NEIGHBOUR: "You just referred to the instructions of the guru. How shall we find him?"

1.02 - Meditating on Tara, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  desired goal: Liberation or enlightenment. This is the meaning of becoming
  a Buddhist.
  --
  of them arent interested in Liberation or even in preparing for future lives.
  Do these people hold Buddhist views?
  --
  order to secure a fortunate rebirth. An intermediate practitioner is determined to be free from all sufferings of cyclic existence and to attain Liberation. She practices mainly the three higher trainingsethics, concentration,
  and wisdomas the path to Liberation. An advanced practitioner wishes all
  sentient beings to be free from cyclic existence and aims for full enlightenment in order to guide them to nirvana, and thus generates bodhichitta
  --
  from the rst Noble Truth, true suffering. Tuttare indicates Liberation from
  the eight dangers, various disturbing emotions that will be discussed below.
  --
  suffering and its origins. Such Liberation is our ultimate purpose and is actual
  spiritual success. This is arrived at through practicing the fourth Noble Truth,

1.02 - Meeting the Master - Authors second meeting, March 1921, #Evening Talks With Sri Aurobindo, #unset, #Zen
   The Prabartak Sangh was started at Chandernagore by Motilal Roy and others under the inspiration of Sri Aurobindo. In the Yoga of Sri Aurobindo life is accepted as the field for the manifestation of the Divine. Its main aim is not Liberation merely but the manifestation of divine perfection. In his vision not only the individual but the collectivity also is a term of the Divine. Acceptance of life includes the collective life. There is a deeper reason for accepting life. In his vision of the Reality Sri Aurobindo shows the rationality and the inevitability of an ascent by man to a higher consciousness than Mind. This ascent to the Higher Consciousness must lead to its descent in man. If the new element, the Supermind, is to become a permanent part of the earth-consciousness, then not only should it descend into the lowest plane of physical consciousness the subconscient but it must become a part of the collective consciousness on earth.
   I asked him many questions about the organisation of a collective life based on spiritual aspiration.

1.02 - On the Service of the Soul, #The Red Book Liber Novus, #unset, #Zen
  70. In Thus Spoke Zarathustra, Nietzsche wrote: And even when one has all the virtues, there is still one thing to remember: to send even these virtues to sleep at the proper time (Of the chairs of virtue, p. 56). In 1939 Jung commented on the Eastern notion of Liberation from virtues and vices ("Commentary to the Tibetan Book of Great Liberation, CW II, 826).
  71. November 22,1913. In Black Book 2, this sentence reads says a voice (p. 22). On November 21

1.02 - SADHANA PADA, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
  books, but study of those books which teach the Liberation of
  the soul. Then again this study does not mean controversial

1.02 - Skillful Means, #The Lotus Sutra, #Anonymous, #Various
  O riputra! The wisdom and insight of the Tathgatas is extensive, profound, immeasurable, and unhindered. They are possessed of power, fearlessness, meditation, Liberation, and samdhi that is profound and endless.
  They have completely attained this unprecedented Dharma.
  --
  As long as the Buddha taught the meaning of the single Liberation we thought we had attained that Dharma and achieved nirvana. But now we do not understand what he means.
  At that time riputra, aware of the confusion of the fourfold assemblies and himself also feeling confused, addressed the Buddha saying: O
  --
  Samdhi, meditation, and Liberation.
  No one has ever questioned the Dharma

1.02 - The Age of Individualism and Reason, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  For this discovery by individual free-thought of universal laws of which the individual is almost a by-product and by which he must necessarily be governed, this attempt actually to govern the social life of humanity in conscious accordance with the mechanism of these laws seems to lead logically to the suppression of that very individual freedom which made the discovery and the attempt at all possible. In seeking the truth and law of his own being the individual seems to have discovered a truth and law which is not of his own individual being at all, but of the collectivity, the pack, the hive, the mass. The result to which this points and to which it still seems irresistibly to be driving us is a new ordering of society by a rigid economic or governmental Socialism in which the individual, deprived again of his freedom in his own interest and that of humanity, must have his whole life and action determined for him at every step and in every point from birth to old age by the well-ordered mechanism of the State.1 We might then have a curious new version, with very important differences, of the old Asiatic or even of the old Indian order of society. In place of the religio-ethical sanction there will be a scientific and rational or naturalistic motive and rule; instead of the Brahmin Shastrakara the scientific, administrative and economic expert. In the place of the King himself observing the law and compelling with the aid and consent of the society all to tread without deviation the line marked out for them, the line of the Dharma, there will stand the collectivist State similarly guided and empowered. Instead of a hierarchical arrangement of classes each with its powers, privileges and duties there will be established an initial equality of education and opportunity, ultimately perhaps with a subsequent determination of function by experts who shall know us better than ourselves and choose for us our work and quality. Marriage, generation and the education of the child may be fixed by the scientific State as of old by the Shastra. For each man there will be a long stage of work for the State superintended by collectivist authorities and perhaps in the end a period of Liberation, not for action but for enjoyment of leisure and personal self-improvement, answering to the Vanaprastha and Sannyasa Asramas of the old Aryan society. The rigidity of such a social state would greatly surpass that of its Asiatic forerunner; for there at least there were for the rebel, the innovator two important concessions. There was for the individual the freedom of an early Sannyasa, a renunciation of the social for the free spiritual life, and there was for the group the liberty to form a sub-society governed by new conceptions like the Sikh or the Vaishnava. But neither of these violent departures from the norm could be tolerated by a strictly economic and rigorously scientific and unitarian society. Obviously, too, there would grow up a fixed system of social morality and custom and a body of socialistic doctrine which one could not be allowed to question practically, and perhaps not even intellectually, since that would soon shatter or else undermine the system. Thus we should have a new typal order based upon purely economic capacity and function, guakarma, and rapidly petrifying by the inhibition of individual liberty into a system of rationalistic conventions. And quite certainly this static order would at long last be broken by a new individualist age of revolt, led probably by the principles of an extreme philosophical Anarchism.
  On the other hand, there are in operation forces which seem likely to frustrate or modify this development before it can reach its menaced consummation. In the first place, rationalistic and physical Science has overpassed itself and must before long be overtaken by a mounting flood of psychological and psychic knowledge which cannot fail to compel quite a new view of the human being and open a new vista before mankind. At the same time the Age of Reason is visibly drawing to an end; novel ideas are sweeping over the world and are being accepted with a significant rapidity, ideas inevitably subversive of any premature typal order of economic rationalism, dynamic ideas such as Nietzsches Will-to-live, Bergsons exaltation of Intuition above intellect or the latest German philosophical tendency to acknowledge a suprarational faculty and a suprarational order of truths. Already another mental poise is beginning to settle and conceptions are on the way to apply themselves in the field of practice which promise to give the succession of the individualistic age of society not to a new typal order, but to a subjective age which may well be a great and momentous passage to a very different goal. It may be doubted whether we are not already in the morning twilight of a new period of the human cycle.

1.02 - The Philosophy of Ishvara, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
  We shall now try to understand what the great representative of the Advaita School has to say on the point. We shall see how the Advaita system maintains all the hopes and aspirations of the dualist intact, and at the same time propounds its own solution of the problem in consonance with the high destiny of divine humanity. Those who aspire to retain their individual mind even after Liberation and to remain distinct will have ample opportunity of realising their aspirations and enjoying the blessing of the qualified Brahman. These are they who have been spoken of in the Bhgavata Purna thus: "O king, such are the, glorious qualities of the Lord that the sages whose only pleasure is in the Self, and from whom all fetters have fallen off, even they love the Omnipresent with the love that is for love's sake." These are they who are spoken of by the Snkhyas as getting merged in nature in this cycle, so that, after attaining perfection, they may come out in the next as lords of world-systems. But none of these ever becomes equal to God (Ishvara). Those who attain to that state where there is neither creation, nor created, nor creator, where there is neither knower, nor knowable, nor knowledge, where there is neither I, nor thou, nor he, where there is neither subject, nor object, nor relation, "there, who is seen by whom?" such persons have gone beyond everything to "where words cannot go nor mind", gone to that which the Shrutis declare as "Not this, not this"; but for those who cannot, or will not reach this state, there will inevitably remain the triune vision of the one undifferentiated Brahman as nature, soul, and the interpenetrating sustainer of both Ishvara. So, when Prahlda forgot himself, he found neither the universe nor its cause; all was to him one Infinite, undifferentiated by name and form; but as soon as he remembered that he was Prahlada, there was the universe before him and with it the Lord of the universe "the Repository of an infinite number of blessed qualities". So it was with the blessed Gopis. So long as they had lost sense of their own personal identity and individuality, they were all Krishnas, and when they began again to think of Him as the One to be worshipped, then they were Gopis again, and immediately Bhakti, then, can be directed towards Brahman, only in His personal aspect.
   "The way is more difficult for those whose mind is attached to the Absolute!" Bhakti has to float on smoothly with the current of our nature. True it is that we cannot have; any idea of the Brahman which is not anthropomorphic, but is it not equally true of everything we know? The greatest psychologist the world has ever known, Bhagavan Kapila, demonstrated ages ago that human consciousness is one of the elements in the make-up of all the objects of our perception and conception, internal as well as external. Beginning with our bodies and going up to Ishvara, we may see that every object of our perception is this consciousness plus something else, whatever that may be; and this unavoidable mixture is what we ordinarily think of as reality. Indeed it is, and ever will be, all of the reality that is possible for the human mind to know. Therefore to say that Ishvara is unreal, because He is anthropomorphic, is sheer nonsense. It sounds very much like the occidentals squabble on idealism and realism, which fearful-looking quarrel has for its foundation a mere play on the word "real". The idea of Ishvara covers all the ground ever denoted and connoted by the word real, and Ishvara is as real as anything else in the universe; and after all, the word real means nothing more than what has now been pointed out. Such is our philosophical conception of Ishvara.

1.02 - The Three European Worlds, #The Ever-Present Origin, #Jean Gebser, #Integral
  As we shall see, these designations are valid not only with respect to art history, but also to aesthetics, cultural history, and the history of the psyche and the mind. The achievement of perspective indicates man's discovery and consequent coming to awareness of space, whereas the unrealized perspective indicates that space is dormant in man and that he is not yet awakened to it. Moreover, the unperspectival world suggests a state in which man lacks self-identity: he belongs to a unit, such as a tribe or communal group, where the emphasis is not yet on the person but on the impersonal, not an the "I" but on the communal group, the qualitative mode of the collective. The illuminated manuscripts and gilt ground of early Romanesque painting depict theunperspectival world that retained the prevailing constitutive elements of Mediterranean antiquity. Not until the Gothic, the forerunner of the Renaissance was there a shift in emphasis. Before that space is not yet our depth-space, rather a cavern (and vault), or simply an in-between space; in both instances it is undifferentiated space. This situation bespeaks for us a hardly conceivable enclosure in the world, an intimate bond between outer and inner suggestive of a correspondence only faintly discernible between soul and nature. This condition was gradually destroyed by the expansion and growing strength of Christianity whose teaching of detachment from nature transforms this destruction into an act of Liberation.
  Man's lack of spatial awareness is attended by a lack of ego-consciousness, since in order to objectify and qualify space, a self-conscious "I" is required that is able to stand opposite or confront space, as well as to depict or represent it by projecting it out of his soul or psyche. In this light, Worringer's statements regarding the lack of all space consciousness in Egyptian art are perfectly valid: "Only in the rudimentary form of prehistorical space and cave magic does space have a role in Egyptian architecture . . . . The Egyptians were neutral and indifferent toward space . . . . They were not even potentially aware of spatiality. Their experience was not trans-spatial but pre-spatial; . . . their culture of oasis cultivation was spaceless . . . . Their culture knew only spatial limitations and enclosures in architecture but no inwardness or interiority as such. Just as their engraved reliefs lacked shadow depth, so too was their architecture devoid of special depth. The third dimension, that is the actual dimension of life's tension and polarity, was experience not as a quality but as a mere quantity. How then was space, the moment of depth-seeking extent, to enter their awareness as an independent quality apart from all corporality? . . . The Egyptians lacked utterly any spatial consciousness."
  --
  Perspectivation, let us remember, also includes a reduction; and this reductive nature is evident, for instance, in perspectival man's predominantly visual or sight orientation in contrast to unperspectival man's audial or hearing orientation. The basis of the perspectival world view is the visual pyramid; the two lines extend from the eyes and meet at the object viewed. The image formed by the isolated sector includes the subject, the object, and the space in between. Pierodella Francesca clearly expresses this in his remark: "The first is the eye that sees; the second, the object seen; the third, the distance between the one and the other." On this Panofsky comments: "It [perspective] furnished a place for the human form to unfold in a life-like manner and move mimically [which is equivalent to the discovery of space]; but it also enabled light to spread and diffuse in space [the illumination of space is the emergence of spatial awareness] and permitted considerable freedom in the treatment of the human body. Perspective provides a distance between man and objects." Such detachment is always a sign of an emergent objectifying consciousness and of the Liberation of previously innate potentialities that are subsequently rediscovered and realized in the outer world.
  This example again suggests to what extent perspective is the most tangible expression of an entire epoch. The basic concern of perspective, which it achieves, is to "look through" space and thereby to perceive and grasp space rationally. The very word "perspective" conveys this intent, as Drer suggests: "Besides, perspectiva is a Latin term meaning `seeing through." It is a "seeing through" of space and thus a coming to awareness of space. It is irrelevant here whether we accept Drers interpretation and translate perspicere (from which perspectiva derives) in his sense as "seeing through," or render it, with Panofsky, as "seeing clearly." Both interpretations point to the same thing. The emergent awareness of distantiating space presupposes a clear vision; and this heightening of awareness is accompanied by an increase of personal or ego-consciousness.

1.031 - Intense Aspiration, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  What we should do is, together with our effort at change of physical atmosphere, also try to bring about a gradual change in our internal atmosphere by resorting to certain spiritual disciplines, such as the utilisation of the time on hand for certain definite chosen purposes. When we live in a particular place we have left our homes and have come to Uttarkashi, for instance how do we use our time? Do we go about from place to place, chatting? Then we should go back to our home and stay there. Why do we come to Uttarkashi? We have to utilise the time for a purpose which is more intimate to the object on hand than the way in which we lived earlier. Generally, people take to mantra purascharana a disciplined type of chanting of the mantra that has been given to them by their Guru and sacred study of scriptures, such as the Srimad Bhagavata or the Ramayana, or any other holy text which is conducive to pinpointing the mind on the Liberation of the soul, which is the ultimate objective.
  Another great helpful factor is observing mouna or not talking, or at least talking only when it is necessary. Talking only when it is necessary means we will talk only when it is absolutely impossible to avoid talking; otherwise, we will not talk. Why do we go on talking with everyone? There is no necessity. We should regard ourselves as real seekers and not merely as jokers with truth, and try to open our mouths only when it is necessary, and otherwise not open our mouths. It is necessary to open the mouth only when it has some connection with the purpose for which we have come here. When it has no connection, why do we talk? We should keep our mouths closed. This is not only a spiritual discipline but also a very helpful method of conserving energy, because much of the energy is lost in talking. If we do not speak for three days continuously, we will see what difference it makes. We will feel that there is so much of strength in us that we can walk even long distances without any feeling of fatigue. All our energy goes in speaking unnecessarily to anyone and anything that is in front of us, on any subject whatsoever.

1.037 - Preventing the Fall in Yoga, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  Vydhi styna saaya pramda (I.30) Pramada is the other obstacle in the sutra that is mentioned by Patanjali. Blunder, floundering and gross error are called pramada. What can be a greater blunder than to forget the existence of God and our purpose in life? Most of the students do not go beyond this stage; they end with this. Their life closes with this difficulty. They make a serious blunder in choosing a different line of activity altogether. For example, suddenly there can be an emotion fired up within to save the world from falling into to hell. They will think that, "We have come to a stage now where we have to lift the world from perdition." There will be arguments after arguments, logically deduced, justifying this attitude, because logic also comes from the mind it does not come from outside. The aspiration of the spirit for God-realisation will be dubbed as selfishness of the worst type. Even today we have thousands of people before us who have such suspicions in their minds. These suspicions do not arise merely in idiotic minds, but they also arise in minds of those who are very intelligent, very learned, very honest and sincere in their approach. Such people will have doubts of this type, and come to think that working for the Liberation of others is better than working for the Liberation of one's own self, because one's own self is a selfish centre. The thinking is: "This is very clear everybody knows that, and it does not require very much argument to prove that a single person's salvation is selfish compared to the salvation of many others."
  So we give up the aspiration for the salvation of the soul, and work for the salvation of others. The result is that both will be in equal bondage, and neither will we get salvation, nor will the other. This will not be understood by the mind. It is a trick that is played, because there is no such thing as a salvation of the type that people are arguing for in this manner. It is a gross error of thinking; it is a blunder of the first water. But this pramada or mistake will be committed by most people, and even advanced seekers will not be free from this mistake.

10.37 - The Golden Bridge, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   The Liberation of the mind, at least the higher mind, as an instrument of expression for the human consciousness was achieved to a remarkable degree in the Upanishads generally, particularly in some, although the beginnings of it might be traced even in some of the earliest of the Vedic Riks. A serious and persistent attempt for this Liberation was made later, in the age or rather ages of the Gita, the Mahabharata, the Darshanas. It was the rational spirit that impelled and inspired the Buddhist consciousness and in Europe it had its heyday in the age of Socrates and Plato. Those were intellectual ages and the intellect was trying to find and explore its own domain in its full and free power and sovereignty. And the human language too, as a necessary corollary was remoulded, remodelled, rationalised: it shook itself away as far as possible from the prejudices and prepossessions of the sense-bound mind. That is the inner story of the growth of language from the synthetic inflexional cohesive stage to its modern analytic discursive character.
   Still, however, it is not easy to completely ignore or efface the influence of a concrete truth, a fact which is at the basis of human birth the truth and fact of the body, of the external material objects. For example, how to express That which does not belong to this world, has not the measures of this body? The Upanishad has perforce to speak negatively of the Supreme positive Reality. It has to say, "It is not this, it is not this, it is quite other than all this, it has no parallel here below although it is the source and origin of all this." We have found some positive words indeedsat-cit-nanda; but the other key-word is a negative in structureamtam, not death. Immortality means not mortality, and ananta too is a negative expression. We remember the famous lines: Na tatra srya bhti etc.,1 it is a supreme revelation, it is supremely evocative but it is built up of negatives. The Vedic rishis followed a different line, as I said; they did not evade or reject the materials of a physical life, they boldly grasped them and used them as signs, symbols, embodiments of other truths and realities. They accepted the sun, the moon, the stars, man and woman, even the normal activities of life but they gave these quite a different connotation. They filled them with a new depth and density, a higher specific gravity.

1.03 - A Parable, #The Lotus Sutra, #Anonymous, #Various
  The ten powers, and the Liberations
  Are all in the same Dharma;
  --
  When they ride in them, sentient beings will enjoy faculties free from corruption and also powers, paths to enlightenment, meditation, Liberation, and concentration. And they themselves will attain immeasurable ease and pleasure.
  O riputra! Those beings, wise by nature, who accept the Dharma from the Buddha Bhagavat, who are diligent, persistent, and wish to escape from the triple world quickly, and who are seeking nirvana, are all practicing the rvaka vehicle. They are like those children who left the burning house seeking the cart yoked to a sheep.
  --
  I will give sentient beings who have escaped from the triple world all the toys of the Buddhas meditations and Liberations, which are of one character and one kind, are praised by the Noble Ones, and which produce pure and supreme pleasure.
  O riputra! At rst that afuent man attracted his children with three kinds of carts, then later gave them only the safest and best large [ox]cart,
  --
  Of powers, Liberations, meditations,
  Wisdoms, and other attributes of the Buddha.
  --
  Removing the bonds of sufferings is called Liberation.
  In what sense have these people attained Liberation?
  They have merely removed false views
  And called that Liberation.
  But actually, they have not yet completely attained it.

1.03 - Meeting the Master - Meeting with others, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Sri Aurobindo: This is a very difficult path and therefore demands complete surrender and one-pointed concentration. One must be after the Truth alone. One has to be prepared to leave ideals of altruism, patriotism and even the aspiration for personal Liberation and follow the Yoga for the sake of the Divine alone. Aspiration must be firm but it must not be only an intellectual aspiration; it must be of the inmost soul. It, then, means a call from Above. One has to take an irrevocable decision before he begins the Yoga. Such a decision may take time to arrive but it is better to wait till then.
   Disciple: I have decided to take up the Yoga.

1.03 - PERSONALITY, SANCTITY, DIVINE INCARNATION, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  In the West, the mystics went some way towards liberating Christianity from its unfortunate servitude to historic fact. (or, to be more accurate, to those various mixtures of contemporary record with subsequent inference and phantasy, which have, at different epochs, been accepted as historic fact). From the writings of Eckhart, Tauler and Ruysbroeck, of Boehme, William Law and the Quakers, it would be possible to extract a spiritualized and universalized Christianity, whose narratives should refer, not to history as it was, or as someone afterwards thought it ought to be, but to processes forever unfolded in the heart of man. But unfortunately the influence of the mystics was never powerful enough to bring about a radical Mahayanist revolution in the West. In spite of them, Christianity has remained a religion in which the pure Perennial Philosophy has been overlaid, now more, now less, by an idolatrous preoccupation with events and things in timeevents and things regarded not merely as useful means, but as ends, intrinsically sacred and indeed divine. Moreover such improvements on history as were made in the course of centuries were, most imprudently, treated as though they themselves were a part of historya procedure which put a powerful weapon into the hands of Protestant and, later, of Rationalist controversialists. How much wiser it would have been to admit the perfectly avowable fact that, when the sternness of Christ the Judge had been unduly emphasized, men and women felt the need of personifying the divine compassion in a new form, with the result that the figure of the Virgin, mediatrix to the mediator, came into increased prominence. And when, in course of time, the Queen of Heaven was felt to be too awe-inspiring, compassion was re-personified in the homely figure of St. Joseph, who thus became me thator to the me thatrix to the me thator. In exactly the same way Buddhist worshippers felt that the historic Sakyamuni, with his insistence on recollectedness, discrimination and a total dying to self as the principal means of Liberation, was too stern and too intellectual. The result was that the love and compassion which Sakyamuni had also inculcated came to be personified in Buddhas such as Amida and Maitreyadivine characters completely removed from history, inasmuch as their temporal career was situated somewhere in the distant past or distant future. Here it may be remarked that the vast numbers of Buddhas and Bodhisattvas, of whom the Mahayanist theologians speak, are commensurate with the vastness of their cosmology. Time, for them, is beginningless, and the innumerable universes, every one of them supporting sentient beings of every possible variety, are born, evolve, decay and the, only to repeat the same cycleagain and again, until the final inconceivably remote consummation, when every sentient being in all the worlds shall have won to deliverance out of time into eternal Suchness or Buddhahood This cosmological background to Buddhism has affinities with the world picture of modern astronomyespecially with that version of it offered in the recently published theory of Dr. Weiszcker regarding the formation of planets. If the Weiszcker hypothesis is correct, the production of a planetary system would be a normal episode in the life of every star. There are forty thousand million stars in our own galactic system alone, and beyond our galaxy other galaxies, indefinitely. If, as we have no choice but to believe, spiritual laws governing consciousness are uniform throughout the whole planet-bearing and presumably life-supporting universe, then certainly there is plenty of room, and at the same time, no doubt, the most agonizing and desperate need, for those innumerable redemptive incarnations of Suchness, upon whose shining multitudes the Mahayanists love to dwell.
  For my part, I think the chief reason which prompted the invisible God to become visible in the flesh and to hold converse with men was to lead carnal men, who are only able to love carnally, to the healthful love of his flesh, and afterwards, little by little, to spiritual love.

1.03 - Self-Surrender in Works - The Way of The Gita, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  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!
  There are certain semblances of an equal spirit which must not be mistaken for the profound and vast spiritual equality which the Gita teaches. There is an equality of disappointed resignation, an equality of pride, an equality of hardness and indifference: all these are egoistic in their nature. Inevitably they come in the course of the sadhana, but they must be rejected or transformed into the true quietude. There is too, on a higher level, the equality of the stoic, the equality of a devout resignation or a sage detachment, the equality of a soul aloof from the world and indifferent to its doings. These too are insufficient; first approaches they can be, but they are at most early soul-phases only or imperfect mental preparations for our entry into the true and absolute self-existent wide evenness of the spirit.

1.03 - Spiritual Realisation, The aim of Bhakti-Yoga, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
  To the Bhakta these dry details are necessary only to streng then his will; beyond that they are of no use to him. For he is treading on a path which is fitted very soon to lead him beyond the hazy and turbulent regions of reason, to lead him to the realm of realisation. He, soon, through the mercy of the Lord, reaches a plane where pedantic and powerless reason is left far behind, and the mere intellectual groping through the dark gives place to the daylight of direct perception. He no more reasons and believes, he almost perceives. He no more argues, he senses. And is not this seeing God, and feeling God, and enjoying God higher than everything else? Nay, Bhaktas have not been wanting who have maintained that it is higher than even Moksha Liberation. And is it not also the highest utility? There are people and a good many of them too in the world who are convinced that only that is of use and utility which brings to man creature-comforts. Even religion, God, eternity, soul, none of these is of any use to them, as they do not bring them money or physical comfort. To such, all those things which do not go to gratify the senses and appease the appetites are of no utility. In every mind, utility, however, is conditioned by its own peculiar wants. To men, therefore, who never rise higher than eating, drinking, begetting progeny, and dying, the only gain is in sense enjoyments; and they must wait and go through many more births and reincarnations to learn to feel even the faintest necessity for anything higher. But those to whom the eternal interests of the soul are of much higher value than the fleeting interests of this mundane life, to whom the gratification of the senses is but like the thoughtless play of the baby, to them God and the love of God form the highest and the only utility of human existence. Thank God there are some such still living in this world of too much worldliness.
  Bhakti-Yoga, as we have said, is divided into the Gauni or the preparatory, and the Par or the supreme forms. We shall find, as we go on, how in the preparatory stage we unavoidably stand in need of many concrete helps to enable us to get on; and indeed the mythological and symbological parts of all religions are natural growths which early environ the aspiring soul and help it Godward. It is also a significant fact that spiritual giants have been produced only in those systems of religion where there is an exuberant growth of rich mythology and ritualism. The dry fanatical forms of religion which attempt to eradicate all that is poetical, all that is beautiful and sublime, all that gives a firm grasp to the infant mind tottering in its Godward way the forms which attempt to break down the very ridge-poles of the spiritual roof, and in their ignorant and superstitious conceptions of truth try to drive away all that is life-giving, all that furnishes the formative material to the spiritual plant growing in the human soul such forms of religion too soon find that all that is left to them is but an empty shell, a contentless frame of words and sophistry with perhaps a little flavour of a kind of social scavengering or the socalled spirit of reform.

1.03 - Tara, Liberator from the Eight Dangers, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  existence the process of being born repeatedly under the inuence of ignorance, attachment, and hostilityto be comfortable, we wont seek Liberation. For this reason, the Buddha, in his teaching on the Four Noble Truths,
  asked us rst to reect on the unsatisfactory nature of our existence and its
  --
  It is viciously lethal to Liberation:
  The carnivorous demon of doubtplease protect us from
  --
  devours our time, squandering our chance for Liberation. It resembles a carnivorous demon that destroys life, cutting short the blossoming of a persons potential.
  Such skeptical doubt attacks us, Why am I sitting here with my legs
  --
  A mind spinning in doubt cannot go straight on the path to Liberation. It
  is like trying to sew with a two-pointed needle; we cant go forward. If we
  --
  remains tormented. Our ultimate aims, Liberation and enlightenment, are
  slaughtered by this demon of doubt.

1.03 - THE STUDY (The Exorcism), #Faust, #Johann Wolfgang von Goethe, #Poetry
  Here rustles one that soon will work my Liberation.
  The lord of rats and eke of mice,

1.03 - The Two Negations 2 - The Refusal of the Ascetic, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  17:It is this revolt of Spirit against Matter that for two thousand years, since Buddhism disturbed the balance of the old Aryan world, has dominated increasingly the Indian mind. Not that the sense of the cosmic illusion is the whole of Indian thought; there are other philosophical statements, other religious aspirations. Nor has some attempt at an adjustment between the two terms been wanting even from the most extreme philosophies. But all have lived in the shadow of the great Refusal and the final end of life for all is the garb of the ascetic. The general conception of existence has been permeated with the Buddhistic theory of the chain of Karma and with the consequent antinomy of bondage and Liberation, bondage by birth, Liberation by cessation from birth. Therefore all voices are joined in one great consensus that not in this world of the dualities can there be our kingdom of heaven, but beyond, whether in the joys of the eternal Vrindavan4 or the high beatitude of Brahmaloka,5 beyond all manifestations in some ineffable Nirvana6 or where all separate experience is lost in the featureless unity of the indefinable Existence. And through many centuries a great army of shining witnesses, saints and teachers, names sacred to Indian memory and dominant in Indian imagination, have borne always the same witness and swelled always the same lofty and distant appeal, - renunciation the sole path of knowledge, acceptation of physical life the act of the ignorant, cessation from birth the right use of human birth, the call of the Spirit, the recoil from Matter.
  18:For an age out of sympathy with the ascetic spirit - and throughout all the rest of the world the hour of the Anchorite may seem to have passed or to be passing - it is easy to attribute this great trend to the failing of vital energy in an ancient race tired out by its burden, its once vast share in the common advance, exhausted by its many-sided contri bution to the sum of human effort and human knowledge. But we have seen that it corresponds to a truth of existence, a state of conscious realisation which stands at the very summit of our possibility. In practice also the ascetic spirit is an indispensable element in human perfection and even its separate affirmation cannot be avoided so long as the race has not at the other end liberated its intellect and its vital habits from subjection to an always insistent animalism.

1.03 - To Layman Ishii, #Beating the Cloth Drum Letters of Zen Master Hakuin, #unset, #Zen
  Nan-yueh had practiced arduously for eight more years that the patriarch finally offered him a turning word.i Ahh! This good teacher, a person who had accumulated great merit over eighty rebirths, j now, when the time was ripe, used his marvelous means with incomparable skill to bring about Nan-yueh's Liberation. Why didn't he employ them at the start, just lead Nan-yueh to the immense joy of Liberation? The incandescent fire to forge fine Pin-chou steel is not obtained by stoking the furnace with kindling. The oranges of Chiang-nan do not assume their delicious sweetness until they have endured bitter frosts. Any honest farmer would be ashamed to cook unripened grain for his meals, would he not?
  "Students who have not yet penetrated the source should not be troubled if their entrance into enlightenment is slow in coming; they should be troubled only if their practice fails to attain a state of genuine purity. Students who have already penetrated to attainment should not be troubled if people fail to revere them; they should be concerned only about the difficulty of making their attainment
  --
  "First you have the students who, after engaging in genuine Zen practice for a long time until principles and wisdom are gradually exhausted, emotions and views eliminated, techniques and verbal resources used up, wither into a perfect and unflappable serenity, their bodies and minds completely dispassionate. Suddenly, satori comes. They are liberated. Like the phoenix that soars up from its golden cage. Like the crane that breaks free of its pen. Releasing their hands from the cliffside, they die the great death and are reborn into life anew. These are students who have thoroughly penetrated, who have bored through all forms and penetrated all sounds and can see their self-nature as clearly as if it was in the palm of their hand. After painstakingly working their way through the final barrier koans set up by the patriarchal teachers, their minds, in one single vigorous effort, abruptly transform. Such students are possessed of deep discernment and innate ability that enables them to enter Liberation at a single blow from the iron hammer. They are foremost among all the outstanding seeds and buds of our school. The only thing they lack is the personal confirmation of a genuine teacher.
  "Next there are students who move forward in their koan practice until they gain strength that is almost mature. Thanks to a word or phrase of the Buddha-patriarchs or perhaps some advice from a good friend, they suddenly achieve kensh, breakthrough into satori. Let us call them "initial penetrators." Their penetration is complete in some areas, but not in others. They have a sure grasp of
  --
   are unable to bring their own Liberation to completion either.
  "It was for students of the second and third type, who are engaged in the practice that one of the ancients described as gradual practice followed by sudden realization, that the step-by-step process set forth in the Ten Oxherding Pictures and the precious norms laid out in the Five Ranks were devised.u If they continue to practice assiduously, it is possible for them to advance into the ranks of those who have fully penetrated.
  --
  Blue Cliff Record, Case 55). q These are some of the eighteen types of questions Zen students are said to ask their teachers. This is a formulation by Fen-yang (947-1024) in The Eye of Men and Gods. r Free up the cicada's wings . Although a similar expression is used in the Book of Latter Han to describe a lord showing great partiality to a favorite, here it refers to the statement made earlier about a teacher ruining a student's chances by stepping in to help the student prematurely. s Two of eight difficult places or situations (hachinan) in which it is difficult for people to encounter a Buddha, hear him preach the Dharma, and attain Liberation: Uttarakuru, the continent to the north of
  Mount Sumeru, because inhabitants enjoy lives of interminable pleasure; and being enthralled in the worldly wisdom and skillful words (sechibens) of secular life. Dried buds and dead seeds (shge haishu) is a term of reproach directed at followers of the Two Vehicles, who are said to have no possibility for attaining complete enlightenment. t In the system of koan study that developed in later Hakuin Zen, hosshin or Dharmakaya koans are used in the beginning stages of practice (see Zen Dust, 46-50). The lines Hakuin quotes here are not found in the Poems of Han-shan (Han-shan shih). They are attributed to Han-shan in Compendium of the Five Lamps (ch. 15, chapter on Tung-shan Mu-ts'ung): "The master ascended the teaching seat and said, 'Han-shan said that "Red dust dances at the bottom of the well. / White waves rise on the mountain peaks. / The stone woman gives birth to a stone child. / Fur on the tortoise grows longer by the day." If you want to know the Bodhi-mind, all you have to do is to behold these sights.'" The lines are included in a Japanese edition of the work published during Hakuin's lifetime. u The Ten Ox-herding Pictures are a series of illustrations, accompanied by verses, showing the Zen student's progress to final enlightenment. The Five Ranks, comprising five modes of the particular and universal, are a teaching device formulated by Tung-shan of the Sto tradition. v Records of the Lamp, ch. 10. w Liu Hsiu (first century) was a descendant of Western Han royalty who defeated the usurper Wang

1.045 - Piercing the Structure of the Object, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  So in the various methods of meditation prescribed by Patanjali, he takes us, stage by stage, from the grosser form to the subtler form, from the consciousness of the five elements, which is the lowest form of experience that we can have, higher up to the tanmatras, which are the subtler principles behind the elements, and then to the ahamkara, the mahat and the prakriti, and finally to the supreme purusha itself. The resting of the purusha in its own consciousness is called kaivalya or moksha. The aim of yoga is Liberation which is another name for the non-objectification of the consciousness of the purusha by means of manifestation through the forms of prakriti, and a resting of the purusha in its own self, in its Supreme Absoluteness. .
  The externalisation of the consciousness of the purusha takes place by degrees, as it was mentioned in this cosmological process. In the beginning there is only a potentiality of such manifestation, which is the condition of mulaprakriti. Then there is an actual manifestation, though not a binding form of it, which is called the mahat. Then again there is a further concretisation of it, which is a lower condition still, yet not a binding condition because of the universality of consciousness still present there, which is the state of the cosmic ahamkara. Then there is a fall, a sudden cut of consciousness into the subjective side and the objective side, which is the problem of the jiva, the difficulty of man every form of tension and unknowing. So, in the beginning, the grossest form becomes the object of meditation. From the gross, we go to the subtle. From the subtle, we rise to that state of awareness which is prior to the manifestation of even the subtle and the gross. And finally, we go to the ultimate cause of all things.

1.04 - ADVICE TO HOUSEHOLDERS, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "One day Jatindra came to the garden of Jadu Mallick. I was there too. I asked him: 'What is the duty of man? Isn't it our duty to think of God?' Jatindra replied: 'We are worldly people. How is it possible for us to achieve Liberation? Even King Yudhisthira had to have a vision of hell.' This made me very angry. I said to him: 'What sort of man are you? Of all the incidents of Yudhisthira's life, you remember only his seeing hell. You don't remember his truthfulness, his forbearance, his patience, his discrimination, his dispassion, his devotion to God.' I was about to say many more things, when Hriday stopped my mouth. After a little while Jatindra left the place, saying he had some other business to attend to.
  "Many days later I went with Captain to see Rj Sourindra Tagore. As soon as I met him, I said, 'I can't address you as "Rj", or by any such title, for I should be telling a lie.' He talked to me a few minutes, but even so our conversation was interrupted by the frequent visits of Europeans and others. A man of rajasic temperament, Sourindra was naturally busy with many things. Jatindra his eldest brother, had been told of my coming, but he sent word that he had a pain in his throat and couldn't go out.

1.04 - GOD IN THE WORLD, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  These phrases about the unmoving first mover remind one of Aristotle. But between Aristotle and the exponents of the Perennial Philosophy within the great religious traditions there is this vast difference: Aristotle is primarily concerned with cosmology, the Perennial Philosophers are primarily concerned with Liberation and enlightenment: Aristotle is content to know about the unmoving mover, from the outside and theoretically; the aim of the Perennial Philosophers is to become directly aware of it, to know it unitively, so that they and others may actually become the unmoving One. This unitive knowledge can be knowledge in the heights, or knowledge in the fulness, or knowledge simultaneously in the heights and the fulness. Spiritual knowledge exclusively in the heights of the soul was rejected by Mahayana Buddhism as inadequate. The similar rejection of quietism within the Christian tradition will be touched upon in the section, Contemplation and Action. Meanwhile it is interesting to find that the problem which aroused such acrimonious debate throughout seventeenth-century Europe had arisen for the Buddhists at a considerably earlier epoch. But whereas in Catholic Europe the outcome of the battle over Molinos, Mme. Guyon and Fnelon was to all intents and purposes the extinction of mysticism for the best part of two centuries, in Asia the two parties were tolerant enough to agree to differ. Hinayana spirituality continued to explore the heights within, while the Mahayanist masters held up the ideal not of the Arhat, but of the Bodhisattva, and pointed the way to spiritual knowledge in its fulness as well as in its heights. What follows is a poetical account, by a Zen saint of the eighteenth century, of the state of those who have realized the Zen ideal.
  Abiding with the non-particular which is in particulars,

1.04 - Homage to the Twenty-one Taras, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  And your knowledge-hum gives Liberation.
  17. Homage to ture with stamping feet,

1.04 - Narayana appearance, in the beginning of the Kalpa, as the Varaha (boar), #Vishnu Purana, #Vyasa, #Hinduism
  Prīthivī (Earth).-Hail to thee, who art all creatures; to thee, the holder of the mace and shell: elevate me now from this place, as thou hast upraised me in days of old. From thee have I proceeded; of thee do I consist; as do the skies, and all other existing things. Hail to thee, spirit of the supreme spirit; to thee, soul of soul; to thee, who art discrete and indiscrete matter; who art one with the elements and with time. Thou art the creator of all things, their preserver, and their destroyer, in the forms, oh lord, of Brahmā, Viṣṇu, and Rudra, at the seasons of creation, duration, and dissolution. When thou hast devoured all things, thou reposest on the ocean that sweeps over the world, meditated upon, oh Govinda, by the wise. No one knoweth thy true nature, and the gods adore thee only in the forms it bath pleased thee to assume. They who are desirous of final Liberation, worship thee as the supreme Brahmā; and who that adores not Vāsudeva, shall obtain emancipation? Whatever may be apprehended by the mind, whatever may be perceived by the senses, whatever may he discerned by the intellect, all is but a form of thee. I am of thee, upheld by thee; thou art my creator, and to thee I fly for refuge: hence, in this universe, Mādhavī (the bride of Mādhava or Viṣṇu) is my designation. Triumph to the essence of all wisdom, to the unchangeable, the imperishable: triumph to the eternal; to the indiscrete, to the essence of discrete things: to him who is both cause and effect; who is the universe; the sinless lord of sacrifice[4]; triumph. Thou art sacrifice; thou art the oblation; thou art the mystic Omkāra; thou art the sacrificial fires; thou art the Vedas, and their dependent sciences; thou art, Hari, the object of all worship[5]. The sun, the stars, the planets, the whole world; all that is formless, or that has form; all that is visible, or invisible; all, Puruṣottama, that I have said, or left unsaid; all this, Supreme, thou art. Hail to thee, again and again! hail! all hail!
  Parāśara said:-

1.04 - The Praise, #Tara - The Feminine Divine, #unset, #Zen
  levels, nonetheless without having attained Liberation
  - kinnara: beings with a human body and' a horse's
  --
  that is, Liberation.
  PEACE BEYOND SUFFERING: beyond suffering

1.04 - The Sacrifice the Triune Path and the Lord of the Sacrifice, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  There is another basic realisation, the most extreme of all, that yet comes sometimes as the first decisive opening or an early turn of the Yoga. It is the awakening to an ineffable high transcendent Unknowable above myself and above this world in which I seem to move, a timeless and spaceless condition or entity which is at once, in some way compelling and convincing to an essential consciousness in me, the one thing that is to it overwhelmingly real. This experience is usually accompanied by an equally compelling sense either of the dreamlike or shadowy illusoriness of all things here or else of their temporary, derivative and only half-real character. For a time at least all around me may seem to be a moving of cinematographic shadow forms or surface figures and my own action may appear as a fluid formulation from some Source ungrasped as yet and perhaps unseizable above or outside me. To remain in this consciousness, to carry out this initiation or follow out this first suggestion of the character of things would be to proceed towards the goal of dissolution of self and world in the Unknowable,Moksha, Nirvana. But this is not the only line of issue; it is possible, on the contrary, for me to wait till through the silence of this timeless unfilled Liberation I begin to enter into relations with that yet ungrasped Source of myself and my actions; then the void begins to fill, there emerges out of it or there rushes into it all the manifold Truth of the Divine, all the aspects and manifestations and many levels of a dynamic Infinite. At first this experience imposes on the mind and then on all our being an absolute, a fathomless, almost an abysmal peace and silence. Overpowered and subjugated, stilled, liberated from itself, the mind accepts the Silence itself as the Supreme. But afterwards the seeker discovers that all is there for him contained or new-made in that silence or through it descends upon him from a greater concealed transcendent Existence. For this Transcendent, this Absolute is not a mere peace of signless emptiness; it has its own infinite contents and riches of which ours are debased and diminished values. If there were not that Source of all things, there could be no universe; all powers, all works and activities would be an illusion, all creation and manifestation would be impossible.
  These are the three fundamental realisations, so fundamental that to the Yogin of the way of Knowledge they seem ultimate, sufficient in themselves, destined to overtop and replace all others. And yet for the integral seeker, whether accorded to him at an early stage suddenly and easily by a miraculous grace or achieved with difficulty after a long progress and endeavour, they are neither the sole truth nor the full and only clues to the integral truth of the Eternal, but rather the unfilled beginning, the vast foundation of a greater divine Knowledge. Other realisations there are that are imperatively needed and must be explored to the full limit of their possibilities; and if some of them appear to a first sight to cover only Divine Aspects that are instrumental to the activity of existence but not inherent in its essence, yet, when followed to their end through that activity to its everlasting Source, it is found that they lead to a disclosure of the Divine without which our knowledge of the Truth behind things would be left bare and incomplete. These seeming Instrumentals are the key to a secret without which the Fundamentals themselves would not unveil all their mystery. All the revelatory aspects of the Divine must be caught in the wide net of the integral Yoga.
  --
  This revelation of a highest Truth or a highest Being, Consciousness, Power, Bliss and Love, impersonal and personal at once and so taking up both sides of our own being,since in us also is the ambiguous meeting of a Person and a mass of impersonal principles and forces,is at once the first aim and the condition of the ultimate achievement of the sacrifice. The achievement itself takes the shape of a union of our own existence with That which is thus made manifest to our vision and experience, and the union has a threefold character. There is a union in spiritual essence, by identity; there is a union by the indwelling of our soul in this highest Being and Consciousness; there is a dynamic union of likeness or oneness of nature between That and our instrumental being here. The first is the Liberation from the Ignorance and identification with the Real and Eternal, moka, syujya, which is the characteristic aim of the Yoga of Knowledge. The second, the dwelling of the soul with or in the Divine, smpya, slokya, is the intense hope of all Yoga of love and beatitude. The third, identity in nature, likeness to the Divine, to be perfect as That is perfect, is the high intention of all Yoga of power and perfection or of divine works and service. The combined completeness of the three together, founded here on a multiple Unity of the self-manifesting Divine, is the complete result of the integral Yoga, the goal of its triple Path and the fruit of its triple sacrifice.
  A union by identity may be ours, a Liberation and change of our substance of being into that supreme Spirit-substance, of our consciousness into that divine Consciousness, of our soul-state into that ecstasy of spiritual beatitude or that calm eternal bliss of existence. A luminous indwelling in the Divine can be attained by us secure against any fall or exile into this lower consciousness of the darkness and the Ignorance, the soul ranging freely and firmly in its own natural world of light and joy and freedom and oneness. And since this is not merely to be attained in some other existence beyond but pursued and discovered here also, it can only be by a descent, by a bringing down of the Divine Truth, by the establishment here of the souls native world of light, joy, freedom, oneness. A union of our instrumental being no less than of our soul and spirit must change our imperfect nature into the very likeness and image of Divine Nature; it must put off the blind, marred, mutilated, discordant movements of the Ignorance and put on the inherence of that light, peace, bliss, harmony, universality, mastery, purity, perfection; it must convert itself into a receptacle of divine knowledge, an instrument of divine Will-Power and Force of Being, a channel of divine Love, Joy and Beauty. This is the transformation to be effected, an integral transformation of all that we now are or seem to be, by the joiningYogaof the finite being in Time with the Eternal and Infinite.
  All this difficult result can become possible only if there is an immense conversion, a total reversal of our consciousness, a supernormal entire transfiguration of the nature. There must be an ascension of the whole being, an ascension of spirit chained here and trammelled by its instruments and its environment to sheer Spirit free above, an ascension of soul towards some blissful Super-soul, an ascension of mind towards some luminous Supermind, an ascension of life towards some vast Super-life, an ascension of our very physicality to join its origin in some pure and plastic spirit-substance. And this cannot be a single swift upsoaring but, like the ascent of the sacrifice described in the Veda, a climbing from peak to peak in which from each summit one looks up to the much more that has still to be done. At the same time there must be a descent too to affirm below what we have gained above: on each height we conquer we have to turn to bring down its power and its illumination into the lower mortal movement; the discovery of the Light for ever radiant on high must correspond with the release of the same Light secret below in every part down to the deepest caves of subconscient Nature. And this pilgrimage of ascension and this descent for the labour of transformation must be inevitably a battle, a long war with ourselves and with opposing forces around us which, while it lasts, may well seem interminable. For all our old obscure and ignorant nature will contend repeatedly and obstinately with the transforming Influence, supported in its lagging unwillingness or its stark resistance by most of the established forces of environing universal Nature; the powers and principalities and the ruling beings of the Ignorance will not easily give up their empire.

1.04 - The Silent Mind, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  Traditional yogas and, we suppose, Western religious disciplines aim essentially at a Liberation of consciousness: the yearning of the whole being is directed upward, in an ascending aspiration; the seeker strives to break through the appearances and to found his station above, in peace or ecstasy. Hence the arousing of the ascending Force. As we have seen, however, Sri Aurobindo's goal is not only to ascend but also to descend, not only to find eternal peace but to transform life and matter, beginning with the little bit of life and matter that we are,
  hence the arousing, or rather the response, of the descending Force. To experience the descending current is to experience the transforming Force. It is this Force that will do the yoga for us, automatically (if we let it), this Force that will begin where other yogas end, illuminating first the top of our being, then going down from level to level, gently,
  --
  sacral region and below. . . . It works at the same time for perfection as well as Liberation; it takes up the whole nature part by part and deals with it, rejecting what has to be rejected, sublimating what has to be sublimated, creating what has to be created. It integrates,
  harmonizes, establishes a new rhythm in the nature.37

1.04 - Wake-Up Sermon, #The Zen Teaching of Bodhidharma, #Bodhidharma, #Buddhism
  is Liberation. Remaining unblemished by the dust of sensation is
  guarding the Dharma. Transcending life and death is leaving home.58
  --
  but not be corrupted by sound is Liberation. Eyes that aren't attached
  to form are the Gates of Zen. Ears that aren't attached to sound
  --
   Liberation. There's no other Liberation. When you know how to
  look at form, form doesn't give rise to mind and mind doesn't give

1.052 - Yoga Practice - A Series of Positive Steps, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  Anything in this world can be taken as a medium for the Liberation of the soul. An object of sense can cause bondage; it also can cause Liberation under certain conditions. When an object becomes merely one among the many just one individual in a group and the interest in the object may shift to another object after a period of time, then that object becomes a source of bondage, because it is not true that any single individual object can manifest the wholeness of truth in itself.
  Such an apprehension that any peculiar individual feature can reveal the whole of truth is regarded as the lowest type of understanding. Yat tu ktsnavad ekasmin krye saktam ahaitukam, atattvrthavad alpa ca tat tmasam udhtam (B.G. XVIII.22), says the Bhagavadgita. The lowest type of knowledge is where a person clings to an object as if it is everything and there is nothing outside it it is all reality. But, this feeling that a peculiar object is all reality is not sincere. It is an insincere feeling which can subject itself to modifications under other circumstances.
  --
  Likewise, under limited conditions we temporarily exclaim our feelings of brotherliness and friendliness with things of the world, but these feelings are projected by conditions. When the conditions are lifted, the feelings also get lifted. Such a state of mind is unfit for yoga. But when the very same object that has been wrongly regarded as a thing of attachment becomes an object of possession exclusively, it can also liberate the soul. One of the principles of yoga is that any object in this world has two characteristics: enjoyment and bondage on one side, and experience and Liberation on the other side.
  This philosophy of the twofold character of an object is vastly emphasised in the Tantra Shastra, where nothing in this world is to be regarded as evil, unnecessary, useless or meaningless everything has a meaning of its own. And, the seed of this philosophy is recognised in a sutra of Patanjali himself: bhogpavargrtham dyam (II.18). The drisya, or the object, is for two purposes: for our enjoyment and bondage, and, under different conditions, also for our freedom.
  --
  While desire is a bondage when it is caught up in diversity, it is also a means to Liberation when it is concentrated. The concentrated desire is exclusively focused on a chosen ideal; and the freedom of the mind from engagement in any other object than the one that is chosen is the principle of austerity. We limit ourselves to those types of conduct, modes of behaviour and ways of living which are necessary for the fulfilment of our concentration on the single object that has been chosen for the purpose of meditation. We have to carefully sift the various necessities and the needs of our personality in respect of its engagement, or concentration, on this chosen ideal.
  This is the psychological background of the practice of self-control. Self-control does not mean mortification of the flesh or harassment of the body. It is the limitation of ones engagements in life to those values and conditions which are necessary for the fulfilment of the chosen ideal and the exclusion of any other factor which is redundant. It is a very difficult thing for the mind to understand, because sometimes we mix up needs with luxuries, and vice versa, and what is merely a means to the pampering of the senses, the body and the mind may look like a necessity or a need. Also, there is a possibility of overstepping the limits of self-restraint which, when indulged in, may completely upset the very intention behind the practice. Diseases may crop up, distractions may get more intensified, and the practice of concentration may become impossible.

1.053 - A Very Important Sadhana, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  All meditation is freedom from distraction by directing the energy in one specified manner, and it is also freedom from every other motive, purpose or incentive. Since the senses are accustomed to contemplation on objects and will not so easily yield to this advice, another suggestion is given namely, a daily practice of sacred study, or svadhyaya. If you cannot do japa or meditation, or cannot concentrate the mind in any way, then take to study not of any book at random from the library, but of a specific sacred text which is supposed to be a moksha shastra, the study of which will generate aspiration in the mind towards the Liberation of the soul.
  A daily recitation with the understanding of the meaning of such hymns as the Purusha Sukta from the Veda, for instance, is a great svadhyaya, as Vachaspati Mishra, the commentator on the Yoga Sutras, mentions. Also, the Satarudriya which we chant daily in the temple without perhaps knowing its meaning is a great meditation if it is properly understood and recited with a proper devout attitude of mind. Vachaspati Mishra specifically refers to two great hymns of the Veda the Purusha Sukta and the Satarudriya which he says are highly purifying, not only from the point of view of their being conducive to meditation or concentration of mind, but also in other purifying processes which will take place in the body and the whole system due to the chanting of these mantras. These Veda mantras are immense potencies, like atom bombs, and to handle them and to energise the system with their forces is a spiritual practice by itself. This is one suggestion.
  --
  This threefold effort namely, a positive effort at the control and restraint of the senses from direct action in respect of objects outside, deep study of scriptures which are wholly devoted to the Liberation of the spirit from the beginning to the end, and a constant remembrance in ones mind that God is All with a surrender of oneself to His supremacy constitute a very important sadhana by itself, which is the meaning of this single sutra: tapa svdhyya varapraidhnni kriyyoga (II.1).

1.05 - Buddhism and Women, #Tara - The Feminine Divine, #unset, #Zen
  said that in one night, she obtained Liberation and
  miraculously received the beauty and freshness of a

1.05 - Some Results of Initiation, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Theosophy
   lotus in the region of the heart, and, as already indicated, it is to this center that the life-currents of the etheric body must be directed. The fourth attri bute, the longing for Liberation, serves to bring to fruition the etheric organ in the heart region. Once this attri bute becomes an inner habit, the individual frees himself from everything which depends only upon the faculties of his own personal nature. He ceases to view things from his own separate standpoint, and the boundaries of his own narrow self fettering him to this point of view disappear. The secrets of the spiritual world gain access to his inner self. This is Liberation. For those fetters constrain the individual to regard tings and beings in a manner corresponding to his own personal traits. It is from this personal manner of regarding things that the student must become liberated and free.
  It will be clear from the above that the instructions given in esoteric training exert a determining influence reaching the innermost depths of human nature. Such are the instructions regarding the four qualities mentioned above. They can be found in one form or another in all the great cosmogonies that take account of the

1.05 - The Activation of Human Energy, #Let Me Explain, #Pierre Teilhard de Chardin, #Christianity
  would finally escape (supreme Liberation) from the tyranny
  of material coercions; and a personality of increasing free-

1.05 - The Ascent of the Sacrifice - The Psychic Being, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
     As the light of each of these higher powers is turned upon the human activities of knowledge, any distinction of sacred and profane, human and divine, begins more and more to fade until it is finally abolished as otiose; for whatever is touched and thoroughly penetrated by the Divine Gnosis is transfigured and becomes a movement of its own Light and Power, free from the turbidity and limitations of the lower intelligence. It is not a separation of some activities, but a transformation of them all by the change of the informing consciousness that is the way of Liberation, an ascent of the sacrifice of knowledge to a greater and ever greater light and force. All the works of mind and intellect must be first heightened and widened, then illumined, lifted into the domain of a higher Intelligence, afterwards translated into workings of a greater non-mental Intuition, then again transformed into the dynamic outpourings of the overmind radiance, and these transfigured into the full light and sovereignty of the supramental Gnosis. It is this that the evolution of consciousness in the world carries prefigured but latent in its seed and in the straining tense intention of its process; nor can that process, that evolution cease till it has evolved the instruments of a perfect in place of its now imperfect manifestation of the Spirit.
     If knowledge is the widest power of the consciousness and its function is to free and illumine, yet love is the deepest and most intense and its privilege is to be the key to the most profound and secret recesses of the Divine Mystery. Man, because he is a mental being, is prone to give the highest importance to the thinking mind and its reason and will and to its way of approach and effectuation of Truth and, even, he is inclined to hold that there is no other. The heart with its emotions and incalculable movements is to the eye of his intellect an obscure, uncertain and often a perilous and misleading power which needs to be kept in control by the reason and the mental will and intelligence. And yet there is in the heart or behind it a profounder mystic light which, if not what we call intuition -- for that, though not of the mind, yet descends through the mind -- has yet a direct touch upon Truth and is nearer to the Divine than the human intellect in its pride of knowledge. According to the ancient teaching the seat of the immanent Divine, the hidden Purusha, is in the mystic heart, -- the secret heart-cave, hrdaye gunayam, as the Upanishads put it, -- and, according to the experience of many Yogins, it is from its depths that there comes the voice or the breath of the inner oracle.
  --
     As in the works of knowledge, so in dealing with the workings of the heart, we are obliged to make a preliminary distinction between two categories of movements, those that are either moved by the true soul or aid towards its Liberation and rule in the nature and those that are turned to the satisfaction of the unpurified vital nature. But the distinctions ordinarily laid down in this sense are of little use for the deep or spiritual purpose of Yoga. Thus a division can be made between religious emotions and mundane feelings and it can be laid down as a rule of spiritual life that the religious emotions alone should be cultivated and all worldly feelings and passions must be rejected and fall away from our existence. This in practice would mean the religious life of the saint or devotee, alone with the Divine or linked only to others in a common God-love or at the most pouring out the fountains of a sacred, religious or pietistic love on the world outside. But religious emotion itself is too constantly invaded by the turmoil and obscurity of the vital movements and it is often either crude or narrow or fanatical or mixed with movements that are not signs of the spirit's perfection. It is evident besides that even at the best an intense figure of sainthood clamped in rigid hieratic lines is quite other than the wide ideal of an integral Yoga. A larger psychic and emotional relation with God and the world, more deep and plastic in its essence, more wide and embracing in its movements, more capable of taking up in its sweep the whole of life, is imperative.
     A wider formula has been provided by the secular mind of mall of which the basis is the ethical sense; for it distinguishes between the emotions sanctioned by the ethical sense and those that are egoistic and selfishly common and mundane. It is the works of altruism, philanthropy, compassion, benevolence, humanitarianism, service, labour for the well-being of man and all creatures that are to be our Ideal; to shuffle off the coil of egoism and grow into a soul of self-abnegation that lives only or mainly for others or for humanity as a whole is the way of man's inner evolution according to this doctrine. Or if this is too secular and mental to satisfy the whole of our being, since there is a deeper religious and spiritual note there that is left out of account by the humanitarian formula, a religio-ethical foundation can be provided for it -and such was indeed its original basis. To the inner worship of the Divine or the Supreme by the devotion of the heart or to the pursuit of the Ineffable by the seeking of a highest knowledge can be added a worship through altruistic works or a preparation through acts of love, of benevolence, of service to mankind or to those around us. It is indeed by the religio-ethical sense that the law of universal goodwill or universal compassion or of love and service to the neighbour, the Vedantic, the Buddhistic, the Christian ideal, was created; only by a sort of secular refrigeration extinguishing the fervour of the religious element in it could the humanitarian ideal disengage itself and become the highest plane of a secular system of mental and moral ethics. For in the religious system this law of works is a means that ceases when its object is accomplished or a side issue; it is a part of the cult by which one adores and seeks the Divinity or it is a penultimate step of the excision of self in the passage to Nirvana. In the secular ideal it is promoted into an object in itself; it becomes a sign of the moral perfection of the human being, or else it is a condition for a happier state of man upon earth, a better society, a more united life of the race. But none of these things satisfy the demand of the soul that is placed before us by the integral Yoga.

1.05 - The Destiny of the Individual, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  17:The Liberation of the individual soul is therefore the keynote of the definitive divine action; it is the primary divine necessity and the pivot on which all else turns. It is the point of Light at which the intended complete self-manifestation in the Many begins to emerge. But the liberated soul extends its perception of unity horizontally as well as vertically. Its unity with the transcendent One is incomplete without its unity with the cosmic Many. And that lateral unity translates itself by a multiplication, a reproduction of its own liberated state at other points in the Multiplicity. The divine soul reproduces itself in similar liberated souls as the animal reproduces itself in similar bodies. Therefore, whenever even a single soul is liberated, there is a tendency to an extension and even to an outburst of the same divine self-consciousness in other individual souls of our terrestrial humanity and, - who knows? - perhaps even beyond the terrestrial consciousness. Where shall we fix the limit of that extension? Is it altogether a legend which says of the Buddha that as he stood on the threshold of Nirvana, of the Non-Being, his soul turned back and took the vow never to make the irrevocable crossing so long as there was a single being upon earth undelivered from the knot of the suffering, from the bondage of the ego?
  18:But we can attain to the highest without blotting ourselves out from the cosmic extension. Brahman preserves always Its two terms of liberty within and of formation without, of expression and of freedom from the expression. We also, being That, can attain to the same divine self-possession. The harmony of the two tendencies is the condition of all life that aims at being really divine. Liberty pursued by exclusion of the thing exceeded leads along the path of negation to the refusal of that which God has accepted. Activity pursued by absorption in the act and the energy leads to an inferior affirmation and the denial of the Highest. But what God combines and synthetises, wherefore should man insist on divorcing? To be perfect as He is perfect is the condition of His integral attainment.

1.05 - THE MASTER AND KESHAB, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  The Master continued: "Bondage and Liberation are both of Her making. By Her Maya worldly people become entangled in 'woman and gold', and again, through Her grace they attain their Liberation. She is called Saviour, and the remover of the bondage that binds one to the world."
  Divine Mother's sport
  --
  Bondage and Liberation are of the mind
  "It is all a question of the mind. Bondage and Liberation are of the mind alone. The mind will take the colour you dye it with. It is like white clothes just returned from the laundry. If you dip them in red dye, they will be red. If you dip them in blue or green, they will be blue or green. They will take only the colour you dip them in, whatever it may be. Haven't you noticed that, if you read a little English, you at once begin to utter English words: Foot fut it mit? Then you put on boots and whistle a tune, and so on. It all goes together. Or, if a scholar studies Sanskrit, he will at once rattle off Sanskrit verses. If you are in bad company, then you will talk and think like your companions.
  On the other hand, when you are in the company of devotees, you will think and talk only of God.

1.05 - Vishnu as Brahma creates the world, #Vishnu Purana, #Vyasa, #Hinduism
  Beholding this creation also imperfect, Brahmā again meditated, and a third creation appeared, abounding with the quality of goodness, termed Ūrddhasrotas[6]. The beings thus produced in the Ūrddhasrotas creation were endowed with pleasure and enjoyment, uneñcumbered internally or externally, and luminous within and without. This, termed the creation of immortals, was the third performance of Brahmā, who, although well pleased with it, still found it incompetent to fulfil his end. Continuing therefore his meditations, there sprang, in consequence of his infallible purpose, the creation termed Arvāksrotas, from indiscrete nature. The products of this are termed Arvāksrotasas[7], from the downward current (of their nutriment). They abound with the light of knowledge, but the qualities of darkness and of foulness predominate. Hence they are afflicted by evil, and are repeatedly impelled to action. They have knowledge both externally and internally, and are the instruments (of accomplishing the object of creation, the Liberation of soul). These creatures were mankind.
  I have thus explained to you, excellent Muni, six[8] creations. The first creation was that of Mahat or Intellect, which is also called the creation of Brahmā[9]. The second was that of the rudimental principles (Tanmātras), thence termed the elemental creation (Bhūta serga). The third was the modified form of egotism, termed the organic creation, or creation of the senses (Aindrīyaka). These three were the Prākrita creations, the developements of indiscrete nature, preceded by the indiscrete principle[10]. The fourth or fundamental creation (of perceptible things) was that of inanimate bodies. The fifth, the Tairyag yonya creation, was that of animals. The sixth was the Ūrddhasrotas creation, or that of the divinities. The creation of the Arvāksrotas beings was the seventh, and was that of man. There is an eighth creation, termed Anugraha, which possesses both the qualities of goodness and darkness[11]. Of these creations, five are secondary, and three are primary[12]. But there is a ninth, the Kaumāra creation, which is both primary and secondary[13]. These are the nine creations of the great progenitor of all, and, both as primary and secondary, are the radical causes of the world, proceeding from the sovereign creator. What else dost thou desire to hear?
  --
  [2]: Or Tamas, Moha, Mahāmoha, Tamisra, Andhatamisra; they are the five kinds of obstruction, viparyyaya, of soul's Liberation, according to the Sā
  khya: they are explained to be, 1. The belief of material substance being the same with spirit; 2. Notion of property or possession, and consequent attachment to objects, as children and the like, as being one's own; 3. Addiction to the enjoyments of sense; 4. Impatience or wrath; and 5. Fear of privation or death. They are called in the Pātañjala philosophy, the five afflictions, Kleśa, but are similarly explained by Avidyā, 'ignorance;' Asmitā, 'selfishness,' literally 'I-am-ness;' Rāga 'love;' Dweṣa, 'hatred;' and Abhiniveśa, 'dread of temporal suffering.' Sā

1.05 - War And Politics, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
  In the impasse created partially by the bankruptcy of the Congress policy, Providence came to the rescue in the form of the Cripps' Proposals which, if accepted, would have changed the fate of India. But the forces of distrust, discontent and wanting everything at once, led to a failure to see the substance of Swaraj, as Sri Aurobindo has said, in the offer. There was a pother about small points and overlooking of the central important objective to be attained. Sri Aurobindo found in the proposal a fine opportunity for the solution of India's intricate problems and her ultimate Liberation. We may note that the proposals envisaged a single, free, undivided India setting up a united front against the enemy. He promptly sent a message to Sir Stafford Cripps welcoming the Proposals and recommended their acceptance to the Indian leaders. The message was as follows: "I have heard your broadcast. As one who has been a nationalist leader and worker for India's Independence, though now my activity is no longer in the political but in the spiritual field, I wish to express my appreciation of all you have done to bring about this offer. I welcome it as an opportunity given to India to determine for herself, and organise in all liberty of choice, her freedom and unity and take an effective place among the world's free nations. I hope that it will be accepted, and right use made of it, putting aside all discords and divisions. I hope too that friendly relations between Britain and India replacing the past struggles, will be a step towards a greater world union in which, as a free nation, her spiritual force will contribute to build for mankind a better and happier life. In this light, I offer public adhesion, in case it can be of any help to your work."
  Sir Stafford Cripps replied, "I am most touched and gratified by your kind message allowing me to inform India that you, who occupy a unique position in the imagination of Indian youth, were convinced that the declaration of His Majesty's Government substantially confers that freedom for which Indian Nationalism has so long struggled."
  --
  "Sri Aurobindo thinks it unnecessary to volunteer a personal pronouncement... His position is known. He has always stood for India's complete independence which he was the first to advocate publicly and without compromise as the only ideal worthy of a self-respecting nation. In 1910 he authorised the publication of his prediction that after a long period of wars, world-wide upheavals and revolutions beginning after four years, India would achieve her freedom. Lately he has said that freedom was coming soon and nothing could prevent it. He has always foreseen that eventually Britain would approach India for an amicable agreement, conceding her freedom. What he had foreseen is now coming to pass and the British Cabinet Mission is the sign. It remains for the nation's leaders to make a right and full use of the opportunity. In any case, whatever the immediate outcome, the Power that has been working out this event will not be denied, the final result, India's Liberation, is sure."
  We know the aftermath of the rejection of the Cripps' Proposals as well as the failure of the Cabinet Mission: confusion, calamity, partition, blood-bath, etc., and the belated recognition of the colossal blunder. Then when the partition had been accepted as a settled fact, Sri Aurobindo's "bardic" voice was heard once again, "But by whatever means, in whatever way, the division must go; unity must and will be achieved, for it is necessary for the greatness of India's future." Past events have justified Sri Aurobindo's solemn warning and recent events point to the way to liquidation of that division.[4]
  --
  At this jubilant moment of the enemy, India's destiny intervened. A heavy downpour from heaven inundated the dense Assam jungles for days together, so that, bogged in the flood and mud, the invading army with its Liberation force had to liberate itself from the wrath of Nature and beat an ignominious retreat. Yet rain during that season had never been heard of before.
  In this context let us quote what the Mother said to a sadhak in 1927, when he asked how India was likely to get freedom. The Mother's prophetic reply was, "When a Japanese warship will come to the Indian Ocean." In fact, the Mother had visioned India's Independence In 1920. It was when she and Sri Aurobindo were in meditation, and she reached a state of consciousness from which she told Sri Aurobindo: "India is free."
  --
  I cannot end this chapter without noting how the whole Ashram was vitally interested in India's fight for freedom, though we are supposed erroneously to be absorbed only in our own spiritual Liberation. When the news of the final victory came, we celebrated it as much as the people outside, particularly because it coincided with Sri Aurobindo's birthday. He was requested to give a message on this great occasion. I am reproducing at the end of this chapter the whole message called "Five Dreams".
  "It was on this occasion that for the first time the Mother hoisted her flag over the terrace of Sri Aurobindo's room. The Mother called it the spiritual flag of India.

1.05 - Yoga and Hypnotism, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  Yoga is therefore no dream, no illusion of mystics. It is known that we can alter the associations of mind and body temporarily and that the mind can alter the conditions of the body partially. Yoga asserts that these things can be done permanently and completely. For the body conquest of disease, pain and material obstructions, for the mind Liberation from bondage to past experience and the heavier limitations of space and time, for the heart victory over sin and grief and fear, for the spirit unclouded bliss, strength and illumination, this is the gospel of Yoga, is the goal to which Hinduism points humanity.
  ***

1.06 - Five Dreams, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
  The first of these dreams was a revolutionary movement which would create a free and united India. India today is free but she has not achieved unity. At one moment it almost seemed as if in the very act of Liberation she would fall back into the chaos of separate States which preceded the British conquest. But fortunately it now seems probable that this danger will be averted and a large and powerful, though not yet a complete union will be established. Also, the wisely drastic policy of the Constituent Assembly has made it probable that the problem of the depressed classes will be solved without schism or fissure. But the old communal division into Hindus and Muslims seems now to have hardened into a permanent political division of the country. It is to be hoped that this settled fact will not be accepted as settled for ever or as anything more than a temporary expedient. For if it lasts, India may be seriously weakened, even crippled: civil strife may remain always possible, possible even a new invasion and foreign conquest. India's internal development and prosperity may be impeded, her position among the nations weakened, her destiny impaired or even frustrated. This must not be; the partition must go. Let us hope that that may come about naturally, by an increasing recognition of the necessity not only of peace and concord but of common action, by the practice of common action and the creation of means for that purpose. In this way unity may finally come about under whatever form the exact form may have a pragmatic but not a fundamental importance. But by whatever means, in whatever way, the division must go; unity must and will be achieved, for it is necessary for the greatness of India's future.
  Another dream was for the resurgence and Liberation of the peoples of Asia and her return to her great role in the progress of human civilisation. Asia has arisen; large parts are now quite free or are at this moment being liberated: its other still subject or partly subject parts are moving through whatever struggles towards freedom. Only a little has to be done and that will be done today or tomorrow. There India has her part to play and has begun to play it with an energy and ability which already indicate the measure of her possibilities and the place she can take in the council of the nations.
  The third dream was a world-union forming the outer basis of a fairer, brighter and nobler life for all mankind. That unification of the human world is under way; there is an imperfect initiation organised but struggling against tremendous difficulties. But the momentum is there and it must inevitably increase and conquer. Here too India has begun to play a prominent part and, if she can develop that larger statesmanship which is not limited by the present facts and immediate possibilities but looks into the future and brings it nearer, her presence may make all the difference between a slow and timid and a bold and swift development. A catastrophe may intervene and interrupt or destroy what is being done, but even then the final result is sure. For unification is a necessity of Nature, an inevitable movement. Its necessity for the nations is also clear, for without it the freedom of the small nations may be at any moment in peril and the life even of the large and powerful nations insecure. The unification is therefore to the interests of all, and only human imbecility and stupid selfishness can prevent it; but these cannot stand for ever against the necessity of Nature and the Divine Will. But an outward basis is not enough; there must grow up an international spirit and outlook, international forms and institutions must appear, perhaps such developments as dual or multilateral citizenship, willed interchange or voluntary fusion of cultures. Nationalism will have fulfilled itself and lost its militancy and would no longer find these things incompatible with self-preservation and the integrality of its outlook. A new spirit of oneness will take hold of the human race.
  --
  Such is the content which I put into this date of India's Liberation; whether or how far this hope will be justified depends upon the new and free India.
  ***

1.06 - MORTIFICATION, NON-ATTACHMENT, RIGHT LIVELIHOOD, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  Mortification is not, as many people seem to imagine, a matter, primarily, of severe physical austerities. It is possible that, for certain persons in certain circumstances, the practice of severe physical austerities may prove helpful in advance towards mans final end. In most cases, however, it would seem that what is gained by such austerities is not Liberation, but something quite different the achievement of psychic powers. The ability to get petitionary prayer answered, the power to heal and work other miracles, the knack of looking into the future or into other peoples mindsthese, it would seem, are often related in some kind of causal connection with fasting, watching and the self-infliction of pain. Most of the great theocentric saints and spiritual teachers have admitted the existence of supernormal powers, only, however, to deplore them. To think that such Siddhis, as the Indians call them, have anything to do with Liberation is, they say, a dangerous illusion. These things are either irrelevant to the main issue of life, or, if too much prized and attended to, an obstacle in the way of spiritual advance. Nor are these the only objections to physical austerities. Carried to extremes, they may be dangerous to health and without health the steady persistence of effort required by the spiritual life is very difficult of achievement. And being difficult, painful and generally conspicuous, physical austerities are a standing temptation to vanity and the competitive spirit of record breaking. When thou didst give thyself up to physical mortification, thou wast great, thou wast admired. So writes Suso of his own experiencesexperiences which led him, just as Gautama Buddha had been led many centuries before, to give up his course of bodily penance. And St. Teresa remarks how much easier it is to impose great penances upon oneself than to suffer in patience, charity and humbleness the ordinary everyday crosses of family life (which did not prevent her, incidentally, from practising, to the very day of her death, the most excruciating forms of self-torture. Whether these austerities really helped her to come to the unitive knowledge of God, or whether they were prized and persisted in because of the psychic powers they helped to develop, there is no means of determining).
  Our dear Saint (Franois de Sales) disapproved of immoderate fasting. He used to say that the spirit could not endure the body when overfed, but that, if underfed, the body could not endure the spirit.
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  It is by losing the egocentric life that we save the hitherto latent and undiscovered life which, in the spiritual part of our being, we share with the divine Ground. This new-found life is more abundant than the other, and of a different and higher kind. Its possession is Liberation into the eternal, and Liberation is beatitude. Necessarily so; for the Brahman, who is one with the Atman, is not only Being and Knowledge, but also Bliss, and, after Love and Peace, the final fruit of the Spirit is Joy. Mortification is painful, but that pain is one of the pre-conditions of blessedness. This fact of spiritual experience is sometimes obscured by the language in which it is described. Thus, when Christ says that the Kingdom of Heaven cannot be entered except by those who are as little children, we are apt to forget (so touching are the images evoked by the simple phrase) that a man cannot become childlike unless he chooses to undertake the most strenuous and searching course of self-denial. In practice the comm and to become as little children is identical with the comm and to lose ones life. As Traherne makes clear in the beautiful passage quoted in the section on God in the World, one cannot know created Nature in all its essentially sacred beauty, unless one first unlearns the dirty devices of adult humanity. Seen through the dung-coloured spectacles of self-interest, the universe looks singularly like a dung-heap; and as, through long wearing, the spectacles have grown on to the eyeballs, the process of cleansing the doors of perception is often, at any rate in the earlier stages of the spiritual life, painfully like a surgical operation. Later on, it is true, even self naughting may be suffused with the joy of the Spirit. On this point the following passage from the fourteenth-century Scale of Perfection is illuminating.
  Many a man hath the virtues of humility, patience and charity towards his neighbours, only in the reason and will, and hath no spiritual delight nor love in them; for ofttimes he feeleth grudging, heaviness and bitterness for to do them, but yet nevertheless he doth them, but tis only by stirring of reason for dread of God. This man hath these virtues in reason and will, but not the love of them in affection. But when, by the grace of Jesus and by ghostly and bodily exercise, reason is turned into light and will into love, then hath he virtues in affection; for he hath so gnawn on the bitter bark or shell of the nut that at length he hath broken it and now feeds on the kernel; that is to say, the virtues which were first heavy for to practise are now turned into a very delight and savour.
  --
  In Trahernes vocabulary felicity means beatitude, which is identical in practice with Liberation, which, in its turn, is the unitive knowledge of God in the heights within and in the fulness without as well as within.
  What follows is an account of the intellectual mortifications which must be practised by those whose primary concern is with the knowledge of the Godhead in the interior heights of the soul.
  --
  In the first seven branches of his Eightfold Path the Buddha describes the conditions that must be fulfilled by anyone who desires to come to that right contemplation which is the eighth and final branch. The fulfilment of these conditions entails the undertaking of a course of the most searching and comprehensive mortificationmortification of intellect and will, craving and emotion, thought, speech, action and, finally, means of livelihood. Certain professions are more or less completely incompatible with the achievement of mans final end; and there are certain ways of making a living which do so much physical and, above all, so much moral, intellectual and spiritual harm that, even if they could be practised in a non-attached spirit (which is generally impossible), they would still have to be eschewed by anyone dedicated to the task of liberating, not only himself, but others. The exponents of the Perennial Philosophy are not content to avoid and forbid the practice of criminal professions, such as brothel-keeping, forgery, racketeering and the like; they also avoid themselves, and warn others against, a number of ways of livelihood commonly regarded as legitimate. Thus, in many Buddhist societies, the manufacture of arms, the concoction of intoxicating liquors and the wholesale purveying of butchers meat were not, as in contemporary Christendom, rewarded by wealth, peerages and political influence; they were deplored as businesses which, it was thought, made it particularly difficult for their practitioners and for other members of the communities in which they were practised to achieve enlightenment and Liberation. Similarly, in mediaeval Europe, Christians were forbidden to make a living by the taking of interest on money or by cornering the market. As Tawney and others have shown, it was only after the Reformation that coupon-clipping, usury and gambling in stocks and commodities became respectable and received ecclesiastical approval.
  For the Quakers, soldiering was and is a form of wrong livelihoodwar being, in their eyes, anti-Christian, not so much because it causes suffering as because it propagates hatred, puts a premium on fraud and cruelty, infects whole societies with anger, fear, pride and uncharitableness. Such passions eclipse the Inner Light, and therefore the wars by which they are aroused and intensified, must be regarded, whatever their immediate political outcome, as crusades to make the world safe for spiritual darkness.

1.06 - Origin of the four castes, #Vishnu Purana, #Vyasa, #Hinduism
  Formerly, oh best of Brahmans, when the truth-meditating Brahmā was desirous of creating the world, there sprang from his mouth beings especially endowed with the quality of goodness; others from his breast, pervaded by the quality of foulness; others from his thighs, in whom foulness and darkness prevailed; and others from his feet, in whom the quality of darkness predominated. These were, in succession, beings of the several castes, Brahmans, Kṣetriyas, Vaisyas, and Śūdras, produced from the mouth, the breast, the thighs, and the feet of Brahmā[2]. These he created for the performance of sacrifices, the four castes being the fit instruments of their celebration. By sacrifices, oh thou who knowest the truth, the gods are nourished; and by the rain which they bestow, mankind are supported[3]: and thus sacrifices, the source of happiness, are performed by pious men, attached to their duties, attentive to prescribed obligations, and walking in the paths of virtue. Men acquire (by them) heavenly fruition, or final felicity: they go, after death, to whatever sphere they aspire to, as the consequence of their human nature. The beings who were created by Brahmā, of these four castes, were at first endowed with righteousness and perfect faith; they abode wherever they pleased, unchecked by any impediment; their hearts were free from guile; they were pure, made free from soil, by observance of sacred institutes. In their sanctified minds Hari dwelt; and they were filled with perfect wisdom, by which they contemplated the glory of Viṣṇu[4]. After a while (after the Tretā age had continued for some period), that portion of Hari which has been described as one with Kāla (time) infused into created beings sin, as yet feeble though formidable, or passion and the like: the impediment of soul's Liberation, the seed of iniquity, sprung from darkness and desire. The innate perfectness of human nature was then no more evolved: the eight kinds of perfection, Rasollāsā and the rest, were impaired[5]; and these being enfeebled, and sin gaining strength, mortals were afflicted with pain, arising from susceptibility to contrasts, as heat and cold, and the like. They therefore constructed places of refuge, protected by trees, by mountains, or by water; surrounded them by a ditch or a wall, and formed villages and cities; and in them erected appropriate dwellings, as defences against the sun and the cold[6]. Having thus provided security against the weather, men next began to employ themselves in manual labour, as a means of livelihood, (and cultivated) the seventeen kinds of useful grain-rice, barley, wheat, millet, sesamum, panic, and various sorts of lentils, beans, and pease[7]. These are the kinds cultivated for domestic use: but there are fourteen kinds which may be offered in sacrifice; they are, rice, barley, Māṣa, wheat, millet, and sesamum; Priya
  gu is the seventh, and kulattha, pulse, the eighth: the others are, Syāmāka, a sort of panic; Nīvāra, uñcultivated rice; Jarttila, wild sesamum; Gavedukā (coix); Markata, wild panic; and (a plant called) the seed or barley of the Bambu (Venu-yava). These, cultivated or wild, are the fourteen grains that were produced for purposes of offering in sacrifice; and sacrifice (the cause of rain) is their origin also: they again, with sacrifice, are the great cause of the perpetuation of the human race, as those understand who can discriminate cause and effect. Thence sacrifices were offered daily; the performance of which, oh best of Munis, is of essential service to mankind, and expiates the offences of those by whom they are observed. Those, however, in whose hearts the dross of sin derived from Time (Kāla) was still more developed, assented not to sacrifices, but reviled both them and all that resulted from them, the gods, and the followers of the Vedas. Those abusers of the Vedas, of evil disposition and conduct, and seceders from the path of enjoined duties, were plunged in wickedness[8]. The means of subsistence having been provided for the beings he had created, Brahmā prescribed laws suited to their station and faculties, the duties of the several castes and orders[9], and the regions of those of the different castes who were observant of their duties. The heaven of the Pitris is the region of devout Brahmans. The sphere of Indra, of Kṣetriyas who fly not from the field. The region of the winds is assigned to the Vaisyas who are diligent in their occupations and submissive. Śūdras are elevated to the sphere of the Gandharvas. Those Brahmans who lead religious lives go to the world of the eighty-eight thousand saints: and that of the seven Ṛṣis is the seat of pious anchorets and hermits. The world of ancestors is that of respectable householders: and the region of Brahmā is the asylum of religious mendicants[10]. The imperishable region of the Yogis is the highest seat of Viṣṇu, where they perpetually meditate upon the supreme being, with minds intent on him alone: the sphere where they reside, the gods themselves cannot behold. The sun, the moon, the planets, shall repeatedly be, and cease to be; but those who internally repeat the mystic adoration of the divinity, shall never know decay. For those who neglect their duties, who revile the Vedas, and obstruct religious rites, the places assigned after death are the terrific regions of darkness, of deep gloom, of fear, and of great terror; the fearful hell of sharp swords, the hell of scourges and of a waveless sea[11].

1.06 - The Ascent of the Sacrifice 2 The Works of Love - The Works of Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  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,
  184
  --
   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.
  But all this can only constitute a greater inner life with a greater possibility of the outer action and is a transitional achievement; the full transformation can come only by the ascent of the sacrifice to its farthest heights and its action upon life with the power and light and beatitude of the divine supramental

1.070 - The Seven Stages of Perfection, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  Tad abhvt sayogbhva hna tadde kaivalyam (II.25): The absence of ignorance which is responsible for perceptions is itself Liberation; that is the freedom of the spirit. The absence of bondage is the same as the presence of freedom. These are not two experiences, but a self-identical revelation like the passing of the night and the rising of the sun. This experience of freedom, or kaivalya, is not possible of attainment as long as there is even the least tendency or susceptibility to object perception whatever may be the justification which the reason may put forth for such perception.
  As we have had occasion to study, these tendencies to object perception are deep-seated and they can be present sometimes actively present even when they are apparently imperceptible. The conscious non-apprehension of an object is not necessarily an indication of the absence of this tendency to object perception in the deeper layers of ones personality. The urges of the individual are nothing but the building bricks of the individuality itself. What is known as self-consciousness, or individuality, is a pattern or shape taken by this tendency to object perception. As long as the individuality-consciousness persists, even in its minimum formation, one can safely conclude that these tendencies are still there, because when they are absent, the individuality also vanishes, just as when we pull out every brick from the house, the house itself is not there.

1.075 - Self-Control, Study and Devotion to God, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  The scriptures are supposed to contain all the knowledge that is necessary for the realisation of the Self. It is a spiritual text that we are supposed to study, which is meant by the word svadhyaya. It is not any kind of book. A holy scripture is supposed to be a moksha shastra. A scripture which expounds the nature of, as well as the means to, the Liberation of the soul is called a moksha shastra. This is to be studied. All the ways and means to the Liberation of the Self should be expounded in the scripture; and the glorious nature of the ideal of perfection, God-realisation that also is to be expounded in it. The means and the end should be delineated in great detail. Such is the text to be resorted to in svadhyaya. By a gradual and daily habituation of oneself to such a study, there is a purification brought about automatically. Inasmuch as it is nothing but meditation that we are practising in a different way, it is supposed to bring us in contact with the ideal.
  Samdhisiddhi varapraidhnt (II.45): The mind gets inclined to samadhi by the love of God. There is an inclination of our entire being to self-absorption, due to the daily adoration of God. Inasmuch as God is universal omnipotent, omniscient and omnipresent a surrender of oneself to God, a daily adoration of God, a worship of God, and a daily thought and feeling and will directed to God will naturally compel the mind to adopt characters which are of the nature of this ideal. There will be, therefore, a mood generated in the mind to sink into itself, rather than move out of itself. Distractions will cease. The contemplation on the nature of the All-pervading Being is supposed to be the best form of meditation, inclusive of every other means. All objects of meditation are comprehended here, included here. This is the ocean of all things.

1.07 - A Song of Longing for Tara, the Infallible, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  say this from the heart, we get in touch with that side of ourselves that genuinely seeks Liberation and enlightenment.
  When we are out of touch with our sincere aspiration for enlightenment,
  --
  Dharma aspiration, isnt it? We work for future lives, Liberation, and enlightenment, and we also seek some benet in this lifetime. Attachment to that
  benet pollutes our motivation. If, in this life, we benet from activities but
  --
  attain Liberation. As a result, they are not enchanted by the marvelous gadgets, fame, and entertainment that enchant us. In fact, they nd worldly things
  very boring.
  --
  Outwardly, let me be simple in my practice. This refers to keeping the pratimoksha vows the vows of individual Liberation. There are various categories of these: the one-day vows, the vows of an upasaka and upasika (male
  and female lay followers), the vows of a shramanera and shramanerika (male

1.07 - THE GREAT EVENT FORESHADOWED - THE PLANETIZATION OF MANKIND, #The Future of Man, #Pierre Teilhard de Chardin, #Christianity
  edifice of joy and Liberation.
  2. The One Possible Interpretation:
  --
  advance produces its habitual, specific effect, the further Liberation
  of consciousness. It is all one and the same process. And, by very

1.07 - The Ideal Law of Social Development, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  Man, the mental being in Nature, is especially distinguished from her less developed creatures by a greater power of individuality, by the Liberation of the mental consciousness which enables him finally to understand more and more himself and his law of being and his development, by the Liberation of the mental will which enables him under the secret control of the universal Will to manage more and more the materials and lines of his development and by the capacity in the end to go beyond himself, beyond his mentality and open his consciousness into that from which mind, life and body proceed. He can even, however imperfectly at present, get at his highest to some consciousness of the Reality which is his true being and possess consciously also, as nothing else in terrestrial Nature can possess, the Self, the Idea, the Will which have constituted him and can become by that the master of his own nature and increasingly, not as now he is, a wrestler with dominant circumstance but the master of Nature. To do this, to arrive through mind and beyond mind at the Self, the Spirit which expresses itself in all Nature and, becoming one with it in his being, his force, his consciousness, his will, his knowledge, to possess at once humanly and divinelyaccording to the law and nature of human existence, but of human existence fulfilled in God and fulfilling God in the worldboth himself and the world is the destiny of man and the object of his individual and social existence.1
  This is done primarily through the individual man; for this end man has become an individual soul, that the One may find and manifest Himself in each human being. That end is not indeed achieved by the individual human being in his unaided mental force. He 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. Everything in Nature is an occasion for him to develop his divine potentiality, an occasion which he has a certain relative freedom to use or to misuse, although in the end both his use and misuse of his materials are overruled in their results by the universal Will so as to assist eventually the development of his law of being and his destiny. All life around him is a help towards the divine purpose in him; every human being is his fellow worker and assists him whether by association and union or by strife and opposition. 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. And he achieves it by the stress, not really of his separate individual Will, but of the universal Will in its movement towards the goal of its cycles.

1.07 - THE MASTER AND VIJAY GOSWAMI, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "It is said that there are four classes of human beings: the bound, those aspiring after Liberation, the liberated, and the everperfect.
  Parable of the fish and the net
  "This world is like a fishing-net. Men are the fish, and God, whose maya has created this world, is the fisherman. When the fish are entangled in the net, some of them try to tear through its meshes in order to get their Liberation. They are like the men striving after Liberation. But by no means all of them escape. Only a few jump out of the net with a loud splash, and then people say, 'Ah! There goes a big one!' In like manner, three or four men attain Liberation. Again, some fish are so careful by nature that they are never caught in the net; some beings of the everperfect class, like Narada, are never entangled in the meshes of worldliness. Most of the fish are trapped; but they are not conscious of the net and of their imminent death. No sooner are they entangled than they run headlong, net and all, trying to hide themselves in the mud. They don't make the least effort to get free. On the contrary, they go deeper and deeper into the mud. These fish are like the bound men. They are still inside the net, but they think they are quite safe there. A bound creature is immersed in worldliness, in 'woman and gold', having gone deep into the mire of degradation. But still he believes he is quite happy and secure. The liberated, and the seekers after Liberation, look on the world as a deep well. They do not enjoy it. Therefore, after the attainment of Knowledge, the realization of God, some give up their bodies. But such a thing is rare indeed.
  Worldly-minded forget their lessons
  --
  VIJAY: "What must the bound soul's condition of mind be in order to achieve Liberation?"
  MASTER: "He can free himself from attachment to 'woman and gold' if, by the grace of God, he cultivates a spirit of strong renunciation. What is this strong renunciation? One who has only a mild spirit of renunciation says, 'Well, all will happen in the course of time; let me now simply repeat the name of God.' But a man possessed of a strong spirit of renunciation feels restless for God, as the mother feels for her own child. A man of strong renunciation seeks nothing but God. He regards the world as a deep well and feels as if he were going to be drowned in it. He looks on his relatives as venomous snakes; he wants to fly away from them. And he does go away. He never thinks, 'Let me first make some arrangement for my family and then I shall think of God.' He has great inward resolution.
  --
  But if the teacher is an 'unripe' one, then both the teacher and the disciple undergo endless suffering. The disciple cannot get rid either of his ego or of the shackles of the world. If a disciple falls into the clutches of an incompetent teacher, he doesn't attain Liberation."
  Ego alone the cause of bondage

1.07 - The Psychic Center, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  Furthermore, the spiritualists could hardly have reached a conclusion different in nature from their premises. Having started from the idea that the earthly world is an illusion, or an intermediate realm more or less surrendered to the flesh and the devil, they could only arrive where their premises took them: they typically sought Liberation and salvation outside the world. Instead of patiently exploring all the human resources mental, vital, physical, and psychic to free them from their sclerosis and to widen them, that is, divinize them as the Vedic sages had done (perhaps also the sages of the ancient Mysteries,
  not to mention Sri Aurobindo), they rejected everything and sought to shoot at once from pure mind to pure spirit. 85 So naturally they could not see what they would not see. The materialists, too, are guilty of evasion, but in a reverse way: they have explored a speck of physical reality and rejected everything else; starting from the idea that matter alone is real and the rest is hallucination, they, too, could only end up where their premises took them. However, if we start in all simplicity,

1.08 - Adhyatma Yoga, #Amrita Gita, #Swami Sivananda Saraswati, #Hinduism
  57. Control the senses and the mind. Burn all desires. Aspire fervently and intensely. Kill fear and anger. You will attain Liberation or the Final Beatitude.
  58. Think of Brahman. Meditate on Brahman. Be devoted to Brahman. Get merged in Brahman. Get established in Brahman, This is Brahma-Abhyasa or Jnana-Abhyasa, or Vedantic Nididhyasana or Ahamgraha Upasana.

1.08 - RELIGION AND TEMPERAMENT, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  In Hindu thought the outlines of this completer and more adequate classification are clearly indicated. The ways leading to the delivering union with God are not two, but three the way of works, the way of knowledge and the way of devotion. In the Bhagavad Gita Sri Krishna instructs Arjuna in all three paths Liberation through action without attachment; Liberation through knowledge of the Self and the Absolute Ground of all being with which it is identical; and Liberation through intense devotion to the personal God or the divine incarnation.
  Do without attachment the work you have to do; for a man who does his work without attachment attains the Supreme Goal verily. By action alone men like Janaka attained perfection.
  --
  It should, however, be remarked that, within its own ecclesiastical fold, Catholicism has been almost as tolerant as Hinduism and Mahayana Buddhism. Nominally one, each of these religions consists, in fact, of a number of very different religions, covering the whole gamut of thought and behaviour from fetishism, through polytheism, through legalistic monotheism, through devotion to the sacred humanity of the Avatar, to the profession of the Perennial Philosophy and the practice of a purely spiritual religion that seeks the unitive knowledge of the Absolute Godhead. These tolerated religions-within-a-religion are not, of course, regarded as equally valuable or equally true. To worship polytheistically may be ones dharma; nevertheless the fact remains that mans final end is the unitive knowledge of the Godhead, and all the historical formulations of the Perennial Philosophy are agreed that every human being ought, and perhaps in some way or other actually will, achieve that end. All souls, writes Father Garrigou-Lagrange, receive a general remote call to the mystical life; and if all were faithful in avoiding, as they should, not merely mortal but venial sin, if they were, each according to his condition, docile to the Holy Ghost, and if they lived long enough, a day would come when they would receive the proximate and efficacious vocation to a high perfection and to the mystical life properly so called. With this statement Hindu and Buddhist theologians would probably agree; but they would add that every soul will in fact eventually attain this high perfection. All are called, but in any given generation few are chosen, because few choose themselves. But the series of conscious existences, corporeal or incorporeal, is indefinitely long; there is therefore time and opportunity for everyone to learn the necessary lessons. Moreover, there will always be helpers. For periodically there are descents of the Godhead into physical form; and at all times there are future Buddhas ready, on the threshold of reunion with the Intelligible Light, to renounce the bliss of immediate Liberation in order to return as saviours and teachers again and again into the world of suffering and time and evil, until at last every sentient being shall have been delivered into eternity.
  The practical consequences of this doctrine are clear enough. The lower forms of religion, whether emotional, active or intellectual, are never to be accepted as final. True, each of them comes naturally to persons of a certain kind of constitution and temperament; but the dharma or duty of any given individual is not to remain complacently fixed in the imperfect religion that happens to suit him; it is rather to transcend it, not by impossibly denying the modes of thought, behaviour and feeling that are natural to him, but by making use of them, so that by means of nature he may pass beyond nature. Thus the introvert uses discrimination (in the Indian phrase), and so learns to distinguish the mental activities of the ego from the principial consciousness of the Self, which is akin to, or identical with, the divine Ground. The emotional extravert learns to hate his father and mother (in other words to give up his selfish attachment to the pleasures of indiscriminately loving and being loved), concentrates his devotion on the personal or incarnate aspect of God, and comes at last to love the Absolute Godhead by an act, no longer of feeling, but of will illuminated by knowledge. And finally there is that other kind of extravert, whose concern is not with the pleasures of giving or receiving affection, but with the satisfaction of his lust for power over things, events and persons. Using his own nature to transcend his own nature, he must follow the path laid down in the Bhagavad Gita for the bewildered Arjuna the path of work without attachment to the fruits of work, the path of what St. Franois de Sales calls holy indifference, the path that leads through the forgetting of self to the discovery of the Self.

1.08 - SOME REFLECTIONS ON THE SPIRITUAL REPERCUSSIONS OF THE ATOM BOMB, #The Future of Man, #Pierre Teilhard de Chardin, #Christianity
  we know, suffice to transform a life. By the Liberation of atomic en-
  ergy on a massive scale, and for the first time, man has not only
  --
  somes. The readjustment and internal Liberation of our souls by
  direct action upon springs gradually brought to light by psy-

1.08 - The Depths of the Divine, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy
  The word transpersonal is somewhat awkward and confuses many people. But the point is simply, as Emerson put it, "The soul knows no persons." He explains (and note: Emerson throughout these quotes uses the masculine, as was the custom of the time; were he alive today he would use feminine and masculine, for the whole point of his notion of the Over-Soul was that it was neither male nor female, which is why it could anchor a true Liberation from any and all restrictive roles: "The soul knows no persons"):
  :::Persons are supplementary to the primary teaching of the soul. In youth we are mad for persons. Childhood and youth see all the world in them. But the larger experience of man discovers the identical nature [the same self or soul] appearing through them all. In all conversation between two persons tacit reference is made, as to a third party, to a common nature. That third party or common nature is not social; it is impersonal; is God.1
  --
  Its first effect has been the Liberation of life and mind out of Matter; its last effect has been to assist the emergence of a spiritual consciousness, a spiritual will and spiritual sense of existence in the terrestrial being so that he is no longer solely preoccupied with his outermost life or with mental pursuits and interests, but has learned to look within, to discover his inner being, his spiritual self, to aspire to overpass [negate and preserve] earth and her limitations. As he grows more and more inward, his boundaries mental [noospheric], vital [biospheric], and spiritual begin to broaden, the bonds that held life, mind, soul to their first limitations loosen or snap, and man the mental being begins to have a glimpse of a larger kingdom of self and world closed to the first earth-life.
  If he makes the inward movement which his own highest vision has held up before him as his greatest spiritual necessity, then he will find there in his inner being a larger consciousness, a larger life. An action from within and an action from above can overcome the predominance of the material formula, diminish and finally put an end to the power of the Inconscience, substitute Spirit for Matter as his conscious foundation of being and liberate its higher powers to their complete and characteristic expression in the life of the soul embodied in Nature.42
  --
  For Ramana and Eckhart (and not them alone), the causal is a type of ultimate omega point (but it is not, as we will see, the end of the story). As the Source of all manifestation, it the Goal of all development. Ramana: "This is SelfRealization; and thereby is cut asunder the Knot of the Heart [the separate-self sense]; this is the limitless bliss of Liberation, beyond doubt and duality. To realize this state of freedom from duality is the summum bonum of life: and he alone that has won it is a jivanmukta (the liberated one while yet alive), and not he who has merely a theoretical understanding of the Self or the desired end and aim of all human behavior. The disciple is then enjoined to remain in the beatitude of Aham-Brahman-'I-I' is the Absolute."57
  THE NONDUAL
  --
  Abide as Emptiness, embrace all Form: the Liberation is in the Emptiness, never finally in the Form (though never apart from it). And thus even if I realize the summum bonum, even if I cut abruptly off the path of endless form and find myself in the Formless, still, still, and still the world of form goes on-into the psychic, into the subtle, into the billions and billions of universes of form available and available and available, endlessly, ceaselessly, dramatically.
  Evolution seeks only this Formless summum bonum-it wants only this ultimate Omega-it rushes forward always and solely in search of this-and it will never find it, because evolution unfolds in the world of form. The

1.08 - The Four Austerities and the Four Liberations, #On Education, #The Mother, #Integral Yoga
  object:1.08 - The Four Austerities and the Four Liberations
  class:chapter
  --
  The Four Austerities and the Four Liberations - I
  To pursue an integral education that leads to the supramental realisation, four austerities are necessary, and with them four Liberations.
  Austerity is usually confused with self-mortification, and when someone speaks of austerities, we think of the discipline of the ascetic who, in order to avoid the arduous task of spiritualising the physical, vital and mental life, declares it incapable of transformation and casts it away ruthlessly as a useless encumbrance, as a bondage and an impediment to all spiritual progress, in any case as something incorrigible, as a load that has to be borne more or less cheerfully until Nature, or divine Grace, delivers you from it by death. At best, life on earth is a field for progress and one should take advantage of it as best one can in order to reach as soon as possible the degree of perfection which will put an end to the ordeal by making it unnecessary.
  --
  This is why we shall have recourse to the four austerities which will result in four Liberations within us. The practice of these austerities will constitute a fourfold discipline or tapasya which can be defined as follows:
  1) Tapasya of love
  --
  This leads us quite naturally to Liberation in action. For, in ones action, one must be free from all social conventions, all moral prejudices. However, this does not mean that one should lead a life of licence and dissoluteness. On the contrary, one imposes on oneself a rule that is far stricter than all social rules, for it tolerates no hypocrisy and demands a perfect sincerity. Ones entire physical activity should be organised to help the body to grow in balance and strength and beauty. For this purpose, one must abstain from all pleasure-seeking, including sexual pleasure. For every sexual act is a step towards death. That is why from the most ancient times, in the most sacred and secret schools, this act was prohibited to every aspirant towards immortality. The sexual act is always followed by a longer or shorter period of unconsciousness that opens the door to all kinds of influences and causes a fall in consciousness. But if one wants to prepare oneself for the supramental life, one must never allow ones consciousness to slip into laxity and inconscience under the pretext of pleasure or even of rest and relaxation. One should find relaxation in force and light, not in darkness and weakness. Continence is therefore the rule for all those who aspire for progress. But especially for those who want to prepare themselves for the supramental manifestation, this continence must be replaced by a total abstinence, achieved not by coercion and suppression but by a kind of inner alchemy, as a result of which the energies that are normally used in the act of procreation are transmuted into energies for progress and integral transformation. It is obvious that for the result to be total and truly beneficial, all sexual impulses and desires must be eliminated from the mental and vital consciousness as well as from the physical will. All radical and durable transformation proceeds from within outwards, so that the external transformation is the normal, almost inevitable result of this process.
  A decisive choice has to be made between lending the body to Natures ends in obedience to her demand to perpetuate the race as it is, and preparing this same body to become a step towards the creation of the new race. For it is not possible to do both at the same time; at every moment one has to decide whether one wants to remain part of the humanity of yesterday or to belong to the superhumanity of tomorrow.
  --
  The Four Austerities and the Four Liberations - II
  The question of mental austerity immediately brings to mind long meditations leading to control of thought and culminating in inner silence. This aspect of yogic discipline is too well known to need dwelling upon. But there is another aspect of the subject which is usually given less attention, and that is control of speech. Apart from a very few exceptions, only absolute silence is set in opposition to loose talk. And yet it is a far greater and far more fruitful austerity to control ones speech than to abolish it altogether.
  --
  The Four Austerities and the Four Liberations - III
  Of all austerities the most difficult is the austerity of feelings and emotions, the tapasya of love.
  --
  This leads us quite naturally to the four Liberations which will be the concrete forms of this achievement. The Liberation of the feelings will be at the same time the Liberation from suffering, in a total realisation of the supramental oneness.
  The mental Liberation or Liberation from ignorance will establish in the being the mind of light or gnostic consciousness, whose expression will have the creative power of the Word.
  The vital Liberation or Liberation from desire gives the individual will the power to identify itself perfectly and consciously with the divine will and brings constant peace and serenity as well as the power which results from them.
  Finally, crowning all the others, comes the physical Liberation or Liberation from the law of material cause and effect. By a total self-mastery, one is no longer a slave of Natures laws which make men act according to subconscious or semi-conscious impulses and maintain them in the rut of ordinary life. With this Liberation one can decide in full knowledge the path to be taken, choose the action to be accomplished and free oneself from all blind determinism, so that nothing is allowed to intervene in the course of ones life but the highest will, the truest knowledge, the supramental consciousness.
  Bulletin, August 1953

1.08 - THE MASTERS BIRTHDAY CELEBRATION AT DAKSHINESWAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  M. (to himself): "How strange! This young man has developed the state of a paramahamsa. That is what the Master says now and then. Is there still a possibility of his falling into danger in spite of his high spiritual state? What an austere rule is laid down for a sdhu! He may slip from his ideal by associating intimately with women. How can an ordinary man expect to attain Liberation unless such a high ideal is set by holy men? The woman in question is very devout; but still there is danger. Now I understand why Chaitanya punished his disciple, the younger Haridas, so severely. In spite of his teacher's prohibition, Haridas conversed with a widow devotee. But he was a sannyasi.
  Therefore Chaitanya banished him. What a severe punishment! How hard is the rule for one who has accepted the life of renunciation! Again, what love the Master cherishes for this devotee! He is warning him even now, lest he should run into danger in the future."

1.08 - The Splitting of the Human Personality during Spiritual Training, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Theosophy
   person wards off a physical blow that is aimed at him. In the supersensible world, hatred becomes a visible phenomenon, but the clairvoyant can only perceive it in so far as he is able to project outwards the force lying in his feeling, just as the ordinary person directs outwards the receptive faculty of his eye. And what is said of hatred applies also to far more important phenomena of the physical world. The student can enter into conscious intercourse with them, thanks to the Liberation of the fundamental forces of his soul.
  Through the separation of the forces of thinking, feeling, and willing, the possibility of a three-fold aberration arises for anyone neglecting the injunctions given by esoteric science. Such an aberration can occur if the connecting threads are severed before the higher consciousness is sufficiently advanced to hold the reins and guide properly the separated forces into free and harmoniously combined activity. For as a rule, the three human soul-forces are not equally advanced in their development at any given period of life. In one person, thinking is ahead of feeling and willing; in a second, another soul-force has the upper hand over its companions. As long as the

1.08 - The Supreme Will, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  3:Whoever sincerely enters the path of works, must leave behind him the stage in which need and desire are the first law of our acts. For whatever desires still trouble his being, he must, if he accepts the high aim of Yoga, put them away from him into the hands of the Lord within us. The supreme Power will deal with them for the good of the sadhaka and for the good of all. In effect, we find that once this surrender is done, - always provided the rejection is sincere, - egoistic indulgence of desire may for some time recur under the continued impulse of past nature but only in order to exhaust its acquired momentum and to teach the embodied being in his most unteachable part, his nervous, vital, emotional nature, by the reactions of desire, by its grief and unrest bitterly contrasted with calm periods of the higher peace or marvellous movements of divine Ananda, that egoistic desire is not a law for the soul that seeks Liberation or aspires to its own original god-nature. Afterwards the element of desire in those impulsions will be thrown away or persistently eliminated by a constant denying and transforming pressure. Only the pure force of action in them (pravr.tti) justified by an equal delight in all work and result that is inspired or imposed from above will be preserved in the happy harmony of a final perfection. To act, to enjoy is the normal law and right of the nervous being; but to choose by personal desire its action and enjoyment is only its ignorant will, not its right. Alone the supreme and universal Will must choose; action must change into a dynamic movement of that Will; enjoyment must be replaced by the play of a pure spiritual Ananda. All personal will is either a temporary delegation from on high or a usurpation by the ignorant Asura.
  4:The social law, that second term of our progress, is a means to which the ego is subjected in order that it may learn discipline by subordination to a wider collective ego. This law may be quite empty of any moral content and may express only the needs or the practical good of the society as each society conceives it. Or it may express those needs and that good, but modified and coloured and supplemented by a higher moral or ideal law. It is binding on the developing but not yet perfectly developed individual in the shape of social duty, family obligation, communal or national demand, so long as it is not in conflict with his growing sense of the higher Right. But the sadhaka of the Karmayoga will abandon this also to the Lord of works. After he has made this surrender, his social impulses and judgments will, like his desires, only be used for their exhaustion or, it may be, so far as they are still necessary for a time to enable him to identify his lower mental nature with mankind in general or with any grouping of mankind in its works and hopes and aspirations. But after that brief time is over, they will be withdrawn and a divine government will alone abide. He will be identified with the Divine and with others only through the divine consciousness and not through the mental nature.

1.08 - THINGS THE GERMANS LACK, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  closed at the thought of the "Wars of Liberation." At the very moment
  when Germany arose as a great power in the world of politics, France

1.08 - Worship of Substitutes and Images, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
  The same ideas apply to the worship of the Pratimas as to that of the Pratikas; that is to say, if the image stands for a god or a saint, the worship is not the result of Bhakti, and does not lead lo Liberation; but if it stands for the one God, the worship thereof will bring both Bhakti and Mukti. Of the principal religions of the world we see Vedantism, Buddhism, and certain forms of Christianity freely using images; only two religions, Mohammedanism and Protestantism, refuse such help. Yet the Mohammedans use the grave of their saints and martyrs almost in the place of images; and the Protestants, in rejecting all concrete helps to religion, are drifting away every year farther and farther from spirituality till at present there is scarcely any difference between the advanced Protestants and the followers of August Comte, or agnostics who preach ethics alone. Again, in Christianity and Mohammedanism whatever exists of image worship is made to fall under that category in which the Pratika or the Pratima is worshipped in itself, but not as a "help to the vision" (Drishtisaukaryam) of God; therefore it is at best only of the nature of ritualistic Karmas and cannot produce either Bhakti or Mukti. In this form of image-worship, the allegiance of the soul is given to other things than Ishvara, and, therefore, such use of images, or graves, or temples, or tombs, is real idolatry; it is in itself neither sinful nor wicked it is a rite a Karma, and worshippers must and will get the fruit thereof.
  next chapter: 1.09 - The Chosen Ideal

1.096 - Powers that Accrue in the Practice, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  The last one is called arthavatva, the purpose for which they exist. Everything exists for the Liberation of the spirit. That was pointed out in sutras we studied earlier. Bhogpavargrtham dyam (II.18): The whole universe has been manifest for the purpose of providing the field of experience for the individuals therein, in order that they may gain salvation, ultimately, through experiences of this kind. These are the five aspects of the five elements, and we concentrate and do samyama on them.
  Then what happens? Patanjali says one gets eight siddhis: anima, mahima, laghima, garima, prapti, prakamya, istava and vasitva. These are the eight powers that one gains by a control one acquires over the elements. If we hear what these eight siddhis are, we will leap in ecstasy. We can become small like a fibre of cotton, and we can become big like an iron hill as heavy as we can conceive, and as light as can be lifted up in the air and have the capacity to manipulate anything in the world in any manner whatsoever. Anima is the power by which one becomes very small. Mahima is the power by which one becomes very big. Laghima is the power by which one becomes very light. Garima is the power by which one becomes very heavy. Prapti is the power by which one can contact anything anywhere, whatever be the distance of that object. Prakamya is the capacity to fulfil any wish that is in the mind. Isatva is the capacity to bring anyone under ones subjection. And vasitva is the mastery over the whole universe. These are the powers, says Patanjali, that one can get by samyama on the five elements.
  --
  The character of grasping an object is called grahana. The way in which the eyes see, the ears hear, etc. that manner of the senses operating upon objects is called grahana. Svarupa is the senses themselves, independent of these functions. Apart from the functions that the senses perform, they have a nature of their own. That independent nature of the senses, apart from their activity, is called svarupa. Asmita is the I-principle that controls the operation of the five senses. It is the ego principle which organises the activities of the different senses and focuses them on a particular object. That means to say, the higher controls the lower, and the higher includes the lower. Ultimately, it is the I-principle that is the reason behind the working of the senses. Thus, if we can grasp the meaning of this ego, the meaning of the senses also is clear. The fourth one is anvaya. That is similar to the fourth aspect in respect of the power of the five elements namely, the operation of the gunas. The three gunas sattva, rajas and tamas of prakriti are the rudimentary principles behind the senses and also the ahamkara tattva, or I-principle. Arthavattva is the purpose of the activity of the senses which is, again, to bring about experience for the purpose of the Liberation of the spirit. With these connotations of the activities of the senses, one can concentrate, do samyama on the senses themselves, and the senses come under ones control. Grahaa svarpa asmita anvay arthavattva sayamat indriyajaya (III.48).
  Then the sutra, tata manojavitva vikaraabhva pradhnajaya ca (III.49), tells us that the mind becomes powerful and it can carry the body, like a rocket, to any place. That is called manojavitvam: one can fly as fast as the mind flies. Vikranabhava is another perfection that is said to follow. Vikranabhava means the capacity to reach any object, at any distance, and manipulate it in the manner required, according to the wish of the yogi. Again, this is another part of grahsya samapatti, or the power that one gains over the elements.
  --
  The powers are not really miracles as most people think. They are revelations of the forces of nature which are hidden, through which one passes when one rises from one realm to another realm. In each realm a particular law operates, just as different laws operate in different countries. When one gains entry into a particular realm, one becomes one with the law that operates in that realm; and to a lower realm, that upper law looks like a miracle. The aim of yoga is the Liberation of the spirit. The highest perfections are not control of the elements, or bodily perfection, etc., as mentioned. The eight siddhis etc. are not the aim of yoga. Rather, they are obstacles if they are independently aimed at. The purpose is Cosmic-consciousness, which also is an incidental experience to the last stage which is called Liberation, or moksha. Omnipotence, omniscience and omnipresence are the last powers that come to a person. That is Ishvara shakti: entering into the mind of a yogi. That is the last perfection, and is connected with the Pure Spirit, or the purusha.
  These perfections come in various ways: sometimes without ones knowing that they have come, or sometimes they become objects of ones mental awareness. All people are not of the same kind. Every yogi is a specific character by himself or herself, so we cannot compare one with the other. Though many people may practise a similar technique of meditation, the experiences will not be uniform; they will vary because of the peculiarity or novelty of the physical and the mental strain of the individual concerned. These powers and experiences are the reactions set up in the personality of the yogi by the powers of nature as a whole, and inasmuch as the individualities of the yogis vary in the structure and the makeup of their organism, the reactions also vary in nature. Hence, experiences vary. Sometimes we may see light, sometimes we may not see light, and so on.

1.097 - Sublimation of Object-Consciousness, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  In about four sutras we are given the final touches of the practice of samyama for the Liberation of the spirit. They are very concisely treated inasmuch as many of the details have already been furnished in the Samadhi Pada itself, and there is no need to reiterate all those various aspects that have been touched upon in the relevant sutras in the first pada.
  The particular type of meditation that is directly responsible for the Liberation of the soul is meditation on the purusha, as the sutra tells us. Sattva puruayo atyantsamkrayo pratyaya aviea bhoga parr thatvt svrthasayamt puruajnam (III.36), says the sutra. The knowledge of the purusha is the knowledge of the Absolute. This comes by meditation on the purusha as the Ultimate Principle. No other kind of meditation can lead to Liberation, though it can lead to various experiences, or powers. Also, it is the most difficult type of meditation because it requires qualifications not merely of the will or the thought, but also of the moral consciousness and the emotions. All these are known to us, as they have been described earlier.
  There is a total disparity of character between the pure state of the purusha and the conditions of ordinary perception through the mind. In other words, there is a great difference between the status of consciousness in the state of the pure purusha and the condition of consciousness in ordinary world awareness. The present state of our mind is quite different and utterly opposed to the state of consciousness expected in the state of the purusha, or the Ultimate Subject. It is difficult to conceive the nature of the two types of awareness and, therefore, we cannot understand what the difference is. Even the best of minds can fumble here on account of a subtle desire to transpose the characters of world perception to spiritual consciousness.

1.09 - ADVICE TO THE BRAHMOS, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "Ignorance lasts as long as one has ego. There can be no Liberation so long as the ego remains. 'O God, Thou art the Doer and not I'-that is knowledge.
  "By being lowly one can rise high. The chatak bird makes its nest on low ground, but it soars very high in the sky. Cultivation is not possible on high land; in low land water accumulates and makes cultivation possible.
  --
  "There are two classes of perfect souls: those who attain perfection through spiritual practice, and those who attain it through the grace of God. Some farmers irrigate their fields with great labour. Only then can they grow crops. But there are some who do not have to irrigate at all; their fields are flooded by rain. They don't have to go to the trouble of drawing water. One must practise spiritual discipline laboriously, in order to avoid the clutches of maya. Those who attain Liberation through the grace of God do not have to labour. But they are few indeed.
  The everperfect

1.09 - Concentration - Its Spiritual Uses, #Raja-Yoga, #Swami Vivkenanda, #unset
  Samadhi is divided into two varieties. One is called the Samprajnta, and the other the Asamprajnta. In the Samprajnata Samadhi come all the powers of controlling nature. It is of four varieties. The first variety is called the Savitarka, when the mind meditates upon an object again and again, by isolating it from other objects. There are two sorts of objects for meditation in the twenty-five categories of the Sankhyas, (1) the twenty-four insentient categories of Nature, and (2) the one sentient Purusha. This part of Yoga is based entirely on Sankhya philosophy, about which I have already told you. As you will remember, egoism and will and mind have a common basis, the Chitta or the mind-stuff, out of which they are all manufactured. The mind-stuff takes in the forces of nature, and projects them as thought. There must be something, again, where both force and matter are one. This is called Avyakta, the unmanifested state of nature before creation, and to which, after the end of a cycle, the whole of nature returns, to come out again after another period. Beyond that is the Purusha, the essence of intelligence. Knowledge is power, and as soon as we begin to know a thing, we get power over it; so also when the mind begins to meditate on the different elements, it gains power over them. That sort of meditation where the external gross elements are the objects is called Savitarka. Vitarka means question; Savitarka, with question, questioning the elements, as it were, that they may give their truths and their powers to the man who meditates upon them. There is no Liberation in getting powers. It is a worldly search after enjoyments, and there is no enjoyment in this life; all search for enjoyment is vain; this is the old, old lesson which man finds so hard to learn. When he does learn it, he gets out of the universe and becomes free. The possession of what are called occult powers is only intensifying the world, and in the end, intensifying suffering. Though as a scientist Patanjali is bound to point out the possibilities of this science, he never misses an opportunity to warn us against these powers.
  Again, in the very same meditation, when one struggles to take the elements out of time and space, and think of them as they are, it is called Nirvitarka, without question. When the meditation goes a step higher, and takes the Tanmatras as its object, and thinks of them as in time and space, it is called Savichra, with discrimination; and when in the same meditation one eliminates time and space, and thinks of the fine elements as they are, it is called Nirvichra, without discrimination. The next step is when the elements are given up, both gross and fine, and the object of meditation is the interior organ, the thinking organ. When the thinking organ is thought of as bereft of the qualities of activity and dullness, it is then called Snanda, the blissful Samadhi. When the mind itself is the object of meditation, when meditation becomes very ripe and concentrated, when all ideas of the gross and fine materials are given up, when the Sattva state only of the Ego remains, but differentiated from all other objects, it is called Ssmita Samadhi. The man who has attained to this has attained to what is called in the Vedas "bereft of body". He can think of himself as without his gross body; but he will have to think of himself as with a fine body. Those that in this state get merged in nature without attaining the goal are called Prakritilayas, but those who do not stop even there reach the goal, which is freedom.
  --
  This is the perfect superconscious Asamprajnata Samadhi, the state which gives us freedom. The first state does not give us freedom, does not liberate the soul. A man may attain to all powers, and yet fall again. There is no safeguard until the soul goes beyond nature. It is very difficult to do so, although the method seems easy. The method is to meditate on the mind itself, and whenever thought comes, to strike it down, allowing no thought to come into the mind, thus making it an entire vacuum. When we can really do this, that very moment we shall attain Liberation. When persons without training and preparation try to make their minds vacant, they are likely to succeed only in covering themselves with Tamas, the material of ignorance, which makes the mind dull and stupid, and leads them to think that they are making a vacuum of the mind. To be able to really do that is to manifest the greatest strength, the highest control. When this state, Asamprajnata, superconsciousness, is reached, the Samadhi becomes seedless. What is meant by that? In a concentration where there is consciousness, where the mind succeeds only in quelling the waves in the Chitta and holding them down, the waves remain in the form of tendencies. These tendencies (or seeds) become waves again, when the time comes. But when you have destroyed all these tendencies, almost destroyed the mind, then the Samadhi becomes seedless; there are no more seeds in the mind out of which to manufacture again and again this plant of life, this ceaseless round of birth and death.
  You may ask, what state would that be in which there is no mind, there is no knowledge? What we call knowledge is a lower state than the one beyond knowledge. You must always bear in mind that the extremes look very much alike. If a very low vibration of ether is taken as darkness, an intermediate state as light, very high vibration will be darkness again. Similarly, ignorance is the lowest state, knowledge is the middle state, and beyond knowledge is the highest state, the two extremes of which seem the same. Knowledge itself is a manufactured something, a combination; it is not reality.
  --
  These are they who do not want the position of gods or even that of rulers of cycles. They attain to Liberation.
  21. Success is speedy for the extremely energetic.
  --
  These do not destroy the seeds of past actions, and thus cannot give Liberation, but what they bring to the Yogi is stated in the following aphorism.
  -

1.09 - Legend of Lakshmi, #Vishnu Purana, #Vyasa, #Hinduism
  "We glorify him who is all things; the lord supreme over all; unborn, imperishable; the protector of the mighty ones of creation; the unperceived, indivisible Nārāyaṇa; the smallest of the smallest, the largest of the largest, of the elements; in whom are all things, from whom are all things; who was before existence; the god who is all beings; who is the end of ultimate objects; who is beyond final spirit, and is one with supreme soul; who is contemplated as the cause of final Liberation by sages anxious to be free; in whom are not the qualities of goodness, foulness, or darkness, that belong to undeveloped nature. May that purest of all pure spirits this day be propitious to us. May that Hari be propitious to us, whose inherent might is not an object of the progressive chain of moments or of days, that make up time. May he who is called the supreme god, who is not in need of assistance, Hari, the soul of all embodied substance, be favourable unto us. May that Hari, who is both cause and effect; who is the cause of cause, the effect of effect; he who is the effect of successive effect; who is the effect of the effect of the effect himself; the product of the effect of the effect of the effect, or elemental substance; to him I bow[5]. The cause of the cause; the cause of the cause of the cause; the cause of them all; to him I bow. To him who is the enjoyer and thing to be enjoyed; the creator and thing to be created; who is the agent and the effect; to that supreme being I bow. The infinite nature of Viṣṇu is pure, intelligent, perpetual, unborn, undecayable, inexhaustible, inscrutable, immutable; it is neither gross nor subtile, nor capable of being defined: to that ever holy nature of Viṣṇu I bow. To him whose faculty to create the universe abides in but a part of but the ten-millionth part of him; to him who is one with the inexhaustible supreme spirit, I bow: and to the glorious nature of the supreme Viṣṇu, which nor gods, nor sages, nor I, nor Śa
  kara apprehend; that nature which the Yogis, after incessant effort, effacing both moral merit and demerit, behold to be contemplated in the mystical monosyllable Om: the supreme glory of Viṣṇu, who is the first of all; of whom, one only god, the triple energy is the same with Brahmā, Viṣṇu, and Śiva: oh lord of all, great soul of all, asylum of all, undecayable, have pity upon thy servants; oh Viṣṇu, be manifest unto us."
  --
  "I bow down to Śrī, the mother of all beings, seated on her lotus throne, with eyes like full-blown lotuses, reclining on the breast of Viṣṇu. Thou art Siddhi (superhuman power): thou art Swadhā and Svāhā: thou art ambrosia (Sudhā), the purifier of the universe: thou art evening, night, and dawn: thou art power, faith, intellect: thou art the goddess of letters (Sarasvatī). Thou, beautiful goddess, art knowledge of devotion, great knowledge, mystic knowledge, and spiritual knowledge[9]; which confers eternal Liberation. Thou art the science of reasoning, the three Vedas, the arts and sciences[10]: thou art moral and political science. The world is peopled by thee with pleasing or displeasing forms. Who else than thou, oh goddess, is seated on that person of the god of gods, the wielder of the mace, which is made up of sacrifice, and contemplated by holy ascetics? Abandoned by thee, the three worlds were on the brink of ruin; but they have been reanimated by thee. From thy propitious gaze, oh mighty goddess, men obtain wives, children, dwellings, friends, harvests, wealth. Health and strength, power, victory, happiness, are easy of attainment to those upon whom thou smilest. Thou art the mother of all beings, as the god of gods, Hari, is their father; and this world, whether animate or inanimate, is pervaded by thee and Viṣṇu. Oh thou who purifiest all things, forsake not our treasures, our granaries, our dwellings, our dependants, our persons, our wives: abandon not our children, our friends, our lineage, our jewels, oh thou who abidest on the bosom of the god of gods. They whom thou desertest are forsaken by truth, by purity, and goodness, by every amiable and excellent quality; whilst the base and worthless upon whom thou lookest favourably become immediately endowed with all excellent qualifications, with families, and with power. He on whom thy countenance is turned is honourable, amiable, prosperous, wise, and of exalted birth; a hero of irresistible prowess: but all his merits and his advantages are converted into worthlessness from whom, beloved of Viṣṇu, mother of the world, thou avertest thy face. The tongues of Brahmā, are unequal to celebrate thy excellence. Be propitious to me, oh goddess, lotus-eyed, and never forsake me more." Being thus praised, the gratified Śrī, abiding in all creatures, and heard by all beings, replied to the god of a hundred rites (Śatakratu); "I am pleased, monarch of the gods, by thine adoration. Demand from me what thou desirest: I have come to fulfil thy wishes." "If, goddess," replied Indra, "thou wilt grant my prayers; if I am worthy of thy bounty; be this my first request, that the three worlds may never again be deprived of thy presence. My second supplication, daughter of ocean, is, that thou wilt not forsake him who shall celebrate thy praises in the words I have addressed to thee." "I will not abandon," the goddess answered, "the three worlds again: this thy first boon is granted; for I am gratified by thy praises: and further, I will never turn my face away from that mortal who morning and evening shall repeat the hymn with which thou hast addressed me."
  Parāśara proceeded:-
  --
  ga, and Kūrma Purāṇas. The Vāyu and Padma have much the same narrative as that of our text; and so have the Agni and Bhāgavata, except that they refer only briefly to the anger of Durvāsas, without narrating the circumstances; indicating their being posterior, therefore, to the original tale. The part, however, assigned to Durvāsas appears to be an embellishment added to the original, for no mention of him occurs in the Matsya P. nor even in the Hari Vaṃśa, neither does it occur in what may be considered the oldest extant versions of the story, those of the Rāmāyana and Mahābhārata: both these ascribe the occurrence to the desire of the gods and Daityas to become immortal. The Matsya assigns a similar motive to the gods, instigated by observing that the Daityas slain by them in battle were restored to life by Śukra with the Sañjīvinī, or herb of immortality, which he had discovered. The account in the Hari Vaṃśa is brief and obscure, and is explained by the commentator as an allegory, in which the churning of the ocean typifies ascetic penance, and the ambrosia is final Liberation: but this is mere mystification. The legend of the Rāmāyana is translated, vol. I. p. 410. of the Serampore edition; and that of the Mahābhārata by Sir C. Wilkins, in the notes to his translation of the Bhāgavata Gītā. See also the original text, Cal. ed. p. 40. It has been presented to general readers in a more attractive form by my friend H. M. Parker, in his Draught of Immortality, printed with other poems, Lond. 1827. The Matsya P. has many of the stanzas of the Mahābhārata interspersed with others. There is some variety in the order and number of articles produced from the ocean. As I have observed elsewhere (Hindu Theatre, I. 59. Lond. ed.), the popular enumeration is fourteen; but the Rāmāyana specifies but nine; the Mahābhārata, nine; the Bhāgavata, ten; the Padma, nine; the Vāyu, twelve; the p. 78 Matsya, perhaps, gives the whole number. Those in which most agree, are, 1. the Hālāhala or Kālakūta poison, swallowed by Śiva: 2. Vārunī or Surā, the goddess of wine, who being taken by the gods, and rejected by the Daityas, the former were termed Suras, and the latter Asuras: 3. the horse Uccaiśśravas, taken by Indra: 4. Kaustubha, the jewel worn by Viṣṇu: 5. the moon: 6. Dhanwantari, with the Amrita in his Kamaṇḍalu, or vase; and these two articles are in the Vāyu considered as distinct products: 7. the goddess Padmā or Śrī: 8. the Apsarasas, or nymphs of heaven: 9. Surabhi, or the cow of plenty: 10. the Pārijāta tree, or tree of heaven: 11. Airāvata, the elephant taken by Indra. The Matsya adds, 12. the umbrella taken by Varuna: 13. the earrings taken by Indra, and given to Aditī: and apparently another horse, the white horse of the sun: or the number may be completed by counting the Amrita separately from Dhanwantari. The number is made up in the popular lists by adding the bow and the conch of Viṣṇu; but there does not seem to be any good authority for this, and the addition is a sectarial one: so is that of the Tulaśī tree, a plant sacred to Kṛṣṇa, which is one of the twelve specified by the Vāyu P. The Uttara Khanda of the Padma P. has a peculiar enumeration, or, Poison; Jyeṣṭhā or Alakṣmī, the goddess of misfortune, the elder born to fortune; the goddess of wine; Nidrā, or sloth; the Apsarasas; the elephant of Indra; Lakṣmī; the moon; and the Tulaśī plant. The reference to Mohinī, the female form assumed by Viṣṇu, is very brief in our text; and no notice is taken of the story told in the Mahābhārata and some of the Purāṇas, of the Daitya Rāhu's insinuating himself amongst the gods, and obtaining a portion of the Amrita: being beheaded for this by Viṣṇu, the head became immortal, in consequence of the Amrita having reached the throat, and was transferred as a constellation to the skies; and as the sun and moon detected his presence amongst the gods, Rāhu pursues them with implacable hatred, and his efforts to seize them are the causes of eclipses; Rāhu typifying the ascending and descending nodes. This seems to be the simplest and oldest form of the legend. The equal immortality of the body, under the name Ketu, and his being the cause of meteorical phenomena, seems to have been an after-thought. In the Padma and Bhāgavata, Rāhu and Ketu are the sons of Sinhikā, the wife of the Dānava Viprachitti.
  [9]: The four Vidyās, or branches of knowledge, are said to be, Yajña vidyā, knowledge or performance of religious rites; Mahā vidyā, great knowledge, the worship of the female principle, or Tāntrika worship; Guhya vidyā, knowledge of mantras, mystical prayers, and incantations; and Ātma vidyā, knowledge of soul, true wisdom.

WORDNET



--- Overview of noun liberation

The noun liberation has 3 senses (first 1 from tagged texts)
                  
1. (1) liberation, release, freeing ::: (the act of liberating someone or something)
2. liberation ::: (the attempt to achieve equal rights or status; "she worked for women's liberation")
3. dismissal, dismission, discharge, firing, liberation, release, sack, sacking ::: (the termination of someone's employment (leaving them free to depart))


--- Synonyms/Hypernyms (Ordered by Estimated Frequency) of noun liberation

3 senses of liberation                        

Sense 1
liberation, release, freeing
   => accomplishment, achievement
     => action
       => act, deed, human action, human activity
         => event
           => psychological feature
             => abstraction, abstract entity
               => entity

Sense 2
liberation
   => attempt, effort, endeavor, endeavour, try
     => activity
       => act, deed, human action, human activity
         => event
           => psychological feature
             => abstraction, abstract entity
               => entity

Sense 3
dismissal, dismission, discharge, firing, liberation, release, sack, sacking
   => termination, ending, conclusion
     => change of state
       => change
         => action
           => act, deed, human action, human activity
             => event
               => psychological feature
                 => abstraction, abstract entity
                   => entity


--- Hyponyms of noun liberation

2 of 3 senses of liberation                      

Sense 1
liberation, release, freeing
   => jail delivery
   => deregulation, deregulating
   => relief
   => unsnarling, untangling, disentanglement, extrication
   => emancipation
   => clearing
   => manumission
   => parole
   => probation

Sense 3
dismissal, dismission, discharge, firing, liberation, release, sack, sacking
   => superannuation
   => conge, congee
   => removal
   => deactivation, inactivation
   => honorable discharge
   => dishonorable discharge
   => Section Eight


--- Synonyms/Hypernyms (Ordered by Estimated Frequency) of noun liberation

3 senses of liberation                        

Sense 1
liberation, release, freeing
   => accomplishment, achievement

Sense 2
liberation
   => attempt, effort, endeavor, endeavour, try

Sense 3
dismissal, dismission, discharge, firing, liberation, release, sack, sacking
   => termination, ending, conclusion




--- Coordinate Terms (sisters) of noun liberation

3 senses of liberation                        

Sense 1
liberation, release, freeing
  -> accomplishment, achievement
   => beachhead, foothold
   => cakewalk
   => feat, effort, exploit
   => masterpiece
   => masterstroke
   => credit
   => performance
   => record, track record
   => fait accompli, accomplished fact
   => going, sledding
   => arrival, reaching
   => close call, close shave, squeak, squeaker, narrow escape
   => attainment
   => liberation, release, freeing
   => base on balls, walk, pass
   => haymaking
   => face saver, face saving
   => recruitment, enlisting
   => smooth

Sense 2
liberation
  -> attempt, effort, endeavor, endeavour, try
   => batting
   => best
   => worst
   => bid, play
   => crack, fling, go, pass, whirl, offer
   => essay
   => foray
   => contribution, part, share
   => liberation
   => mug's game
   => power play, squeeze play, squeeze
   => seeking
   => shot, stab
   => shot
   => striving, nisus, pains, strain
   => struggle, battle
   => takeover attempt
   => test, trial, run
   => test, trial

Sense 3
dismissal, dismission, discharge, firing, liberation, release, sack, sacking
  -> termination, ending, conclusion
   => abort
   => demonetization, demonetisation
   => release, tone ending
   => completion, culmination, closing, windup, mop up
   => retirement
   => relinquishment, relinquishing
   => dissolution, breakup
   => overthrow
   => adjournment, dissolution
   => dismissal, dismission, discharge, firing, liberation, release, sack, sacking
   => destruction, devastation
   => killing, kill, putting to death
   => abolition, abolishment
   => liquidation, settlement
   => withdrawal, drug withdrawal
   => closure, closedown, closing, shutdown
   => extinction, extinguishing, quenching
   => fade, disappearance
   => abortion
   => deactivation, defusing
   => discontinuance, discontinuation




--- Grep of noun liberation
armenian secret army for the liberation of armenia
army for the liberation of rwanda
deliberation
democratic front for the liberation of palestine
gay liberation movement
irish national liberation army
islamic jihad for the liberation of palestine
liberation
liberation theology
liberation tigers of tamil eelam
moro islamic liberation front
national liberation army
national liberation front of corsica
palestine liberation front
palestine liberation organization
people's liberation army
popular democratic front for the liberation of palestine
popular front for the liberation of palestine
popular front for the liberation of palestine-general command
revolutionary people's liberation front
revolutionary people's liberation party
women's liberation movement



IN WEBGEN [10000/961]

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Yasser Arafat ::: Born: August 24, 1929; Died: November 11, 2004; Occupation: Former Chairman of the Palestine Liberation Organization;
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https://www.goodreads.com/book/show/22169598-handbook-of-research-on-transformative-online-education-and-liberation
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https://www.goodreads.com/book/show/2279235.The_Politics_of_Liberation_in_South_Sudan
https://www.goodreads.com/book/show/23168485-the-paradox-of-liberation
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https://www.goodreads.com/book/show/23317914-animal-liberation-and-atheism
https://www.goodreads.com/book/show/2516768.Transgender_Liberation
https://www.goodreads.com/book/show/25330220-from-blacklivesmatter-to-black-liberation
https://www.goodreads.com/book/show/261144.Ego_Attachment_and_Liberation
https://www.goodreads.com/book/show/271654.A_Black_Theology_of_Liberation
https://www.goodreads.com/book/show/28422551-anarchist-revolution-and-the-liberation-of-women
https://www.goodreads.com/book/show/28502359-the-new-gay-liberation
https://www.goodreads.com/book/show/28962883-the-liberation
https://www.goodreads.com/book/show/29232459-the-liberation
https://www.goodreads.com/book/show/29380.Animal_Liberation
https://www.goodreads.com/book/show/30122191-the-dialectics-of-liberation
https://www.goodreads.com/book/show/305758.The_Teenage_Liberation_Handbook
https://www.goodreads.com/book/show/3063090.Strategic_Action_for_Animals_A_Handbook_on_Strategic_Movement_Building__Organizing__and_Activism_for_Animal_Liberation
https://www.goodreads.com/book/show/31248472-the-buddha-womb-and-the-way-to-liberation
https://www.goodreads.com/book/show/3370769-the-dialectics-of-liberation
https://www.goodreads.com/book/show/349622.An_Essay_on_Liberation
https://www.goodreads.com/book/show/35847057-entheogenic-liberation
https://www.goodreads.com/book/show/36159937-the-great-liberation
https://www.goodreads.com/book/show/36317509-liberation
https://www.goodreads.com/book/show/38193989-the-great-liberation
https://www.goodreads.com/book/show/421009.Liberation_Upon_Hearing_in_the_Between
https://www.goodreads.com/book/show/42201384-the-liberation-of-paris
https://www.goodreads.com/book/show/43681074-steps-to-liberation
https://www.goodreads.com/book/show/45090713-k-at-liberation
https://www.goodreads.com/book/show/456189.The_Dynamics_of_Rational_Deliberation
https://www.goodreads.com/book/show/553051.Liberation_Sociology
https://www.goodreads.com/book/show/5594205-spiritual-liberation
https://www.goodreads.com/book/show/565692.Liberation_Theology_and_Sexuality
https://www.goodreads.com/book/show/5760300-redneck-liberation
https://www.goodreads.com/book/show/5874618-toward-psychologies-of-liberation
https://www.goodreads.com/book/show/5894271-national-liberation
https://www.goodreads.com/book/show/604500.Natural_Liberation
https://www.goodreads.com/book/show/604555.Liberation_Movements
https://www.goodreads.com/book/show/729786.The_liberation_of_the_Jew
https://www.goodreads.com/book/show/746847.Liberation_Theology_After_the_End_of_History
https://www.goodreads.com/book/show/78218.The_Liberation_of_Gabriel_King
https://www.goodreads.com/book/show/7998835.Mary_Anita_And_The_Second_Liberation_In_Kenya
https://www.goodreads.com/book/show/825482.The_Jewel_Ornament_of_Liberation
https://www.goodreads.com/book/show/83381.Terrorists_or_Freedom_Fighters__Reflections_on_the_Liberation_of_Animals
https://www.goodreads.com/book/show/8375220-the-jewel-ornament-of-liberation
https://www.goodreads.com/book/show/8603332-cotton-patch-parables-of-liberation
https://www.goodreads.com/book/show/861700.Liberation_Imagination_and_the_Black_Panther_Party
https://www.goodreads.com/book/show/9182368-the-liberation-of-alice-love
https://www.goodreads.com/book/show/9456835-liberation
https://www.goodreads.com/book/show/966879.Islamic_Liberation_Theology
https://familypedia.wikia.org/wiki/File:Liberation_of_Eindhoven_02.jpg
https://military.wikia.org/wiki/Category:National_liberation_armies
https://military.wikia.org/wiki/Category:People's_Liberation_Army_Marine_Corps
https://military.wikia.org/wiki/File:The_Liberation_of_Bergen-belsen_Concentration_Camp,_April_1945_BU4031.jpg
https://military.wikia.org/wiki/Korean_Liberation_Army
https://military.wikia.org/wiki/Liberation_of_Paris
https://military.wikia.org/wiki/Military_history_of_Italy_during_World_War_II#Civil_War.2C_Allied_advance_and_Liberation
https://military.wikia.org/wiki/People%27s_Liberation_Army_Marine_Corps
https://military.wikia.org/wiki/People's_Liberation_Army
https://military.wikia.org/wiki/People's_Liberation_Army_Ground_Force
https://military.wikia.org/wiki/People's_Liberation_Army_Macau_Garrison
https://military.wikia.org/wiki/People's_Liberation_Army_Marine_Corps
https://military.wikia.org/wiki/People's_Liberation_Army_Militia
https://military.wikia.org/wiki/People's_Liberation_Army_Navy_Marine_Corps
https://military.wikia.org/wiki/Rape_during_the_liberation_of_France
https://military.wikia.org/wiki/Rape_during_the_liberation_of_Poland
https://military.wikia.org/wiki/Russian_Liberation_Army
https://military.wikia.org/wiki/Sandinista_National_Liberation_Front
https://military.wikia.org/wiki/Symbionese_Liberation_Army
https://military.wikia.org/wiki/Uganda_National_Liberation_Front
https://military.wikia.org/wiki/Ukrainian_Liberation_Army
https://religion.wikia.org/wiki/Black_liberation_theology
https://religion.wikia.org/wiki/Black_liberation_theology#Black_Theology_Books
https://religion.wikia.org/wiki/Black_liberation_theology#James_Cone.2C_PhD
https://religion.wikia.org/wiki/Black_liberation_theology#Liberation_Theology
https://religion.wikia.org/wiki/Black_liberation_theology#References
https://religion.wikia.org/wiki/Black_liberation_theology#Reverend_Jeremiah_Wright
https://religion.wikia.org/wiki/Black_liberation_theology#Ties_To_Marxism
https://religion.wikia.org/wiki/Buddhism#Liberation
https://religion.wikia.org/wiki/Damaskinos_(Papandreou)_of_Athens#After_the_Liberation
https://religion.wikia.org/wiki/History_of_Christian_theology#Liberation_theology
https://religion.wikia.org/wiki/History_of_Roman_Catholicism_in_Hispano-America#Liberation_theology
https://religion.wikia.org/wiki/History_of_the_Catholic_Church#Liberation_theology
https://religion.wikia.org/wiki/Liberation_Rite_of_Water_and_Land
https://religion.wikia.org/wiki/Liberation_theology
https://religion.wikia.org/wiki/Noble_Eightfold_Path#Right_knowledge_and_right_liberation
https://religion.wikia.org/wiki/Outline_of_"In_the_Buddha's_Words"#The_Path_to_Liberation
https://religion.wikia.org/wiki/Talk:Black_liberation_theology
auromere - four-austerities-and-four-liberation
Integral World - The Liberation of Andrew Cohen, How Devoted Disciples Can Enlighten Their Guru, David Lane
Empty Spaces: Liberation Upon Hearing
From F#@king Up to Waking Up: A Tale of Addiction, Volition, and Liberation
Liberation Upon Seeing
The Need for Men’s Liberation
dedroidify.blogspot - illuminatus-excerpt-liberation
wiki.auroville - Liberation
Dharmapedia - Bangladesh_Liberation_War
Dharmapedia - Category:Bangladesh_Liberation_War
Dharmapedia - Muslim_United_Liberation_Tigers_of_Assam
Dharmapedia - Rape_during_the_Bangladesh_Liberation_War
Stanford Encyclopedia of Philosophy - liberation
https://tvtropes.org/pmwiki/pmwiki.php/Film/IfATreeFallsAStoryOfTheEarthLiberationFront
https://tvtropes.org/pmwiki/pmwiki.php/Laconic/SlaveLiberation
https://tvtropes.org/pmwiki/pmwiki.php/Main/SlaveLiberation
https://tvtropes.org/pmwiki/pmwiki.php/Main/SuffrageAndPoliticalLiberation
https://tvtropes.org/pmwiki/pmwiki.php/VideoGame/AceCombat6FiresOfLiberation
https://tvtropes.org/pmwiki/pmwiki.php/VideoGame/AssassinsCreedIIILiberation
https://tvtropes.org/pmwiki/pmwiki.php/VideoGame/KillzoneLiberation
https://tvtropes.org/pmwiki/pmwiki.php/VideoGame/ShinMegamiTenseiLiberationDx2
https://en.wikiquote.org/wiki/Black_Power:_The_Politics_of_Liberation
https://en.wikiquote.org/wiki/Category:Black_Liberation_Army
https://en.wikiquote.org/wiki/Category:Liberation_Theology
https://en.wikiquote.org/wiki/Deliberation
https://en.wikiquote.org/wiki/File:Assen_Deliberation-Overleg3_Bert_Kiewiet.jpg
https://en.wikiquote.org/wiki/File:Buchenwald_Slave_Laborers_Liberation.jpg
https://en.wikiquote.org/wiki/File:Soldiers_of_the_Chinese_People%27s_Liberation_Army_-_2011.jpg
https://en.wikiquote.org/wiki/Liberation
https://en.wikiquote.org/wiki/Liberation_theology
Your Mommy Kills Animals(2007) - Your Mommy Kills Animals is an American 2007 documentary film written and directed by Curt Johnson. Filmed in several locations across the United States, the film is about the animal liberation movement and takes its name from a 2003 PETA comic book of the same name. The film was picked up for distr...
Women In Revolt(1971) - This film is a satire of the women's liberation movement, staring a trio of female impersonators. Candy is an aloof heiress caught in an unhappy relationship with her brother. Jackie is a virginal intellectual who believes women are oppressed in contemporary American society. And Holly is a nymphoma...
Golgo 13: Queen Bee(1998) - Golgo 13 (Tessh Genda, John DiMaggio) is called upon to terminate the leader of a liberation army before she assassinates a high-profile political figure. 15 years later after the first animated film features the CGI from 1983.
I May Destroy You ::: TV-MA | 30min | Drama | TV Series (2020 ) -- The question of sexual consent in contemporary life and how, in the new landscape of dating and relationships, we make the distinction between liberation and exploitation. Creator:
https://acecombat.fandom.com/wiki/Ace_Combat_6:_Fires_of_Liberation
https://althistory.fandom.com/wiki/Islamic_Liberation_Army_of_Spain_(Napoleon's_World)
https://arrow.fandom.com/wiki/Liberation
https://dc.fandom.com/wiki/Black_Lightning_(TV_Series)_Episode:_The_Book_of_War:_Chapter_Three:_Liberation
https://dc.fandom.com/wiki/The_Flash_(2014_TV_Series)_Episode:_Liberation
https://deadspace.fandom.com/wiki/Dead_Space:_Liberation
https://devilmaycry.fandom.com/wiki/Shin_Megami_Tensei:_Liberation_Dx2
https://discordia.fandom.com/wiki/Erisian_Liberation_Front
https://dnd4.fandom.com/wiki/Song_of_liberation
https://eightingraizing.fandom.com/wiki/SME_Liberation_Front
https://elderscrolls.fandom.com/wiki/Liberation_of_Skyrim
https://elderscrolls.fandom.com/wiki/Liberation_or_Apprehension?
https://elderscrolls.fandom.com/wiki/The_Liberation_of_Northpoint
https://fanfiction.fandom.com/wiki/Alarcon_Hills/The_Gay_Liberation_of_Alexander_Song
https://fanfiction.fandom.com/wiki/Dinosaur_Liberation_Association
https://fanfiction.fandom.com/wiki/Divinity_Imperial_Crystal_Star_Raid_Maximum_Zero_Storm_/_Superior_Conquest_&_Liberation_Of_The_Infinite_Galaxies_Millennium_Kai_X-Surge:_Legend_Of_The_Strongest_&_Most_Most_Powerful_Entities_In_The_Supernatural_World_&_The_Entire_Universe
https://fireemblem.fandom.com/wiki/Crimean_Liberation_Army
https://fireemblem.fandom.com/wiki/Daein_Liberation_Army
https://fireemblem.fandom.com/wiki/King_of_Liberation
https://fireemblem.fandom.com/wiki/Leda_Liberation_War
https://fireemblem.fandom.com/wiki/Liberation_of_Grust
https://fireemblem.fandom.com/wiki/Liberation_of_the_Capital
https://fireemblem.fandom.com/wiki/The_Liberation_of_Ilia
https://fireemblem.fandom.com/wiki/The_Liberation_of_Leonster
https://fireemblem.fandom.com/wiki/The_Liberation_Wars
https://gameofthrones.fandom.com/wiki/Liberation_of_Slaver's_Bay
https://hatoful.fandom.com/wiki/Human_Liberation_Front
https://killzone.fandom.com/wiki/Killzone:_Liberation
https://marvel.fandom.com/wiki/Mutant_Liberation_Front_(Earth-616)
https://megamitensei.fandom.com/wiki/Shin_Megami_Tensei:_Liberation_Dx2
https://memory-alpha.fandom.com/wiki/Cardassian_Liberation_Front
https://memory-beta.fandom.com/wiki/Temporal_Liberation_Front
https://mercenaries.fandom.com/wiki/People's_Liberation_Army
https://mercenaries.fandom.com/wiki/People's_Liberation_Army_of_Venezuela
https://narcos.fandom.com/wiki/Growth,_Prosperity,_and_Liberation
https://petshopboys.fandom.com/wiki/Liberation_(single)
https://starwars.fandom.com/wiki/Anti-Republic_Liberation_Front
https://starwars.fandom.com/wiki/Beltire_Liberation
https://starwars.fandom.com/wiki/Liberation_Day_(New_Republic)
https://starwars.fandom.com/wiki/Liberation_of_Abridon
https://starwars.fandom.com/wiki/Liberation_of_Bespin
https://starwars.fandom.com/wiki/Liberation_of_Calodan
https://starwars.fandom.com/wiki/Liberation_of_Camp_Four
https://starwars.fandom.com/wiki/Liberation_of_Clak'dor_VII
https://starwars.fandom.com/wiki/Liberation_of_Cloud_City
https://starwars.fandom.com/wiki/Liberation_of_Coruscant_(Galactic_Civil_War)
https://starwars.fandom.com/wiki/Liberation_of_Dolomar
https://starwars.fandom.com/wiki/Liberation_of_Erso
https://starwars.fandom.com/wiki/Liberation_of_Exocron
https://starwars.fandom.com/wiki/Liberation_of_Gerrard_V
https://starwars.fandom.com/wiki/Liberation_of_Gial_Ackbar
https://starwars.fandom.com/wiki/Liberation_of_Kashyyyk
https://starwars.fandom.com/wiki/Liberation_of_Kashyyyk_(Galactic_Civil_War)
https://starwars.fandom.com/wiki/Liberation_of_Kessel
https://starwars.fandom.com/wiki/Liberation_of_Lothal
https://starwars.fandom.com/wiki/Liberation_of_slave_camps
https://starwars.fandom.com/wiki/Liberation_of_Vilosoria
https://starwars.fandom.com/wiki/Mimbanese_Liberation_Army
https://suda51.fandom.com/wiki/Liberation_Maiden
https://suda51.fandom.com/wiki/Liberation_Maiden_SIN
https://swfanon.fandom.com/wiki/Liberation_Campaign
https://swfanon.fandom.com/wiki/Liberation_of_Oristrom
https://swfanon.fandom.com/wiki/Nylath_Liberation
https://tardis.fandom.com/wiki/Drake_(Liberation)
https://tardis.fandom.com/wiki/Liberation_(TV_story)
https://tardis.fandom.com/wiki/Zephon_(Liberation)
https://the-boys.fandom.com/wiki/Shining_Light_Liberation_Army
https://wowwiki-archive.fandom.com/wiki/Gilneas_Liberation_Front
Appleseed XIII Remix Movie 2: Yogen -- -- Production I.G -- 1 ep -- - -- Action Mecha Military Sci-Fi Police -- Appleseed XIII Remix Movie 2: Yogen Appleseed XIII Remix Movie 2: Yogen -- In the wake of the destruction of a worldwide non-nuclear war, the city Olympus has become the control center of the world. Run by Bioroids (cloned humans made from only the best DNA), it is defended from terrorists by special military forces. Among these are former LAPD SWAT member Deunan Knute and her multipurpose cyborg partner Briareos. They face a challenge from the Human Liberation Front and its terrorist underbelly the Argonauts. The leader of this group, Al Ceides, supposedly died 20 years ago in an attack on Poseidon, but now his shadow emerges once again. -- -- (Source: Aniworlds) -- -- Licensor: -- Funimation -- Movie - Oct 24, 2011 -- 3,879 6.37
Gintama.: Shirogane no Tamashii-hen -- -- Bandai Namco Pictures -- 12 eps -- Manga -- Action Comedy Historical Parody Samurai Sci-Fi Shounen -- Gintama.: Shirogane no Tamashii-hen Gintama.: Shirogane no Tamashii-hen -- After the fierce battle on Rakuyou, the untold past and true goal of the immortal Naraku leader, Utsuro, are finally revealed. By corrupting the Altana reserves of several planets, Utsuro has successfully triggered the intervention of the Tendoshuu’s greatest enemy: the Altana Liberation Army. With Earth as the main battleground in this interplanetary war, Utsuro's master plan to destroy the planet—and himself—is nearly complete. -- -- An attack on the O-Edo Central Terminal marks the beginning of the final battle to take back the land of the samurai. With the Yorozuya nowhere in sight, the bakufu all but collapsed, and the Shogun missing, the people are left completely helpless as the Liberation Army begins pillaging Edo in the name of freeing them from the Tendoshuu's rule. -- -- Caught in the crossfire between two equally imposing forces, can Gintoki, Kagura, Shinpachi, and the former students of Shouyou Yoshida put aside their differences and unite their allies to protect what they hold dear? -- -- 135,931 8.81
Kikou Souseiki Mospeada -- -- Studio World, Tatsunoko Production -- 25 eps -- Original -- Action Mecha Military -- Kikou Souseiki Mospeada Kikou Souseiki Mospeada -- Without warning in the year 2050, an alien race known only as the Inbit arrive, invade and successfully conquer the Earth. Years later and despite brutal past failures, the inhabitants of Mars Colony send out yet another desperate Liberation Force to try and reclaim their lost home world. The fleet is all but destroyed. However, a lone survivor, Stig Bernard, finds himself on Earth. Gathering a mere handful of resistance fighters, Stig journeys on towards the Inbit's headquarters at Reflex Point in an attempt to gather intelligence and, possibly, discover a way to beat them. -- -- (Source: ANN) -- -- TV - Oct 2, 1983 -- 7,420 7.09
Rhea Gall Force -- -- AIC, animate Film, Artmic -- 1 ep -- Original -- Action Military Sci-Fi Mecha -- Rhea Gall Force Rhea Gall Force -- The Solnoid race is long dead, annihilated along with their enemies in the final battle at Sigma Narse. But their descendants survive on Earth, and have now inherited the sad destiny predicted so many years before. -- -- The year is 2085. -- -- The third world war between East and West has reduced the cities of Earth to mountains of rubble. The mechanical killing machines created by both sides now ruthlessly hunt down the remnants of humanity. Old hatreds between human factions prevent an effective resistance, and the only hope for survival rests in a desperate plan: evacuate the survivors to Mars Base. There they can rebuild and plan the liberation of the home world. -- -- Among them, one young woman carries the guilt of her father`s hand in the destruction of civilization. Unknown to her, she also carries the key to a possible salvation. As destiny draws new friends and allies to her, a new Gall Force is born to rise up against the coming destruction... -- -- (Source: AniDB) -- -- Licensor: -- Central Park Media -- OVA - Mar 21, 1989 -- 2,312 6.27
https://commons.wikimedia.org/wiki/Category:Liberations
12th Fighter Aviation Division (People's Liberation Army Air Force)
14531821: The Coming of Liberation
15th Fighter Aviation Division (People's Liberation Army Air Force)
1982 Liberation Memorial
1st Fighter Aviation Division (People's Liberation Army Air Force)
2001 National Liberation Party presidential primary
2006 People's Liberation Army Air Force KJ-200 crash
2009 National Liberation Party presidential primary
2014 Lao People's Liberation Army Air Force An-74 crash
2017 National Liberation Party presidential primary
24th Fighter Aviation Division (People's Liberation Army Air Force)
34th Transport Aviation Division (People's Liberation Army Air Force)
3rd Fighter Aviation Division (People's Liberation Army Air Force)
70th Anniversary of the Liberation of Kyiv
7th Fighter Aviation Division (People's Liberation Army Air Force)
Ace Combat 6: Fires of Liberation
Afghanistan Liberation Organization
African Liberation Forces of Mauritania
Agreement between the Allied and Associated Powers with Regard to the Contribution to the Cost of Liberation of the Territories of the Former Austro-Hungarian Monarchy
Alliance for the Re-liberation of Somalia
Alliance of Democratic Forces for the Liberation of Congo
American Committee for the Liberation of the Peoples of Russia
Animal liberation
Animal Liberation (book)
Animal Liberation Front
Animal Liberation Orchestra
Animal Liberation (organisation)
Animal Liberation Press Office
Animal Liberation Victoria
Animal Rights Without Liberation
Anti-fascist Assembly for the National Liberation of Macedonia
Anti-fascist Assembly for the National Liberation of Serbia
Anti-Fascist Council for the National Liberation of Yugoslavia
Arab Liberation Army
Arab Liberation Front
Arab Struggle Movement for the Liberation of Ahvaz
Armed Forces of National Liberation (Venezuela)
Armenian national liberation movement
Armenian Secret Army for the Liberation of Armenia
Army for the Liberation of Rwanda
Artistic depictions of the Bangladesh Liberation War
Assassin's Creed III: Liberation
Awards and decorations of the Bangladesh Liberation War
Azanian People's Liberation Army
Azores Liberation Front
Balochistan Liberation Army
Baluch Liberation Front
Baluch People's Liberation Front
Bangladesh Liberation War
Barbie Liberation Organization
Basque National Liberation Movement
Basque National Liberation Movement prisoners
Bavarian Liberation Army
Beard Liberation Front
Billboard Liberation Front
Black Liberation Army
Black Power: The Politics of Liberation
Black Riders Liberation Party
Bodo Liberation Tigers Force
Bolivarian Forces of Liberation
Book:Gay Liberation
Brazilian Abolitionist Movement for Animal liberation
Breton Liberation Front
Buddhist paths to liberation
Caprivi Liberation Army
Catalan Red Liberation Army
Central Military Band of the People's Liberation Army of China
Chairman of the Palestine Liberation Organization
Chicago and New Haven Women's Liberation Rock Bands
Chicago Lesbian Liberation
Chicago Women's Liberation Union
Chinese National Liberation Vanguard (Minxian)
Chinese People's Liberation Army Forces Hong Kong Building
Chinese People's Liberation Army Support Base in Djibouti
Christian Liberation Movement
Chronology of the liberation of Dutch cities and towns during World War II
Commander of the People's Liberation Army Air Force
Committee for the Liberation of Iraq
Committee for the Liberation of the Peoples of Russia
Communal Liberation Party New Forces
Communion and Liberation
Communist Party of India (MarxistLeninist) Liberation
Communist Party of National Liberation
Concentration for the Liberation of Aruba
Congolese National Liberation Front
Cordillera People's Liberation Army
Cornish National Liberation Army
Cuban assistance to the Sandinista National Liberation Front
Dachau liberation reprisals
Day of Victory in the Great Fatherland Liberation War
Decoration for Services to the Liberation of Austria
Deliberation
Deliberation Day
Democratic Forces for the Liberation of Rwanda
Democratic Front for the Liberation of Angola
Democratic Front for the Liberation of Palestine
Democratic Front for the Liberation of Togo
Democratic Movement for National Liberation
Democratic People's Liberation Front
Democratic Revolutionary Front for the Liberation of Arabistan
Dhofar Liberation Front
Dialectics of Liberation Congress
Divisions of the Liberation Tigers of Tamil Eelam
Dominican Liberation Party
Earth liberation
Earth Liberation Front
Earth Liberation Front Press Office
Earth Liberation Prisoners Support Network
East Turkestan Liberation Organization
Eelam National Democratic Liberation Front
Eelam National Liberation Front
Eelam People's Revolutionary Liberation Front
Egyptian Liberation Party
Eight Deliberations
Emancipation and Liberation
Eritrean People's Liberation Front
Executive Committee of the Palestine Liberation Organization
Farabundo Mart National Liberation Front
Feminist: Stories from Women's Liberation
Final Liberation: Warhammer Epic 40,000
Former Liberation Movements of Southern Africa
French Committee of National Liberation
French Liberation Army
Front for the Liberation of Champa
Front for the Liberation of Iran
Front for the Liberation of Lebanon from Foreigners
Front for the Liberation of Occupied South Yemen
Front for the Liberation of the Enclave of Cabinda
Front for the Liberation of the Golan
Front for the Liberation of Zimbabwe
Gambela People's Liberation Movement
Gay liberation
Gay Liberation Front
Gazankulu Liberation Congress
General Liberation and Development Party
Geoffrey de Liberatione
Goa Liberation Day
Goa liberation movement
Gombey Liberation Movement
Gorkha National Liberation Front
Greek People's Liberation Army
Greek People's Liberation Navy
History of the People's Liberation Army
HSC Condor Liberation
Iberian Liberation Movement
Iberian Revolutionary Liberation Directory
Images of Liberation
Infantry equipment of the People's Liberation Army of China
Iraq Liberation Act
Irish National Liberation Army
Irish National Liberation Army Belfast Brigade
Irish People's Liberation Organisation
Irish Women's Liberation Movement
Islamic Front for the Liberation of Bahrain
Islamic Liberation Front of Patani
IsraelPalestine Liberation Organization letters of recognition
Jammu Kashmir Democratic Liberation Party
Jammu Kashmir Liberation Front
Kamtapur Liberation Organisation
Kanak and Socialist National Liberation Front
Kanak Socialist Liberation
Katarist United Liberation Front
Khalistan Liberation Force
Khmer People's National Liberation Armed Forces
Khmer People's National Liberation Front
Killzone: Liberation
Korea Liberation Corps
Korean Liberation Army
Kosovo Liberation Army
Kuwait Liberation Medal
Kuwait Liberation Medal (Kuwait)
Kuwait Liberation Medal (Saudi Arabia)
Lao People's Liberation Army Air Force
Lebanese Liberation Front
Left Bloc for National Liberation
Left Liberation Front
Lesbian Feminist Liberation
Liberation
Liberation (1349 album)
Liberation (2009 film)
Liberation Army
Liberation Army of Dagestan
Liberation Army of Preevo, Medvea and Bujanovac
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Liberation by Oppression
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Liberation (Christina Aguilera album)
Liberation Class
Liberation Day
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