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The Study of philosophy is not that we may know what men have thought, but what the truth of things is. - Saint Thomas Aquinas

All philosophy is concerned with the relations between two things, the fundamental truth of existence and the forms in which existence presents itself to our experience. ~ Sri Aurobindo

Philosophy is only a way of formulating to ourselves intellectually in their essential significance the psychological and physical facts of existence and their relation to any ultimate reality that may exist. ~ Sri Aurobindo

The most general science. Pythagoras is said to have called himself a lover of wisdom. But philosophy has been both the seeking of wisdom and the wisdom sought. Originally, the rational explanation of anything, the general principles under which all facts could be explained; in this sense, indistinguishable from science. Later, the science of the first principles of being; the presuppositions of ultimate reality. Now, popularly, private wisdom or consolation; technically, the science of sciences, the criticism and systematization or organization of all knowledge, drawn from empirical science, rational learning, common experience, or whatever. Philosophy includes metaphysics, or ontology and epistemology, logic, ethics, aesthetics, etc. (all of which see). ~ J.K.F.

Philosophy is to be studied, not for the sake of any definite answers to its questions since no definite answers can, as a rule, be known to be true, but rather for the sake of the questions themselves. ~ Bertrand Russell

My desire and wish is that the things I start with should be so obvious that you wonder why I spend my time stating them. This is what I aim at because the point of philosophy is to start with something so simple as not to seem worth stating, and to end with something so paradoxical that no one will believe it. ~ Bertrand Russell

Philosophy, like all other studies, aims primarily at knowledge. The knowledge it aims at is the kind of knowledge which gives unity and system to the body of the sciences, and the kind which results from a critical examination of the grounds of our convictions, prejudices, and beliefs. But it cannot be maintained that philosophy has had any very great measure of success in its attempts to provide definite answers to its questions. If you ask a mathematician, a mineralogist, a historian, or any other man of learning, what definite body of truths has been ascertained by his science, his answer will last as long as you are willing to listen. But if you put the same question to a philosopher, he will, if he is candid, have to confess that his study has not achieved positive results such as have been achieved by other sciences. It is true that this is partly accounted for by the fact that, as soon as definite knowledge concerning any subject becomes possible, this subject ceases to be called philosophy, and becomes a separate science. The whole study of the heavens, which now belongs to astronomy, was once included in philosophy; Newton's great work was called 'the mathematical principles of natural philosophy'. Similarly, the study of the human mind, which was a part of philosophy, has now been separated from philosophy and has become the science of psychology. Thus, to a great extent, the uncertainty of philosophy is more apparent than real: those questions which are already capable of definite answers are placed in the sciences, while those only to which, at present, no definite answer can be given, remain to form the residue which is called philosophy. - Bertrand Russell


Albert Camus
Aldous Huxley
Aleister Crowley
Alfred North Whitehead
Arthur Schopenhauer
Baruch Spinoza
Bertrand Russell
Blaise Pascal
David Hume
Franz Kafka
Friedrich Nietzsche
Fyodor Dostoevsky
Georg C Lichtenberg
George Bernard Shaw
G. W. F. Hegel
Henri Bergson
Henry David Thoreau
Immanuel Kant
Jean Baudrillard
Jean-Paul Sartre
Jiddu Krishnamurti
Jurgen Habermas
Ken Wilber
Lao Tzu
Ludwig Wittgenstein
Marcus Aurelius
Martin Heidegger
Ralph Waldo Emerson
Simone de Beauvoir
Soren Kierkegaard
Sri Aurobindo
Sri Ramakrishna
Thomas Carlyle
William James

Albert Camus, Aristotle, Arthur Schopenhauer, Baruch Spinoza, Bertrand Russell, Blaise Pascal, David Hume, Diogenes, Donald Davidson, Epictetus, Francis Bacon, Franz Kafka, Friedrich Nietzsche, Fyodor Dostoevsky, Fyodor Dostoyevsky, Georg Wilhelm Friedrich Hegel, Gottfried Leibniz,Immanuel Kant, Jacques Derrida, Jean Baudrillard, Jean-Jacques Rousseau, Jean-Paul Sartre, John Stuart Mill, Jurgen Habermas, Karl Popper, Lucius Annaeus Seneca, Marcus Aurelius, Martin Heidegger, Michel Foucault, Michel de Montaigne, Plato, Plotinus, Rene Descartes, Saul Kripke, Simone de Beauvoir, Slavoj Zizek, Socrates, Soren Kierkegaard, Walter Kaufmann, William James Sidis, Heraclitus, Soren Kierkegaard, Pythagoras, Jiddu Krishnamurti, Lao Tzu, George Wilhelm Friedrich Hegel, Eugene Thacker, Sri Francis Bacon, Jeffrey J. Kripal, Jeff Kripal, Proclus, William Irwin Thompson, Gustav Fechner, Moses Maimonides, Maimonides, Rudolf Steiner, Thomas Carlyle, Ren Gunon, Epicurus, Ludwig Feuerbach, John Locke, Denis Diderot, Mikhail Bakhtin, Seneca the Younger, Thomas Hobbes, Lucretius, Michel de Montaigne, Henri Bergson, Eric Hoffer, Mahatma Gandhi, Niccolo Machiavelli, Ralph Waldo Emerson, Emberto Eco, Voltaire, Erich Fromm, Emanuel Swedenborg, Omar Khayyam, Baron de Montesquieu, Mortimer J. Adler, Mortimer Jerome Adler, Immanuel Kant, Giles Deleuze, Jacques Lacan, Edmund Husserl, Mikhail Bakunin, Mikhail Alexandrovich Bakunin, Friedrich Schiller, Helena Blavatsky<




  Philosophy, (from Greek, by way of Latin, philosophia, love of wisdom) the rational, abstract, and methodical consideration of reality as a whole or of fundamental dimensions of human existence and experience. Philosophical inquiry is a central element in the intellectual history of many civilizations.
  The subject of philosophy is treated in a number of articles. For discussion of major systems of Eastern philosophy, see Buddhism; Chinese philosophy; Confucianism; Daoism; Hinduism; Indian philosophy; Jainism; Japanese philosophy; Shint; Sikhism.
  For biographies of major Eastern philosophers, see Buddha; Confucius; Dai Zhen; Han Feizi; Laozi; Mencius; Mozi; Nichiren; Nishida Kitar; Wang Yangming; Xunzi; Zhu Xi.
  For historical coverage of Western philosophy, see Western philosophy. For discussion of philosophies associated with the major religious traditions of the West, see Christianity: Christian philosophy; Islam: Islamic philosophy; Judaism: Jewish philosophy.
  For discussion of major Western schools, movements, and systems, see atomism; analytic philosophy; Continental philosophy; deconstruction Eleaticism; empiricism; existentialism; idealism; materialism; phenomenology; positivism; postmodernism; pragmatism; rationalism; realism; Scholasticism; skepticism; Stoicism; utilitarianism.
  For biographies of major Western philosophers and treatment of their associated movements, see Aristotle and Aristotelianism; Ren Descartes and Cartesianism; Epicurus and Epicureanism; Georg Wilhelm Friedrich Hegel and Hegelianism; Immanuel Kant and Kantianism; Karl Marx and Marxism; Plato and Platonism; Pythagoras and Pythagoreanism.
  For discussion of other major Western philosophers, see Peter Abelard; St. Anselm; St. Thomas Aquinas; St. Augustine; Noam Chomsky; Jacques Derrida; Duns Scotus; Michel Foucault; Jrgen Habermas; Martin Heidegger; David Hume; William James; Saul Kripke; Gottfried Wilhelm Leibniz; John Locke; John Stuart Mill; Friedrich Nietzsche; Hilary Putnam; Jean-Jacques Rousseau; Bertrand Russell; Jean-Paul Sartre; Socrates; Benedict de Spinoza; Bernard Williams; Ludwig Wittgenstein.
  For coverage of the particular branches of Western philosophy, see aesthetics; epistemology; ethics; ideology; logic; metaphysics; philosophical anthropology; philosophy of biology; philosophy of education; philosophy of history; philosophy of language; philosophy of law; philosophy of logic; philosophy of mathematics; philosophy of mind ; philosophy of physics; philosophy of religion; philosophy of science.


  Philosophy (from Greek: , philosophia, 'love of wisdom') is the study of general and fundamental questions about existence, knowledge, values, reason, mind, and language. Such questions are often posed as problems to be studied or resolved. The term was probably coined by Pythagoras (c. 570 495 BCE). Philosophical methods include questioning, critical discussion, rational argument, and systematic presentation.

  Classic philosophical questions include: 'is it possible to know anything and to prove it?'[10][11][12] and 'what is most real?' Philosophers also pose more practical and concrete questions such as: 'is there a best way to live?', 'is it better to be just or unjust (if one can get away with it)?', 'do humans have free will?'

  Historically, philosophy encompassed all bodies of knowledge. From the time of Ancient Greek philosopher Aristotle to the 19th century, "natural philosophy" encompassed astronomy, medicine, and physics. For example, Newton's 1687 Mathematical Principles of Natural Philosophy later became classified as a book of physics.

  In the 19th century, the growth of modern research universities led academic philosophy and other disciplines to professionalize and specialize. In the modern era, some investigations that were traditionally part of philosophy became separate academic disciplines, including psychology, sociology, linguistics, and economics. Other investigations closely related to art, science, politics, or other pursuits remained part of philosophy. For example, is beauty objective or subjective? Are there many scientific methods or just one? Is political utopia a hopeful dream or hopeless fantasy?

  Major sub-fields of academic philosophy include: metaphysics, which is "concerned with the fundamental nature of reality and being;" and epistemology, which is about "nature and grounds of knowledge [and]its limits and validity;" as well as ethics, aesthetics, political philosophy, logic, and philosophy of science.

Syntheses of Eastern and Western philosophy

  In antiquity elements of Eastern philosophy appear to have directly influenced Western philosophy.
  The Ancient Greek philosopher Pyrrho accompanied Alexander the Great in his eastern campaigns, spending about 18 months in India. Pyrrho subsequently returned to Greece and founded Pyrrhonism. The Greek biographer Diogenes Lartius explained that Pyrrho's equanimity and detachment from the world were acquired in India.[134] Pyrrho was directly influenced by Buddhism in developing his philosophy, which is based on Pyrrho's interpretation of the Buddhist three marks of existence.[135] According to Edward Conze, Pyrrhonism can be compared to Buddhist philosophy, especially the Indian Madhyamika school.[136] The Pyrrhonists' goal of ataraxia (the state of being untroubled) is a soteriological goal similar to nirvana. The Pyrrhonists promoted suspending judgment (epoch) about dogma (beliefs about non-evident matters) as the way to reach ataraxia. This is similar to the Buddha's refusal to answer certain metaphysical questions which he saw as non-conductive to the path of Buddhist practice and Nagarjuna's "relinquishing of all views (drsti)". Adrian Kuzminski argues for direct influence between these two systems of thought. In Pyrrhonism: How the Ancient Greeks Reinvented Buddhism[137] According to Kuzminski, both philosophies argue against assenting to any dogmatic assertions about an ultimate metaphysical reality behind our sense impressions as a tactic to reach tranquility and both also make use of logical arguments against other philosophies in order to expose their contradictions.[137]
  The philosopher Hegesias of Cyrene is thought by some to have been influenced by the teachings of Ashoka's Buddhist missionaries.[138]
  In the modern era there have been many attempts to integrate Western and Eastern philosophical traditions.
  Arthur Schopenhauer developed a philosophy that was essentially a synthesis of Hinduism with Western thought. He anticipated that the Upanishads (primary Hindu scriptures) would have a much greater influence in the West than they have had. However, Schopenhauer was working with heavily flawed early translations (and sometimes second-degree translations), and many feel that he may not necessarily have accurately grasped the Eastern philosophies which interested him.[139]
  Recent attempts to incorporate Western philosophy into Eastern thought include the Kyoto School of philosophers, who combined the phenomenology of Husserl with the insights of Zen Buddhism. Watsuji Tetsur, a 20th-century Japanese philosopher attempted to combine the works of Soren Kierkegaard, Nietzsche, and Heidegger with Eastern philosophies. Some have claimed that there is also a definite eastern element within Heidegger's philosophy.[140] For the most part this is not made explicit within Heidegger's philosophy, apart from in the dialogue between a Japanese and inquirer. Heidegger did spend time attempting to translate the Tao Te Ching into German, working with his Chinese student Paul Hsaio. It has also been claimed that much of Heidegger's later philosophy, particularly the sacredness of Being, bears a distinct similarity to Taoist ideas. There are clear parallels between Heidegger and the work of Kyoto School, and ultimately, it may be read that Heidegger's philosophy is an attempt to 'turn eastwards' in response to the crisis in Western civilization. However, this is only an interpretation.
  The 20th century Hindu guru Sri Aurobindo was influenced by German Idealism and his integral yoga is regarded as a synthesis of Eastern and Western thought. The German phenomenologist Jean Gebser's writings on the history of consciousness referred to a new planetary consciousness that would bridge this gap. Followers of these two authors are often grouped together under the term Integral thought.
  Swiss psychologist Carl Jung was deeply influenced by the I Ching (Book of Changes), an ancient Chinese text that dates back to the Bronze Age Shang Dynasty (. 1,700-1,050 BCE). It uses a system of Yin and Yang, which it places into hexagrams for the purposes of divination. Carl Jung's idea of synchronicity moves towards an Oriental view of causality, as he states in the foreword to Richard Wilhelm's translation of the I Ching.[141] He explains that this Chinese view of the world is based not on science as the West knows it, but on chance.

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1.02 - The Philosophy of Ishvara
1.04 - The First Circle, Limbo Virtuous Pagans and the Unbaptized. The Four Poets, Homer, Horace, Ovid, and Lucan. The Noble Castle of Philosophy.
1.1.04 - Philosophy
1.15 - The Value of Philosophy
2.20 - The Philosophy of Rebirth
50 Philosophy Reading List
A History of Western Philosophy
A Study Of Dogen His Philosophy and Religion
Best Philosophy Books
Essays In Philosophy And Yoga
Ontology (philosophy)
Philosophy of
Philosophy of Dreams
Philosophy of Education
Philosophy of Mind
Philosophy of Right
The Beyond Mind Papers Vol 2 Steps to a Metatranspersonal Philosophy and Psychology
The Beyond Mind Papers Vol 3 Further Steps to a Metatranspersonal Philosophy and Psychology
The Beyond Mind Papers Vol 4 Further Steps to a Metatranspersonal Philosophy and Psychology
The Consolation of Philosophy
The Perennial Philosophy
The Philosophy of History
The Principia Mathematical Principles of Natural Philosophy
The Problems of Philosophy
The World of Tibetan Buddhism An Overview of Its Philosophy and Practice
Three Books on Occult Philosophy
wordlist (philosophy)
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favorite ::: cwsa, everyday, grade, mcw, memcards (table), project, project 0001, Savitri, Savitri (extended toc), the Temple of Sages, three js, whiteboard,
temp ::: consecration, experiments, knowledge, meditation, psychometrics, remember, responsibility, temp, the Bad, the God object, the Good, the most important, the Ring, the source of inspirations, the Stack, the Tarot, the Word, top priority, whiteboard,

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

philosophy :::

philosophy ::: n. --> Literally, the love of, including the search after, wisdom; in actual usage, the knowledge of phenomena as explained by, and resolved into, causes and reasons, powers and laws.
A particular philosophical system or theory; the hypothesis by which particular phenomena are explained.
Practical wisdom; calmness of temper and judgment; equanimity; fortitude; stoicism; as, to meet misfortune with philosophy.

PHILOSOPHY. ::: Intellectual expression of the Truth ; a means of expressing this greater discovery and as much of its contents as can at all be expressed in mentality to those who still live in the mental intelligence.

Philosophy::: All philosophy is concerned with the relations between two things, the fundamental truth of existence and the forms in which existence presents itself to our experience.
   Ref: CWSA Vol. 13, Page: 106

Philosophy is only a way of formulating to ourselves intellectually in their essential significance the psychological and physical facts of existence and their relation to any ultimate reality that may exist.
   Ref: CWSA Vol. 19, Page: 253

Philosophy: (Gr. philein, to love -- sophia, wisdom) The most general science. Pythagoras is said to have called himself a lover of wisdom. But philosophy has been both the seeking of wisdom and the wisdom sought. Originally, the rational explanation of anything, the general principles under which all facts could be explained; in this sense, indistinguishable from science. Later, the science of the first principles of being; the presuppositions of ultimate reality. Now, popularly, private wisdom or consolation; technically, the science of sciences, the criticism and systematization or organization of all knowledge, drawn from empirical science, rational learning, common experience, or whatever. Philosophy includes metaphysics, or ontology and epistemology, logic, ethics, aesthetics, etc. (all of which see). -- J.K.F.

Philosophy of Change: The theory that change itself is the only enduring pnnciple and therefore the fundamental reality. Applied to the views of Heraclitus, and in modern times to those of Henri Bergson. -- R.T.F.

Philosophy of Discontinuity: The theory that the principle of change is the fundamental basis of reality; that natural law is but the outward aspect of what is internally habit Being as an irreducible synthesis of possibility and action. God the Creator and Essence of things. Applied to the thought of Renouvier, Boutroux, and Lachelier. -- R.T.F.

Philosophy of Effort: The theory that in the self-consciousness of effort the person becomes one with reality. Consciousness of effort is self-consciousness. Used by Maine de Biran. -- R.T.F.

Philosophy of Mind: Philosophical theory of the nature of mind and its place in the world. See Philosophical Psychology. -- L.W.

Philosophy of Religion: An inquiry into the general subject of religion from the philosophical point of view, i.e., an inquiry employing the accepted tools of critical analysis and evaluation without a predisposition to defend or reject the claims of any particular religion. Among the specific questions considered are the nature, function and value of religion; the validity of the claims of religious knowledge; the relation of religion and ethics; the character of ideal religion; the nature of evil; the problem of theodicy; revealed versus natural religion; the problem of the human spirit (soul) and its destiny; the relation of the human to the divine as to the freedom and responsibility of the individual and the character (if any) of a divine purpose; evaluation of the claims of prophecy, mystic intuitions, special revelations, inspired utterances; the value of prayers of petition; the human hope of immortality; evaluation of institutional forms of expressions, rituals, creeds, ceremonies, rites, missionary propaganda; the meaning of human existence, the character of value, its status in the world of reality, the existence and character of deity; the nature of belief and faith, etc.

See {computer ethics}, {liar paradox}, {netiquette}, {proof}.

philosophy ::: n. --> Literally, the love of, including the search after, wisdom; in actual usage, the knowledge of phenomena as explained by, and resolved into, causes and reasons, powers and laws.
A particular philosophical system or theory; the hypothesis by which particular phenomena are explained.
Practical wisdom; calmness of temper and judgment; equanimity; fortitude; stoicism; as, to meet misfortune with philosophy.

Philosophy: Literally, the love for and the pursuit of knowledge, and its application to daily affairs; in actual usage the knowledge of phenomena as explained by and resolved into reasons and causes, sources and forces and the laws applicable thereto.

Philosophy ::: An operation of the human spirit-mind in its endeavor to understand not merely the how of things, but thewhy of things -- why and how things are as they are. Philosophy is one phase of a triform method ofunderstanding the nature of nature, of universal nature, and of its multiform and multifold workings, andphilosophy cannot be separated from the other two phases (science and religion), if we wish to gain atrue and complete picture of things as they are in themselves. It is a capital mistake of Western thought tosuppose that science, religion, and philosophy are three separate and unrelated operations of thought. Theidea when pondered upon is immediately seen to be ludicrously false, because all these three are butphases of operations of human consciousness. Not one of these three -- philosophy, religion, or science -can be divorced from the other two, and if the attempt be made so to divorce them, the result is spiritualand intellectual dissatisfaction, and the mind senses an incompleteness. Consequently any philosophywhich is unscientific and irreligious, or any religion which is unscientific and unphilosophical, and anyscience which is unphilosophical and unreligious, is de facto erroneous because incomplete. These threeare simply three aspects or phases of a fundamental reality which is consciousness.Philosophy is that aspect of the human consciousness which is correlative, and which seeks the bonds ofunion among things and exposes them, when found, as existing in the manifold and diverse forms ofnatural processes and the so-called laws which demonstrate their existence. (See also Religion, Science)

Philosophy The Greek philosophia meant love of wisdom, but with equal power of significance, although perhaps not etymologically as correct, the meaning was wisdom of love; also, the systematic investigation and instruction of facts and theories regarded as important in the study of truth. In common usage it denotes the mental and moral sciences, in some respects being nearly equivalent to metaphysics, and including a number of divisions. Theosophists speak of a triad of philosophy, religion, and science as being merged by theosophy into a unity; but science was itself at one time called natural philosophy, so that the chief distinction is that between faith and reason.

Philosophy III.]

Philosophy III; de Abano, Elementia Magica.]

Philosophy, III.]

Philosophy III.]

Philosophy III.]

Philosophy III.]

Philosophy III, Semeliel (Semeshiah) is the spirit

Philosophy III.]

Philosophy III; The Sixth and Seventh Books of

PHILOSOPHY—Knowledge, in a scientific system, of the ultimate principles, elements, cause and laws that underlie and explain all knowledge and existence, and their application in the explanation of these.

philosophy ::: See computer ethics, liar paradox, netiquette, proof.

philosophy: is the study of general and fundamental problems concerning matters such as existence, knowledge, truth, justice, beauty, validity, mind, and language.

philosophy of mind: is the branch of philosophy that studies the nature of themind, mental events, mental functions, mental properties, consciousness and their relationship to the physical body, particularly the brain.

philosophy of perception: concerns how mental processes and symbols depend on the world internal and external to the perceiver.

philosophy of science: is the study of assumptions, foundations, and implications of science.

PHILOSOPHY Philosophy is limited to physical reality and therefore, physically, all philosophy remains physicalism and, superphysically, subjectivism: speculations without reality content. In order to speak about the superphysical one must have factual knowledge of the superphysical worlds. K 5.38.2

The philosophers have not yet managed to solve the basic problem of existence: trinity; the three equal, inseparable aspects of existence. Ever since the Greek sophists, the whole history of philosophy has been dominated by the subjectivist way of looking at things. K 5.43.21

philosophy ::: Philosophy The word philosophy derives from a combination of the Greek words 'philos' meaning love and 'sophia' meaning wisdom. It is the use of reason and argument in seeking truth and knowledge of reality, especially of the causes and nature of things and of the principles governing existence, the material universe, perception of physical phenomena, and human behaviour. It can also be defined as the love of wisdom or knowledge; a study of the processes governing thought, conduct and ultimate reality.

PHILOSOPHY. ::: Intellectual expression of the Truth ; a means of expressing this greater discovery and as much of its contents as can at all be expressed in mentality to those who still live in the mental intelligence.

philosophy :::

philosophy ::: A broad field of inquiry concerning knowledge, in which the definition of knowledge itself is one of the subjects investigated. Philosophy is the pursuit of wisdom, spanning the nature of the Universe and human nature (of the mind and the body) as well as the relationships between these and between people. It explores what and how people come to know, including existence itself, and how that knowledge is reliably and usefully represented and communicated between and among humans, whether in thought, by language, or with mathematics. Philosophy is the predecessor and complement of science. It develops notions about the issues that underlie science and ponders the nature of thought itself. The scientific method, which involves repeated observations of the results of controlled experiments, is an available and highly successful philosophical methodology. Within fields of study that are concerned directly with humans (economics, psychology, sociology, and so forth), in which experimental methodologies are generally not available, sub-disciplines of philosophy have been developed to provide a rational basis for study in the respective fields.

--- QUOTES [995 / 995 - 500 / 6782] (in Dictionaries, in Quotes, in Chapters)

KEYS (10k)

  126 Sri Aurobindo
   82 Epictetus
   75 Heraclitus
   71 Friedrich Nietzsche
   52 Georg C Lichtenberg
   37 Bertrand Russell
   34 Plato
   32 Voltaire
   32 Ralph Waldo Emerson
   27 Aristotle
   26 Soren Kierkegaard
   25 Arthur Schopenhauer
   22 Franz Kafka
   19 Socrates
   17 Marcus Aurelius
   17 Blaise Pascal
   15 Michel de Montaigne
   14 Georg Wilhelm Friedrich Hegel
   14 Albert Camus
   12 Maimonides
   10 Plotinus
   10 Baruch Spinoza
   9 Rudolf Steiner
   9 Lao Tzu
   9 Confucius
   8 Fyodor Dostoevsky
   7 Seneca
   7 Mortimer J Adler
   7 Mahatma Gandhi
   7 Jiddu Krishnamurti
   7 Jean-Paul Sartre
   7 Henri Bergson
   6 Proclus
   6 Diogenes
   5 Wu Hsin
   4 Thomas Carlyle
   4 Simone de Beauvoir
   4 René Guénon
   4 Pythagoras
   4 Omar Khayyam
   4 Lucius Annaeus Seneca
   4 Immanuel Kant
   4 Francis Bacon
   4 Emanuel Swedenborg
   3 Saint Thomas Aquinas
   3 Rene Descartes
   3 Niccolo Machiavelli
   3 Martin Heidegger
   3 Lao-tse
   3 Karl Popper
   3 Jean Baudrillard
   3 Alfred Korzybski
   2 Zhuangzi
   2 Tom Butler-Bowdon
   2 Ludwig Wittgenstein
   2 Ken Wilber
   2 Jeffrey J Kripal
   2 Jean-Jacques Rousseau
   2 H P Blavatsky
   2 Fyodor Dostoyevsky
   2 Friedrich Schiller
   2 Eric Hoffer
   2 Epicurus
   2 Eliphas Levi
   2 Baron de Montesquieu
   1 Xunzi
   1 William Irwin Thompson
   1 The Mother
   1 Swami Sivananda
   1 Sri Ramana Maharshi
   1 Sir D'Arcy Wentworth Thompson
   1 Robert Anton Wilson
   1 Pierre Teilhard de Chardin
   1 Noam Chomsky
   1 Moses Maimonides
   1 Mortimer Jerome Adler
   1 Mikhail Bakhtin
   1 Mencius
   1 Manly P Hall
   1 M Alan Kazlev
   1 Ludwig Feuerbach
   1 Linus Torvalds
   1 Leonard Susskind
   1 Leonardo da Vinci
   1 King Solomon
   1 Jurgen Habermas
   1 Joseph Campbell
   1 Jonathan Swift
   1 John Stuart Mill
   1 John Locke
   1 J.K.F.
   1 Israel Regardie
   1 Harold Abelson
   1 Gustav Fechner
   1 G Santayana
   1 Gottfried Leibniz
   1 Giordano Bruno
   1 Eugene Thacker
   1 Editors of Discovery Magazine
   1 Denis Diderot
   1 David Hume
   1 Daily Evolver
   1 Chuang Tzu
   1 Arthur Koestler
   1 Alfred North Whitehead
   1 Aleister Crowley
   1 Agrippa


   10 Plato
   10 Ludwig Wittgenstein
   8 J K Rowling
   7 Jim Rohn
   7 Blaise Pascal
   7 Bertrand Russell
   6 Novalis
   6 Marcus Tullius Cicero
   6 David Hume
   6 Aristotle
   5 Will Durant
   5 Victor Hugo
   5 Seneca
   5 George Santayana
   5 Friedrich Nietzsche
   5 Epictetus
   5 Albert Camus
   4 Peter Kreeft
   4 Oscar Wilde
   4 Mason Cooley
   4 Henry David Thoreau
   4 Denis Diderot
   3 William James
   3 Thomas Hobbes
   3 Maurice Merleau Ponty
   3 Karl Marx
   3 John Keats
   3 Ibrahim Ibrahim
   3 Gilles Deleuze
   3 Charles M Schulz
   3 Ayn Rand
   3 Ambrose Bierce
   3 Alfred North Whitehead
   3 Alexandre Dumas
   2 Xenocrates
   2 Voltaire
   2 Victor Cousin
   2 Thomas Carlyle
   2 Sri Chinmoy
   2 Santosh Kalwar
   2 Ralph Waldo Emerson
   2 Plutarch
   2 N D Wilson
   2 Mehmet Murat ildan
   2 Ludwig van Beethoven
   2 Liu Cixin
   2 K b Abe
   2 Karl Wilhelm Friedrich Schlegel
   2 Karl Jaspers
   2 John Milton
   2 Isaac Newton
   2 Iris Murdoch
   2 Henri Frederic Amiel
   2 Henri Bergson
   2 F Scott Fitzgerald
   2 Epicurus
   2 Daniel Dennett
   2 C S Lewis
   2 Carol Leifer

1:God ever geometrizes. ~ Plato,
2:Be as you wish to seem. ~ Socrates,
3:Hope is a waking dream. ~ Aristotle,
4:Well begun is half done. ~ Aristotle,
5:Love truth but pardon error. ~ Voltaire,
6:Only the educated are free. ~ Epictetus,
7:Paths are made by walking ~ Franz Kafka,
8:He was a wise man who invented God. ~ Plato,
9:Only the doer learns. ~ Friedrich Nietzsche,
10:To hold a pen is to be at war. ~ Voltaire,
11:Wander where there is no path. ~ Chuang Tzu,
12:We are, because God is. ~ Emanuel Swedenborg,
13:An honest man is always a child. ~ Socrates,
14:Wisdom is knowing you know nothing ~ Socrates,
15:Everything is overflowing with Gods. ~ Proclus,
16:The prisoner grows to love his chains. ~ Plato,
17:I am a cage, in search of a bird. ~ Franz Kafka,
18:To lead the people, walk behind them. ~ Lao Tzu,
19:Wisdom is Crystallized Pain. ~ Rudolf Steiner,
20:A friend to all is a friend to none. ~ Aristotle,
21:Do not try to seem wise to others. ~ Epictetus,
22:He buries gold who hides the truth. ~ Pythagoras,
23:The unexamined life is not worth living ~ Socrates,
24:Chess is the gymnasium of the mind. ~ Blaise Pascal,
25:Ignorance, the root and stem of every evil. ~ Plato,
26:Poverty is the mother of crime. ~ Marcus Aurelius,
27:Awake, my Little ones, and fill the Cup ~ Omar Khayyam,
28:At the touch of love everyone becomes a poet. ~ Plato,
29:Don't explain your philosophy. Embody it. ~ Epictetus,
30:Ideas too are a life and a world. ~ Georg C Lichtenberg,
31:It takes a wise man to discover a wise man. ~ Diogenes,
32:Life is the flight of the alone to the alone. ~ Plotinus,
33:The first and best victory is to conquer self. ~ Plato,
34:There is no suitable name for the eternal Tao. ~ Lao-tse,
35:The whole is more than the sum of its parts. ~ Aristotle,
36:Eloquence is a painting of the thoughts. ~ Blaise Pascal,
37:I am myself the matter of my book. ~ Michel de Montaigne,
38:If you wished to be loved, love. ~ Lucius Annaeus Seneca,
39:Intuition is the whisper of the soul. ~ Jiddu Krishnamurti,
40:A prudent question is one-half of wisdom. ~ Francis Bacon,
41:If the truth shall kill them, let them die. ~ Immanuel Kant,
42:I know nothing except the fact of my ignorance. ~ Socrates,
43:No one is more hated than he who speaks the truth. ~ Plato,
44:One great use of words is to hide our thoughts. ~ Voltaire,
45:To enjoy life we must touch much of it lightly. ~ Voltaire,
46:Love is not consolation. It is light. ~ Friedrich Nietzsche,
47:Death may be the greatest of all human blessings. ~ Socrates,
48:Knowing yourself is the beginning of all wisdom. ~ Aristotle,
49:One never really knows who one's enemy is. ~ Jurgen Habermas,
50:Pleasure in the job puts perfection in the work. ~ Aristotle,
51:The beginning of wisdom is the definition of terms. ~ Socrates,
52:Should I kill myself, or have a cup of coffee? ~ Albert Camus,
53:The beginning is the most important part of the work. ~ Plato,
54:You are but an appearance, and not absolutely the thing you appear to be. ~ Epictetus,
55:You're not yet Socrates, but you can still live as if you want to be him. ~ Epictetus,
56:Proper preparation for the future consists of forming good personal habits. ~ Epictetus,
57:I will define him simply as someone set on becoming a god rather than a man. ~ Epictetus,
58:First say to yourself what you would be;and then do what you have to do. ~ Epictetus,
59:The only evil is inattention. It is the father of stupidity and the grandfather of the twins, suffering and sorrow. ~ Wu Hsin,
60:It is often safer to be in chains than to be free. ~ Franz Kafka,
61:No man is free who is not master of himself. ~ Epictetus,
62:Once made equal to man, woman becomes his superior. ~ Socrates,
63:They do not think, therefore they are not. ~ Georg C Lichtenberg,
64:A man's worth is no greater than his ambitions. ~ Marcus Aurelius,
65:He who understands the wise is wise already. ~ Georg C Lichtenberg,
66:Let him that would move the world first move himself. ~ Socrates,
67:Loneliness is one thing, solitude another. ~ Friedrich Nietzsche,
68:Love has reasons which reason cannot understand. ~ Blaise Pascal,
69:Self-suffering is the truest test of sincerity. ~ Mahatma Gandhi,
70:Self-trust is the first secret of success. ~ Ralph Waldo Emerson,
71:The more you know, the more you know you don't know. ~ Aristotle,
72:The need to be right - the sign of a vulgar mind. ~ Albert Camus,
73:A man's worth is no greater than his ambitions. ~ Marcus Aurelius,
74:Everything that is possible demands to exist. ~ Gottfried Leibniz,
75:Every word has consequences. Every silence, too. ~ Jean-Paul Sartre,
76:Nothing in the affairs of men is worthy of great anxiety. ~ Plato,
77:Sometimes even to live is an act of courage ~ Lucius Annaeus Seneca,
78:The heart has its reasons which reason knows not. ~ Blaise Pascal,
79:The master is himself an animal and needs a master. ~ Immanuel Kant,
80:The time you enjoy wasting is not wasted time. ~ Bertrand Russell,
81:The universe is a machine for the making of Gods. ~ Henri Bergson,
82:Throw away thy books. No longer distract thyself. ~ Marcus Aurelius,
83:Why are there beings at all, instead of Nothing? ~ Martin Heidegger,
84:A joke is an epigram on the death of a feeling. ~ Friedrich Nietzsche,
85:It is said that the present is pregnant with the future. ~ Voltaire,
86:The man who knows how will always have a job. ~ Ralph Waldo Emerson,
87:There is no great genius without some touch of madness. ~ Aristotle,
88:You must accept the truth from whatever source it comes. ~ Maimonides,
89:Call me whatever you like; I am who I must be. ~ Friedrich Nietzsche,
90:Mankind is poised midway between the gods and the beasts. ~ Plotinus,
91:It is difficult to free fools from the chains they revere. ~ Voltaire,
92:All loves should be simply stepping stones to the love of God. ~ Plato,
93:Live with your century; but do not be its creature. ~ Friedrich Schiller,
94:No problem can withstand the assault of sustained thinking. ~ Voltaire,
95:The most certain sign of wisdom is cheerfulness. ~ Michel de Montaigne,
96:There is only one good, knowledge, and one evil, ignorance. ~ Socrates,
97:The roots of education are bitter, but the fruit is sweet. ~ Aristotle,
98:What we have to learn to do we learn by doing. . . ~ Aristotle, Ethics ,
99:Not being able to govern events, I govern myself. ~ Michel de Montaigne,
100:Sometimes it is a good choice not to choose at all. ~ Michel de Montaigne,
101:All truly great thoughts are conceived by walking. ~ Friedrich Nietzsche,
102:Every man is born as many men and dies as a single one. ~ Martin Heidegger,
103:History of the world is but the biography of great men. ~ Thomas Carlyle,
104:In a rich man's house there is no place to spit but his face. ~ Diogenes,
105:My fear is my substance, and probably the best part of me. ~ Franz Kafka,
106:One should use common words to say uncommon things ~ Arthur Schopenhauer,
107:I am not an Athenian, nor a Greek, but a citizen of the world. ~ Socrates,
108:I love those who do not know how to live for today. ~ Friedrich Nietzsche,
109:No one is free that has not obtained the empire of their self. ~ Pythagoras,
110:Science is organized knowledge. Wisdom is organized life. ~ Immanuel Kant,
111:The person attempting to travel two roads at once will get nowhere. ~ Xunzi,
112:There are truths which are not for all men, nor for all times. ~ Voltaire,
113:He who laughs at himself never runs out of things to laugh at. ~ Epictetus,
114:If God did not exist, it would be necessary for us to invent Him. ~ Voltaire,
115:In skating over thin ice our safety is in our speed. ~ Ralph Waldo Emerson,
116:Man is condemned to be free. ~ Jean-Paul Sartre, Existentialism and Humanism ,
117:A good traveler has no fixed plans and is not intent on arriving. ~ Lao Tzu,
118:Chance is a word void of sense; nothing can exist without a cause. ~ Voltaire,
119:He who does not enjoy solitude will not love freedom. ~ Arthur Schopenhauer,
120:He who has a why to live for can bear almost any how. ~ Friedrich Nietzsche,
121:The right question is usually more important than the right answer. ~ Plato,
122:To believe in God is impossible not to believe in Him is absurd. ~ Voltaire,
123:Cherish those who seek the truth but beware of those who find it. ~ Voltaire,
124:Everything that deceives may be said to enchant. ~ Plato, Republic The Healthy Mind Interviews VOL III,
125:And if you are not a bird, then beware of coming to rest above an abyss. ~ Friedrich Nietzsche,
126:The true creator is necessity, which is the mother of our invention. ~ Plato,
127:Think as the wise men think, but talk like the simple people do. ~ Aristotle,
128:What it lies in our power to do, it lies in our power not to do. ~ Aristotle,
129:All wisdom is one: to understand the spirit that rules all by all. ~ Heraclitus,
130:A man can do what he wants, but not want what he wants. ~ Arthur Schopenhauer,
131:Amor Fati - "Love your Fate", which is in fact your life. ~ Friedrich Nietzsche,
132:And once you are awake, you shall remain awake eternally. ~ Friedrich Nietzsche,
133:Charm is getting the answer yes without asking a clear question. ~ Albert Camus,
134:Education is the kindling of a flame, not the filling of a vessel. ~ Socrates,
135:It does not matter how slowly you go, so long as you do not stop. ~ Confucius,
136:Once we know our weaknesses they cease to do us any harm. ~ Georg C Lichtenberg,
137:Some people read only because they are too lazy to think. ~ Georg C Lichtenberg,
138:The best is the enemy of the good. (Le mieux est lennemi du bien.) ~ Voltaire,
139:The man was such an intellectual he was of almost no use. ~ Georg C Lichtenberg,
140:The most common form of despair is not being who you are. ~ Soren Kierkegaard,
141:There are three sources of belief: reason, custom, inspiration. ~ Blaise Pascal,
142:Those who the greatest awareness have the greatest nightmares. ~ Mahatma Gandhi,
143:Whoever does not have a good father should procure one. ~ Friedrich Nietzsche,
144:Whoever is delighted in solitude is either a wild beast or a god. ~ Aristotle,
145:An empire founded by war has to maintain itself by war. ~ Baron de Montesquieu,
146:He who loves the world as his body may be entrusted with the empire. ~ Lao Tzu,
147:If you are lonely when you are alone, you are in bad company. ~ Jean-Paul Sartre,
148:I quote others only in order the better to express myself. ~ Michel de Montaigne,
149:Never did eye see the sun unless it had first become sunlike ~ Plotinus, Enneads ,
150:One has to do something new in order to see something new. ~ Georg C Lichtenberg,
151:We have all the answers. It is the questions we do not know. ~ Fyodor Dostoevsky,
152:Who are the true philosophers? Those whose passion is to love the truth. ~ Plato,
153:A true friend is somebody who can make us do what we can. ~ Ralph Waldo Emerson,
154:Give up your thirst for books, so that you do not die a grouch. ~ Marcus Aurelius,
155:Happiness is the settling of the soul into its most appropriate spot. ~ Aristotle,
156:It's not what happens to you, but how you react to it that matters. ~ Epictetus,
157:Smooth and smiling faces everywhere, but ruin in their eyes. ~ Jean-Paul Sartre,
158:The complete woman tears you to pieces when she loves you. ~ Friedrich Nietzsche,
159:To the living we owe respect, but to the dead we owe only the truth. ~ Voltaire,
160:A First Sign of the Beginning of Understanding is the Wish to Die. ~ Franz Kafka,
161:A ship should not ride on a single anchor, nor life on a single hope ~ Epictetus,
162:Educating the mind without educating the heart is no education at all. ~ Aristotle,
163:Every man is a divinity in disguise, a god playing the fool. ~ Ralph Waldo Emerson,
164:God is a circle whose center is everywhere and circumference nowhere. ~ Voltaire,
165:He who fears he shall suffer, already suffers what he fears. ~ Michel de Montaigne,
166:If you want to improve, be content to be thought foolish and stupid. ~ Epictetus,
167:Poets utter great and wise things which they do not themselves understand. ~ Plato,
168:A sense of duty is useful in work, but offensive in relations. ~ Bertrand Russell,
169:Beauty is the bait which with delight allures man to enlarge his kind. ~ Socrates,
170:Before we blame we should first see whether we cannot excuse. ~ Georg C Lichtenberg,
171:Don't go on discussing what a good person should be. Just be one. ~ Marcus Aurelius,
172:Education breeds confidence. Confidence breeds hope. Hope breeds peace. ~ Confucius,
173:Guard your own spare moments. They are like uncut diamonds. ~ Ralph Waldo Emerson,
174:It is so hard to believe because it is so hard to obey. ~ Soren Kierkegaard,
175:'Life is a sum of all your choices'. So, what are you doing today? ~ Albert Camus,
176:Men despise religion. They hate it and are afraid it may be true. ~ Blaise Pascal,
177:No matter how thin you slice it, there will always be two sides. ~ Baruch Spinoza,
178:The superior man is distressed by his want of ability. ~ Confucius, Analects 15:18,
179:To forget one's purpose is the commonest form of stupidity. ~ Friedrich Nietzsche,
180:to have faith is precisely to lose one's mind so as to win God. ~ Soren Kierkegaard,
181:What is evil? Whatever springs from weakness. ~ Friedrich Nietzsche, The Antichrist ,
182:But in the end one needs more courage to live than to kill himself. ~ Albert Camus,
183:Come, sleep and death; you promise nothing, you hold everything. ~ Soren Kierkegaard,
184:Do whatever you will, but first be such as are able to will. ~ Friedrich Nietzsche,
185:If one does not know to which port one is sailing, no wind is favourable. ~ Seneca,
186:I have the true feeling of myself only when I am unbearably unhappy. ~ Franz Kafka,
187:The one exclusive sign of thorough knowledge is the power of teaching. ~ Aristotle,
188:Where your talents and the needs of the world cross lies your calling. ~ Aristotle,
189:Friends and acquaintances are the surest passport to fortune. ~ Arthur Schopenhauer,
190:If it is not right do not do it; if it is not true do not say it. ~ Marcus Aurelius,
191:Music finds its way where the rays of the sun cannot penetrate. ~ Soren Kierkegaard,
192:Too little liberty brings stagnation, and too much brings chaos. ~ Bertrand Russell,
193:It is man's natural sickness to believe that he possesses the truth. ~ Blaise Pascal,
194:The only serious question in life is whether to kill yourself or not. ~ Albert Camus,
195:To be free is nothing, to become free is everything. ~ Georg Wilhelm Friedrich Hegel,
196:Uncertainty is an uncomfortable position. But certainty is an absurd one. ~ Voltaire,
197:Without music, life would be a mistake. ~ Friedrich Nietzsche, Twilight of the Idols ,
198:Writing is utter solitude, the descent into the cold abyss of oneself. ~ Franz Kafka,
199:All books will become light in proportion as you find light in them. ~ Mortimer J Adler,
200:Begin at once to live, and count each separate day as a separate life. ~ Seneca,
201:Do not say hypothesis, and even less theory: say way of thinking. ~ Georg C Lichtenberg,
202:First say to yourself what you would be; and then do what you have to do. ~ Epictetus,
203:I can love only what I can place so high above me that I cannot reach it. ~ Franz Kafka,
204:Insist on yourself; never imitate... Every great man is unique. ~ Ralph Waldo Emerson,
205:The eternal Tao has no name; when the Tao divided Itself, then It had a name. ~ Lao-tse,
206:Wealth consists not in having great possessions, but in having few wants. ~ Epictetus,
207:We do not learn; and what we call learning is only a process of recollection. ~ Plato,
208:Choose a job you love, and you will never have to work a day in your life. ~ Confucius,
209:If you would take, you must first give, this is the beginning of intelligence. ~ Lao Tzu,
210:No man is crushed by misfortune unless he has first been deceived by prosperity ~ Seneca,
211:One can live in this world on soothsaying but not on truth saying. ~ Georg C Lichtenberg,
212:Rejoice in the things that are present; all else is beyond thee. ~ Michel de Montaigne,
213:God is our name for the last generalization to which we can arrive. ~ Ralph Waldo Emerson,
214:Ignorance is the softest pillow on which a man can rest his head. ~ Michel de Montaigne,
215:Optimism is the madness of insisting that all is well when we are miserable. ~ Voltaire,
216:The best author will be the one who is ashamed to become a writer ~ Friedrich Nietzsche,
217:The formula 'Two and two make five' is not without its attractions. ~ Fyodor Dostoevsky,
218:The higher we soar the smaller we appear to those who cannot fly. ~ Friedrich Nietzsche,
219:We are what we repeatedly do. Excellence, then, is not an act, but a habit. ~ Aristotle,
220:As it is, the lover of inquiry must follow his beloved wherever it may lead him. ~ Plato,
221:Blessed is he who has found his work; let him ask no other blessedness. ~ Thomas Carlyle,
222:For every man there exists a bait which he cannot resist swallowing. ~ Friedrich Nietzsche,
223:Genius lives only one story above madness, ~ Arthur Schopenhauer, Parerga and Paralipomena ,
224:I know well what I am fleeing from but not what I am in search of. ~ Michel de Montaigne,
225:I threw my cup away when I saw a child drinking from his hands at the trough. ~ Diogenes,
226:The aim of argument, or of discussion, should not be victory but progress. ~ Karl Popper,
227:This is what is hardest: to close the open hand because one loves. ~ Friedrich Nietzsche,
228:I don't want to be a genius, I have enough problems just trying to be a man. ~ Albert Camus,
229:Life can only be understood backwards, but it must be lived forwards. ~ Soren Kierkegaard,
230:The gem cannot be polished without friction, nor man perfected without trial. ~ Confucius,
231:The invariable mark of wisdom is to see the miraculous in the common. ~ Ralph Waldo Emerson,
232:What is a weed? A plant whose virtues have not yet been discovered. ~ Ralph Waldo Emerson,
233:Even if no salvation should come, I want to be worthy of it at every moment. ~ Franz Kafka,
234:He is richest who is content with the least, for content is the wealth of nature. ~ Socrates,
235:Just remember, once you're over the hill you begin to pick up speed. ~ Arthur Schopenhauer,
236:The end of life is to be like God, and the soul following God will be like Him. ~ Socrates,
237:Do every act of your life as though it were the very last act of your life. ~ Marcus Aurelius,
238:Every idea, extended into infinity, becomes its own opposite. ~ Georg Wilhelm Friedrich Hegel,
239:For all things difficult to acquire, the intelligent man works with perseverance. ~ Lao Tzu,
240:Nobody realizes that some people expend tremendous energy merely to be normal. ~ Albert Camus,
241:The knowledge of an effect depends on and involves the knowledge of a cause. ~ Baruch Spinoza,
242:The man least dependent upon the morrow goes to meet the morrow most cheerfully. ~ Epicurus,
243:There is no such thing as freedom of choice unless there is freedom to refuse. ~ David Hume,
244:To become what one is, one must have not the faintest idea what one is. ~ Friedrich Nietzsche,
245:Man is most nearly himself when he achieves the seriousness of a child at play. ~ Heraclitus,
246:Productivity is being able to do things that you were never able to do before. ~ Franz Kafka,
247:There are three classes of men; lovers of wisdom, lovers of honor, and lovers of gain. ~ Plato,
248:What is hell? I maintain that it is the suffering of being unable to love. ~ Fyodor Dostoevsky,
249:Empty is the argument of the philosopher which does not relieve any human suffering. ~ Epicurus,
250:Only one man ever understood me, and he didn't understand me. ~ Georg Wilhelm Friedrich Hegel,
251:People who never have any time on their hands are those who do the least. ~ Georg C Lichtenberg,
252:The price good men pay for indifference to public affairs is to be ruled by evil ment ~ Plato,
253:We shape clay into a pot, but it is the emptiness inside that holds whatever we want. ~ Lao Tzu,
254:Doubt everything at least once, even the sentence "Two times two is four." ~ Georg C Lichtenberg,
255:If you want to know who controls you, look at who you are not allowed to criticize. ~ Voltaire,
256:It is the privilege of the gods to want nothing, and of godlike men to want little. ~ Diogenes,
257:I do myself a greater injury in lying than I do him of whom I tell a lie. ~ Michel de Montaigne,
258:I do not know how to teach philosophy without becoming a disturber of the peace. ~ Baruch Spinoza,
259:I have wanted to kill myself a hundred times but somehow I am still in love with life. ~ Voltaire,
260:Your worst sin is that you have destroyed and betrayed yourself for nothing. ~ Fyodor Dostoyevsky,
261:A person reveals his character by nothing so clearly as the joke he resents. ~ Georg C Lichtenberg,
262:Even truth needs to be clad in new garments if it is to appeal to a new age. ~ Georg C Lichtenberg,
263:Every one goes astray, but the least imprudent are they who repent the soonest. ~ Voltaire,
264:I am striving to give back the Divine in myself to the Divine in the All. ~ Plotinus,
265:Many a book is like a key to unknown chambers within the castle of one's own self. ~ Franz Kafka,
266:People are not disturbed by things, but by the views they take of them. ~ Epictetus, Enchiridion ,
267:Small minds are concerned with the extraordinary, great minds with the ordinary. ~ Blaise Pascal,
268:To dare is to lose ones footing momentarily. Not to dare is to lose oneself. ~ Soren Kierkegaard,
269:We should consider every day lost on which we have not danced at least once. ~ Friedrich Nietzsche,
270:All men's miseries derive from not being able to sit in a quiet room alone. ~ Blaise Pascal,
271:The book which most deserved to be banned would be a catalog of banned books. ~ Georg C Lichtenberg,
272:There is no better way to exercise the imagination than the study of the law. ~ Ralph Waldo Emerson,
273:Wisdom is a thing vast and grand. She demands all the time that one can consecrate to her. ~ Seneca,
274:Ecclesiastes shows that man without God is in total ignorance and inevitable misery. ~ Blaise Pascal,
275:Every man has in himself the most dangerous traitor of all. ~ Soren Kierkegaard, Works of Love ,
276:Faith is different from proof; the latter is human, the former is a Gift from God. ~ Blaise Pascal,
277:Man is fortunately inconsistent. ~ Sri Aurobindo, Essays in Philosophy and Yoga Materialism,
278:Thoughts are the shadows of our feelings - always darker, emptier and simpler. ~ Friedrich Nietzsche,
279:True ideas do not change or develop, but remain as they are in the timeless 'present'. ~ René Guénon,
280:Truth alone will endure, all the rest will be swept away before the tide of time. ~ Mahatma Gandhi,
281:Evil resides in the very gaze which perceives Evil all around itself. ~ Georg Wilhelm Friedrich Hegel,
282:He who is not everyday conquering some fear has not learned the secret of life. ~ Ralph Waldo Emerson,
283:In fact, it is more correct to say that Truth is God, than to say that God is Truth. ~ Mahatma Gandhi,
284:Let us read, and let us dance; these two amusements will never do any harm to the world. ~ Voltaire,
285:Perhaps in time the so-called Dark Ages will be thought of as including our own. ~ Georg C Lichtenberg,
286:The owl of Minerva begins its flight only with the coming of the dusk. ~ Georg Wilhelm Friedrich Hegel,
287:True appreciation of his own value will make a man really indifferent to insult. ~ Arthur Schopenhauer,
288:What is the seal of liberation? - No longer being ashamed in front of oneself. ~ Friedrich Nietzsche,
289:All men are born with a nose and five fingers, but no one is born with a knowledge of God. ~ Voltaire,
290:A non-writing writer is a monster courting insanity. [Letter to Max Brod, July 5, 1922] ~ Franz Kafka,
291:Neither love without knowledge nor knowledge without love can produce a good life. ~ Bertrand Russell,
292:Even a soul submerged in sleepis hard at work and helpsmake something of the world. ~ Heraclitus,
293:If another Messiah was born he could hardly do so much good as the printing-press. ~ Georg C Lichtenberg,
294:If you want people to believe in God, let people see what God can make you like. ~ Ralph Waldo Emerson,
295:In the world we live in, one fool makes many fools, but one sage only a few sages. ~ Georg C Lichtenberg,
296:It is the mark of an educated mind to be able to entertain a thought without accepting it. ~ Aristotle,
297:Our greatest glory is not in never failing, but in rising up every time we fail. ~ Ralph Waldo Emerson,
298:Character is destiny. ~ Heraclitus,
299:Nature loves to hide. ~ Heraclitus,
300:The sun is new each day. ~ Heraclitus,
301:Things keep their secrets. ~ Heraclitus,
302:What are men? Mortal gods. ~ Heraclitus,
303:Asses prefer garbage to gold. ~ Heraclitus,
304:Man is on earth as in an egg. ~ Heraclitus,
305:What was scattered, gathers. ~ Heraclitus,
306:A dry soul is wisest and best. ~ Heraclitus,
307:A man's character is his fate. ~ Heraclitus,
308:Knowledge is not intelligence. ~ Heraclitus,
309:A fool is excited by every word. ~ Heraclitus,
310:War is the father of all things. ~ Heraclitus,
311:All is flux; nothing stays still. ~ Heraclitus,
312:Much learning does not teach sense. ~ Heraclitus,
313:Greater dooms win greater destinies. ~ Heraclitus,
314:The seeing have the world in common. ~ Heraclitus,
315:It is in changing that we find purpose. ~ Heraclitus,
316:The path up and down is one and the same. ~ Heraclitus,
317:How can you hide from what never goes away? ~ Heraclitus,
318:The phases of fire are craving and satiety. ~ Heraclitus,
319:The soul is dyed the color of its thoughts. ~ Heraclitus,
320:Time is a game played beautifully by children. ~ Heraclitus,
321:Latent structure is master of obvious structure ~ Heraclitus,
322:One man is worth thousand if he is extraordinary ~ Heraclitus,
323:What allows us to be human is something daemonic. ~ Heraclitus,
324:Wisdom consists in speaking and acting the truth. ~ Heraclitus,
325:One ought not to act and speak like people asleep. ~ Heraclitus,
326:To God all things are beautiful and good and just. ~ Heraclitus,
327:Never do today what you can put off until tomorrow. ~ Heraclitus,
328:The gods are immortal men, and men are mortal gods. ~ Heraclitus,
329:The habit of knowledge is not human but devine. ~ Heraclitus,
330:We circle in the night and we are devoured by fire. ~ Heraclitus,
331:A hidden connection is stronger than an obvious one. ~ Heraclitus,
332:Thinking is a sacred disease and sight is deceptive. ~ Heraclitus,
333:Abundance of knowledge does not teach men to be wise. ~ Heraclitus,
334:It is harder to fight pleasure than to fight emotion. ~ Heraclitus,
335:Man, like a light in the night, is kindled and put out. ~ Heraclitus,
336:The people must fight for their laws as for their walls. ~ Heraclitus,
337:To me one man is worth ten thousand if he is first-rate. ~ Heraclitus,
338:All men participate in the possibility of self-knowledge. ~ Heraclitus,
339:If it were not for injustice, men would not know justice. ~ Heraclitus,
340:The fairest order in the world is a heap of random sweepings. ~ Heraclitus,
341:All things come out of the one, and the one out of all things. ~ Heraclitus,
342:Without injustices,the name of justicewould mean what? ~ Heraclitus,
343:You won't discover the limits of the soul, however far you go. ~ Heraclitus,
344:It would not be better if things happened to men just as they wish. ~ Heraclitus,
345:Wisdom is the oneness of mind that guides and permeates all things. ~ Heraclitus,
346:Men that love wisdom must be acquainted with very many things indeed. ~ Heraclitus,
347:All men have the capacity of knowing themselves and acting with moderation. ~ Heraclitus,
348:No man ever wrote more eloquently and luminously [than Heraclitus]. ~ Friedrich Nietzsche,
349:[Heraclitus speaks as if] in entrancement ... but [also] truthfully. ~ Friedrich Nietzsche,
350:Men who love wisdom should acquaint themselves with a great many particulars. ~ Heraclitus,
351:All things come into being through opposition and all are in flux like a river ~ Heraclitus,
352:Eternity is a child playing, playing checkers; the kingdom belongs to a child. ~ Heraclitus,
353:The awake share a common world, but the asleep turn aside into private worlds. ~ Heraclitus,
354:If you do not expect the unexpected, you will not recognize it when it arrives. ~ Heraclitus,
355:Stupidity is doomed,therefore, to cringeat every syllableof wisdom. ~ Heraclitus,
356:To fight with desire is hard: whatever it wishes, it buys at the price of soul. ~ Heraclitus,
357:Whoever cannot seek the unforeseen sees nothing, for the known way is an impasse. ~ Heraclitus,
358:Yearning hurts, and what release may come of it feels much like death. ~ Heraclitus,
359:The wise is one only. It is unwilling and willing to be called by the name of Zeus. ~ Heraclitus,
360:[Heraclitus] concluded that coming-to-be itself could not be anything evil or unjust. ~ Friedrich Nietzsche,
361:Wisdom is one thing, to know how to make true judgment, how all things are steered through all things. ~ Heraclitus,
362:[Heraclitus had] pride not in logical knowledge but rather in intuitive grasping of the truth. ~ Friedrich Nietzsche,
363:It ever was, and is, and shall be, ever-living fire, in measures being kindled and in measures going out. ~ Heraclitus,
364:And some men are as ignorant of what they do when awake as they are forgetful of what they do when asleep. ~ Heraclitus,
365:What we have caught and what we have killed we have left behind, but what has escaped us we bring with us. ~ Heraclitus,
366:Many who have learned from Hesiod the countless names of gods and monsters never understand that night and day are one ~ Heraclitus,
367:To be evenminded is the greatest virtue.Wisdom is to speakthe truth and actin keeping with its nature. ~ Heraclitus,
368:To do the same thing over and over again is not only boredom: it is to be controlled by rather than to control what you do. ~ Heraclitus,
369:That the world is a divine game and beyond good and evil: in this the Vedanta and Heraclitus are my predecessors. ~ Friedrich Nietzsche,
370:Good character is not formed in a week or a month. It is created little by little, day by day. Protracted and patient effort is needed to develop good character. ~ Heraclitus,
371:The most beautiful ape is ugly when compared to a human. The wisest human will seem like an ape when compared to a god with respect to wisdom, beauty, and everything else. ~ Heraclitus,
372:Hold firmly to your word. ~ Maimonides,
373:Silence is the maturation of wisdom. ~ Maimonides,
374:God who preceded all existence is a refuge. ~ Maimonides,
375:Commune with your own heart upon your bed, and be still. ~ Maimonides,
376:Teach thy tongue to say 'I do not know,' and thou shalt progress. ~ Maimonides,
377:In accordance with the divine wisdom, genesis can only take place through destruction. ~ Maimonides,
378:That which is produced with intention has passed over from non-existence to existence. ~ Maimonides,
379:Difficulty shows what men are. ~ Epictetus,
380:Cowardice, the dread of what will happen. ~ Epictetus,
381:I must die; so must I die groaning too? ~ Epictetus,
382:If it pleases the gods, so be it. ~ Epictetus,
383:If you wish to write, write. ~ Epictetus,
384:Act your part with honor. ~ Epictetus,
385:God has entrusted me with myself. ~ Epictetus,
386:No great thing is created suddenly. ~ Epictetus,
387:Books are the training weights of the mind. ~ Epictetus,
388:I want to die, even though I don't have to. ~ Epictetus,
389:Nothing great comes into being all at once. ~ Epictetus,
390:You become what you give your attention to. ~ Epictetus,
391:Think of God more often than thou breathest. ~ Epictetus,
392:What is the product of virtue? Tranquillity. ~ Epictetus,
393:Do not laugh much or often or unrestrainedly. ~ Epictetus,
394:There is no shame in making an honest effort. ~ Epictetus,
395:Is it not the same distance to God everywhere? ~ Epictetus,
396:Understand what words you use first, then use them. ~ Epictetus,
397:Seek to be the purple thread in the long white gown. ~ Epictetus,
398:All philosophy lies in two words, sustain and abstain. ~ Epictetus,
399:Control thy passions lest they take vengeance on thee. ~ Epictetus,
400:You bear God within you, poor wretch, and know it not. ~ Epictetus,
401:If you wish to be good, first believe that you are bad. ~ Epictetus,
402:Try to enjoy the great festival of life with other men! ~ Epictetus,
403:Wish that everything should come about just as it does. ~ Epictetus,
404:Act well your given part; the choice rests not with you. ~ Epictetus,
405:Don't live by your own rules, but in harmony with nature ~ Epictetus,
406:Everyone's life is a warfare, and that long and various. ~ Epictetus,
407:First learn the meaning of what you say, and then speak. ~ Epictetus,
408:If you can make music with someone you don't need words. ~ Epictetus,
409:Men are not afraid of things, but of how they view them. ~ Epictetus,
410:Prefer enduring satisfaction to immediate gratification. ~ Epictetus,
411:Check your passions that you may not be punished by them. ~ Epictetus,
412:Difficulties are things that show a person what they are. ~ Epictetus,
413:Faithfulness is the antidote to bitterness and confusion. ~ Epictetus,
414:Let no man think that he is loved by any who loveth none. ~ Epictetus,
415:Anything worth putting off is worth abandoning altogether. ~ Epictetus,
416:What is death? A scary mask. Take it off – see, it doesn’t bite. ~ Epictetus,
417:Liars are the cause of all the sins and crimes in the world. ~ Epictetus,
418:Life is a piece of music, and you’re supposed to be dancing. ~ Epictetus,
419:What is learned without pleasure is forgotten without remorse. ~ Epictetus,
420:It is unrealistc to expect people to see you as you see yourself. ~ Epictetus,
421:Make a bad beginning and you’ll contend with troubles ever after. ~ Epictetus,
422:No living being is held by anything so strongly as its own needs. ~ Epictetus,
423:What is a child? Ignorance. What is a child? Want of instruction. ~ Epictetus,
424:Some of their faults men readily admit, but others not so readily. ~ Epictetus,
425:Tell yourself what you want to be, then act your part accordingly. ~ Epictetus,
426:He who exercises wisdom exercises the knowledge which is about God. ~ Epictetus,
427:Never look for your work in one place and your progress in another. ~ Epictetus,
428:Bear in mind that you should conduct yourself in life as at a feast. ~ Epictetus,
429:We should not moor a ship with one anchor, or our life with one hope. ~ Epictetus,
430:Fortify yourself with contentment for this is an impregnable fortress. ~ Epictetus,
431:The world turns aside to let any man pass who knows where he is going. ~ Epictetus,
432:One can always reason with reason. ~ Henri Bergson,
433:Religion is to mysticism what popularization is to science ~ Henri Bergson,
434:The major task of the twentieth century will be to explore the unconscious, to investigate the subsoil of the mind. ~ Henri Bergson,
435:The pure present is an ungraspable advance of the past devouring the future. In truth, all sensation is already memory. ~ Henri Bergson,
436:To perceive means to immobilize. To say this is to say that we seize, in the act of perception, something which outruns perception itself. ~ Henri Bergson,
437:The light of the Sun is the pure energy of intellect. ~ Proclus,
438:A true philosopher is married to wisdom; he needs no other bride. ~ Proclus,
439:The soul is the image of what is above it and the model of what is below. Therefore by knowing and analysing itself it knows all things without going out of its own nature. ~ Proclus, “Commentary on the Timaeus” ,
440:This therefore is Mathematics: She reminds you of the invisible forms of the soul; She gives life to her own discoveraies; She awakens the mind and purifies the intellect; She brings light to our intrinsic ideas; She abolishes oblivion and ignorance which are ours by birth. ~ Proclus,
441:The only intelligent tactical response to life's horror is to laugh defiantly at it ~ Soren Kierkegaard,
442:To read means to borrow; to create out of one's readings is paying off one's debts. ~ Georg C Lichtenberg,
443:You will not be good teachers if you focus only on what you do and not upon who you are. ~ Rudolf Steiner,
444:It is lamentable, that to be a good patriot one must become the enemy of the rest of mankind. ~ Voltaire,
445:The philosophy of laughter will never have anything in common with the religion of tears. ~ Eliphas Levi,
446:The supreme authority for the interpretation of Scripture is vested in each individual. ~ Baruch Spinoza,
447:The truly great books are the few books that are over everybody's head all of the time. ~ Mortimer J Adler,
448:The truth is that everyone is bored, and devotes himself to cultivating habits. ~ Albert Camus, The Plague ,
449:Every parting gives a foretaste of death, every reunion a hint of the resurrection. ~ Arthur Schopenhauer,
450:Talent hits a target no one else can hit; Genius hits a target no one else can see. ~ Arthur Schopenhauer,
451:The perfect man is a divine child! ~ Sri Aurobindo, Essays in Philosophy and Yoga Heraclitus - VII,
452:To know that you do not know is the best. To pretend to know when you do not know is a disease. ~ Lao Tzu,
453:we do not have knowledge of a thing until we have grasped its why, that is to say, its cause. ~ Aristotle,
454:The highest goal of music is to connect one's soul to their Divine Nature, not entertainment. ~ Pythagoras,
455:We live in a world where there is more and more information, and less and less meaning. ~ Jean Baudrillard,
456:All of humanity's problems stem from man's inability to sit quietly in a room alone. ~ Blaise Pascal, Pensées ,
457:Do not fear to be eccentric in opinion, for every opinion now accepted was once eccentric. ~ Bertrand Russell,
458:Do not go where the path may lead, go instead where there is no path and leave a trail. ~ Ralph Waldo Emerson,
459:Every word first looks around in every direction before letting itself be written down by me. ~ Franz Kafka,
460:The literal meaning of life is whatever you're doing that prevents you from killing yourself ~ Albert Camus,
461:The mind pre-eminently is man; ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.02 - Perfection of the Body,
462:What the superior man seeks is in himself. What the mean man seeks is in others. ~ Confucius, Analects 15:20,
463:Even when laws have been written down, they ought not always to remain unaltered. ~ Aristotle, Politics Words Of The Mother II,
464:It is not sufficient to see and to know the beauty of a work. We must feel and be affected by it. ~ Voltaire,
465:People who know little are usually great talkers, while men who know much say little. ~ Jean-Jacques Rousseau,
466:To know and to will are two operations of the human mind. ~ Leonardo da Vinci, Notesboooks Philosophy,
467:Liberation is self-possession, ~ Sri Aurobindo, Essays in Philosophy and Yoga - Involution and Evolution,
468:The aim of art is to represent not the outward appearance of things, but their inward significance. ~ Aristotle,
469:The image, if expressing in every point the entire reality, would no longer be an image. ~ Socrates, Cratylus ,
470:A book is a mirror: if an ape looks into it an apostle is hardly likely to look out. ~ Georg C Lichtenberg,
471:Life is like a play: it's not the length, but the excellence of the acting that matters. ~ Lucius Annaeus Seneca,
472:The reading of all good books is like a conversation with the finest minds of past centuries. ~ Rene Descartes,
473:The soul which has no fixed purpose in life is lost; to be everywhere, is to be nowhere. ~ Michel de Montaigne,
474:To educate educators! But the first ones must educate themselves! And for these I write. ~ Friedrich Nietzsche,
475:It is not the path which is the difficulty; rather, it is the difficulty which is the path. ~ Soren Kierkegaard,
476:Man alone suffers so excruciatingly in the world that we were compelled to invent laughter. ~ Friedrich Nietzsche,
477:Mystical explanations are thought to be deep; the truth is that they are not even shallow. ~ Friedrich Nietzsche,
478:What if everything in the world were a misunderstanding, what if laughter were really tears? ~ Soren Kierkegaard,
479:What makes us heroic? Confronting simultaenously our supreme suffering and our supreme hope. ~ Friedrich Nietzsche,
480:Everything is a poise of contrary energies. ~ Sri Aurobindo, Essays in Philosophy and Yoga Heraclitus - IV,
481:For many men, the acquisition of wealth does not end their troubles, it only changes them. ~ Lucius Annaeus Seneca,
482:Love bears all things, believes all things, hopes all things, endures all things. ~ , 1 Corinthians 13:7,
483:When it is obvious that the goals cannot be reached, don't adjust the goals, adjust the action steps. ~ Confucius,
484:Whoever gives nothing, has nothing. The greatest misfortune is not to be unloved, but not to love. ~ Albert Camus,
485:Everything we hear is an opinion, not a fact. Everything we see is a perspective, not the truth. ~ Marcus Aurelius,
486:He who knows himself properly can very soon learn to know all other men. It is all reflection. ~ Georg C Lichtenberg,
487:If you press me to say why I loved him, I can say no more than because he was he, and I was I. ~ Michel de Montaigne,
488:It is an absolute and virtually divine perfection to know how to enjoy our being rightfully. ~ Michel de Montaigne,
489:The highest wisdom is never to worry about the future but to resign ourselves entirely to his will. ~ Mahatma Gandhi,
490:The inner self is as distinct from the outer self as heaven is from earth. ~ Emanuel Swedenborg, Secrets of Heaven ,
491:To know even one life has breathed easier because you have lived. This is to have succeeded. ~ Ralph Waldo Emerson,
492:Would you call Him Destiny? You will not be wrong. Providence? You will say well. Nature? That too you may. ~ Seneca,
493:As we expand our knowledge of good books, we shrink the circle of men whose company we appreciate. ~ Ludwig Feuerbach,
494:If anything could stand still, it would be crushed and dissipated by the torrent it resisted. ~ Ralph Waldo Emerson,
495:If the stars should appear but one night every thousand years how man would marvel and adore. ~ Ralph Waldo Emerson,
496:The greatness of a nation and its moral progress can be judged by the way its animals are treated. ~ Mahatma Gandhi,
497:The Tao which can be expressed is not the eternal Tao, the name which can be named is not the eternal Name. ~ Lao-tse,
498:Small-minded people blame others. Average people blame themselves. The wise see all blame as foolishness ~ Epictetus,
499:The greatest challenge to any thinker is stating the problem in a way that will allow a solution. ~ Bertrand Russell,
500:The most painful state of being is remembering the future, particularly the one you'll never have. ~ Soren Kierkegaard,
501:The trouble with the world is that the stupid are cocksure and the intelligent are full of doubt. ~ Bertrand Russell,
502:You only have to doze a moment, and all is lost. For ruin and salvation both have their source inside you. ~ Epictetus,
503:An optimist may see a light where there is none, but why must the pessimist always run to blow it out? ~ Rene Descartes,
504:The painful secret of gods and kings is that men are free... You know it and they do not. ~ Jean-Paul Sartre, The Flies ,
505:The wheel of fortune turns incessantly round, and who can say within himself, I shall today be uppermost? ~ Confucius,
506:He was always smoothing and polishing himself, and in the end he became blunt before he was sharp. ~ Georg C Lichtenberg,
507:Men weary as much of not doing the things they want to do as of doing the things they do not want to do. ~ Eric Hoffer,
508:Next to the originator of a good sentence is the first quoter of it. ~ Ralph Waldo Emerson, Quotations and Originality ,
509:Now I am light, now I fly, now I see myself beneath me, now a god dances through me. ~ Friedrich Nietzsche, ‘On Reading & Writing’ ,
510:Sometimes people don't want to hear the truth because they don't want their illusions destroyed. ~ Friedrich Nietzsche,
511:Wicked thoughts and worthless efforts gradually set their mark on the face, especially the eyes. ~ Arthur Schopenhauer,
512:In pursuit of knowledge, every day something is acquired. In pursuit of wisdom, every day something is dropped. ~ Lao Tzu,
513:No rational argument will have a rational effect on a man who does not want to adopt a rational attitude. ~ Karl Popper,
514:There's nothing more fragrant, more sparkling, more intoxicating than the infinity of possibilities ~ Soren Kierkegaard,
515:The search for something permanent is one of the deepest of the instincts leading men to philosophy. ~ Bertrand Russell,
516:The thought of suicide is a great consolation: by means of it one gets through many a dark night. ~ Friedrich Nietzsche,
517:We swallow greedily any lie that flatters us, but we sip only little by little at a truth we find bitter. ~ Denis Diderot,
518:As long as you still experience the stars as something 'above you', you lack the eye of knowledge. ~ Friedrich Nietzsche,
519:Everyone who has ever built anywhere a 'new heaven' first found the power thereto in his own hell. ~ Friedrich Nietzsche,
520:Everything in the world displeases me: but, above all, my displeasure in everything displeases me. ~ Friedrich Nietzsche,
521:God creates everything out of nothing. And everything which God is to use, he first reduces to nothing ~ Soren Kierkegaard,
522:The Linux philosophy is 'Laugh in the face of danger'. Oops. Wrong One. 'Do it yourself'. Yes, that's it. ~ Linus Torvalds,
523:The mystery of human existence lies not in just staying alive, but in finding something to live for. ~ Fyodor Dostoevsky,
524:A good means to discovery is to take away certain parts of a system to find out how the rest behaves. ~ Georg C Lichtenberg,
525:All Nature is a display and a play of God, ~ Sri Aurobindo, Essays in Philosophy and Yoga - Involution and Evolution,
526:How few friends would remain friends if each could see the sentiments of the other in their entirety. ~ Georg C Lichtenberg,
527:One ought to hold on to one's heart; for if one lets it go, one soon loses control of the head too. ~ Friedrich Nietzsche,
528:The function of prayer is not to influence God, but rather to change the nature of the one who prays. ~ Soren Kierkegaard,
529:The history of the world is none other than the progress of the consciousness of freedom. ~ Georg Wilhelm Friedrich Hegel,
530:Be a free thinker and don't accept everything you hear as truth. Be critical and evaluate what you believe in. ~ Aristotle,
531:Drink ! For you know not whence you came, nor why; Drink ! For you know not why you go nor where. ~ Omar Khayyam, Rubaiyat ,
532:Everything becomes, nothing is made. ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.13 - The Stress of the Hidden Spirit,
533:Faith demands piety rather than truth. Consequently, nobody is faithful except by reason of their obedience. ~ Baruch Spinoza,
534:It is only through life that one can reach to immortality. ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.02 - Karmayoga,
535:Never undertake anything unless you have the heart to ask Heaven's blessing on your undertaking. ~ Georg C Lichtenberg,
536:Our first mistake is the belief that the circumstance gives the joy which we give to the circumstance. ~ Ralph Waldo Emerson,
537:People do not seem to realise that their opinion of the world is also a confession of their character. ~ Ralph Waldo Emerson,
538:Without love the acquisition of knowledge only increases confusion and leads to self-destruction. ~ Jiddu Krishnamurti,
539:All is eternal in the eternal spirit. ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.13 - The Stress of the Hidden Spirit,
540:I had found my religion: nothing seemed more important to me than a book. I saw the library as a temple. ~ Jean-Paul Sartre,
541:I teach you the overman. Man is something that shall be overcome. What have you done to overcome him? ~ Friedrich Nietzsche,
542:Self-sacrifice is the real miracle out of which all the reported miracles grew. ~ Ralph Waldo Emerson, Society and Solitude ,
543:The tyrant dies and his rule is over, the martyr dies and his rule begins. ~ Soren Kierkegaard, The Journals of Kierkegaard ,
544:By all means marry; if you get a good wife, you'll become happy; if you get a bad one, you'll become a philosopher. ~ Socrates,
545:Enthusiasm is one of the most powerful engines of success. When you do a thing, do it with your might. ~ Ralph Waldo Emerson,
546:God is identical with His attributes, so that it may be said that He is the knowledge, the knower, and the known. ~ Maimonides,
547:Imagine the world so greatly magnified that particles of light look like twenty-four-pound cannon balls. ~ Georg C Lichtenberg,
548:Pain and suffering are always inevitable for a large intelligence and a deep heart. ~ Fyodor Dostoevsky, Crime and Punishment ,
549:The difficulty is to try and teach the multitude that something can be true and untrue at the same time. ~ Arthur Schopenhauer,
550:The way of truth is like a great road. It is not difficult to know it. The evil is only that men will not seek it. ~ Mencius,
551:What a blessing it would be if we could open and shut our easily as we open and shut our eyes. ~ Georg C Lichtenberg,
552:All happiness or unhappiness solely depends upon the quality of the object to which we are attached by love. ~ Baruch Spinoza,
553:God does not remain petrified and dead; the very stones cry out and raise themselves to Spirit. ~ Georg Wilhelm Friedrich Hegel,
554:Wise kings generally have wise counselors; and he must be a wise man himself who is capable of distinguishing one. ~ Diogenes,
555:All sentience is ultimately self-sentience. ~ Sri Aurobindo, Kena and Other Upanishads The Philosophy of the Upanishads,
556:Does not the discipline of the scientific spirit just commence when one no longer harbours any conviction? ~ Friedrich Nietzsche,
557:How much truth does a spirit endure, how much truth does it dare? ~ Friedrich Nietzsche, Ecce Homo - How One Becomes What One Is ,
558:If you do not take an interest in the affairs of your government, then you are doomed to live under the rule of fools. ~ Plato,
559:I have never made but one prayer to God, a very short one: 'O Lord make my enemies ridiculous.' And God granted it. ~ Voltaire,
560:One's first step in wisdom is to question everything - and one's last is to come to terms with everything. ~ Georg C Lichtenberg,
561:The body has an unexpressed knowledge of its own. ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.05 - Supermind and Humanity,
562:To be independent of public opinion is the first formal condition of achieving anything great. ~ Georg Wilhelm Friedrich Hegel,
563:We can easily forgive a child who is afraid of the dark; the real tragedy of life is when men are afraid of the light. ~ Plato,
564:When he to whom one speaks does not understand, and he who speaks himself does not understand, that is metaphysics. ~ Voltaire,
565:One of the symptoms of an approaching nervous breakdown is the belief that one's work is terribly important. ~ Bertrand Russell,
566:The universe is a self-creative process of a supreme Reality. ~ Sri Aurobindo, The Life Divine 2.20 - The Philosophy of Rebirth,
567:Nothing can exist which is not substance and power of Brahman. ~ Sri Aurobindo, The Life Divine 2.20 - The Philosophy of Rebirth,
568:You great star, what would your happiness be had you not those for whom you shine? ~ Friedrich Nietzsche, Thus Spoke Zarathustra ,
569:Break what must be broken, once for all, that's all, and take the suffering on oneself. ~ Fyodor Dostoevsky, Crime and Punishment ,
570:I count him braver who overcomes his desires than him who conquers his enemies; for the hardest victory is over self. ~ Aristotle,
571:It is wise to listen, not to me but to the Word, and to confess that all things are one. ~ Heraclitus, On the Universe 1 fragment 1,
572:A little philosophy inclineth mans mind to atheism; but depth in philosophy bringeth mans minds about to religion. ~ Francis Bacon,
573:Such as the love is, such is the wisdom, consequently such is the man (n. 368) (Divine Love and Wisdom, 1763) ~ Emanuel Swedenborg,
574:The form is phenomenon, the idea is reality. ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.13 - The Stress of the Hidden Spirit,
575:Truth is so obscure in these times, and falsehood so established, that, unless we love the truth, we cannot know it. ~ Blaise Pascal,
576:All variations resolve themselves into an unity. ~ Sri Aurobindo, Kena and Other Upanishads The Philosophy of the Upanishads,
577:Don't seek to have events happen as you wish, but wish them to happen as they do happen, and all will be well with you. ~ Epictetus,
578:Energy distributes itself, but never really dissipates itself. ~ Sri Aurobindo, Essays in Philosophy and Yoga Heraclitus - V,
579:If you name me, you negate me. By giving me a name, a label, you negate all the other things I could possibly be. ~ Soren Kierkegaard,
580:That's what I consider true generosity: You give your all, and yet you always feel as if it costs you nothing. ~ Simone de Beauvoir,
581:The first and greatest victory is to conquer yourself; to be conquered by yourself is of all things most shameful and vile. ~ Plato,
582:Youth is happy because it has the capacity to see beauty. Anyone who keeps the ability to see beauty never grows old. ~ Franz Kafka,
583:Apparent evil is often the shortest way to the good. ~ Sri Aurobindo, Essays in Philosophy and Yoga The Strength of Stillness,
584:Let your one delight and refreshment be to pass from one service to the community to another, with God ever in mind. ~ Marcus Aurelius,
585:No human law is the absolute expression of the divine justice, ~ Sri Aurobindo, Essays in Philosophy and Yoga Heraclitus - VI,
586:There is no crueler tyranny than that which is perpetuated under the shield of law and in the name of justice." ~ Baron de Montesquieu,
587:The Study of philosophy is not that we may know what men have thought, but what the truth of things is. ~ Saint Thomas Aquinas,
588:What we call the Ignorance is a cloaked Knowledge. ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.08 - Supermind and Mind of Light,
589:Evil does not exist; once you have crossed the threshold, all is good. Once in another world, you must hold your tongue. ~ Franz Kafka,
590:Philosophy begins in wonder. And, at the end, when philosophic thought has done its best, the wonder remains. ~ Alfred North Whitehead,
591:The object of life is not to be on the side of the majority, but to escape finding oneself in the ranks of the insane. ~ Marcus Aurelius,
592:Where there is no limitation, there can be no pain. ~ Sri Aurobindo, Kena and Other Upanishads The Philosophy of the Upanishads,
593:If you begin to understand what you are without trying to change it, then what you are undergoes a transformation. ~ Jiddu Krishnamurti,
594:Necessity is the child of the spirit’s free self-determination. ~ Sri Aurobindo, Essays in Philosophy and Yoga Karma and Freedom,
595:The complete soul possesses all its self and all Nature. ~ Sri Aurobindo, Essays in Philosophy and Yoga - Involution and Evolution,
596:The content of your character is your choice. Day by day, what you choose, what you think and what you do is who you become. ~ Heraclitus,
597:There are two ways to be fooled. One is to believe what isn't true; the other is to refuse to believe what is true. ~ Soren Kierkegaard,
598:All this infinite becoming is a birth of the Spirit into form. ~ Sri Aurobindo, Essays in Philosophy and Yoga - The Ascending Unity,
599:God overrules all mutinous accidents, brings them under His laws of fate, and makes them all serviceable to His purpose. ~ Marcus Aurelius,
600:Hegel's philosophy is so odd that one would not have expected him to be able to get some men to accept it, but he did." ~ Bertrand Russell,
601:Just as there are polysyllabic words that say very little, so there are also monosyllabic words of infinite meaning. ~ Georg C Lichtenberg,
602:Although it is not true that all conservatives are stupid people, it is true that most stupid people are conservative. ~ John Stuart Mill,
603:Drunkenness is temporary suicide: the happiness that it brings is merely negative, a momentary cessation of unhappiness. ~ Bertrand Russell,
604:He who has a true idea simultaneously knows that he has a true idea, and cannot doubt of the truth of the thing perceived. ~ Baruch Spinoza,
605:The first rule is to keep an untroubled spirit. The second is to look things in the face and know them for what they are. ~ Marcus Aurelius,
606:Transform reason into ordered intuition; let all thyself be light. This is thy goal. ~ Sri Aurobindo, Essays In Philosophy And Yoga ,
607:I have remarked very clearly that I am often of one opinion when I am lying down and of another when I am standing up. ~ Georg C Lichtenberg,
608:Men in general judge more from appearances than from reality. All men have eyes, but few have the gift of penetration. ~ Niccolo Machiavelli,
609:There are times when I am so unlike myself that I might be taken for someone else of an entirely opposite character. ~ Jean-Jacques Rousseau,
610:Aiming at simplicity and lucidity is a moral duty of all intellectuals: lack of clarity is a sin, pretentiousness is a crime. ~ Karl Popper,
611:A little philosophy inclineth man's mind to atheism; but depth in philosophy bringeth men's minds about to religion. ~ Francis Bacon, Atheism ,
612:All the terrestrial past of the world is there summarised in man. ~ Sri Aurobindo, Essays in Philosophy and Yoga - The Ascending Unity,
613:Employ your time in improving yourself by other men's writings, so that you shall gain easily what others have labored hard for. ~ Socrates,
614:Science, philosophy and religion are bound to converge as they draw nearer to the whole. ~ Pierre Teilhard de Chardin, The Phenomenon Of Man ,
615:So the world, grounded in a timeless movement by the Soul which suffuses it with intelligence, becomes a living and blessed being. ~ Plotinus,
616:There is no body without soul, no body that is not itself a form of soul. ~ Sri Aurobindo, The Life Divine 2.20 - The Philosophy of Rebirth,
617:Any person capable of angering you becomes your master; he can anger you only when you permit yourself to be disturbed by him. ~ Epictetus,
618:From exchange we can rise to the highest possible idea of interchange. ~ Sri Aurobindo, Essays in Philosophy and Yoga Heraclitus - VII,
619:All education is the art of making men ethical (sittlich), of transforming the old Adam into the new Adam. ~ Georg Wilhelm Friedrich Hegel,
620:Clarity of mind means clarity of passion; this is why a great and clear mind loves ardently and sees distinctly what it loves. ~ Blaise Pascal,
621:Genuine tragedies in the world are not conflicts between right and wrong. They are conflicts between two rights. ~ Georg Wilhelm Friedrich Hegel,
622:It is not when truth is dirty, but when it is shallow, that the lover of knowledge is reluctant to step into its waters. ~ Friedrich Nietzsche,
623:One's life has value so long as one attributes value to the life of others, by means of love, friendship, and compassion. ~ Simone de Beauvoir,
624:Don't walk in front of me... I may not follow Don't walk behind me... I may not lead Walk beside me... just be my friend ~ Albert Camus,
625:The great person is ahead of their time, the smart make something out of it, and the blockhead, sets themselves against it. ~ Jean Baudrillard,
626:The soul ... when it sees ... a trace of its kindred reality, is delighted and thrilled and returns to itself and remembers itself. ~ Plotinus,
627:Don't be too timid and squeamish about your actions. All life is an experiment. The more experiments you make the better. ~ Ralph Waldo Emerson,
628:If an angel were to tell us about his philosophy, I believe many of his statements might well sound like '2 x 2= 13'. ~ Georg C Lichtenberg,
629:There was once a community of scoundrels, that is to say, they were not scoundrels, but ordinary people. ~ Franz Kafka, The Blue Octavo Notebooks ,
630:What you have been obliged to discover by yourself leaves a path in your mind which you can use again when the need arises. ~ Georg C Lichtenberg,
631:Where you're standing, dig, dig out: Down below's the Well: Let them that walk in darkness shout Down below there's Hell! ~ Friedrich Nietzsche,
632:If a man has his eyes bound, you can encourage him as much as you like to stare through the bandage, but he'll never see anything. ~ Franz Kafka,
633:Neither a man nor a crowd nor a nation can be trusted to act humanely or to think sanely under the influence of a great fear. ~ Bertrand Russell,
634:Science and Philosophy are never entirely dispassionate and disinterested. ~ Sri Aurobindo, The Human Cycle The Reason as Governor of Life,
635:A divine life in a divine body is the formula of the ideal that we envisage. ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.03 - The Divine Body,
636:If we can really understand the problem, the answer will come out of it, because the answer is not separate from the problem. ~ Jiddu Krishnamurti,
637:All things are there as the spirit’s powers and means and forms of manifestation. ~ Sri Aurobindo, The Life Divine 2.20 - The Philosophy of Rebirth,
638:All birth is a progressive self-finding, a means of self-realisation. ~ Sri Aurobindo, Essays in Philosophy and Yoga - Involution and Evolution,
639:It is in the moments when the mind is most active and the fewest things are forgotten that the most intense joys are experienced. ~ Bertrand Russell,
640:The Spirit manifest as Intelligence is the basis of the world. ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.13 - The Stress of the Hidden Spirit,
641:As a matter of self-preservation, a man needs good friends or ardent enemies, for the former instruct him and the latter take him to task. ~ Diogenes,
642:Birth is the first spiritual mystery of the physical universe, death is the second. ~ Sri Aurobindo, The Life Divine 2.20 - The Philosophy of Rebirth,
643:The cosmos is eternally one and many and does not by becoming cease to be one. ~ Sri Aurobindo, Essays in Philosophy and Yoga Heraclitus - III,
644:To be alone is the fate of all great minds-a fate deplored at times, but still always chosen as the less grievous of two evils. ~ Arthur Schopenhauer,
645:Today I escaped from anxiety. Or no, I discarded it, because it was within me, in my own perceptions--not outside. ~ Marcus Aurelius, Book 9 Verse 13 ,
646:To him who looks upon the world rationally, the world in its turn presents a rational aspect. The relation is mutual. ~ Georg Wilhelm Friedrich Hegel,
647:Whatever torch we kindle, and whatever space it may illuminate, our horizon will always remain encircled by the depth of night. ~ Arthur Schopenhauer,
648:At present I am light, now I fly, now I see myself below me, now a god dances through me. ~ Friedrich Nietzsche, Thus Spoke Zarathustra trans. Kaufmann,
649:Mankind will never see an end of trouble until lovers of wisdom come to hold political power, or the holders of power become lovers of wisdom. ~ Plato,
650:Philosophy and religion are the soul of Indian culture. ~ Sri Aurobindo, The Renaissance in India A Rationalistic Critic on Indian Culture - II,
651:There is nothing which is exclusively spirit or exclusively matter. ~ Sri Aurobindo, Kena and Other Upanishads The Philosophy of the Upanishads,
652:This world . . . ever was, and is, and shall be, ever-living Fire, in measures being kindled and in measures going out. ~ Heraclitus, On the Universe 2020-08-20,
653:It is to make the yoga the ideal of human life that India rises today. ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.01 - The Ideal of the Karmayogin,
654:Freedom may be illusory and our apparent freedom may be a real and iron bondage. ~ Sri Aurobindo, Essays in Philosophy and Yoga Fate and Free-Will,
655:He who would learn to fly one day must first learn to stand and walk and run and climb and dance; one cannot fly into flying. ~ Friedrich Nietzsche,
656:Matter is only so much mobile energy vibrating intensely into form. ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.13 - The Stress of the Hidden Spirit,
657:The form is the manifestation or appearance, the idea is the truth. ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.13 - The Stress of the Hidden Spirit,
658:Our humanity is the conscious meeting place of the finite and the infinite. ~ Sri Aurobindo, Essays in Philosophy and Yoga - Involution and Evolution,
659:There is some point to 'truth', to the search for truth; and if a human being goes about it too humanely - I wager he finds nothing. ~ Friedrich Nietzsche,
660:Adwaita is true, because the Many are only manifestations of the One. ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.13 - The Stress of the Hidden Spirit,
661:Being is an eternal becoming and yet the Becoming resolves itself into eternal being. ~ Sri Aurobindo, Essays in Philosophy and Yoga Heraclitus - II,
662:Limitation by ignorance and error is the fundamental defect of an untransformed mind, ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.03 - The Divine Body,
663:Only by falling back on our better thought, by yielding to the spirit of prophecy which is innate in every man, can we know what that wisdom saith. ~ Ralph Waldo Emerson,
664:Order is not inconsistent with liberty but rather the condition for the right use of liberty. ~ Sri Aurobindo, Essays in Philosophy and Yoga the Message,
665:All cannot, indeed, reach in a single life the highest in this path, but all can go forward. ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.02 - Karmayoga,
666:Everything is put out from latency, nothing is brought into existence. ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.13 - The Stress of the Hidden Spirit,
667:I write to keep from going mad from the contradictions I find among mankind - and to work some of those contradictions out for myself. ~ Michel de Montaigne,
668:The ascent of Life is in its nature the ascent of the divine Delight in things. ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.23 - The Double Soul in Man,
669:The one reward of the works of right Knowledge is to grow perpetually into the infinite Light. ~ Sri Aurobindo, Essays in Philosophy and Yoga 3.1.15 - Rebirth,
670:It is a great shame; most of our words are misused tools / which often still smell of the mud in which previous owners / desecrated them. ~ Georg C Lichtenberg,
671:Never stop working on your statue until the divine glory of virtue shines out on you, until you see self-mastery enthroned upon its holy seat. ~ Plotinus,
672:Truth does not become more true by virtue of the fact that the entire world agrees with it, nor less so even if the whole world disagrees with it. ~ Maimonides,
673:All things circle back to the eternal unity and in their beginning and end are the same. ~ Sri Aurobindo, Essays in Philosophy and Yoga Heraclitus - VI,
674:Change and unalterable conservation of energy in the change are the law, not destruction. ~ Sri Aurobindo, Essays in Philosophy and Yoga Heraclitus - V,
675:Yet mystery and imagination arise from the same source. This source is called darkness ... Darkness within darkness, the gateway to all understanding. ~ Lao Tzu,
676:The most common sort of lie is that by which a man deceives himself: the deception of others is a relatively rare offense. ~ Friedrich Nietzsche, The Anti-Christ ,
677:The objection to propaganda is not only its appeal to unreason, but still more the unfair advantage which it gives to the rich and powerful. ~ Bertrand Russell,
678:All truth passes through three stages. First, it is ridiculed. Second, it is violently opposed. Third, it is accepted as being self-evident. ~ Arthur Schopenhauer,
679:And if there were a God, I think it very unlikely that He would have such an uneasy vanity as to be offended by those who doubt His existence ~ Bertrand Russell,
680:Doctors are men who prescribe medicines of which they know little, to cure diseases of which they know less, in human beings of whom they know nothing. ~ Voltaire,
681:Philosophy is of course a creation of the mind but its defect is not that it is false. ~ Sri Aurobindo, Letters on Yoga - IV The Place of Study in Sadhana,
682:The greatness of individuals is the greatness of the eternal Energy within. ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.06 - The Greatness of the Individual,
683:What is God after all? An eternal child playing an eternal game in an eternal garden. ~ Sri Aurobindo, Essays In Philosophy And Yoga Thoughts And Glimpses,
684:What we become depends on what we read after all of the professors have finished with us. The greatest university of all is a collection of books. ~ Thomas Carlyle,
685:Body and mind are not the creators of the spirit, the spirit is the creator of the mind and body. ~ Sri Aurobindo, The Life Divine 2.20 - The Philosophy of Rebirth,
686:But not long had they run thus when Zarathustra became conscious of his folly, and shook off with one jerk all his irritation and detestation. ~ Friedrich Nietzsche,
687:Kali when she enters into a man cares nothing for rationality and possibility. ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.06 - The Greatness of the Individual,
688:The dance of Brindaban is not complete without the death-dance of Kurukshetra; ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.06 - The Greatness of the Individual,
689:According to Aldous Huxley, some of the books on his shelves glowed with a special energy or living power. They were alive, and they were beautiful. ~ Jeffrey J Kripal,
690:Being aware of the sound of the bell, does not mean that bell belongs to you.Likewise, being aware of thoughts, does not mean the thoughts belong to you. ~ Wu Hsin,
691:Recover the source of all strength in yourselves and all else will be added to you. ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.01 - The Ideal of the Karmayogin,
692:The creative truth of things works and can work infallibly even in the Inconscient: ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.08 - Supermind and Mind of Light,
693:Spirits of darkness are going to inspire their human hosts to find a vaccine that will drive all inclination towards spirituality out of people's soul. ~ Rudolf Steiner,
694:There is no other way to guard yourself against flattery than by making men understand that telling you the truth will not offend you. ~ Niccolo Machiavelli, The Prince ,
695:We know very little, and yet it is astonishing that we know so much, and still more astonishing that so little knowledge can give us so much power. ~ Bertrand Russell,
696:There is an identity in things, in all existences, sarvabhūtāni, as well as a constant changing. ~ Sri Aurobindo, Essays in Philosophy and Yoga Heraclitus - III,
697:We cling to our own point of view, as though everything depended on it. Yet our opinions have no permanence; like autumn and winter, they gradually pass away. ~ Zhuangzi,
698:Beware that, when Fighting Monsters, You Yourself do not Become a Monster... for when You Gaze long into the Abyss, the Abyss Gazes also into You. ~ Friedrich Nietzsche,
699:I do not like mystical language, and yet I hardly know how to express what I mean without employing phrases that sound poetic rather than scientific. ~ Bertrand Russell,
700:We must cultivate our own garden. When man was put in the garden of Eden he was put there so that he should work, which proves that man was not born to rest. ~ Voltaire,
701:It is therefore senseless to think of complaining since nothing foreign has decided what we feel, what we live, or what we are. ~ Jean-Paul Sartre, Being and Nothingness ,
702:Each day is a little life: every waking and rising a little birth, every fresh morning a little youth, every going to rest and sleep a little death. ~ Arthur Schopenhauer,
703:Each player must accept the cards life deals him or her: but once they are in hand, he or she alone must decide how to play the cards in order to win the game. ~ Voltaire,
704:It is always the same question: have you really read all those books? My answer is always the same: a library is a sign of desire, not of accomplishment. ~ Jeffrey J Kripal,
705:It is only the Indian who can believe everything, dare everything, sacrifice everything. ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.01 - The Ideal of the Karmayogin,
706:Man may help or man may resist, but the Zeitgeist works, shapes, overbears, insists. ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.06 - The Greatness of the Individual,
707:Physical science may give clues of process, but cannot lay hold on the reality of things. ~ Sri Aurobindo, Essays in Philosophy and Yoga Rebirth and Soul Evolution,
708:Our spiritual orientation, the magnetism that draws the soul, is to eternal Being and not to eternal Non-Being. ~ Sri Aurobindo, Essays in Philosophy and Yoga 3.1.10 - Karma,
709:If it is permissible to write plays that are not intended to be seen, I should like to see who can prevent me from writing a book no one can read. ~ Georg C Lichtenberg,
710:A cup is useful only when it is empty; and a mind that is filled with beliefs, with dogmas, with assertions, with quotations is really an uncreative mind. ~ Jiddu Krishnamurti,
711:A stupid man's report of what a clever man says can never be accurate, because he unconsciously translates what he hears into something he can understand. ~ Bertrand Russell,
712:Indian religion is Indian spiritual philosophy put into action and experience. ~ Sri Aurobindo, The Renaissance in India A Rationalistic Critic on Indian Culture - IV,
713:Pain warns us not to exert our limbs to the point of breaking them. How much knowledge would we not need to recognize this by the exercise of mere reason. ~ Georg C Lichtenberg,
714:It is not known precisely where angels dwell whether in the air, the void, or the planets. It has not been God's pleasure that we should be informed of their abode. ~ Voltaire,
715:Individual things are nothing but modifications of the attributes of God, or modes by which the attributes of God are expressed in a fixed and definite manner. ~ Baruch Spinoza,
716:Man epitomises in his being not only the animal existence below him, but the obscurer subanimal being. ~ Sri Aurobindo, Essays in Philosophy and Yoga - The Ascending Unity,
717:Man is a masterpiece of creation if for no other reason than that, all the weight of evidence for determinism notwithstanding, he believes he has free will. ~ Georg C Lichtenberg,
718:There is a law, a one truth of being, a guiding and fulfilling purpose of the world-existence. ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.08 - Supermind and Mind of Light,
719:Killing myself was a matter of such indifference to me that I felt like waiting for a moment when it would make some difference. ~ Fyodor Dostoevsky, The Dream of a Ridiculous Man ,
720:The depths are linked to the heights and the Law of the one Truth creates and works everywhere. ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.08 - Supermind and Mind of Light,
721:Thus if every intellectual activity [διάνοια] is either practical or productive or speculative (θεωρητική), physics (φυσικὴ) will be a speculative [θεωρητική] science. ~ Aristotle,
722:Brahman is willing to be called Vishnu, and yet he is not willing, because he is also Brahma and Maheshwara. ~ Sri Aurobindo, Essays in Philosophy and Yoga Heraclitus - VI,
723:Everyone who has ever written will have discovered that writing always awakens something which, though it lay within us, we failed clearly to recognize before. ~ Georg C Lichtenberg,
724:Having made the decision, do not revise it unless some new fact comes to your knowledge. Nothing is so exhausting as indecision, and nothing is so futile. ~ Bertrand Russell,
725:Indeed, I am a forest and a night of dark trees: but he who is not afraid of my darkness will also find rose slopes under my cypresses. ~ Friedrich Nietzsche, Thus Spoke Zarathustra ,
726:The consciousness is there throughout in our occult parts of being, the development is in the manifesting Nature. ~ Sri Aurobindo, The Life Divine 2.20 - The Philosophy of Rebirth,
727:The infinite variety of particular objects constitutes one sole and identical Being. To know that unity is the aim of all philosophy and of all knowledge of Nature. ~ Giordano Bruno,
728:Even though it be true that the conception of God is absolute help, it is also the only help which is absolutely capable of revealing to man his own helplessness. ~ Soren Kierkegaard,
729:Perfect rationality consists, not in believing what is true, but in attaching to every proposition a degree of belief corresponding to its degree of credibility. ~ Bertrand Russell,
730:[Doubt] delivers us from all sorts of prejudices and makes available to us an easy method of accustoming our minds to become independent of the senses. ~ Rene Descartes, 1950 p. 21,
731:Human thought in the generality of men is no more than a rough and crude acceptance of unexamined ideas. ~ Sri Aurobindo, Essays in Philosophy and Yoga The Reincarnating Soul,
732:If You are Distressed by Anything External the Pain is not Due to the Thing Itself but to Your Estimate of it. And this You have the Power to Revoke at Any Minute. ~ Marcus Aurelius,
733:Dharma means every ideal which we can propose to ourselves and the law of its working out and its action. ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.02 - Perfection of the Body,
734:When a man's knowledge is sufficient to attain, and his virtue is not sufficient to enable him to hold, whatever he may have gained, he will lose again. ~ Confucius, Analects 15:32,
735:Humanity is not the highest godhead; God is more than humanity; but in humanity too we have to find and to serve him. ~ Sri Aurobindo, Essays in Philosophy and Yoga Materialism,
736:The life of the individual must have the same rhythm of significance, the same law of progression as the cosmic life. ~ Sri Aurobindo, The Life Divine 2.20 - The Philosophy of Rebirth,
737:Don't bend; don't water it down; don't try to make it logical; don't edit your own soul according to the fashion. Rather, follow your most intense obsessions mercilessly. ~ Franz Kafka,
738:One and the same thing can at the same time be good, bad, and indifferent; music is good to the melancholy, bad to those who mourn, and neither good nor bad to the deaf. ~ Baruch Spinoza,
739:The Divine Truth is greater than any religion or creed or scripture or idea or philosophy. ~ Sri Aurobindo, Letters on Himself and the Ashram Passages from The Synthesis of Yoga,
740:Words have value; what is of value in words is meaning. Meaning has something it is pursuing, but the thing that it is pursuing cannot be put into words and handed down. ~ Zhuangzi,
741:As the essence of Matter is Gravity, so, on the other hand, we may affirm that the substance, the essence of Spirit is Freedom ~ Georg Wilhelm Friedrich Hegel, The Philosophy of History ,
742:Progress is the very heart of the significance of human life, for it means our evolution into greater and richer being. ~ Sri Aurobindo, Essays in Philosophy and Yoga Materialism,
743:What is tolerance? It is the consequence of humanity. We are all formed of frailty and error; let us pardon reciprocally each other's folly - that is the first law of nature. ~ Voltaire,
744:God creates out of nothing. Wonderful you say. Yes, to be sure, but he does what is still more wonderful: he makes saints out of sinners. ~ Soren Kierkegaard, The Journals of Kierkegaard ,
745:Man insists continually on making God in his own image instead of seeking to make himself more and more in the image of God, ~ Sri Aurobindo, Essays in Philosophy and Yoga 3.1.15 - Rebirth,
746:A man can be himself only so long as he is alone, and if he does not love solitude, he will not love freedom, for it is only when he is alone that he is really free. ~ Arthur Schopenhauer,
747:An ounce of practice is better than tons of theory. Practice Yoga, Religion and Philosophy in daily life and attain Self-realization. ~ Swami Sivananda, Light Power and Wisdom 3.02 - On Thought - Introduction,
748:Jnanam is more than philosophy, it is the inspired and direct knowledge which comes of what our ancients called drishti, spiritual sight. ~ Sri Aurobindo, Karmayogin In Either Case,
749:The meeting of man and God must always mean a penetration and entry of the divine into the human and a self-immergence of man in the Divinity. ~ Sri Aurobindo, Essays In Philosophy And Yoga ,
750:Truth is a shining goddess, always veiled, always distant, never wholly approachable, but worthy of all the devotion of which the human spirit is capable. ~ Bertrand Russell, Fact and Fiction ,
751:With some people solitariness is an escape not from others but from themselves. For they see in the eyes of others only a reflection of themselves. ~ Eric Hoffer, The Passionate State of Mind ,
752:Everything in creation has its appointed painter or poet and remains in bondage like the princess in the fairy tale 'til its appropriate liberator comes to set it free. ~ Ralph Waldo Emerson,
753:I am too intelligent, too demanding, and too resourceful for anyone to be able to take charge of me entirely. No one knows me or loves me completely. I have only myself. ~ Simone de Beauvoir,
754:Philosophy dealing with the principles of things must come to perceive the Principle of all these principles. ~ Sri Aurobindo, The Synthesis Of Yoga 2.25 - The Higher and the Lower Knowledge,
755:All philosophy is concerned with the relations between two things, the fundamental truth of existence and the forms in which existence presents itself to our experience. ~ Sri Aurobindo,
756:Because philosophy arises from awe, a philosopher is bound in his way to be a lover of myths and poetic fables. Poets and philosophers are alike in being big with wonder. ~ Saint Thomas Aquinas,
757:If we do not believe within ourselves this deeply rooted feeling that there is something higher than ourselves, we shall never find the strength to evolve into something higher. ~ Rudolf Steiner,
758:I made the journey to knowledge like dogs who go for walks with their masters, a hundred times forward and backward over the same territory; and when I arrived I was tired. ~ Georg C Lichtenberg,
759:Practice is the act of rehearsing a behavior over and over, or engaging in an activity again and again, for the purpose of improving or mastering it, as in the phrase practice makes perfect. ~ ,
760:The emergence and growth of consciousness is the central motive of the evolution and the key to its secret purpose. ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.02 - Perfection of the Body,
761:As I take up my pen I feel myself so full, so equal to my subject, and see my book so clearly before me in embryo, I would almost like to try to say it all in a single word. ~ Georg C Lichtenberg,
762:Man lives on earth not once, but three times: the first stage of life is continual sleep; the second, sleeping and waking by turns; the third, waking forever. ~ Gustav Fechner, Life after Death ,
763:I laugh at those who think they can damage me. They do not know who I am, they do not know what I think, they cannot even touch the things which are really mine and with which I live ~ Epictetus,
764:The philosophy of the common man is an old wife that gives him no pleasure, yet he cannot live without her, and resents any aspersions that strangers may cast on her character. (461) ~ G Santayana,
765:If there be light, then there is darkness; if cold, heat; if height, depth; if solid, fluid; if hard, soft; if rough, smooth; if calm, tempest; if prosperity, adversity; if life, death. ~ Pythagoras,
766:It is rebirth that gives to the birth of an incomplete being in a body its promise of completeness and its spiritual significance. ~ Sri Aurobindo, The Life Divine 2.20 - The Philosophy of Rebirth,
767:It is rebirth that gives to the birth of an incomplete being in a body its promise of completeness and its spiritual significance. ~ Sri Aurobindo, The Life Divine 2.20 - The Philosophy of Rebirth,
768:The Divine is already there immanent within us, ourselves are that in our inmost reality and it is this reality. ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.04 - Supermind and the Life Divine,
769:The One is for ever, and the Many are for ever because the One is for ever. So long as there is a sea, there will be waves. ~ Sri Aurobindo, Essays in Philosophy and Yoga The Three Purushas,
770:The value of life lies not in the length of days, but in the use we make of them... Whether you find satisfaction in life depends not on your tale of years, but on your will. ~ Michel de Montaigne,
771:To teach how to live without certainty, and yet without being paralyzed by hesitation, is perhaps the chief thing that philosophy, in our age, can still do for those who study it. ~ Bertrand Russell,
772:If a person studies too much and exhausts his reflective powers, he will be confused, and will not be able to apprehend even that which had been within the power of his apprehension. ~ Moses Maimonides,
773:In all forms in the world there is a force at work, unconsciously active or oppressed by inertia in its lower formulations. ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.02 - Perfection of the Body,
774:In the philosophy of Bertrand Russell, genius entails that an individual possesses unique qualities and talents that make the genius especially valuable to the society in which he or she operates. ~ ,
775:Last night I dreamed about you. What happened in detail I can hardly remember, all I know is that we kept merging into one another. I was you, you were me. Finally you somehow caught fire. ~ Franz Kafka,
776:The end of a stage of evolution is usually marked by a powerful recrudescence of all that has to go out of the evolution. ~ Sri Aurobindo, Essays in Philosophy and Yoga The Process of Evolution,
777:The overcoming of the sex instinct and impulse is indeed binding on all who would attain to self-mastery and lead the spiritual life. ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.03 - The Divine Body,
778:The motives that lead us to do anything might be arranged like the thirty-two winds and might be given names on the same pattern: for instance, "bread-bread-fame" or "fame-fame-bread." ~ Georg C Lichtenberg,
779:A great thing would be done if all these God-visions could embrace and cast themselves into each other; but intellectual dogma and cult egoism stand in the way. ~ Sri Aurobindo, Essays In Philosophy And Yoga ,
780:Everything good or true that the angels inspire in us is God's, so God is constantly talking to us. He talks very differently, though, to one person than to another. ~ Emanuel Swedenborg, Secrets of Heaven ,
781:Suicide is merely a frenzied revolt against limitation, a revolt not the less significant because it is without knowledge. ~ Sri Aurobindo, Kena and Other Upanishads The Philosophy of the Upanishads,
782:...if a man can be properly said to love something, it must be clear that he feels affection for it as a whole, and does not love part of it to the exclusion of the rest. ~ Plato, The Republic and Other Works ,
783:All mathematical laws which we find in Nature are always suspect to me, in spite of their beauty. They give me no pleasure. They are merely auxiliaries. At close range it is all not true. ~ Georg C Lichtenberg,
784:An involution of spirit in matter is the beginning, but a spiritual assumption of divine birth is the fullness of the evolution. ~ Sri Aurobindo, Essays in Philosophy and Yoga - Involution and Evolution,
785:I must die. Must I then die lamenting? I must be put in chains. Must I then also lament? I must go into exile. Does any man then hinder me from going with smiles and cheerfulness and contentment? ~ Epictetus,
786:The harmony of the world is made manifest in form and number, and the heart and soul and all the poetry of natural philosophy are embodied in the concept of mathematical beauty. ~ Sir D'Arcy Wentworth Thompson,
787:Do not train a child to learn by force or harshness; but direct them to it by what amuses their minds, so that you may be better able to discover with accuracy the peculiar bent of the genius of each. ~ Plato,
788:People who have read a good deal rarely make great discoveries. I do not say this in excuse of laziness, but because invention presupposes an extensive independent contemplation of things. ~ Georg C Lichtenberg,
789:Truth Resides in Every Human Heart and One has to Search for it and to be Guided by Truth as One Sees it. But No One has the right to Coerce Others to Act according to their Own View of Truth. ~ Mahatma Gandhi,
790:Diogenes, filthily attired, paced across the splendid carpets in Plato's dwelling. Thus, said he, do I trample on the pride of Plato. Yes, Plato replied, but only with another kind of pride. ~ Georg C Lichtenberg,
791:The Victorian Age, for all its humbug, was a period of rapid progress, because men were dominated by hope rather than fear. If we are again to have progress, we must again be dominated by hope. ~ Bertrand Russell,
792:Catastrophes are often stimulated by the failure to feel the emergence of a domain, and so what cannot be felt in the imagination is experienced as embodied sensation in the catastrophe. ~ William Irwin Thompson,
793:Fortunate is the man who does not lose himself in the labyrinths of philosophy, but goes straight to the Source from which they all rise. ~ Sri Ramana Maharshi, Guru Ramana: Memories and Notes Sulman Samuel Cohen,
794:It not seldom happens that in the purposeless rovings and wanderings of the imagination we hunt down such game as can be put to use by our purposeful philosophy in its well-ordered household. ~ Georg C Lichtenberg,
795:The secret of happiness is this : let your interest be as wide as possible, and let your reactions to the things and persons that interest you be as far as possible friendly rather than hostile. ~ Bertrand Russell,
796:A divine life in a material world implies necessarily a union of the two ends of existence, the spiritual summit and the material base. ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.02 - Perfection of the Body,
797:If anyone tells you that a certain person speaks ill of you, do not make excuses about what is said of you but answer, He was ignorant of my other faults, else he would not have mentioned these alone. ~ Epictetus,
798:The manifestation of a supramental truth-consciousness is therefore the capital reality that will make the divine life possible. ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.04 - Supermind and the Life Divine,
799:Angels transcend every religion, every philosophy, every creed. In fact Angels have no religion as we know it... Their existence precedes every religious system that has ever existed on Earth. ~ Saint Thomas Aquinas,
800:All would change if man could once consent to be spiritualised; but his nature mental and vital and physical is rebellious to the higher law. He loves his imperfections. ~ Sri Aurobindo, Essays In Philosophy And Yoga ,
801:Just as we outgrow a pair of trousers, we outgrow acquaintances, libraries, principles, etc., at times before they're worn out and times - and this is the worst of all - before we have new ones. ~ Georg C Lichtenberg,
802:He who is only an athlete is too crude, too vulgar, too much a savage. He who is a scholar only is too soft, to effeminate. The ideal citizen is the scholar athlete, the man of thought and the man of action. ~ Plato,
803:Even in the most purely mental activities the fitness, readiness or perfect training of the bodily instrument is a condition indispensable. ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.02 - Perfection of the Body,
804:Do not judge God's world from your own. Trim your own hedge as you wish and plant your flowers in the patterns you can understand, but do not judge the garden of nature from your little window box. ~ Georg C Lichtenberg,
805:There is no more important rule of conduct in the world than this: attach yourself as much as you can to people who are abler than you and yet not so very different that you cannot understand them. ~ Georg C Lichtenberg,
806:Remember always that you too are Brahman and the divine Shakti is working in you; reach out always to the realisation of God's omnipotence and his delight in the Lila. ~ Sri Aurobindo, Essays In Philosophy And Yoga ,
807:Philosophy is to be studied, not for the sake of any definite answers to its questions since no definite answers can, as a rule, be known to be true, but rather for the sake of the questions themselves. ~ Bertrand Russell,
808:... prophecy is, in truth and reality, an emanation sent forth by Divine Being through the medium of the Active Intellect, in the first instance to man's rational faculty, and then to his imaginative faculty. ~ Maimonides,
809:The idea of the future, pregnant with an infinity of possibilities, is thus more fruitful than the future itself, and this is why we find more charm in hope than in possession, in dreams than in reality. ~ Henri Bergson,
810:With every increase in the degree of consciousness, and in proportion to that increase, the intensity of despair increases: the more consciousness the more intense the despair. ~ Soren Kierkegaard, The Sickness Unto Death ,
811:It is essential to happiness that our way of living should spring from our own deep impulses and not from the accidental tastes and desires of those who happen to be our neighbors, or even our relations. ~ Bertrand Russell,
812:Perfection is the true aim of all culture, the spiritual and psychic, the mental, the vital and it must be the aim of our physical culture also. ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.02 - Perfection of the Body,
813:Philosophy is only a way of formulating to ourselves intellectually in their essential significance the psychological and physical facts of existence and their relation to any ultimate reality that may exist. ~ Sri Aurobindo,
814:He that gives good advice, builds with one hand; he that gives good counsel and example, builds with both; but he that gives good admonition and bad example, builds with one hand and pulls down with the other. ~ Francis Bacon,
815:I believe that a triangle, if it could speak, would say that God is eminently triangular, and a circle that the divine nature is eminently circular; and thus would every one ascribe his own attributes to God. ~ Baruch Spinoza,
816:Knowledge which is acquired under compulsion has no hold on the mind. Therefore do not use compulsion, but let early education be a sort of amusement; you will then be better able to discover the child's natural bent. ~ Plato,
817:In philosophy it is always good to put a question instead of an answer to a question. For an answer to the philosophical question may easily be unfair; disposing of it by means of another question is not. ~ Ludwig Wittgenstein,
818:The soul is not bound by the formula of mental humanity: it did not begin with that and will not end with it; it had a prehuman past, it has a superhuman future. ~ Sri Aurobindo, The Life Divine 2.20 - The Philosophy of Rebirth,
819:Chance, that vague shadow of an infinite possibility, must be banished from the dictionary of our perceptions; for of chance we can make nothing, because it is nothing. ~ Sri Aurobindo, Essays in Philosophy and Yoga 3.1.10 - Karma,
820:The mind of the most rational among us may be compared to a stormy ocean of passionate convictions based on desire, upon which float perilously a few tiny boats carrying a cargo of scientifically tested beliefs. ~ Bertrand Russell,
821:What men call chance is simply their ignorance of causes; if the statement that something had happened by chance were to mean that it had no cause, it would be a contradiction in terms. ~ René Guénon, The Crisis Of The Modern World ,
822:Come Fill The Cup :::Come, fill the cup, and in the fire of spring Your winter garment of repentance fling. The bird of time has but a little way To flutter - and the bird is on the wing. ~ Omar Khayyam,
823:By far the greatest thing is to be a master of metaphor. It is the one thing that cannot be learned from others. It is a sign of genius, for a good metaphor implies an intuitive perception of similarity among dissimilars. ~ Aristotle,
824:On the mountains of truth you can never climb in vain: either you will reach a point higher up today, or you will be training your powers so that you will be able to climb higher tomorrow. ~ Friedrich Nietzsche, Human All Too Human,
825:Let us become fire, let us travel through fire. We have a free way to the ascent. The Father will guide us, unfolding the ways of fire; let us not flow with the lowly stream from forgetfulness. ~ Proclus, De Philosophia Chaldaica fr. 2,
826:It is easy in the world to live after the world's opinion; it is easy in solitude to live after your own; but the great man is he who in the midst of the crowd keeps with perfect sweetness the independence of solitude. ~ Bertrand Russell,
827:Our great democracies still tend to think that a stupid man is more likely to be honest than a clever man, and our politicians take advantage of this prejudice by pretending to be even more stupid than nature made them. ~ Bertrand Russell,
828:Cultivate the habit of being grateful for every good thing that comes to you; to give thanks continuously. And because all things have contributed to your advancement, you should include all things in your gratitude. ~ Ralph Waldo Emerson,
829:There are genuine mysteries in the world that mark the limits of human knowing and thinking. Wisdom is fortified, not destroyed, by understanding its limitations. Ignorance does not make a fool as surely as self-deception. ~ Mortimer J Adler,
830:First there is a time when we believe everything, then for a little while we believe with discrimination, then we believe nothing whatever, and then we believe everything again - and, moreover, give reasons why we believe. ~ Georg C Lichtenberg,
831:It is astonishing how much the word infinitely is misused: everything is infinitely more beautiful, infinitely better, etc. The concept must have something pleasing about it, or its misuse could not have become so general. ~ Georg C Lichtenberg,
832:Therefore, we may consequently state that: this world is indeed a living being endowed with a soul and intelligence ... a single visible living entity containing all other living entities, which by their nature are all related. ~ Plato, Timaeus ,
833:I become what I see in myself. All that thought suggests to me, I can do; all that thought reveals in me, I can become. This should be man's unshakable faith in himself, because God dwells in him. ~ Sri Aurobindo, Essays In Philosophy And Yoga ,
834:The individual has always had to struggle to keep from being overwhelmed by the tribe. If you try it, you will be lonely often, and sometimes frightened. But no price is too high to pay for the privilege of owning yourself. ~ Friedrich Nietzsche,
835:... the more one needs God the more perfect he is. To need God is nothing to be ashamed of but is perfection itself. It is the saddest thing in the world if a human being goes through life without discovering that he needs God! ~ Soren Kierkegaard,
836:There are higher levels of the mind than any we now conceive and to these we must one day reach and rise beyond them to the heights of a greater, a spiritual existence. ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.02 - Perfection of the Body,
837:Let us eat and drink, because tomorrow we shall die - but this is sensuality's cowardly lust for life, that contemptible order of things where one lives in order to eat and drink, instead of eating and drinking in order to live. ~ Soren Kierkegaard,
838:When a man who has carried out a great work is destroyed, it is for the egoism by which he has misused the force within that the force itself breaks him to pieces. ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.06 - The Greatness of the Individual,
839:They tell us that suicide is the greatest piece of cowardice... that suicide is wrong; when it is quite obvious that there is nothing in the world to which every man has a more unassailable title than to his own life and person. ~ Arthur Schopenhauer,
840:My chief reason for choosing Christianity was because the mysteries were incomprehensible. What's the point of revelation if we could figure it out ourselves? If it were wholly comprehensible, then it would just be another philosophy. ~ Mortimer J Adler,
841:Consistency is usually a rigid or narrow-minded inability to see more than one side of the truth or more than their own narrow personal view or experience of things. ~ Sri Aurobindo, Letters on Himself and the Ashram On His Philosophy in General,
842:The body is the chariot and the senses are the horses of the driving and it is through the bloodstained and mire-sunk ways of the world that Sri Krishna pilots the soul of man to Vaicuntha. ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.02 - Karmayoga,
843:What we call the Inconscient is an appearance, a dwelling place, an instrument of a secret Consciousness or a Superconscient which has created the miracle we call the universe. ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.02 - Perfection of the Body,
844:But in fact the one which is really beautiful and delicate, flawless and endowed with every blessing, is the beloved object, while the one which loves is by contrast of an entirely different character, such as I have just described. ~ Plato, Symposium 204c,
845:God has entrusted me with myself. No man is free who is not master of himself. A man should so live that his happiness shall depend as little as possible on external things. The world turns aside to let any man pass who knows where he is going. ~ Epictetus,
846:Is it so bad, then, to be misunderstood? Pythagoras was misunderstood, and Socrates, and Jesus, and Luther, and Copernicus, and Galileo, and Newton, and every pure and wise spirit that ever took flesh. To be great is to be misunderstood. ~ Ralph Waldo Emerson,
847:Caretake this moment. Immerse yourself in its particulars. Respond to this person, this challenge, this deed. Quit evasions. Stop giving yourself needless trouble. It is time to really live; to fully inhabit the situation you happen to be in now. ~ Epictetus,
848:If someone is able to show me that what I think or do is not right, I will happily change, for I seek the truth, by which no one was ever truly harmed. It is the person who continues in his self-deception and ignorance who is harmed. ~ Marcus Aurelius, Meditations ,
849:In the totality of the change we have to achieve, human means and forces too have to be taken up, not dropped but used and magnified to their utmost possibility as part of the new life. ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.02 - Perfection of the Body,
850:Philosophy not only purifies the reason and predisposes it to the contact of the universal and the infinite, but tends to stabilise the nature and create the tranquillity of the sage. ~ Sri Aurobindo, The Synthesis Of Yoga 2.25 - The Higher and the Lower Knowledge,
851:You do not need to leave your room. Remain sitting at your table and listen. Do not even listen, simply wait, be quiet, still and solitary. The world will freely offer itself to you to be unmasked, it has no choice, it will roll in ecstasy at your feet. ~ Franz Kafka,
852:Your will & your values you set upon the river of becoming. Now the river carries your skiff along. The river is not your danger & the end of your good & evil, you wisest ones; but this will itself, the will to power – the unexhausted begetting will of life. ~ Friedrich Nietzsche,
853:The Shears Of Fate :::Khayyam, who stitched the tents of science, Has fallen in grief's furnace and been suddenly burned, The shears of Fate have cut the tent ropes of his life, And the broker of Hope has sold him for nothing! ~ Omar Khayyam,
854:It is in our inner spiritual experiences that we shall find the proof and source of the world’s Scriptures, the law of knowledge, love and conduct, the basis and inspiration of Karmayoga. ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.01 - The Ideal of the Karmayogin,
855:God is, or He is not. But to which side shall we incline? Reason can decide nothing here. There is an infinite chaos which separated us. A game is being played at the extremity of this infinite distance where heads or tails will turn up. What will you wager? ~ Blaise Pascal,
856:A writer who wishes to be read by posterity must not be averse to putting hints which might give rise to whole books, or ideas for learned discussions, in some corner of a chapter so that one should think he can afford to throw them away by the thousand. ~ Georg C Lichtenberg,
857:But not only are vices of the soul voluntary, but those of the body also for some men, whom we accordingly blame; while no one blames those who are ugly by nature, we blame those who are so owing to want of exercise and care. ~ Aristotle, Nicomachean Ethics Book 3,
858:Thus so wretched is man that he would weary even without any cause for weariness... and so frivolous is he that, though full of a thousand reasons for weariness, the least thing, such as playing billiards or hitting a ball, is sufficient enough to amuse him. ~ Blaise Pascal,
859:A man's delight in looking forward to and hoping for some particular satisfaction is a part of the pleasure flowing out of it, enjoyed in advance. But this is afterward deducted, for the more we look forward to anything the less we enjoy it when it comes. ~ Arthur Schopenhauer,
860:Every reader should ask himself periodically 'Toward what end, toward what end?' -- but do not ask it too often lest you pass up the fun of programming for the constipation of bittersweet philosophy. ~ Harold Abelson, Structure and Interpretation of Computer Programs ,
861:Our highest endeavor must be to develop free human beings who are able of themselves to impart purpose and direction to their lives. The need for imagination, a sense of truth, and a feeling of responsibility-these three forces are the very nerve of education. ~ Rudolf Steiner,
862:As the biggest library if it is in disorder is not as useful as a small but well-arranged one, so you may accumulate a vast amount of knowledge but it will be of far less value than a much smaller amount if you have not thought it over for yourself. ~ Arthur Schopenhauer,
863:God cannot cease from leaning towards Nature, nor man from aspiring towards the Godhead. It is the eternal relation of the finite to the infinite. When they seem to turn from each other, it is to recoil for a more intimate meeting. ~ Sri Aurobindo, Essays In Philosophy And Yoga ,
864:The greatest hazard of all, losing one's self, can occur very quietly in the world, as if it were nothing at all. No other loss can occur so quietly; any other loss - an arm, a leg, five dollars, a wife, etc. - is sure to be noticed. ~ Soren Kierkegaard, The Sickness Unto Death ,
865:Only a god can save us. The only possibility available to us is that by thinking and poeticizing we prepare a readiness for the appearance of a god, or for the absence of a god in [our] decline, insofar as in view of the absent god we are in a state of decline ~ Martin Heidegger,
866:Beloved Pan, and all ye other gods who haunt this place, give me beauty in the inward soul; and may the outward and inward man be at one. May I reckon the wise to be the wealthy, and may I have such a quantity of gold as none but the temperate can carry. ~ Plato, Phaedrus sec. 279,
867:The sex-vampire eats up the other’s vital and gives nothing or very little. ~ Sri Aurobindo, Essays in Philosophy and Yoga 3.1.10 - Karma,
868:Any truth, I maintain, is my own property. And I shall continue to heap quotations from Epicurus upon you, so that all persons who swear by the words of another, and put a value upon the speaker and not upon the thing spoken, may understand that the best ideas are common property. Farewell. ~ Seneca,
869:In ancient times, anterior to our history, the temples of the spirit were also outwardly visible; today, because our life has become so unspiritual, they are not to be found in the world visible to external sight; yet they are present spiritually everywhere, and all who seek may find them. ~ Rudolf Steiner,
870:Because there are three classes of intellects: one which comprehends by itself; another which appreciates what others comprehend; and a third which neither comprehends by itself nor by the showing of others; the first is the most excellent, the second is good, the third is useless. ~ Niccolo Machiavelli, The Prince ,
871:Amor fati: let that be my love henceforth! I do not want to wage war against what is ugly. I do not want to accuse; I do not even want to accuse those who accuse. Looking away shall be my only negation.And all in all and on the whole: some day I wish to be only a Yes-sayer. ~ Friedrich Nietzsche, The Gay Science ,
872:The world is not prepared yet to understand the philosophy of Occult Sciences - let them assure themselves first of all that there are beings in an invisible world, whether 'Spirits' of the dead or Elementals; and that there are hidden powers in man, which are capable of making a God of him on earth. ~ H P Blavatsky,
873:The world is not prepared yet to understand the philosophy of Occult Sciences - let them assure themselves first of all that there are beings in an invisible world, whether 'Spirits' of the dead or Elementals; and that there are hidden powers in man, which are capable of making a God of him on earth. ~ H P Blavatsky,
874:If I were to wish for anything, I should not wish for wealth and power, but for the passionate sense of the potential, for the eye which, ever young and ardent, sees the possible. Pleasure disappoints, possibility never. And what wine is so sparkling, what so fragrant, what so intoxicating, as possibility! ~ Soren Kierkegaard,
875:My desire and wish is that the things I start with should be so obvious that you wonder why I spend my time stating them. This is what I aim at because the point of philosophy is to start with something so simple as not to seem worth stating, and to end with something so paradoxical that no one will believe it. ~ Bertrand Russell,
876:Who is worthy of the name of Man and of Roman who does not want to be tested and does not look for a dangerous task? For the strong man inaction is torture. There is only one sight able to command the attention even of a god, and it is that of a strong man battling with bad luck, especially if he has himself challenged it. ~ Seneca,
877:Work without ideals is a false gospel. ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.13 - The Stress of the Hidden Spirit,
878:No little part of the torment of existence lies in this, that time is continually pressing upon us, never letting us take breath, but always coming after us, like a taskmaster with a whip. If at any moment time stays his hand, it is only when we are delivered over to the misery of boredom. ~ Arthur Schopenhauer, Studies in Pessimism ,
879:Philosophy hasn't made any progress? - If somebody scratches the spot where he has an itch, do we have to see some progress? Isn't genuine scratching otherwise, or genuine itching itching? And can't this reaction to an irritation continue in the same way for a long time before a cure for the itching is discovered? ~ Ludwig Wittgenstein,
880:Sin makes a man unhappy and makes him feel inferior. Being unhappy, he is likely to make claims upon other people which are excessive and which prevent him from enjoying happiness in personal relations. Feeling inferior, he will have a grudge against those who seem superior. He will find admiration difficult and envy easy. ~ Bertrand Russell,
881:If a book is easy and fits nicely into all your language conventions and thought forms, then you probably will not grow much from reading it. It may be entertaining, but not enlarging to your understanding. It's the hard books that count. Raking is easy, but all you get is leaves; digging is hard, but you might find diamonds. ~ Mortimer J Adler,
882:And he knew, also, what the old man was thinking as his tears flowed, and he, Rieux, thought it too: that a loveless world is a dead world, and always there comes an hour when one is weary of prisons, of one's work, and of devotion to duty, and all one craves for is a loved face, the warmth and wonder of a loving heart. ~ Albert Camus, The Plague ,
883:To die would mean nothing else than to surrender a nothing to the nothing, but that would be impossible to conceive, for how could a person, even only as a nothing, consciously surrender himself to the nothing, and not merely to an empty nothing but rather to a roaring nothing whose nothingness consists only in its incomprehensibility. ~ Franz Kafka,
884:Imagine a world without humans. It has birds and cows, cats and dogs, and hundreds of thousands of other organisms. Each behaves according to their nature.There is not a single person.Now introduce humans into the mix. They too, behave according to their nature.Seeing this mix still devoid of a single person is clarity of sight. ~ Wu Hsin,
885:You need an infinite stretch of time ahead of you to start to think, infinite energy to make the smallest decision. The world is getting denser. The immense number of useless projects is bewildering. Too many things have to be put in to balance up an uncertain scale. You can't disappear anymore. You die in a state of total indecision. ~ Jean Baudrillard,
886:What I really need is to get clear about what I must do, not what I must know, except insofar as knowledge must precede every act. What matters is to find a purpose, to see what it really is that God wills that I shall do; the crucial thing is to find a truth which is truth for me, to find the idea for which I am willing to live and die. ~ Soren Kierkegaard,
887:Integral theory is a school of philosophy that seeks to integrate all of human wisdom into a new, emergent worldview that is able to accommodate the gifts of all previous worldviews, including those which have been historically at odds: science and religion, Eastern and Western schools of thought, and pre-modern, modern and post-modern worldviews. ~ Daily Evolver,
888:The presence of a thought is like the presence of our beloved. We imagine we shall never forget this thought, and that this loved one could never be indifferent to us. But out of sight out of mind! The finest thought runs the risk of being irrevocably forgotten if it is not written down, and the dear one of being forsaken if we do not marry her. ~ Arthur Schopenhauer,
889:The piling on of more concepts, this acquisition of additional knowledge, is not the solution. Adding to the known can never take one beyond the known.At every moment of your life you know what you need to know. Take it to be sufficient.True knowledge comes via direct apperception and this cannot be forced.It arrives in its own time Now, be still. ~ Wu Hsin,
890:There is nothing to be gained by pursuing the unknown. It is sufficient to fully comprehend the known.Wu Hsin comes to take you to the real; his words are final. Drink them fully and your thirst has ended.You are no longer mesmerized by your own self-importance. To have done so means to reach the state in which imagination is no longer taken for the actual. ~ Wu Hsin,
891:There is a meaning in each curve and line.It is an architecture high and grandBy many named and nameless masons builtIn which unseeing hands obey the Unseen, ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.01 - The Ideal of the Karmayogin,
892:One cannot demand of a scholar that he show himself a scholar everywhere in society, but the whole tenor of his behavior must none the less betray the thinker, he must always be instructive, his way of judging a thing must even in the smallest matters be such that people can see what it will amount to when, quietly and self-collected, he puts this power to scholarly use. ~ Georg C Lichtenberg,
893:Within the religious realm, the same can be said about that type of'apologetics' that claims to agree with the results of modern science-an utterly illusory undertaking and one that constantly requires revision; one that also runs the risk of linking religion with changing and ephemeral conceptions, from which it must remain completely independent. ~ René Guénon, The Crisis Of The Modern World ,
894:Man differs from other animals in one very important respect, and that is that he has some desires which are, so to speak, infinite, which can never be fully gratified, and which would keep him restless even in paradise. The boa constrictor, when he has had an adequate meal, goes to sleep, and does not wake until he needs another meal. Human beings, for the most part, are not like this. ~ Bertrand Russell,
895:The essence of my work is; God, or the absolute Spirit, exists-and can be proven-and there is a ladder that reaches to that summit, a ladder that you can be shown how to climb, a ladder that leads from time to eternity, and from death to immortality. And all philosophy and psychology swings into a remarkable synthesis around that ladder. ~ Ken Wilber, The Great Chain of Being 1987 (unpublished manuscript),
896:God sees the inner spirit stripped of flesh, skin, and all debris. For his own mind only touches the spirit that he has allowed to flow from himself into our bodies. And if you can act the same way, you will rid yourself of all suffering. For surely if you are not preoccupied with the body that encloses you, you will not trouble yourself about clothes, houses, fame, and other showy trappings. ~ Marcus Aurelius,
897:The gods we worship write their names on our faces, be sure of that. And a man will worship something have no doubt about that, either. He may think that his tribute is paid in secret in the dark recesses of his heart, but it will out. That which dominates will determine his life and character. Therefore, it behooves us to be careful what we worship, for what we are worshipping we are becoming. ~ Ralph Waldo Emerson,
898:"The born lover... has a certain memory of beauty but severed from it now, he longer comprehends it; spellbound by visible loveliness he clings amazed about that. His lesson must be to fall down no longer in bewildered delight before some, one embodied form, he must be led under a system of mental discipline, to beauty everywhere and made to discern the One Principle underlying all." ~ Plotinus, 1st Ennead 3 tractate,
899:The real meaning of persona is a mask, such as actors were accustomed to wear on the ancient stage; and it is quite true that no one shows himself as he is, but wears his mask and plays his part. Indeed, the whole of our social arrangements may be likened to a perpetual comedy; and this is why a man who is worth anything finds society so insipid, while a blockhead is quite at home in it. ~ Arthur Schopenhauer, Essays Vol 4 ,
900:secondly, what the nature of God is. Whatever that nature is discovered to be, the man who would please and obey Him must strive with all his might to be made like unto him. If the Divine is faithful, he also must be faithful; if free, he also must be free; if beneficent, he also must be beneficent; if magnanimous, he also must be magnanimous. Thus as an imitator of God must he follow Him in every deed and word. ~ Epictetus,
901:To call the taming of an animal its "improvement" is in our ears almost a joke. Whoever knows what goes on in menageries is doubtful whether the beasts in them are "improved". They are weakened, they are made less harmful, they become sickly beasts through the depressive emotion of fear, through pain, through injuries, through hunger. - It is no different with the tamed human being. ~ Friedrich Nietzsche, Twilight of the Idols ,
902:The book, the college, the school of art, the institution of any kind, stop with some past utterance of genius. . . . They look backward and not forward. But genius looks forward: the eyes of man are set in his forehead, not in his hindhead: man hopes: genius creates. Whatever talents may be, if the man create not, the pure efflux of the Deity is not his; - cinders and smoke there may be, but not yet flame. ~ Ralph Waldo Emerson,
903:There is also a third kind of madness, which is possession by the Muses, enters into a delicate and virgin soul, and there inspiring frenzy, awakens lyric....But he, who, not being inspired and having no touch of madness in his soul, comes to the door and thinks he will get into the temple by the help of art--he, I say, and his poetry are not admitted; the sane man is nowhere at all when he enters into rivalry with the madman. ~ Plato,
904:I want to learn more and more to see as beautiful what is necessary in things; then I shall be one of those who make things beautiful. Amor fati: let that be my love henceforth! I do not want to wage war against what is ugly. I do not want to accuse; I do not even want to accuse those who accuse. Looking away shall be my only negation. And all in all and on the whole: some day I wish to be only a Yes-sayer! ~ Friedrich Nietzsche, The Gay Science ,
905:Those who might be tempted to give way to despair should realize that nothing accomplished in this order can ever be lost, that confusion, error and darkness can win the day only apparently and in a purely ephemeral way, that all partial and transitory disequilibrium must perforce contribute towards the greater equilibrium of the whole, and that nothing can ultimately prevail against the power of truth. ~ René Guénon, The Crisis Of The Modern World ,
906:When we are young, we spend much time and pains in filling our note-books with all definitions of Religion, Love, Poetry, Politics, Art, in the hope that, in the course of a few years, we shall have condensed into our encyclopaedia the net value of all the theories at which the world has yet arrived. But year after year our tables get no completeness, and at last we discover that our curve is a parabola, whose arcs will never meet. ~ Ralph Waldo Emerson,
907:A hundred times I wanted to kill myself, but still I loved life. This ridiculous weakness for living is perhaps one of our most fatal tendencies. For can anything be sillier than to insist on carrying a burden one would continually much rather throw to the ground? Sillier than to feel disgust at one's own existence and yet cling to it? Sillier, in short, than to clasp to our bosom the serpent that devours us until it has gnawed away our heart? ~ Voltaire, Candide ,
908:The best protection against propaganda of any sort is the recognition of it for what it is. Only hidden and undetected oratory is really insidious. What reaches the heart without going through the mind is likely to bounce back and put the mind out of business. Propaganda taken in that way is like a drug you do not know you are swallowing. The effect is mysterious; you do not know afterwards why you feel or think the way you do. ~ Mortimer Jerome Adler, How to Read a Book ,
909:Humans are great experimenters, constantly exploring, searching, and struggling to gain power over themselves, over nature, even over the gods. Through this entire struggle and self-torture, we have also made ourselves "sick," and it is no wonder that we find the ascetic ideal springing up everywhere. Though it may seem to deny life, the ascetic ideal is supremely life affirming, as it says "yes" to life in the face of hardship and sickness. ~ Friedrich Nietzsche, Genealogy of Morals ,
910:The Copenhagen Interpretation is sometimes called 'model agnosticism' and holds that any grid we use to organize our experience of the world is a model of the world and should not be confused with the world itself. Alfred Korzybski, the semanticist, tried to popularize this outside physics with the slogan, 'The map is not the territory.' Alan Watts, a talented exegete of Oriental philosophy, restated it more vividly as 'The menu is not the meal.' ~ Robert Anton Wilson, Cosmic Trigger ,
911:Just as in the body, eye and ear develop as organs of perception, as senses for bodily processes, so does a man develop in himself soul and spiritual organs of perception through which the soul and spiritual worlds are opened to him. For those who do not have such higher senses, these worlds are dark and silent, just as the bodily world is dark and silent for a being without eyes and ears. ~ Rudolf Steiner, Theosophy: An Introduction to the Spiritual Processes in Human Life and in the Cosmos ,
912:There is a philosophy that says that if something is unobservable -- unobservable in principle -- it is not part of science. If there is no way to falsify or confirm a hypothesis, it belongs to the realm of metaphysical speculation, together with astrology and spiritualism. By that standard, most of the universe has no scientific reality -- it's just a figment of our imaginations. ~ Leonard Susskind, The Black Hole War: My Battle with Stephen Hawking to Make the World Safe for Quantum Mechanics ,
913:Above all, avoid lies, all lies, especially the lie to yourself. Keep watch on your own lie and examine it every hour, every minute. And avoid contempt, both of others and of yourself: what seems bad to you in yourself is purified by the very fact that you have noticed it in yourself. And avoid fear, though fear is simply the consequence of every lie. Never be frightened at your own faintheartedness in attaining love, and meanwhile do not even be very frightened by your own bad acts. ~ Fyodor Dostoyevsky,
914:We have to entertain the possibility that there is no reason for something existing; or that the split between subject and object is only our name for something equally accidental we call knowledge; or, an even more difficult thought, that while there may be some order to the self and the cosmos, to the microcosm and macrocosm, it is an order that is absolutely indifferent to our existence, and of which we can have only a negative awareness. ~ Eugene Thacker, In the Dust of This Planet: Horror Of Philosophy vol. 1 ,
915:Natural consciousness will prove itself to be only knowledge in principle or not real knowledge. Since, however, it immediately takes itself to be the real and genuine knowledge, this pathway has a negative significance for it; what is a realization of the notion of knowledge means for it rather the ruin and overthrow of itself; for on this road it loses its own truth. Because of that, the road can be looked on as the path of doubt, or more properly a highway of despair. ~ Georg Wilhelm Friedrich Hegel, Phenomenology of Spirit ,
916:MAGIC is the Highest, most Absolute, and most Divine Knowledge of Natural Philosophy, advanced in its works and wonderful operations by a right understanding of the inward and occult virtue of things; so that true Agents 2 being applied to proper Patients, 3 strange and admirable effects will thereby be produced. Whence magicians are profound and diligent searchers into Nature; they, because of their skill, know how to anticipate an effort, 4 the which to the vulgar shall seem to be a miracle. ~ King Solomon, Lesser Key Of The Goetia ,
917:The inexperienced in wisdom and virtue, ever occupied with feasting and such, are carried downward, and there, as is fitting, they wander their whole life long, neither ever looking upward to the truth above them nor rising toward it, nor tasting pure and lasting pleasures. Like cattle, always looking downward with their heads bent toward the ground and the banquet tables, they feed, fatten, and fornicate. In order to increase their possessions they kick and butt with horns and hoofs of steel and kill each other, insatiable as they are. ~ Plato,
918:Weariness comes at the end of the acts of a mechanical life, but at the same time it inaugurates the impulse of consciousness. It awakens consciousness and provokes what follows. What follows is the gradual return into the chain or it is the definitive awakening. At the end of the awakening comes, in time, the consequence: suicide or recovery. In itself weariness has something sickening about it. Here, I must conclude that it is good. For everything begins with consciousness and nothing is worth anything except through it. ~ Albert Camus, Myth Of Sisyphus ,
919:The largest library in disorder is not so useful as a smaller but orderly one; in the same way the greatest amount of knowledge, if it has not been worked out in one's own mind, is of less value than a much smaller amount that has been fully considered. For it is only when a man combines what he knows from all sides, and compares one truth with another, that he completely realises his own knowledge and gets it into his power. A man can only think over what he knows, therefore he should learn something; but a man only knows what he has pondered. ~ Arthur Schopenhauer,
920:It thunders, howls, roars, hisses, whistles, blusters, hums, growls, rumbles, squeaks, groans, sings, crackles, cracks, rattles, flickers, clicks, snarls, tumbles, whimpers, whines, rustles, murmurs, crashes, clucks, to gurgle, tinkles, blows, snores, claps, to lisp, to cough, it boils, to scream, to weep, to sob, to croak, to stutter, to lisp, to coo, to breathe, to clash, to bleat, to neigh, to grumble, to scrape, to bubble. These words, and others like them, which express sounds are more than mere symbols: they are a kind of hieroglyphics for the ear. ~ Georg C Lichtenberg,
921:Reading is merely a substitute for one's own thoughts. A man allows his thoughts to be put into leading-strings.Further, many books serve only to show how many wrong paths there are, and how widely a man may stray if he allows himself to be led by them. But he who is guided by his genius, that is to say, he who thinks for himself, who thinks voluntarily and rightly, possesses the compass wherewith to find the right course. A man, therefore, should only read when the source of his own thoughts stagnates; which is often the case with the best of minds. ~ Arthur Schopenhauer,
922:. . . misfortune has its uses; for, as our bodily frame would burst asunder if the pressure of the atmosphere was removed, so, if the lives of men were relieved of all need, hardship and adversity; if everything they took in hand were successful, they would be so swollen with arrogance that, though they might not burst, they would present the spectacle of unbridled folly--nay, they would go mad. And I may say, further, that a certain amount of care or pain or trouble is necessary for every man at all times. A ship without ballast is unstable and will not go straight. ~ Arthur Schopenhauer,
923:There are not many, those who have no secret garden of the mind. For this garden alone can give refreshment when life is barren of peace or sustenance or satisfactory answer. Such sanctuaries may be reached by a certain philosophy or faith, by the guidance of a beloved author or an understanding friend, by way of the temples of music and art, or by groping after truth through the vast kingdoms of knowledge. They encompass almost always truth and beauty, and are radiant with the light that never was on sea or land. - Clare Cameron, Green Fields of England ~ Israel Regardie, A Garden Of Pomegranates ,
924:Essentially, Yoga is a generic name for the processes and the result of processes by which we transcend or shred off our present modes of being and rise to a new, a higher, a wider mode of consciousness which is not that of the ordinary animal and intellectual man. Yoga is the exchange of an egoistic for a universal or cosmic consciousness lifted towards or informed by the supra-cosmic, transcendent Unnameable who is the source and support of all things. Yoga is the passage of the human thinking animal towards the God-consciousness from which he has descended. ~ Sri Aurobindo, Essays in Philosophy and Yoga ,
925:Television, radio, and all the sources of amusement and information that surround us in our daily lives are also artificial props. They can give us the impression that our minds are active, because we are required to react to stimuli from the outside. But the power of those external stimuli to keep us going is limited. They are like drugs. We grow used to them, and we continuously need more and more of them. Eventually, they have little or no effect. Then, if we lack resources within ourselves, we cease to grow intellectually, morally, and spiritually. And we we cease to grow, we begin to die. ~ Mortimer J Adler,
926:The other day I happened to be reading a careful, interesting account of the state of British higher education. The government is a kind of market-oriented government and they came out with an official paper, a 'White Paper' saying that it is not the responsibility of the state to support any institution that can't survive in the market. So, if Oxford is teaching philosophy, the arts, Greek history, medieval history, and so on, and they can't sell it on the market, why should they be supported? Because life consists only of what you can sell in the market and get back, nothing else. That is a real pathology. ~ Noam Chomsky,
927:The acts of the mind, wherein it exerts its power over simple ideas, are chiefly these three: 1. Combining several simple ideas into one compound one, and thus all complex ideas are made. 2. The second is bringing two ideas, whether simple or complex, together, and setting them by one another so as to take a view of them at once, without uniting them into one, by which it gets all its ideas of relations. 3. The third is separating them from all other ideas that accompany them in their real existence: this is called abstraction, and thus all its general ideas are made. ~ John Locke, An Essay Concerning Human Understanding (1690) ,
928:When we wish to correct with advantage, and to show another that he errs, we must notice from what side he views the matter, for on that side it is usually true, and admit that truth to him, but reveal to him the side on which it is false. He is satisfied with that, for he sees that he was not mistaken, and that he only failed to see all sides. Now, no one is offended at not seeing everything; but one does not like to be mistaken, and that perhaps arises from the fact that man naturally cannot see everything, and that naturally he cannot err in the side he looks at, since the perceptions of our senses are always true. ~ Blaise Pascal,
929:For, as I take it, Universal History, the history of what man has accomplished in this world, is at bottom the History of the great Men who have worked here. They were the leaders of men, these great ones; the modellers, patterns, and in a wide sense creators, of whatsoever the general mass of men contrived to do or attain; all things that we see standing accomplished in the world are properly the outer material result, the practical realisation and embodiment, of Thoughts that dwelt in the great Men sent into the world: the soul of the world's history, it may justly be considered, were the history of these. ~ Thomas Carlyle, 1966 p. 1,
930:I think we ought to read only the kind of books that wound or stab us. If the book we're reading doesn't wake us up with a blow to the head, what are we reading for? So that it will make us happy, as you write? Good Lord, we would be happy precisely if we had no books, and the kind of books that make us happy are the kind we could write ourselves if we had to. But we need books that affect us like a disaster, that grieve us deeply, like the death of someone we loved more than ourselves, like being banished into forests far from everyone, like a suicide. A book must be the axe for the frozen sea within us. That is my belief. ~ Franz Kafka,
931:Most of what passes for legitimate entertainment is inferior or foolish and only caters to or exploits people's weaknesses. Avoid being one of the mob who indulges in such pastimes. Your life is too short and you have important things to do. Be discriminating about what images and ideas you permit into your mind. If you yourself don't choose what thoughts and images you expose yourself to, someone else will, and their motives may not be the highest. It is the easiest thing in the world to slide imperceptibly into vulgarity. But there's no need for that to happen if you determine not to waste your time and attention on mindless pap. ~ Epictetus,
932:Withdraw into yourself and look. And if you do not find yourself beautiful yet, act as does the creator of a statue that is to be made beautiful: he cuts away here, he smoothes there, he makes this line lighter, this other purer, until a lovely face has grown upon his work. So do you also: cut away all that is excessive, straighten all that is crooked, bring light to all that is overcast, labour to make all one glow of beauty and never cease chiselling your statue, until there shall shine out on you from it the godlike splendour of virtue, until you shall see the perfect goodness surely established in the stainless shrine. ~ Plotinus, The Enneads ,
933:Being is the notion implicit only: its special forms have the predicate 'is'; when they are distinguished they are each of them an 'other': and the shape which dialectic takes in them, i.e. their further specialisation, is passing over into another. This further determination, or specialisation, is at once a forth-putting and in that way a disengaging of the notion implicit in being; and at the same time the withdrawing of being inwards, its sinking deeper into itself. Thus the explication of the notion in the sphere of being does two things: it brings out the totality of being, and it abolishes the immediacy of being, or the form of being as such. ~ Georg Wilhelm Friedrich Hegel,
934:Now is the time to get serious about living your ideals. How long can you afford to put off who you really want to be? Your nobler self cannot wait any longer. Put your principles into practice - now. Stop the excuses and the procrastination. This is your life! You aren't a child anymore. The sooner you set yourself to your spiritual program, the happier you will be. The longer you wait, the more you'll be vulnerable to mediocrity and feel filled with shame and regret, because you know you are capable of better. From this instant on, vow to stop disappointing yourself. Separate yourself from the mob. Decide to be extraordinary and do what you need to do - now. ~ Epictetus,
935:When a person meditates on these matters and recognizes all the creations, the angels, the spheres, man, and the like, and appreciates the wisdom of the Holy One, blessed be He, in all these creations, he will add to his love for God. His soul will thirst and his flesh will long with love for God, blessed be He. He will stand in awe and fear from his humble, lowly, and base [nature] when he compares himself to one of the great and holy bodies, how much more so when comparing himself to the pure forms which are separate from matter and do not share any connection with it. He will see himself as a vessel full of embarrassment and shame, empty and lacking. ~ Maimonides,
936:Although there is a difference of procedure between a Shaman of the Tungas and a Catholic prelate of Europe or between a coarse and sensual Vogul and a Puritan Independent of Connecticut, there is no difference in the principle of their creeds; for they all belong to the same category of people whose religion consists not in becoming better, but in believing in and carrying out certain arbitrary regulations. Only those who believe that the worship of God consists in aspiring to a better life differ from the first because they recognize quite another and certainly a loftier principle uniting all men of good faith in an invisible temple which alone can be the universal temple. ~ Immanuel Kant,
937:The agony of breaking through personal limitations is the agony of spiritual growth. Art, literature, myth and cult, philosophy, and ascetic disciplines are instruments to help the individual past his limiting horizons into spheres of ever-expanding realization. As he crosses threshold after threshold, conquering dragon after dragon, the stature of the divinity that he summons to his highest wish increases, until it subsumes the cosmos. Finally, the mind breaks the bounding sphere of the cosmos to a realization transcending all experiences of form-all symbolizations, all divinities: a realization of the ineluctable void. ~ Joseph Campbell, The Hero with a Thousand Faces The Ultimate Boon,
938:I too have been into the underworld, like Odysseus, and will often be there again; and I have not only sacrificed just rams to be able to talk with the dead, but my own blood as well. There have been four pairs who did not refuse themselves to me: Epicurus and Montaigne, Goethe and Spinoza, Plato and Rousseau, Pascal and Schopenhauer. With these I had come to terms when I have wandered long alone, and from them will I accept judgment. May the living forgive me if they sometimes appear to me as shades, so pale and ill-humored, so restless and, alas!, so lusting for life. Eternal liveliness is what counts beyond eternal life. ~ Friedrich Nietzsche, Human All Too Human "Assorted Opinions and Maxims,
939:But we now come to speak of the holy and sacred Pentacles and Sigils. Now these pentacles, are as it were certain holy signes preserving us from evil chances and events, and helping and assisting us to binde, exterminate, and drive away evil spirits, and alluring the good spirits, and reconciling them unto us. And these pentacles do consist either of Characters of the good spirits of the superiour order, or of sacred pictures of holy letters or revelations, with apt and fit versicles, which are composed either of Geometrical figures and holy names of God, according to the course and maner of many of them; or they are compounded of all of them, or very many of them mixt. ~ Agrippa, A Fourth Book of Occult Philosophy ,
940:Why do we go through the struggle to be educated? Is it merely in order to pass some examinations and get a job? Or is it the function of education to prepare us while we are young to understand the whole process of life?And what does life mean? Is not life an extraordinary thing? The birds, the flowers, the flourishing trees, the heavens, the stars, the rivers and the fish therein-all this is life. Life is the poor and the rich; life is the constant battle between groups, races and nations; life is meditation; life is what we call religion, and it is also the subtle, hidden things of the mind-the envies, the ambitions, the passions, the fears, fulfilments and anxieties. All this and much more is life. ~ Jiddu Krishnamurti,
941:Laughter has the remarkable power of making an object come up close, of drawing it into a zone of crude contact where one can finger it familiarly on all sides, turn it upside down, inside out, peer at it from above and below, break open its external shell, look into its center, doubt it, take it apart, dismember it, lay it bare and expose it, examine it freely and experiment with it. Laughter demolishes fear and piety before an object, before a world, making of it an object of familiar contact and thus clearing the ground for an absolutely free investigation of it. Laughter is a vital factor in laying down that prerequisite for fearlessness without which it would be impossible to approach the world realistically. ~ Mikhail Bakhtin,
942:The books I liked became a Bible from which I drew advice and support; I copied out long passages from them; I memorized new canticles and new litanies, psalms, proverbs, and prophecies, and I sanctified every incident in my life by the recital of these sacred texts. My emotions, my tears, and my hopes were no less sincere on account of that; the words and the cadences, the lines and the verses were not aids to make believe: but they rescued from silent oblivion all those intimate adventures of the spirit that I couldn't speak to anyone about; they created a kind of communion between myself and those twin souls which existed somewhere out of reach; instead of living out my small private existence, I was participating in a great spiritual epic. ~ Simone de Beauvoir,
943:The most general science. Pythagoras is said to have called himself a lover of wisdom. But philosophy has been both the seeking of wisdom and the wisdom sought. Originally, the rational explanation of anything, the general principles under which all facts could be explained; in this sense, indistinguishable from science. Later, the science of the first principles of being; the presuppositions of ultimate reality. Now, popularly, private wisdom or consolation; technically, the science of sciences, the criticism and systematization or organization of all knowledge, drawn from empirical science, rational learning, common experience, or whatever. Philosophy includes metaphysics, or ontology and epistemology, logic, ethics, aesthetics, etc. (all of which see). ~ J.K.F., Dagoberts Dictionary of Philosophy ,
944:The Soul watches the ceaselessly changing universe and follows all the fate of all its works: this is its life, and it knows no respite from this care, but is ever labouring to bring about perfection, planning to lead all to an unending state of excellence- like a farmer, first sowing and planting and then constantly setting to rights where rainstorms and long frosts and high gales have played havoc... Well, perhaps even the less good has its contributory value in the All. Perhaps there is no need that everything be good. Contraries may co-operate; and without opposites there could be no ordered Universe: all living beings of the partial realm include contraries. The better elements are compelled into existence and moulded to their function by the Reason-Principle directly ~ Plotinus, 2 Ennead Jiddu Krishnamurti,
946:Only, in all he sees God, sees the supreme reality, and his motive of work is to help mankind towards the knowledge of God and the possession of the supreme reality. He sees God through the data of science, God through the conclusions of philosophy, God through the forms of Beauty and the forms of Good, God in all the activities of life, God in the past of the world and its effects, in the present and its tendencies, in the future and its great progression. Into any or all of these he can bring his illumined vision and his liberated power of the spirit. The lower knowledge has been the step from which he has risen to the higher; the higher illumines for him the lower and makes it part of itself, even if only its lower fringe and most external radiation. ~ Sri Aurobindo, The Synthesis Of Yoga 2.25 - The Higher and the Lower Knowledge,
947:The most spiritual men, as the strongest, find their happiness where others would find their downfall: in the labyrinth, in hardness towards oneself and others, in experiment; their delight lies in self-mastery: asceticism is with them nature, need, instinct. The difficult task they consider a privilege; to play with burdens that crush others, a recreation... Knowledge - a form of asceticism. - They are the most venerable kind of man: that does not exclude their being the cheerfullest, the kindliest. They rule not because they want to but because they are; they are not free to be second. - The second type: they are the guardians of the law, the keepers of order and security; they are the noble warriors, with the king above all as the highest formula of warrior, judge, and upholder of the law. ~ Friedrich Nietzsche, The Antichrist ,
948:'And I protested. ''What do you mean, Diotima? Are you actually saying Love is ugly and bad?''''Watch what you say!'' she exclaimed. ''Do you really think that if something is not beautiful it has to be ugly?''''I certainly do''.''And something that is not wise is ignorant, I suppose? Have you not noticed that there is something in between wisdom and ignorance?''''And what is that?''''Correct belief. 148 I am talking about having a correct belief without being able to give a reason for it. Don't you realise that this state cannot be called knowing - for how can it be knowledge 149 if it lacks reason?And it is not ignorance either - for how can it be ignorance if it has hit upon the truth? Correct belief clearly occupies just such a middle state, between wisdom 150 and ignorance''. ~ Plato, Symposium 202a,
949:The student is told to set apart moments in his daily life in which to withdraw into himself, quietly and alone. He is not to occupy himself at such moments with the affairs of his own ego. This would result in the contrary of what is intended. He should rather let his experiences and the messages from the outer world re-echo within his own completely silent self. At such silent moments every flower, every animal, every action will unveil to him secrets undreamt of. And thus he will prepare himself to receive quite new impressions of the outer world through quite different eyes. The desire to enjoy impression after impression merely blunts the faculty of cognition; the latter, however, is nurtured and cultivated if the enjoyment once experienced is allowed to reveal its message. Thus the student must accustom himself not merely to let the enjoyment. ~ Rudolf Steiner,
950:And He will judge and will forgive all, the good and the evil, the wise and the meek . . . And when He has done with all of them, then He will summon us. 'You too come forth,' He will say, 'Come forth ye drunkards, come forth, ye weak ones, come forth, ye children of shame!' And we shall all come forth, without shame and shall stand before him. And He will say unto us, 'Ye are swine, made in the Image of the Beast and with his mark; but come ye also!' And the wise ones and those of understanding will say, 'Oh Lord, why dost Thou receive these men?' And He will say, 'This is why I receive them, oh ye wise, this is why I receive them, oh ye of understanding, that not one of them believed himself to be worthy of this.' And He will hold out His hands to us and we shall fall down before him . . . and we shall weep . . . and we shall understand all things! Then we shall understand everything! . . . and all will understand ~ Fyodor Dostoevsky,
951:Solitude, the safeguard of mediocrity, is to genius the stern friend, the cold, obscure shelter where moult the wings which will bear it farther than suns and stars. He who should inspire and lead his race must be defended from travelling with the souls of other men, from living, breathing, reading, and writing in the daily, time-worn yoke of their opinions. "In the morning, - solitude;" said Pythagoras; that Nature may speak to the imagination, as she does never in company, and that her favorite may make acquaintance with those divine strengths which disclose themselves to serious and abstracted thought. 'Tis very certain that Plato, Plotinus, Archimedes, Hermes, Newton, Milton, Wordsworth, did not live in a crowd, but descended into it from time to time as benefactors: and the wise instructor will press this point of securing to the young soul in the disposition of time and the arrangements of living, periods and habits of solitude. ~ Ralph Waldo Emerson,
952:The best way to overcome it [the fear of death]-so at least it seems to me-is to make your interests gradually wider and more impersonal, until bit by bit the walls of the ego recede, and your life becomes increasingly merged in the universal life. An individual human existence should be like a river: small at first, narrowly contained within its banks, and rushing passionately past rocks and over waterfalls. Gradually the river grows wider, the banks recede, the waters flow more quietly, and in the end, without any visible break, they become merged in the sea, and painlessly lose their individual being. The man who, in old age, can see his life in this way, will not suffer from the fear of death, since the things he cares for will continue. And if, with the decay of vitality, weariness increases, the thought of rest will not be unwelcome. I should wish to die while still at work, knowing that others will carry on what I can no longer do and content in the thought that what was possible has been done. ~ Bertrand Russell,
953:''He is a great spirit,151 Socrates. All spirits are intermediate between god and mortal''.''What is the function of a spirit?'' I asked.''Interpreting and conveying all that passes between gods and humans: from humans, petitions and sacrificial offerings, and from gods, instructions and the favours they return. Spirits, being intermediary, fill the space between the other two, so that all are bound together into one entity. It is by means of spirits that all divination can take place, the whole craft of seers and priests, with their sacrifices, rites and spells, and all prophecy and magic. Deity and humanity are completely separate, but through the mediation of spirits all converse and communication from gods to humans, waking and sleeping, is made possible. The man who is wise in these matters is a man of the spirit,152 whereas the man who is wise in a skill153 or a manual craft,154 which is a different sort of expertise, is materialistic.155 These spirits are many and of many kinds, and one of them is Love''. ~ Plato, Symposium 202e,
954:This last figure, the White Magician, symbolizes the self-transcending element in the scientist's motivational drive and emotional make-up; his humble immersion into the mysteries of nature, his quest for the harmony of the spheres, the origin of life, the equations of a unified field theory. The conquistadorial urge is derived from a sense of power, the participatory urge from a sense of oceanic wonder. 'Men were first led to the study of natural philosophy', wrote Aristotle, 'as indeed they are today, by wonder.' Maxwell's earliest memory was 'lying on the grass, looking at the sun, and wondering'. Einstein struck the same chord when he wrote that whoever is devoid of the capacity to wonder, 'whoever remains unmoved, whoever cannot contemplate or know the deep shudder of the soul in enchantment, might just as well be dead for he has already closed his eyes upon life'.This oceanic feeling of wonder is the common source of religious mysticism, of pure science and art for art's sake; it is their common denominator and emotional bond. ~ Arthur Koestler,
955:ALL YOGA is in its nature a new birth; it is a birth out of the ordinary, the mentalised material life of man into a higher spiritual consciousness and a greater and diviner being. No Yoga can be successfully undertaken and followed unless there is a strong awakening to the necessity of that larger spiritual existence. The soul that is called to this deep and vast inward change, may arrive in different ways to the initial departure. It may come to it by its own natural development which has been leading it unconsciously towards the awakening; it may reach it through the influence of a religion or the attraction of a philosophy; it may approach it by a slow illumination or leap to it by a sudden touch or shock; it may be pushed or led to it by the pressure of outward circumstances or by an inward necessity, by a single word that breaks the seals of the mind or by long reflection, by the distant example of one who has trod the path or by contact and daily influence. According to the nature and the circumstances the call will come. ~ Sri Aurobindo, The Synthesis Of Yoga 1.02 - Self-Consecration,
956:...the present terms are there not as an unprofitable recurrence, but in active pregnant gestation of all that is yet to be unfolded by the spirit, no irrational decimal recurrence helplessly repeating for ever its figures, but an expanding series of powers of the Infinite. What is in front of us is the greater potentialities, the steps yet unclimbed, the intended mightier manifestations. Why we are here is to be this means of the spirit's upward self-unfolding. What we have to do with ourselves and our significances is to grow and open them to greater significances of divine being, divine consciousness, divine power, divine delight and multiplied unity, and what we have to do with our environment is to use it consciously for increasing spiritual purposes and make it more and more a mould for the ideal unfolding of the perfect nature and self-conception of the Divine in the cosmos. This is surely the Will in things which moves, great and deliberate, unhasting, unresting, through whatever cycles, towards a greater and greater informing of its own finite figures with its own infinite Reality. ~ Sri Aurobindo, Essays In Philosophy And Yoga ,
957:Here I want to make it very clear that mathematics is not what many people think it is; it is not a system of mere formulas and theorems; but as beautifully defined by Professor Cassius J. Keyser, in his book The Human Worth of Rigorous Thinking (Columbia University Press, 1916), mathematics is the science of "Exact thought or rigorous thinking," and one of its distinctive characteristics is "precision, sharpness, completeness of definitions." This quality alone is sufficient to explain why people generally do not like mathematics and why even some scientists bluntly refuse to have anything to do with problems wherein mathematical reasoning is involved. In the meantime, mathematical philosophy has very little, if anything, to do with mere calculations or with numbers as such or with formulas; it is a philosophy wherein precise, sharp and rigorous thinking is essential. Those who deliberately refuse to think "rigorously"-that is mathematically-in connections where such thinking is possible, commit the sin of preferring the worse to the better; they deliberately violate the supreme law of intellectual rectitude. ~ Alfred Korzybski, Manhood of Humanity ,
958:An Informal Integral Canon: Selected books on Integral Science, Philosophy and the Integral Transformation Sri Aurobindo - The Life Divine Sri Aurobindo - The Synthesis of Yoga Pierre Teilhard de Chardin - The Phenomenon of Man Jean Gebser - The Ever-Present Origin Edward Haskell - Full Circle - The Moral Force of Unified Science Oliver L. Reiser - Cosmic Humanism and World Unity Christopher Hills - Nuclear Evolution: Discovery of the Rainbow Body The Mother - Mother's Agenda Erich Jantsch - The Self-Organizing Universe - Scientific and Human Implications of the Emerging Paradigm of Evolution T. R. Thulasiram - Arut Perum Jyothi and Deathless Body Kees Zoeteman - Gaiasophy Ken Wilber - Sex Ecology Spirituality: The Spirit of Evolution Don Edward Beck - Spiral Dynamics: Mastering Values, Leadership, and Change Kundan Singh - The Evolution of Integral Yoga: Sri Aurobindo, Sri Ramakrishna, and Swami Vivekananda Sean Esbjorn-Hargens - Integral Ecology: Uniting Multiple Perspectives on the Natural World ~ M Alan Kazlev, Kheper.php">Kheper ,
959:The key one and threefold, even as universal science. The division of the work is sevenfold, and through these sections are distributed the seven degrees of initiation into is transcendental philosophy.The text is a mystical commentary on the oracles of Solomon, ^ and the work ends with a series of synoptic schedules which are the synthesis of Magic and the occult Kabalah so far as concerns that which can be made public in writing. The rest, being the esoteric and inexpressible part of the science, is formulated in magnificent pantacles carefully designed and engraved. These are nine in number, as follows(1) The dogma of Hermes;(2) Magical realisation;(3) The path of wisdom and the initial procedure in the work(4) The Gate of the Sanctuary enlightened by seven mystic rays;(5) A Rose of Light, in the centre of which a human figure is extending its arms in the form of a cross;(6) The magical laboratory of Khunrath, demonstrating the necessary union of prayer and work(7) The absolute synthesis of science;(8) Universal equilibrium ;(9) A summary of Khunrath's personal embodying an energetic protest against all his detractors. ~ Eliphas Levi, The History Of Magic ,
960:Therefore the age of intuitive knowledge, represented by the early Vedantic thinking of the Upanishads, had to give place to the age of rational knowledge; inspired Scripture made room for metaphysical philosophy, even as afterwards metaphysical philosophy had to give place to experimental Science. Intuitive thought which is a messenger from the superconscient and therefore our highest faculty, was supplanted by the pure reason which is only a sort of deputy and belongs to the middle heights of our being; pure reason in its turn was supplanted for a time by the mixed action of the reason which lives on our plains and lower elevations and does not in its view exceed the horizon of the experience that the physical mind and senses or such aids as we can invent for them can bring to us. And this process which seems to be a descent, is really a circle of progress. For in each case the lower faculty is compelled to take up as much as it can assimilate of what the higher had already given and to attempt to re-establish it by its own methods. By the attempt it is itself enlarged in its scope and arrives eventually at a more supple and a more ample selfaccommodation to the higher faculties. ~ Sri Aurobindo, TLD 1.08-13 ,
961:How long are you going to wait before you demand the best for yourself and in no instance bypass the discriminations of reason? You have been given the principles that you ought to endorse, and you have endorsed them. What kind of teacher, then, are you still waiting for in order to refer your self-improvement to him? You are no longer a boy, but a full-grown man. If you are careless and lazy now and keep putting things off and always deferring the day after which you will attend to yourself, you will not notice that you are making no progress, but you will live and die as someone quite ordinary. From now on, then, resolve to live as a grown-up who is making progress, and make whatever you think best a law that you never set aside. And whenever you encounter anything that is difficult or pleasurable, or highly or lowly regarded, remember that the contest is now: you are at the Olympic Games, you cannot wait any longer, and that your progress is wrecked or preserved by a single day and a single event. That is how Socrates fulfilled himself by attending to nothing except reason in everything he encountered. And you, although you are not yet a Socrates, should live as someone who at least wants to be a Socrates. ~ Epictetus, (From Manual 51) ,
962:There are beings in the spiritual realms for whom anxiety and fear emanating from human beings offer welcome food. When humans have no anxiety and fear, then these creatures starve. People not yet sufficiently convinced of this statement could understand it to be meant comparatively only. But for those who are familiar with this phenomenon, it is a reality. If fear and anxiety radiates from people and they break out in panic, then these creatures find welcome nutrition and they become more and more powerful. These beings are hostile towards humanity. Everything that feeds on negative feelings, on anxiety, fear and superstition, despair or doubt, are in reality hostile forces in supersensible worlds, launching cruel attacks on human beings, while they are being fed. Therefore, it is above all necessary to begin with that the person who enters the spiritual world overcomes fear, feelings of helplessness, despair and anxiety. But these are exactly the feelings that belong to contemporary culture and materialism; because it estranges people from the spiritual world, it is especially suited to evoke hopelessness and fear of the unknown in people, thereby calling up the above mentioned hostile forces against them. ~ Rudolf Steiner,
963:Philosophy, as defined by Fichte, is the "science of sciences." Its aim was to solve the problems of the world. In the past, when all exact sciences were in their infancy, philosophy had to be purely speculative, with little or no regard to realities. But if we regard philosophy as a Mother science, divided into many branches, we find that those branches have grown so large and various, that the Mother science looks like a hen with her little ducklings paddling in a pond, far beyond her reach; she is unable to follow her growing hatchlings. In the meantime, the progress of life and science goes on, irrespective of the cackling of metaphysics. Philosophy does not fulfill her initial aim to bring the results of experimental and exact sciences together and to solve world problems. Through endless, scientific specialization scientific branches multiply, and for want of coordination the great world-problems suffer. This failure of philosophy to fulfill her boasted mission of scientific coordination is responsible for the chaos in the world of general thought. The world has no collective or organized higher ideals and aims, nor even fixed general purposes. Life is an accidental game of private or collective ambitions and greeds. ~ Alfred Korzybski, Manhood of Humanity ,
964:I have been accused of a habit of changing my opinions. I am not myself in any degree ashamed of having changed my opinions. What physicist who was already active in 1900 would dream of boasting that his opinions had not changed during the last half century? In science men change their opinions when new knowledge becomes available; but philosophy in the minds of many is assimilated rather to theology than to science. The kind of philosophy that I value and have endeavoured to pursue is scientific, in the sense that there is some definite knowledge to be obtained and that new discoveries can make the admission of former error inevitable to any candid mind. For what I have said, whether early or late, I do not claim the kind of truth which theologians claim for their creeds. I claim only, at best, that the opinion expressed was a sensible one to hold at the time when it was expressed. I should be much surprised if subsequent research did not show that it needed to be modified. I hope, therefore, that whoever uses this dictionary will not suppose the remarks which it quotes to be intended as pontifical pronouncements, but only as the best I could do at the time towards the promotion of clear and accurate thinking. Clarity, above all, has been my aim. ~ Bertrand Russell,
965:on cultivating equality ::: For it is certain that so great a result cannot be arrived at immediately and without any previous stages. At first we have to learn to bear the shocks of the world with the central part of our being untouched and silent, even when the surface mind, heart, life are strongly shaken; unmoved there on the bedrock of our life, we must separate the soul watching behind or immune deep within from these outer workings of our nature. Afterwards, extending this calm and steadfastness of the detached soul to its instruments, it will become slowly possible to radiate peace from the luminous centre to the darker peripheries. In this process we may take the passing help of many minor phases; a certain stoicism, a certain calm philosophy, a certain religious exaltation may help us towards some nearness to our aim, or we may call in even less strong and exalted but still useful powers of our mental nature. In the end we must either discard or transform them and arrive instead at an entire equality, a perfect self-existent peace within and even, if we can, a total unassailable, self-poised and spontaneous delight in all our members. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Divine Works,
966:By lie I mean : wishing not to see something that one does see; wishing not to see something as one sees it.Whether the lie takes place before witnesses or without witnesses does not matter. The most common lie is that with which one lies to oneself; lying to others is, relatively, an exception.Now this wishing-not-to-see what one does see, this wishing-not-to-see as one sees, is almost the first conclition for all who are party in any sense: of necessity, the party man becomes a liar. Gennan historiography, for example, is convinced that Rome represented des­ potism and that the Germanic tribes brought the spirit of freedom into the world. What is the difference be­ tween this conviction and a lie? May one still be sur· prised when all parties, as well as the Gennan his­ torians, instinctively employ the big words of morality, that morality almost continues to exist because the party man of every description needs it at every moment? "This is our conviction: we confess it before all the world, we live and die for it. Respect for all who have convictions!" I have heard that sort of thing even out of the mouths of anti-Semites. On the contrary, gentlemen! An anti-Semite certainly is not any more decent because he lies as a matter of principle. ~ Friedrich Nietzsche, The Anti-Christ ,
967:Our highest insights must - and should! - sound like stupidities, or possibly crimes, when they come without permission to people whose ears have no affinity for them and were not predestined for them. The distinction between the exoteric and the esoteric, once made by philosophers, was found among the Indians as well as among Greeks, Persians, and Muslims. Basically, it was found everywhere that people believed in an order of rank and not in equality and equal rights. The difference between these terms is not that the exoteric stands outside and sees, values, measures, and judges from this external position rather than from some internal one.What is more essential is that the exoteric sees things up from below - while the esoteric sees them down from above! There are heights of the soul from whose vantage point even tragedy stops having tragic effects; and who would dare to decide whether the collective sight of the world's many woes would necessarily compel and seduce us into a feeling of pity, a feeling that would only serve to double these woes?... What helps feed or nourish the higher type of man must be almost poisonous to a very different and lesser type. The virtues of a base man could indicate vices and weaknesses in a philosopher. ~ Friedrich Nietzsche, Beyond Good and Evil The Free Spirit,
968:A book like this, a problem like this, is in no hurry; we both, I just as much as my book, are friends of lento. It is not for nothing that I have been a philologist, perhaps I am a philologist still, that is to say, A TEACHER OF SLOW READING:- in the end I also write slowly. Nowadays it is not only my habit, it is also to my taste - a malicious taste, perhaps? - no longer to write anything which does not reduce to despair every sort of man who is 'in a hurry'. For philology is that venerable art which demands of its votaries one thing above all: to go aside, to take time, to become still, to become slow - it is a goldsmith's art and connoisseurship of the WORD which has nothing but delicate, cautious work to do and achieves nothing if it does not achieve it lento. But precisely for this reason it is more necessary than ever today, by precisely this means does it entice and enchant us the most, in the midst of an age of 'work', that is to say, of hurry, of indecent and perspiring haste, which wants to 'get everything done' at once, including every old or new book:- this art does not so easily get anything done, it teaches to read WELL, that is to say, to read slowly, deeply, looking cautiously before and aft, with reservations, with doors left open, with delicate eyes and fingers...My patient friends, this book desires for itself only perfect readers and philologists: LEARN to read me well! ~ Friedrich Nietzsche,
969:I examined the poets, and I look on them as people whose talent overawes both themselves and others, people who present themselves as wise men and are taken as such, when they are nothing of the sort.From poets, I moved to artists. No one was more ignorant about the arts than I; no one was more convinced that artists possessed really beautiful secrets. However, I noticed that their condition was no better than that of the poets and that both of them have the same misconceptions. Because the most skillful among them excel in their specialty, they look upon themselves as the wisest of men. In my eyes, this presumption completely tarnished their knowledge. As a result, putting myself in the place of the oracle and asking myself what I would prefer to be - what I was or what they were, to know what they have learned or to know that I know nothing - I replied to myself and to the god: I wish to remain who I am.We do not know - neither the sophists, nor the orators, nor the artists, nor I- what the True, the Good, and the Beautiful are. But there is this difference between us: although these people know nothing, they all believe they know something; whereas, I, if I know nothing, at least have no doubts about it. As a result, all this superiority in wisdom which the oracle has attributed to me reduces itself to the single point that I am strongly convinced that I am ignorant of what I do not know. ~ Socrates,
970:On a thousand bridges and paths they shall throng to the future, and ever more war and inequality shall divide them: thus does my great love make me speak.In their hostilities they shall become inventors of images and ghosts, and with their images and ghosts they shall yet fight the highest fight against one another. Good and evil, and rich and poor, and high and low, and all the names of values-arms shall they be and clattering signs that life must overcome itself again and again.Life wants to build itself up into the heights with pillars and steps; it wants to look into vast distances and out toward stirring beauties: therefore it requires height. And because it requires height, it requires steps and contradiction among the steps and the climbers.Life wants to climb and to overcome itself climbing.And behold, my friends: here where the tarantula has its hole, the ruins of an ancient temple rise; behold it with enlightened eyes Verily, the man who once piled his thoughts to the sky in these stones-he, like the wisest, knew the secret of all life. That struggle and inequality are present even in beauty, and also war for power and more power: that is what he teaches us here in the plainest parable. How divinely vault and arches break through each other in a wrestling match; how they strive against each other with light and shade, the godlike strivers-with such assurance and beauty let us be enemies too, my friends Let us strive against one another like gods. ~ Friedrich Nietzsche, Thus Spoke Zarathustra trans. Fred Kaufmann,
971:But even when the desire to know exists in the requisite strength, the mental vision by which abstract truth is recognised is hard to distinguish from vivid imaginability and consonance with mental habits. It is necessary to practise methodological doubt, like Descartes, in order to loosen the hold of mental habits; and it is necessary to cultivate logical imagination, in order to have a number of hypotheses at command, and not to be the slave of the one which common sense has rendered easy to imagine. These two processes, of doubting the familiar and imagining the unfamiliar, are correlative, and form the chief part of the mental training required for a philosopher.The naïve beliefs which we find in ourselves when we first begin the process of philosophic reflection may turn out, in the end, to be almost all capable of a true interpretation; but they ought all, before being admitted into philosophy, to undergo the ordeal of sceptical criticism. Until they have gone through this ordeal, they are mere blind habits, ways of behaving rather than intellectual convictions. And although it may be that a majority will pass the test, we may be pretty sure that some will not, and that a serious readjustment of our outlook ought to result. In order to break the dominion of habit, we must do our best to doubt the senses, reason, morals, everything in short. In some directions, doubt will be found possible; in others, it will be checked by that direct vision of abstract truth upon which the possibility of philosophical knowledge depends. ~ Bertrand Russell, Our Knowledge of the External World ,
972:... Every one knew how laborious the usual method is of attaining to arts and sciences; whereas, by his contrivance, the most ignorant person, at a reasonable charge, and with a little bodily labour, might write books in philosophy, poetry, politics, laws, mathematics, and theology, without the least assistance from genius or study." He then led me to the frame, about the sides, whereof all his pupils stood in ranks. It was twenty feet square, placed in the middle of the room. The superfices was composed of several bits of wood, about the bigness of a die, but some larger than others. They were all linked together by slender wires. These bits of wood were covered, on every square, with paper pasted on them; and on these papers were written all the words of their language, in their several moods, tenses, and declensions; but without any order. The professor then desired me "to observe; for he was going to set his engine at work." The pupils, at his command, took each of them hold of an iron handle, whereof there were forty fixed round the edges of the frame; and giving them a sudden turn, the whole disposition of the words was entirely changed. He then commanded six-and-thirty of the lads, to read the several lines softly, as they appeared upon the frame; and where they found three or four words together that might make part of a sentence, they dictated to the four remaining boys, who were scribes. This work was repeated three or four times, and at every turn, the engine was so contrived, that the words shifted into new places, as the square bits of wood moved upside down. ~ Jonathan Swift, Gullivers Travels ,
973:In the Judeo-Christian tradition, it is called 'the resurrection body ' and 'the glorified body.' The prophet Isaiah said, 'The dead shall live, their bodies shall rise' (Isa. 26:19). St. Paul called it 'the celestial body' or 'spiritual body ' (soma pneumatikon) (I Corinthians 15:40). In Sufism it is called 'the most sacred body ' (wujud al-aqdas) and 'supracelestial body ' (jism asli haqiqi). In Taoism, it is called 'the diamond body,' and those who have attained it are called 'the immortals' and 'the cloudwalkers.' In Tibetan Buddhism it is called 'the light body.' In Tantrism and some schools of yoga, it is called 'the vajra body,' 'the adamantine body,' and 'the divine body.' In Kriya yoga it is called 'the body of bliss.' In Vedanta it is called 'the superconductive body.' In Gnosticism and Neoplatonism, it is called 'the radiant body.' In the alchemical tradition, the Emerald Tablet calls it 'the Glory of the Whole Universe' and 'the golden body.' The alchemist Paracelsus called it 'the astral body.' In the Hermetic Corpus, it is called 'the immortal body ' (soma athanaton). In some mystery schools, it is called 'the solar body.' In Rosicrucianism, it is called 'the diamond body of the temple of God.' In ancient Egypt it was called 'the luminous body or being' (akh). In Old Persia it was called 'the indwelling divine potential' (fravashi or fravarti). In the Mithraic liturgy it was called 'the perfect body ' (soma teilion). In the philosophy of Sri Aurobindo, it is called 'the divine body,' composed of supramental substance. In the philosophy of Teilhard de Chardin, it is called 'the ultrahuman'. ~ , ,
974:Philosophy, like all other studies, aims primarily at knowledge. The knowledge it aims at is the kind of knowledge which gives unity and system to the body of the sciences, and the kind which results from a critical examination of the grounds of our convictions, prejudices, and beliefs. But it cannot be maintained that philosophy has had any very great measure of success in its attempts to provide definite answers to its questions. If you ask a mathematician, a mineralogist, a historian, or any other man of learning, what definite body of truths has been ascertained by his science, his answer will last as long as you are willing to listen. But if you put the same question to a philosopher, he will, if he is candid, have to confess that his study has not achieved positive results such as have been achieved by other sciences. It is true that this is partly accounted for by the fact that, as soon as definite knowledge concerning any subject becomes possible, this subject ceases to be called philosophy, and becomes a separate science. The whole study of the heavens, which now belongs to astronomy, was once included in philosophy; Newton's great work was called 'the mathematical principles of natural philosophy'. Similarly, the study of the human mind, which was a part of philosophy, has now been separated from philosophy and has become the science of psychology. Thus, to a great extent, the uncertainty of philosophy is more apparent than real: those questions which are already capable of definite answers are placed in the sciences, while those only to which, at present, no definite answer can be given, remain to form the residue which is called philosophy. ~ Bertrand Russell,
975:science reading list ::: 1. and 2. The Voyage of the Beagle (1845) and The Origin of Species (1859) by Charles Darwin [tie 3. Philosophiae Naturalis Principia Mathematica (Mathematical Principles of Natural Philosophy) by Isaac Newton (1687) 4. Dialogue Concerning the Two Chief World Systems by Galileo Galilei (1632) 5. De Revolutionibus Orbium Coelestium (On the Revolutions of Heavenly Spheres) by Nicolaus Copernicus (1543) 6. Physica (Physics) by Aristotle (circa 330 B.C.) 7. De Humani Corporis Fabrica (On the Fabric of the Human Body) by Andreas Vesalius (1543) 8. Relativity: The Special and General Theory by Albert Einstein (1916) 9. The Selfish Gene by Richard Dawkins (1976) 10. One Two Three . . . Infinity by George Gamow (1947) 11. The Double Helix by James D. Watson (1968) 12. What Is Life? by Erwin Schrodinger (1944) 13. The Cosmic Connection by Carl Sagan (1973) 14. The Insect Societies by Edward O. Wilson (1971) 15. The First Three Minutes by Steven Weinberg (1977) 16. Silent Spring by Rachel Carson (1962) 17. The Mismeasure of Man by Stephen Jay Gould (1981) 18. The Man Who Mistook His Wife for a Hat and Other Clinical Tales by Oliver Sacks (1985) 19. The Journals of Lewis and Clark by Meriwether Lewis and William Clark (1814) 20. The Feynman Lectures on Physics by Richard P Feynman, Robert B. Leighton, and Matthew Sands (1963) 21. Sexual Behavior in the Human Male by Alfred C. Kinsey et al. (1948) 22. Gorillas in the Mist by Dian Fossey (1983) 23. Under a Lucky Star by Roy Chapman Andrews (1943) 24. Micrographia by Robert Hooke (1665) 25. Gaia by James Lovelock (1979) ~ Editors of Discovery Magazine, Website.php">Website ,
976:Three passions, simple but overwhelmingly strong, have governed my life: the longing for love, the search for knowledge, and unbearable pity for the suffering of mankind. These passions, like great winds, have blown me hither and thither, in a wayward course, over a great ocean of anguish, reaching to the very verge of despair. I have sought love, first, because it brings ecstasy - ecstasy so great that I would often have sacrificed all the rest of life for a few hours of this joy. I have sought it, next, because it relieves loneliness--that terrible loneliness in which one shivering consciousness looks over the rim of the world into the cold unfathomable lifeless abyss. I have sought it finally, because in the union of love I have seen, in a mystic miniature, the prefiguring vision of the heaven that saints and poets have imagined. This is what I sought, and though it might seem too good for human life, this is what--at last--I have found. With equal passion I have sought knowledge. I have wished to understand the hearts of men. I have wished to know why the stars shine. And I have tried to apprehend the Pythagorean power by which number holds sway above the flux. A little of this, but not much, I have achieved. Love and knowledge, so far as they were possible, led upward toward the heavens. But always pity brought me back to earth. Echoes of cries of pain reverberate in my heart. Children in famine, victims tortured by oppressors, helpless old people a burden to their sons, and the whole world of loneliness, poverty, and pain make a mockery of what human life should be. I long to alleviate this evil, but I cannot, and I too suffer. This has been my life. I have found it worth living, and would gladly live it again if the chance were offered me. ~ Bertrand Russell,
977:See how, like lightest waves at play, the airy dancers fleet; And scarcely feels the floor the wings of those harmonious feet. Ob, are they flying shadows from their native forms set free? Or phantoms in the fairy ring that summer moonbeams see? As, by the gentle zephyr blown, some light mist flees in air, As skiffs that skim adown the tide, when silver waves are fair, So sports the docile footstep to the heave of that sweet measure, As music wafts the form aloft at its melodious pleasure, Now breaking through the woven chain of the entangled dance, From where the ranks the thickest press, a bolder pair advance, The path they leave behind them lost--wide open the path beyond, The way unfolds or closes up as by a magic wand. See now, they vanish from the gaze in wild confusion blended; All, in sweet chaos whirled again, that gentle world is ended! No!--disentangled glides the knot, the gay disorder ranges-- The only system ruling here, a grace that ever changes. For ay destroyed--for ay renewed, whirls on that fair creation; And yet one peaceful law can still pervade in each mutation. And what can to the reeling maze breathe harmony and vigor, And give an order and repose to every gliding figure? That each a ruler to himself doth but himself obey, Yet through the hurrying course still keeps his own appointed way. What, would'st thou know? It is in truth the mighty power of tune, A power that every step obeys, as tides obey the moon; That threadeth with a golden clue the intricate employment, Curbs bounding strength to tranquil grace, and tames the wild enjoyment. And comes the world's wide harmony in vain upon thine ears? The stream of music borne aloft from yonder choral spheres? And feel'st thou not the measure which eternal Nature keeps? The whirling dance forever held in yonder azure deeps? The suns that wheel in varying maze?--That music thou discernest? No! Thou canst honor that in sport which thou forgettest in earnest. ~ Friedrich Schiller,
978:Has any one at the end of the nineteenth century any distinct notion of what poets of a stronger age understood by the word inspiration? If not, I will describe it. If one had the smallest vestige of superstition left in one, it would hardly be possible completely to set aside the idea that one is the mere incarnation, mouthpiece, or medium of an almighty power. The idea of revelation, in the sense that something which profoundly convulses and upsets one becomes suddenly visible and audible with indescribable certainty and accuracy―describes the simple fact. One hears―one does not seek; one takes―one does not ask who gives. A thought suddenly flashes up like lightening; it comes with necessity, without faltering. I have never had any choice in the matter. There is an ecstasy so great that the immense strain of it is sometimes relaxed by a flood of tears, during which one's steps now involuntarily rush and anon involuntarily lag. There is the feeling that one is utterly out of hand, with the very distinct consciousness of an endless number of fine thrills and titillations descending to one's very toes. There is a depth of happiness in which the most painful and gloomy parts do not act as antitheses to the rest, but are produced and required as necessary shades of color in such an overflow of light. There is an instinct of rhythmic relations which embraces a whole world of forms (length, the need of a wide-embracing rhythm, is almost the measure of the force of an inspiration, a sort of counterpart to its pressure and tension). Everything happens quite involuntary, as if in a tempestuous outburst of freedom, of absoluteness, of power and divinity. The involuntary nature of the figures and similes is the most remarkable thing; everything seems to present itself as the readiest, the truest, and simplest means of expression. It actually seems, to use one of Zarathustra's own phrases, as if all things came to one, and offered themselves as similes. ~ Friedrich Nietzsche, Thus Spoke Zarathustra [trans. Thomas Common] (1999) ,
979:the omnipresent Trinity ::: In practice three conceptions are necessary before there can be any possibility of Yoga; there must be, as it were, three consenting parties to the effort,-God, Nature and the human soul or, in more abstract language, the Transcendental, the Universal and the Individual. If the individual and Nature are left to themselves, the one is bound to the other and unable to exceed appreciably her lingering march. Something transcendent is needed, free from her and greater, which will act upon us and her, attracting us upward to Itself and securing from her by good grace or by force her consent to the individual ascension. It is this truth which makes necessary to every philosophy of Yoga the conception of the Ishwara, Lord, supreme Soul or supreme Self, towards whom the effort is directed and who gives the illuminating touch and the strength to attain. Equally true is the complementary idea so often enforced by the Yoga of devotion that as the Transcendent is necessary to the individual and sought after by him, so also the individual is necessary in a sense to the Transcendent and sought after by It. If the Bhakta seeks and yearns after Bhagavan, Bhagavan also seeks and yearns after the Bhakta. There can be no Yoga of knowledge without a human seeker of the knowledge, the supreme subject of knowledge and the divine use by the individual of the universal faculties of knowledge; no Yoga of devotion without the human God-lover, the supreme object of love and delight and the divine use by the individual of the universal faculties of spiritual, emotional and aesthetic enjoyment; no Yoga of works without the human worker, the supreme Will, Master of all works and sacrifices, and the divine use by the individual of the universal faculties of power and action. However Monistic maybe our intellectual conception of the highest truth of things, in practice we are compelled to accept this omnipresent Trinity. ~ Sri Aurobindo, The Synthesis Of Yoga Introduction - The Conditions of the Synthesis,
980:What is the ape to a human? A laughing stock or a painful embarrassment. And that is precisely what the human shall be to the overman: a laughing stock or a painful embarrassment.You have made your way from worm to human, and much in you is still worm. Once you were apes, and even now a human is still more ape than any ape.But whoever is wisest among you is also just a conflict and a cross between plant and ghost. But do I implore you to become ghosts or plants?Behold, I teach you the overman!The overman is the meaning of the earth. Let your will say: the overman shall be the meaning of the earth!I beseech you, my brothers, remain faithful to the earth and do not believe those who speak to you of extraterrestrial hopes! They are mixers of poisons whether they know it or not.They are despisers of life, dying off and self-poisoned, of whom the earth is weary: so let them fade away!Once the sacrilege against God was the greatest sacrilege, but God died, and then all these desecrators died. Now to desecrate the earth is the most terrible thing, and to esteem the bowels of the unfathomable higher than the meaning of the earth!Once the soul gazed contemptuously at the body, and then such contempt was the highest thing: it wanted the body gaunt, ghastly, starved.Thus it intended to escape the body and the earth.Oh this soul was gaunt, ghastly and starved, and cruelty was the lust of this soul!But you, too, my brothers, tell me: what does your body proclaim about your soul? Is your soul not poverty and filth and a pitiful contentment?Truly, mankind is a polluted stream. One has to be a sea to take in a polluted stream without becoming unclean.Behold, I teach you the overman: he is this sea, in him your great contempt can go under.What is the greatest thing that you can experience? It is the hour of your great contempt. The hour in which even your happiness turns to nausea and likewise your reason and your virtue.The hour in which you say: 'What matters my happiness? It is poverty and filth, and a pitiful contentment. But my happiness ought to justify existence itself!' ~ Friedrich Nietzsche, Thus Spoke Zarathustra trans. Fred Kaufmann,
981:This is the real sense and drive of what we see as evolution: the multiplication and variation of forms is only the means of its process. Each gradation contains the possibility and the certainty of the grades beyond it: the emergence of more and more developed forms and powers points to more perfected forms and greater powers beyond them, and each emergence of consciousness and the conscious beings proper to it enables the rise to a greater consciousness beyond and the greater order of beings up to the ultimate godheads of which Nature is striving and is destined to show herself capable. Matter developed its organised forms until it became capable of embodying living organisms; then life rose from the subconscience of the plant into conscious animal formations and through them to the thinking life of man. Mind founded in life developed intellect, developed its types of knowledge and ignorance, truth and error till it reached the spiritual perception and illumination and now can see as in a glass dimly the possibility of supermind and a truthconscious existence. In this inevitable ascent the mind of Light is a gradation, an inevitable stage. As an evolving principle it will mark a stage in the human ascent and evolve a new type of human being; this development must carry in it an ascending gradation of its own powers and types of an ascending humanity which will embody more and more the turn towards spirituality, capacity for Light, a climb towards a divinised manhood and the divine life. In the birth of the mind of Light and its ascension into its own recognisable self and its true status and right province there must be, in the very nature of things as they are and very nature of the evolutionary process as it is at present, two stages. In the first, we can see the mind of Light gathering itself out of the Ignorance, assembling its constituent elements, building up its shapes and types, however imperfect at first, and pushing them towards perfection till it can cross the border of the Ignorance and appear in the Light, in its own Light. In the second stage we can see it developing itself in that greater natural light, taking its higher shapes and forms till it joins the supermind and lives as its subordinate portion or its delegate. ~ Sri Aurobindo, Essays In Philosophy And Yoga 5.08 - Supermind and Mind of Light,
982:There is one point in particular I would like to single out and stress, namely, the notion of evolution. It is common to assume that one of the doctrines of the perennial philosophy... is the idea of involution-evolution. That is, the manifest world was created as a "fall" or "breaking away" from the Absolute (involution), but that all things are now returning to the Absolute (via evolution). In fact, the doctrine of progressive temporal return to Source (evolution) does not appear anywhere, according to scholars as Joseph Campbell, until the axial period (i.e. a mere two thousand years ago). And even then, the idea was somewhat convoluted and backwards. The doctrine of the yugas, for example, sees the world as proceeding through various stages of development, but the direction is backward: yesterday was the Golden Age, and time ever since has been a devolutionary slide downhill, resulting in the present-day Kali-Yuga. Indeed, this notion of a historical fall from Eden was ubiquitous during the axial period; the idea that we are, at this moment, actually evolving toward Spirit was simply not conceived in any sort of influential fashion. But sometime during the modern era-it is almost impossible to pinpoint exactly-the idea of history as devolution (or a fall from God) was slowly replaced by the idea of history as evolution (or a growth towards God). We see it explicitly in Schelling (1775-1854); Hegel (1770-1831) propounded the doctrine with a genius rarely equaled; Herbert Spencer (1820-1903) made evolution a universal law, and his friend Charles Darwin (1809-1882) applied it to biology. We find it next appearing in Aurobindo (1872-1950), who gave perhaps its most accurate and profound spiritual context, and Pierre Teilhard de Chardin (1881-1955) who made it famous in the West. But here is my point: we might say that the idea of evolution as return-to-Spirit is part of the perennial philosophy, but the idea itself, in any adequate form, is no more than a few hundred years old. It might be 'ancient' as timeless, but it is certainly not ancient as "old."... This fundamental shift in the sense or form of the perennial philosophy-as represented in, say, Aurobindo, Hegel, Adi Da, Schelling, Teilhard de Chardin, Radhakrishnan, to name a few-I should like to call the "neoperennial philosophy." ~ Ken Wilber, The Eye Of Spirit ,
983:reading ::: Self-Help Reading List: James Allen As a Man Thinketh (1904) Marcus Aurelius Meditations (2nd Century) The Bhagavad-Gita The Bible Robert Bly Iron John (1990) Boethius The Consolation of Philosophy (6thC) Alain de Botton How Proust Can Change Your Life (1997) William Bridges Transitions: Making Sense of Life's Changes (1980) David Brooks The Road to Character (2015) Brené Brown Daring Greatly (2012) David D Burns The New Mood Therapy (1980) Joseph Campbell (with Bill Moyers) The Power of Myth (1988) Richard Carlson Don't Sweat The Small Stuff (1997) Dale Carnegie How to Win Friends and Influence People (1936) Deepak Chopra The Seven Spiritual Laws of Success (1994) Clayton Christensen How Will You Measure Your Life? (2012) Paulo Coelho The Alchemist (1988) Stephen Covey The 7 Habits of Highly Effective People (1989) Mihaly Cziksentmihalyi Flow: The Psychology of Optimal Experience (1991) The Dalai Lama & Howard Cutler The Art of Happiness (1999) The Dhammapada (Buddha's teachings) Charles Duhigg The Power of Habit (2011) Wayne Dyer Real Magic (1992) Ralph Waldo Emerson Self-Reliance (1841) Clarissa Pinkola Estes Women Who Run With The Wolves (1996) Viktor Frankl Man's Search For Meaning (1959) Benjamin Franklin Autobiography (1790) Shakti Gawain Creative Visualization (1982) Daniel Goleman Emotional Intelligence (1995) John Gray Men Are From Mars, Women Are From Venus (1992) Louise Hay You Can Heal Your Life (1984) James Hillman The Soul's Code: In Search of Character and Calling (1996) Susan Jeffers Feel The Fear And Do It Anyway (1987) Richard Koch The 80/20 Principle (1998) Marie Kondo The Life-Changing Magic of Tidying Up (2014) Ellen Langer Mindfulness: Choice and Control in Everyday Life (1989) Lao-Tzu Tao-te Ching (The Way of Power) Maxwell Maltz Psycho-Cybernetics (1960) Abraham Maslow Motivation and Personality (1954) Thomas Moore Care of the Soul (1992) Joseph Murphy The Power of Your Subconscious Mind (1963) Norman Vincent Peale The Power of Positive Thinking (1952) M Scott Peck The Road Less Traveled (1990) Anthony Robbins Awaken The Giant Within (1991) Florence Scovell-Shinn The Game of Life and How To Play It (1923) Martin Seligman Learned Optimism (1991) Samuel Smiles Self-Help (1859) Pierre Teilhard de Chardin The Phenomenon of Man (1955) Henry David Thoreau Walden (1854) Marianne Williamson A Return To Love (1993) ~ Tom Butler-Bowdon, 50 Self-Help ,
984:reading ::: 50 Philosophy Classics: List of Books Covered: 1. Hannah Arendt - The Human Condition (1958) 2. Aristotle - Nicomachean Ethics (4th century BC) 3. AJ Ayer - Language, Truth and Logic (1936) 4. Julian Baggini - The Ego Trick (2011) 5. Jean Baudrillard - Simulacra and Simulation (1981) 6. Simone de Beauvoir - The Second Sex (1952) 7. Jeremy Bentham - Principles of Morals and Legislation (1789) 8. Henri Bergson - Creative Evolution (1911) 9. David Bohm - Wholeness and the Implicate Order (1980) 10. Noam Chomsky - Understanding Power (2002) 11. Cicero - On Duties (44 BC) 12. Confucius - Analects (5th century BC) 13. Rene Descartes - Meditations (1641) 14. Ralph Waldo Emerson - Fate (1860) 15. Epicurus - Letters (3rd century BC) 16. Michel Foucault - The Order of Things (1966) 17. Harry Frankfurt - On Bullshit (2005) 18. Sam Harris - Free Will (2012) 19. GWF Hegel - Phenomenology of Spirit (1803) 20. Martin Heidegger - Being and Time (1927) 21. Heraclitus - Fragments (6th century) 22. David Hume - An Enquiry Concerning Human Understanding (1748) 23. William James - Pragmatism (1904) 24. Daniel Kahneman - Thinking: Fast and Slow (2011) 25. Immanuel Kant - Critique of Pure Reason (1781) 26. Soren Kierkegaard - Fear and Trembling (1843) 27. Saul Kripke - Naming and Necessity (1972) 28. Thomas Kuhn - The Structure of Scientific Revolutions (1962) 29. Gottfried Wilhelm Leibniz - Theodicy (1710) 30. John Locke - An Essay Concerning Human Understanding (1690) 31. Marshall McLuhan - The Medium is the Massage (1967) 32. Niccolo Machiavelli - The Prince (1532) 33. John Stuart Mill - On Liberty (1859) 34. Michel de Montaigne - Essays (1580) 35. Iris Murdoch - The Sovereignty of Good (1970) 36. Friedrich Nietzsche - Beyond Good and Evil (1886) 37. Blaise Pascal - Pensees (1670) 38. Plato - The Republic (4th century BC) 39. Karl Popper - The Logic of Scientific Discovery (1934) 40. John Rawls - A Theory of Justice (1971) 41. Jean-Jacques Rousseau - The Social Contract (1762) 42. Bertrand Russell - The Conquest of Happiness (1920) 43. Michael Sandel - Justice (2009) 44. Jean Paul Sartre - Being and Nothingness (1943) 45. Arthur Schopenhauer - The World as Will and Representation (1818) 46. Peter Singer - The Life You Can Save (2009) 47. Baruch Spinoza - Ethics (1677) 48. Nassim Nicholas - Taleb The Black Swan (2007) 49. Ludwig Wittgenstein - Philosophical Investigations (1953) 50. Slavoj Zizek - Living In The End Times (2010) ~ Tom Butler-Bowdon, 50 Philosophy Classics ,
985:they are acting all the while in the spirit of rajasic ahaṅkara, persuade themselves that God is working through them and they have no part in the action. This is because they are satisfied with the mere intellectual assent to the idea without waiting for the whole system and life to be full of it. A continual remembrance of God in others and renunciation of individual eagerness (spr.ha) are needed and a careful watching of our inner activities until God by the full light of self-knowledge, jñanadı̄pena bhasvata, dispels all further chance of self-delusion. The danger of tamogun.a is twofold, first, when the Purusha thinks, identifying himself with the tamas in him, "I am weak, sinful, miserable, ignorant, good-for-nothing, inferior to this man and inferior to that man, adhama, what will God do through me?" - as if God were limited by the temporary capacities or incapacities of his instruments and it were not true that he can make the dumb to talk and the lame to cross the hills, mūkaṁ karoti vacalaṁ paṅguṁ laṅghayate girim, - and again when the sadhak tastes the relief, the tremendous relief of a negative santi and, feeling himself delivered from all troubles and in possession of peace, turns away from life and action and becomes attached to the peace and ease of inaction. Remember always that you too are Brahman and the divine Shakti is working in you; reach out always to the realisation of God's omnipotence and his delight in the Lila. He bids Arjuna work lokasaṅgraharthaya, for keeping the world together, for he does not wish the world to sink back into Prakriti, but insists on your acting as he acts, "These worlds would be overpowered by tamas and sink into Prakriti if I did not do actions." To be attached to inaction is to give up our action not to God but to our tamasic ahaṅkara. The danger of the sattvagun.a is when the sadhak becomes attached to any one-sided conclusion of his reason, to some particular kriya or movement of the sadhana, to the joy of any particular siddhi of the yoga, perhaps the sense of purity or the possession of some particular power or the Ananda of the contact with God or the sense of freedom and hungers after it, becomes attached to that only and would have nothing else. Remember that the yoga is not for yourself; for these things, though they are part of the siddhi, are not the object of the siddhi, for you have decided at the beginning to make no claim upon God but take what he gives you freely and, as for the Ananda, the selfless soul will even forego the joy of God's presence, ... ~ Sri Aurobindo, Essays In Philosophy And Yoga ,
986:The preliminary movement of Rajayoga is careful self-discipline by which good habits of mind are substituted for the lawless movements that indulge the lower nervous being. By the practice of truth, by renunciation of all forms of egoistic seeking, by abstention from injury to others, by purity, by constant meditation and inclination to the divine Purusha who is the true lord of the mental kingdom, a pure, clear state of mind and heart is established. This is the first step only. Afterwards, the ordinary activities of the mind and sense must be entirely quieted in order that the soul may be free to ascend to higher states of consciousness and acquire the foundation for a perfect freedom and self-mastery. But Rajayoga does not forget that the disabilities of the ordinary mind proceed largely from its subjection to the reactions of the nervous system and the body. It adopts therefore from the Hathayogic system its devices of asana and pranayama, but reduces their multiple and elaborate forms in each case to one simplest and most directly effective process sufficient for its own immediate object. Thus it gets rid of the Hathayogic complexity and cumbrousness while it utilises the swift and powerful efficacy of its methods for the control of the body and the vital functions and for the awakening of that internal dynamism, full of a latent supernormal faculty, typified in Yogic terminology by the kundalini, the coiled and sleeping serpent of Energy within. This done, the system proceeds to the perfect quieting of the restless mind and its elevation to a higher plane through concentration of mental force by the successive stages which lead to the utmost inner concentration or ingathered state of the consciousness which is called Samadhi. By Samadhi, in which the mind acquires the capacity of withdrawing from its limited waking activities into freer and higher states of consciousness, Rajayoga serves a double purpose. It compasses a pure mental action liberated from the confusions of the outer consciousness and passes thence to the higher supra-mental planes on which the individual soul enters into its true spiritual existence. But also it acquires the capacity of that free and concentrated energising of consciousness on its object which our philosophy asserts as the primary cosmic energy and the method of divine action upon the world. By this capacity the Yogin, already possessed of the highest supracosmic knowledge and experience in the state of trance, is able in the waking state to acquire directly whatever knowledge and exercise whatever mastery may be useful or necessary to his activities in the objective world. ~ Sri Aurobindo, The Synthesis Of Yoga The Conditions of the Synthesis,
987:Zarathustra, however, looked at the people and wondered. Then he spoke thus: Man is a rope stretched between animal and overman - a rope over an abyss. A dangerous crossing, a dangerous on-the-way, a dangerous looking back, a dangerous trembling and stopping. What is great in man is that he is a bridge and not a goal: what can be loved in man is that he is an over-going and a down-going. I love those who know not how to live except as down-goers, for they are the over-goers. I love the great despisers, because they are the great reverers, and arrows of longing for the other shore. I love those who do not first seek a reason beyond the stars for going down and being sacrifices, but sacrifice themselves to the earth, that the earth of the overman may some day arrive. I love him who lives in order to know, and seeks to know in order that the overman may someday live. Thus he seeks his own down-going. I love him who works and invents, that he may build a house for the overman, and prepare for him earth, animal, and plant: for thus he seeks his own down-going. I love him who loves his virtue: for virtue is the will to down-going, and an arrow of longing. I love him who reserves no drop of spirit for himself, but wants to be entirely the spirit of his virtue: thus he walks as spirit over the bridge. I love him who makes his virtue his addiction and destiny: thus, for the sake of his virtue, he is willing to live on, or live no more. I love him who does not desire too many virtues. One virtue is more of a virtue than two, because it is more of a knot for ones destiny to cling to. I love him whose soul squanders itself, who wants no thanks and gives none back: for he always gives, and desires not to preserve himself. I love him who is ashamed when the dice fall in his favor, and who then asks: Am I a dishonest player? - for he is willing to perish. I love him who scatters golden words in front of his deeds, and always does more than he promises: for he seeks his own down-going. I love him who justifies those people of the future, and redeems those of the past: for he is willing to perish by those of the present. I love him who chastens his God, because he loves his God: for he must perish by the wrath of his God. I love him whose soul is deep even in being wounded, and may perish from a small experience: thus goes he gladly over the bridge. I love him whose soul is so overfull that he forgets himself, and all things are in him: thus all things become his down-going. I love him who is of a free spirit and a free heart: thus is his head only the entrails of his heart; his heart, however, drives him to go down. I love all who are like heavy drops falling one by one out of the dark cloud that hangs over man: they herald the coming of the lightning, and perish as heralds. Behold, I am a herald of the lightning, and a heavy drop out of the cloud: the lightning, however, is called overman. ~ Friedrich Nietzsche, Thus Spoke Zarathustra ,
988:The madman.- Have you not heard of that madman who lit a lantern in the bright morning hours, ran to the market place. and cried incessantly: "I seek God! I seek God!" -As many of those who did not believe in God were standing around just then, he provoked much laughter. Has he got lost? asked one. Did he lose his way like a child? asked another. Or is he hiding? Is he afraid of us? Has he gone on a voyage? emigrated? -Thus they yelled and laughed. The madman jumped into their midst and pierced them with his eyes. "Whither is God?" he cried; "I will tell you. We have killed him-you and I. All of us are his murderers. But how did we do this? How could we drink up the sea? Who gave us the sponge to wipe away the entire horizon? What were we doing when we unchained this earth from its sun? Whither is it moving now? Whither are we moving? Away from all suns? Are we not plunging continually? Backward, sideward. forward. in all directions? be there still any up or down? Are we not straying as through an infinite nothing? Do we not feel the breath of empty space? Has it not become colder? Is not night continually closing in on us? Do we not need to light lanterns in the morning? Do we hear nothing as yet of the noise of the gravediggers who are burying God? Do we smell nothing as yet of the divine decomposition? Gods, too. decompose. God is dead. God remains dead. And we have killed him. "How shall we comfort ourselves, the murderers of all murderers? What was holiest and mightiest of all that the world has yet owned has bled to death under our knives: who will wipe this blood off us? What water is there for us to clean ourselves? What festivals of atonement, what sacred games shall we have to invent? Is not the greatness of this deed too great for us? Must we ourselves not become gods simply to appear worthy of it? There has never been a greater deed; and whoever is born after us-for the sake of this deed he will belong to a higher history than all history hitherto." Here the madman fell silent and looked again at his listeners; and they, too, were silent and stared at him in astonishment. At last he threw his lantern on the ground, and it broke into pieces and went out. "I have come too early," he said then: "my time is not yet. This tremendous event is still on its way, still wandering; it has not yet reached the ears of men. Lightning and thunder require time; the light of the stars requires time; deeds, though done, still require time to be seen and heard. This deed is still more distant from them than the most distant stars-and yet they have done it themselves... It has been related further that on the same day the madman forced his way into several churches and there struck up his reqttiem aeternam deo. Led out and called to account, he is said always to have replied nothing but: "What after all are these churches now if they are not the tombs and sepulchers of God? ~ Friedrich Nietzsche, The Gay Science trans. Kaufmann,
989:(Novum Organum by Francis Bacon.) 34. "Four species of idols beset the human mind, to which (for distinction's sake) we have assigned names, calling the first Idols of the Tribe, the second Idols of the Den, the third Idols of the Market, the fourth Idols of the Theatre. 40. "The information of notions and axioms on the foundation of true induction is the only fitting remedy by which we can ward off and expel these idols. It is, however, of great service to point them out; for the doctrine of idols bears the same relation to the interpretation of nature as that of the confutation of sophisms does to common logic. 41. "The idols of the tribe are inherent in human nature and the very tribe or race of man; for man's sense is falsely asserted to be the standard of things; on the contrary, all the perceptions both of the senses and the mind bear reference to man and not to the Universe, and the human mind resembles these uneven mirrors which impart their own properties to different objects, from which rays are emitted and distort and disfigure them. 42. "The idols of the den are those of each individual; for everybody (in addition to the errors common to the race of man) has his own individual den or cavern, which intercepts and corrupts the light of nature, either from his own peculiar and singular disposition, or from his education and intercourse with others, or from his reading, and the authority acquired by those whom he reverences and admires, or from the different impressions produced on the mind, as it happens to be preoccupied and predisposed, or equable and tranquil, and the like; so that the spirit of man (according to its several dispositions), is variable, confused, and, as it were, actuated by chance; and Heraclitus said well that men search for knowledge in lesser worlds, and not in the greater or common world. 43. "There are also idols formed by the reciprocal intercourse and society of man with man, which we call idols of the market, from the commerce and association of men with each other; for men converse by means of language, but words are formed at the will of the generality, and there arises from a bad and unapt formation of words a wonderful obstruction to the mind. Nor can the definitions and explanations with which learned men are wont to guard and protect themselves in some instances afford a complete remedy-words still manifestly force the understanding, throw everything into confusion, and lead mankind into vain and innumerable controversies and fallacies. 44. "Lastly, there are idols which have crept into men's minds from the various dogmas of peculiar systems of philosophy, and also from the perverted rules of demonstration, and these we denominate idols of the theatre: for we regard all the systems of philosophy hitherto received or imagined, as so many plays brought out and performed, creating fictitious and theatrical worlds. Nor do we speak only of the present systems, or of the philosophy and sects of the ancients, since numerous other plays of a similar nature can be still composed and made to agree with each other, the causes of the most opposite errors being generally the same. Nor, again, do we allude merely to general systems, but also to many elements and axioms of sciences which have become inveterate by tradition, implicit credence, and neglect. ~ Alfred Korzybski, Manhood of Humanity ,
990:Reading list (1972 edition)[edit]1. Homer - Iliad, Odyssey2. The Old Testament3. Aeschylus - Tragedies4. Sophocles - Tragedies5. Herodotus - Histories6. Euripides - Tragedies7. Thucydides - History of the Peloponnesian War8. Hippocrates - Medical Writings9. Aristophanes - Comedies10. Plato - Dialogues11. Aristotle - Works12. Epicurus - Letter to Herodotus; Letter to Menoecus13. Euclid - Elements14.Archimedes - Works15. Apollonius of Perga - Conic Sections16. Cicero - Works17. Lucretius - On the Nature of Things18. Virgil - Works19. Horace - Works20. Livy - History of Rome21. Ovid - Works22. Plutarch - Parallel Lives; Moralia23. Tacitus - Histories; Annals; Agricola Germania24. Nicomachus of Gerasa - Introduction to Arithmetic25. Epictetus - Discourses; Encheiridion26. Ptolemy - Almagest27. Lucian - Works28. Marcus Aurelius - Meditations29. Galen - On the Natural Faculties30. The New Testament31. Plotinus - The Enneads32. St. Augustine - On the Teacher; Confessions; City of God; On Christian Doctrine33. The Song of Roland34. The Nibelungenlied35. The Saga of Burnt Njal36. St. Thomas Aquinas - Summa Theologica37. Dante Alighieri - The Divine Comedy;The New Life; On Monarchy38. Geoffrey Chaucer - Troilus and Criseyde; The Canterbury Tales39. Leonardo da Vinci - Notebooks40. Niccolò Machiavelli - The Prince; Discourses on the First Ten Books of Livy41. Desiderius Erasmus - The Praise of Folly42. Nicolaus Copernicus - On the Revolutions of the Heavenly Spheres43. Thomas More - Utopia44. Martin Luther - Table Talk; Three Treatises45. François Rabelais - Gargantua and Pantagruel46. John Calvin - Institutes of the Christian Religion47. Michel de Montaigne - Essays48. William Gilbert - On the Loadstone and Magnetic Bodies49. Miguel de Cervantes - Don Quixote50. Edmund Spenser - Prothalamion; The Faerie Queene51. Francis Bacon - Essays; Advancement of Learning; Novum Organum, New Atlantis52. William Shakespeare - Poetry and Plays53. Galileo Galilei - Starry Messenger; Dialogues Concerning Two New Sciences54. Johannes Kepler - Epitome of Copernican Astronomy; Concerning the Harmonies of the World55. William Harvey - On the Motion of the Heart and Blood in Animals; On the Circulation of the Blood; On the Generation of Animals56. Thomas Hobbes - Leviathan57. René Descartes - Rules for the Direction of the Mind; Discourse on the Method; Geometry; Meditations on First Philosophy58. John Milton - Works59. Molière - Comedies60. Blaise Pascal - The Provincial Letters; Pensees; Scientific Treatises61. Christiaan Huygens - Treatise on Light62. Benedict de Spinoza - Ethics63. John Locke - Letter Concerning Toleration; Of Civil Government; Essay Concerning Human Understanding;Thoughts Concerning Education64. Jean Baptiste Racine - Tragedies65. Isaac Newton - Mathematical Principles of Natural Philosophy; Optics66. Gottfried Wilhelm Leibniz - Discourse on Metaphysics; New Essays Concerning Human Understanding;Monadology67.Daniel Defoe - Robinson Crusoe68. Jonathan Swift - A Tale of a Tub; Journal to Stella; Gulliver's Travels; A Modest Proposal69. William Congreve - The Way of the World70. George Berkeley - Principles of Human Knowledge71. Alexander Pope - Essay on Criticism; Rape of the Lock; Essay on Man72. Charles de Secondat, baron de Montesquieu - Persian Letters; Spirit of Laws73. Voltaire - Letters on the English; Candide; Philosophical Dictionary74. Henry Fielding - Joseph Andrews; Tom Jones75. Samuel Johnson - The Vanity of Human Wishes; Dictionary; Rasselas; The Lives of the Poets ~ Mortimer J Adler,
991:Although a devout student of the Bible, Paracelsus instinctively adopted the broad patterns of essential learning, as these had been clarified by Pythagoras of Samos and Plato of Athens. Being by nature a mystic as well as a scientist, he also revealed a deep regard for the Neoplatonic philosophy as expounded by Plotinus, Iamblichus, and Proclus. Neo­platonism is therefore an invaluable aid to the interpretation of the Paracelsian doctrine. Paracelsus held that true knowledge is attained in two ways, or rather that the pursuit of knowledge is advanced by a two-fold method, the elements of which are completely interdependent. In our present terminology, we can say that these two parts of method are intuition and experience. To Paracelsus, these could never be divided from each other. The purpose of intuition is to reveal certain basic ideas which must then be tested and proven by experience. Experience, in turn, not only justifies intuition, but contributes certain additional knowledge by which the impulse to further growth is strengthened and developed. Paracelsus regarded the separation of intuition and experience to be a disaster, leading inevitably to greater error and further disaster. Intuition without experience allows the mind to fall into an abyss of speculation without adequate censorship by practical means. Experience without intuition could never be fruitful because fruitfulness comes not merely from the doing of things, but from the overtones which stimulate creative thought. Further, experience is meaningless unless there is within man the power capable of evaluating happenings and occurrences. The absence of this evaluating factor allows the individual to pass through many kinds of experiences, either misinterpreting them or not inter­ preting them at all. So Paracelsus attempted to explain intuition and how man is able to apprehend that which is not obvious or apparent. Is it possible to prove beyond doubt that the human being is capable of an inward realization of truths or facts without the assistance of the so-called rational faculty? According to Paracelsus, intuition was possible because of the existence in nature of a mysterious substance or essence-a universal life force. He gave this many names, but for our purposes, the simplest term will be appropriate. He compared it to light, further reasoning that there are two kinds of light: a visible radiance, which he called brightness, and an invisible radiance, which he called darkness. There is no essential difference between light and darkness. There is a dark light, which appears luminous to the soul but cannot be sensed by the body. There is a visible radiance which seems bright to the senses, but may appear dark to the soul. We must recognize that Paracelsus considered light as pertaining to the nature of being, the total existence from which all separate existences arise. Light not only contains the energy needed to support visible creatures, and the whole broad expanse of creation, but the invisible part of light supports the secret powers and functions of man, particularly intuition. Intuition, therefore, relates to the capacity of the individual to become attuned to the hidden side of life. By light, then, Paracelsus implies much more than the radiance that comes from the sun, a lantern, or a candle. To him, light is the perfect symbol, emblem, or figure of total well-being. Light is the cause of health. Invisible light, no less real if unseen, is the cause of wisdom. As the light of the body gives strength and energy, sustaining growth and development, so the light of the soul bestows understanding, the light of the mind makes wisdom possible, and the light of the spirit confers truth. Therefore, truth, wisdom, understanding, and health are all manifesta­ tions or revelations ot one virtue or power. What health is to the body, morality is to the emotions, virtue to the soul, wisdom to the mind, and reality to the spirit. This total content of living values is contained in every ray of visible light. This ray is only a manifestation upon one level or plane of the total mystery of life. Therefore, when we look at a thing, we either see its objective, physical form, or we apprehend its inner light Everything that lives, lives in light; everything that has an existence, radiates light. All things derive their life from light, and this light, in its root, is life itself. This, indeed, is the light that lighteth every man who cometh into the world. ~ Manly P Hall, Paracelsus ,
992:It is natural from the point of view of the Yoga to divide into two categories the activities of the human mind in its pursuit of knowledge. There is the supreme supra-intellectual knowledge which concentrates itself on the discovery of the One and Infinite in its transcendence or tries to penetrate by intuition, contemplation, direct inner contact into the ultimate truths behind the appearances of Nature; there is the lower science which diffuses itself in an outward knowledge of phenomena, the disguises of the One and Infinite as it appears to us in or through the more exterior forms of the world-manifestation around us. These two, an upper and a lower hemisphere, in the form of them constructed or conceived by men within the mind's ignorant limits, have even there separated themselves, as they developed, with some sharpness.... Philosophy, sometimes spiritual or at least intuitive, sometimes abstract and intellectual, sometimes intellectualising spiritual experience or supporting with a logical apparatus the discoveries of the spirit, has claimed always to take the fixation of ultimate Truth as its province. But even when it did not separate itself on rarefied metaphysical heights from the knowledge that belongs to the practical world and the pursuit of ephemeral objects, intellectual Philosophy by its habit of abstraction has seldom been a power for life. It has been sometimes powerful for high speculation, pursuing mental Truth for its own sake without any ulterior utility or object, sometimes for a subtle gymnastic of the mind in a mistily bright cloud-land of words and ideas, but it has walked or acrobatised far from the more tangible realities of existence. Ancient Philosophy in Europe was more dynamic, but only for the few; in India in its more spiritualised forms, it strongly influenced but without transforming the life of the race.... Religion did not attempt, like Philosophy, to live alone on the heights; its aim was rather to take hold of man's parts of life even more than his parts of mind and draw them Godwards; it professed to build a bridge between spiritual Truth and the vital and material human existence; it strove to subordinate and reconcile the lower to the higher, make life serviceable to God, Earth obedient to Heaven. It has to be admitted that too often this necessary effort had the opposite result of making Heaven a sanction for Earth's desires; for, continually, the religious idea has been turned into an excuse for the worship and service of the human ego. Religion, leaving constantly its little shining core of spiritual experience, has lost itself in the obscure mass of its ever extending ambiguous compromises with life: in attempting to satisfy the thinking mind, it more often succeeded in oppressing or fettering it with a mass of theological dogmas; while seeking to net the human heart, it fell itself into pits of pietistic emotionalism and sensationalism; in the act of annexing the vital nature of man to dominate it, it grew itself vitiated and fell a prey to all the fanaticism, homicidal fury, savage or harsh turn for oppression, pullulating falsehood, obstinate attachment to ignorance to which that vital nature is prone; its desire to draw the physical in man towards God betrayed it into chaining itself to ecclesiastic mechanism, hollow ceremony and lifeless ritual. The corruption of the best produced the worst by that strange chemistry of the power of life which generates evil out of good even as it can also generate good out of evil. At the same time in a vain effort at self-defence against this downward gravitation, Religion was driven to cut existence into two by a division of knowledge, works, art, life itself into two opposite categories, the spiritual and the worldly, religious and mundane, sacred and profane; but this defensive distinction itself became conventional and artificial and aggravated rather than healed the disease.... On their side Science and Art and the knowledge of Life, although at first they served or lived in the shadow of Religion, ended by emancipating themselves, became estranged or hostile, or have even recoiled with indifference, contempt or scepticism from what seem to them the cold, barren and distant or unsubstantial and illusory heights of unreality to which metaphysical Philosophy and Religion aspire. For a time the divorce has been as complete as the one-sided intolerance of the human mind could make it and threatened even to end in a complete extinction of all attempt at a higher or a more spiritual knowledge. Yet even in the earthward life a higher knowledge is indeed the one thing that is throughout needful, and without it the lower sciences and pursuits, however fruitful, however rich, free, miraculous in the abundance of their results, become easily a sacrifice offered without due order and to false gods; corrupting, hardening in the end the heart of man, limiting his mind's horizons, they confine in a stony material imprisonment or lead to a final baffling incertitude and disillusionment. A sterile agnosticism awaits us above the brilliant phosphorescence of a half-knowledge that is still the Ignorance. ~ Sri Aurobindo, The Synthesis Of Yoga The Ascent of the Sacrifice - 1,
993:SECTION 1. Books for Serious Study Liber CCXX. (Liber AL vel Legis.) The Book of the Law. This book is the foundation of the New Æon, and thus of the whole of our work. The Equinox. The standard Work of Reference in all occult matters. The Encyclopaedia of Initiation. Liber ABA (Book 4). A general account in elementary terms of magical and mystical powers. In four parts: (1) Mysticism (2) Magical (Elementary Theory) (3) Magick in Theory and Practice (this book) (4) The Law. Liber II. The Message of the Master Therion. Explains the essence of the new Law in a very simple manner. Liber DCCCXXXVIII. The Law of Liberty. A further explanation of The Book of the Law in reference to certain ethical problems. Collected Works of A. Crowley. These works contain many mystical and magical secrets, both stated clearly in prose, and woven into the Robe of sublimest poesy. The Yi King. (S. B. E. Series [vol. XVI], Oxford University Press.) The "Classic of Changes"; give the initiated Chinese system of Magick. The Tao Teh King. (S. B. E. Series [vol. XXXIX].) Gives the initiated Chinese system of Mysticism. Tannhäuser, by A. Crowley. An allegorical drama concerning the Progress of the Soul; the Tannhäuser story slightly remodelled. The Upanishads. (S. B. E. Series [vols. I & XV.) The Classical Basis of Vedantism, the best-known form of Hindu Mysticism. The Bhagavad-gita. A dialogue in which Krishna, the Hindu "Christ", expounds a system of Attainment. The Voice of the Silence, by H.P. Blavatsky, with an elaborate commentary by Frater O.M. Frater O.M., 7°=48, is the most learned of all the Brethren of the Order; he has given eighteen years to the study of this masterpiece. Raja-Yoga, by Swami Vivekananda. An excellent elementary study of Hindu mysticism. His Bhakti-Yoga is also good. The Shiva Samhita. An account of various physical means of assisting the discipline of initiation. A famous Hindu treatise on certain physical practices. The Hathayoga Pradipika. Similar to the Shiva Samhita. The Aphorisms of Patanjali. A valuable collection of precepts pertaining to mystical attainment. The Sword of Song. A study of Christian theology and ethics, with a statement and solution of the deepest philosophical problems. Also contains the best account extant of Buddhism, compared with modern science. The Book of the Dead. A collection of Egyptian magical rituals. Dogme et Rituel de la Haute Magie, by Eliphas Levi. The best general textbook of magical theory and practice for beginners. Written in an easy popular style. The Book of the Sacred Magic of Abramelin the Mage. The best exoteric account of the Great Work, with careful instructions in procedure. This Book influenced and helped the Master Therion more than any other. The Goetia. The most intelligible of all the mediæval rituals of Evocation. Contains also the favourite Invocation of the Master Therion. Erdmann's History of Philosophy. A compendious account of philosophy from the earliest times. Most valuable as a general education of the mind. The Spiritual Guide of [Miguel de] Molinos. A simple manual of Christian Mysticism. The Star in the West. (Captain Fuller). An introduction to the study of the Works of Aleister Crowley. The Dhammapada. (S. B. E. Series [vol. X], Oxford University Press). The best of the Buddhist classics. The Questions of King Milinda. (S. B. E. Series [vols. XXXV & XXXVI].) Technical points of Buddhist dogma, illustrated bydialogues. Liber 777 vel Prolegomena Symbolica Ad Systemam Sceptico-Mysticæ Viæ Explicandæ, Fundamentum Hieroglyphicam Sanctissimorum Scientiæ Summæ. A complete Dictionary of the Correspondences of all magical elements, reprinted with extensive additions, making it the only standard comprehensive book of reference ever published. It is to the language of Occultism what Webster or Murray is to the English language. Varieties of Religious Experience (William James). Valuable as showing the uniformity of mystical attainment. Kabbala Denudata, von Rosenroth: also The Kabbalah Unveiled, by S.L. Mathers. The text of the Qabalah, with commentary. A good elementary introduction to the subject. Konx Om Pax [by Aleister Crowley]. Four invaluable treatises and a preface on Mysticism and Magick. The Pistis Sophia [translated by G.R.S. Mead or Violet McDermot]. An admirable introduction to the study of Gnosticism. The Oracles of Zoroaster [Chaldæan Oracles]. An invaluable collection of precepts mystical and magical. The Dream of Scipio, by Cicero. Excellent for its Vision and its Philosophy. The Golden Verses of Pythagoras, by Fabre d'Olivet. An interesting study of the exoteric doctrines of this Master. The Divine Pymander, by Hermes Trismegistus. Invaluable as bearing on the Gnostic Philosophy. The Secret Symbols of the Rosicrucians, reprint of Franz Hartmann. An invaluable compendium. Scrutinium Chymicum [Atalanta Fugiens]¸ by Michael Maier. One of the best treatises on alchemy. Science and the Infinite, by Sidney Klein. One of the best essays written in recent years. Two Essays on the Worship of Priapus [A Discourse on the Worship of Priapus &c. &c. &c.], by Richard Payne Knight [and Thomas Wright]. Invaluable to all students. The Golden Bough, by J.G. Frazer. The textbook of Folk Lore. Invaluable to all students. The Age of Reason, by Thomas Paine. Excellent, though elementary, as a corrective to superstition. Rivers of Life, by General Forlong. An invaluable textbook of old systems of initiation. Three Dialogues, by Bishop Berkeley. The Classic of Subjective Idealism. Essays of David Hume. The Classic of Academic Scepticism. First Principles by Herbert Spencer. The Classic of Agnosticism. Prolegomena [to any future Metaphysics], by Immanuel Kant. The best introduction to Metaphysics. The Canon [by William Stirling]. The best textbook of Applied Qabalah. The Fourth Dimension, by [Charles] H. Hinton. The best essay on the subject. The Essays of Thomas Henry Huxley. Masterpieces of philosophy, as of prose. ~ Aleister Crowley, Liber ABA Appendix I: Literature Recommended to Aspirants,
994:The Supermind [Supramental consciousness] is in its very essence a truth-consciousness, a consciousness always free from the Ignorance which is the foundation of our present natural or evolutionary existence and from which nature in us is trying to arrive at self-knowledge and world-knowledge and a right consciousness and the right use of our existence in the universe. The Supermind, because it is a truth-consciousness, has this knowledge inherent in it and this power of true existence; its course is straight and can go direct to its aim, its field is wide and can even be made illimitable. This is because its very nature is knowledge: it has not to acquire knowledge but possesses it in its own right; its steps are not from nescience or ignorance into some imperfect light, but from truth to greater truth, from right perception to deeper perception, from intuition to intuition, from illumination to utter and boundless luminousness, from growing widenesses to the utter vasts and to very infinitude. On its summits it possesses the divine omniscience and omnipotence, but even in an evolutionary movement of its own graded self-manifestation by which it would eventually reveal its own highest heights, it must be in its very nature essentially free from ignorance and error: it starts from truth and light and moves always in truth and light. As its knowledge is always true, so too its will is always true; it does not fumble in its handling of things or stumble in its paces. In the Supermind feeling and emotion do not depart from their truth, make no slips or mistakes, do not swerve from the right and the real, cannot misuse beauty and delight or twist away from a divine rectitude. In the Supermind sense cannot mislead or deviate into the grossnesses which are here its natural imperfections and the cause of reproach, distrust and misuse by our ignorance. Even an incomplete statement made by the Supermind is a truth leading to a further truth, its incomplete action a step towards completeness. All the life and action and leading of the Supermind is guarded in its very nature from the falsehoods and uncertainties that are our lot; it moves in safety towards its perfection. Once the truth-consciousness was established here on its own sure foundation, the evolution of divine life would be a progress in felicity, a march through light to Ananda. Supermind is an eternal reality of the divine Being and the divine Nature. In its own plane it already and always exists and possesses its own essential law of being; it has not to be created or to emerge or evolve into existence out of involution in Matter or out of non-existence, as it might seem to the view of mind which itself seems to its own view to have so emerged from life and Matter or to have evolved out of an involution in life and Matter. The nature of Supermind is always the same, a being of knowledge, proceeding from truth to truth, creating or rather manifesting what has to be manifested by the power of a pre-existent knowledge, not by hazard but by a self-existent destiny in the being itself, a necessity of the thing in itself and therefore inevitable. Its -manifestation of the divine life will also be inevitable; its own life on its own plane is divine and, if Supermind descends upon the earth, it will bring necessarily the divine life with it and establish it here. Supermind is the grade of existence beyond mind, life and Matter and, as mind, life and Matter have manifested on the earth, so too must Supermind in the inevitable course of things manifest in this world of Matter. In fact, a supermind is already here but it is involved, concealed behind this manifest mind, life and Matter and not yet acting overtly or in its own power: if it acts, it is through these inferior powers and modified by their characters and so not yet recognisable. It is only by the approach and arrival of the descending Supermind that it can be liberated upon earth and reveal itself in the action of our material, vital and mental parts so that these lower powers can become portions of a total divinised activity of our whole being: it is that that will bring to us a completely realised divinity or the divine life. It is indeed so that life and mind involved in Matter have realised themselves here; for only what is involved can evolve, otherwise there could be no emergence. The manifestation of a supramental truth-consciousness is therefore the capital reality that will make the divine life possible. It is when all the movements of thought, impulse and action are governed and directed by a self-existent and luminously automatic truth-consciousness and our whole nature comes to be constituted by it and made of its stuff that the life divine will be complete and absolute. Even as it is, in reality though not in the appearance of things, it is a secret self-existent knowledge and truth that is working to manifest itself in the creation here. The Divine is already there immanent within us, ourselves are that in our inmost reality and it is this reality that we have to manifest; it is that which constitutes the urge towards the divine living and makes necessary the creation of the life divine even in this material existence. A manifestation of the Supermind and its truth-consciousness is then inevitable; it must happen in this world sooner or lateR But it has two aspects, a descent from above, an ascent from below, a self-revelation of the Spirit, an evolution in Nature. The ascent is necessarily an effort, a working of Nature, an urge or nisus on her side to raise her lower parts by an evolutionary or revolutionary change, conversion or transformation into the divine reality and it may happen by a process and progress or by a rapid miracle. The descent or self-revelation of the Spirit is an act of the supreme Reality from above which makes the realisation possible and it can appear either as the divine aid which brings about the fulfilment of the progress and process or as the sanction of the miracle. Evolution, as we see it in this world, is a slow and difficult process and, indeed, needs usually ages to reach abiding results; but this is because it is in its nature an emergence from inconscient beginnings, a start from nescience and a working in the ignorance of natural beings by what seems to be an unconscious force. There can be, on the contrary, an evolution in the light and no longer in the darkness, in which the evolving being is a conscious participant and cooperator, and this is precisely what must take place here. Even in the effort and progress from the Ignorance to Knowledge this must be in part if not wholly the endeavour to be made on the heights of the nature, and it must be wholly that in the final movement towards the spiritual change, realisation, transformation. It must be still more so when there is a transition across the dividing line between the Ignorance and the Knowledge and the evolution is from knowledge to greater knowledge, from consciousness to greater consciousness, from being to greater being. There is then no longer any necessity for the slow pace of the ordinary evolution; there can be rapid conversion, quick transformation after transformation, what would seem to our normal present mind a succession of miracles. An evolution on the supramental levels could well be of that nature; it could be equally, if the being so chose, a more leisurely passage of one supramental state or condition of things to something beyond but still supramental, from level to divine level, a building up of divine gradations, a free growth to the supreme Supermind or beyond it to yet undreamed levels of being, consciousness and Ananda. ~ Sri Aurobindo, Essays In Philosophy And Yoga 558,
995:It does not matter if you do not understand it - Savitri, read it always. You will see that every time you read it, something new will be revealed to you. Each time you will get a new glimpse, each time a new experience; things which were not there, things you did not understand arise and suddenly become clear. Always an unexpected vision comes up through the words and lines. Every time you try to read and understand, you will see that something is added, something which was hidden behind is revealed clearly and vividly. I tell you the very verses you have read once before, will appear to you in a different light each time you re-read them. This is what happens invariably. Always your experience is enriched, it is a revelation at each step. But you must not read it as you read other books or newspapers. You must read with an empty head, a blank and vacant mind, without there being any other thought; you must concentrate much, remain empty, calm and open; then the words, rhythms, vibrations will penetrate directly to this white page, will put their stamp upon the brain, will explain themselves without your making any effort. Savitri alone is sufficient to make you climb to the highest peaks. If truly one knows how to meditate on Savitri, one will receive all the help one needs. For him who wishes to follow this path, it is a concrete help as though the Lord himself were taking you by the hand and leading you to the destined goal. And then, every question, however personal it may be, has its answer here, every difficulty finds its solution herein; indeed there is everything that is necessary for doing the Yoga.*He has crammed the whole universe in a single book.* It is a marvellous work, magnificent and of an incomparable perfection. You know, before writing Savitri Sri Aurobindo said to me, WIKI am impelled to launch on a new adventure; I was hesitant in the beginning, but now I am decided. Still, I do not know how far I shall succeed. I pray for help.* And you know what it was? It was - before beginning, I warn you in advance - it was His way of speaking, so full of divine humility and modesty. He never... *asserted Himself*. And the day He actually began it, He told me: WIKI have launched myself in a rudderless boat upon the vastness of the Infinite.* And once having started, He wrote page after page without intermission, as though it were a thing already complete up there and He had only to transcribe it in ink down here on these pages. In truth, the entire form of Savitri has descended "en masse" from the highest region and Sri Aurobindo with His genius only arranged the lines - in a superb and magnificent style. Sometimes entire lines were revealed and He has left them intact; He worked hard, untiringly, so that the inspiration could come from the highest possible summit. And what a work He has created! Yes, it is a true creation in itself. It is an unequalled work. Everything is there, and it is put in such a simple, such a clear form; verses perfectly harmonious, limpid and eternally true. My child, I have read so many things, but I have never come across anything which could be compared with Savitri. I have studied the best works in Greek, Latin, English and of course French literature, also in German and all the great creations of the West and the East, including the great epics; but I repeat it, I have not found anywhere anything comparable with Savitri. All these literary works seems to me empty, flat, hollow, without any deep reality - apart from a few rare exceptions, and these too represent only a small fraction of what Savitri is. What grandeur, what amplitude, what reality: it is something immortal and eternal He has created. I tell you once again there is nothing like in it the whole world. Even if one puts aside the vision of the reality, that is, the essential substance which is the heart of the inspiration, and considers only the lines in themselves, one will find them unique, of the highest classical kind. What He has created is something man cannot imagine. For, everything is there, everything. It may then be said that Savitri is a revelation, it is a meditation, it is a quest of the Infinite, the Eternal. If it is read with this aspiration for Immortality, the reading itself will serve as a guide to Immortality. To read Savitri is indeed to practice Yoga, spiritual concentration; one can find there all that is needed to realise the Divine. Each step of Yoga is noted here, including the secret of all other Yogas. Surely, if one sincerely follows what is revealed here in each line one will reach finally the transformation of the Supramental Yoga. It is truly the infallible guide who never abandons you; its support is always there for him who wants to follow the path. Each verse of Savitri is like a revealed Mantra which surpasses all that man possessed by way of knowledge, and I repeat this, the words are expressed and arranged in such a way that the sonority of the rhythm leads you to the origin of sound, which is OM. My child, yes, everything is there: mysticism, occultism, philosophy, the history of evolution, the history of man, of the gods, of creation, of Nature. How the universe was created, why, for what purpose, what destiny - all is there. You can find all the answers to all your questions there. Everything is explained, even the future of man and of the evolution, all that nobody yet knows. He has described it all in beautiful and clear words so that spiritual adventurers who wish to solve the mysteries of the world may understand it more easily. But this mystery is well hidden behind the words and lines and one must rise to the required level of true consciousness to discover it. All prophesies, all that is going to come is presented with the precise and wonderful clarity. Sri Aurobindo gives you here the key to find the Truth, to discover the Consciousness, to solve the problem of what the universe is. He has also indicated how to open the door of the Inconscience so that the light may penetrate there and transform it. He has shown the path, the way to liberate oneself from the ignorance and climb up to the superconscience; each stage, each plane of consciousness, how they can be scaled, how one can cross even the barrier of death and attain immortality. You will find the whole journey in detail, and as you go forward you can discover things altogether unknown to man. That is Savitri and much more yet. It is a real experience - reading Savitri. All the secrets that man possessed, He has revealed, - as well as all that awaits him in the future; all this is found in the depth of Savitri. But one must have the knowledge to discover it all, the experience of the planes of consciousness, the experience of the Supermind, even the experience of the conquest of Death. He has noted all the stages, marked each step in order to advance integrally in the integral Yoga. All this is His own experience, and what is most surprising is that it is my own experience also. It is my sadhana which He has worked out. Each object, each event, each realisation, all the descriptions, even the colours are exactly what I saw and the words, phrases are also exactly what I heard. And all this before having read the book. I read Savitri many times afterwards, but earlier, when He was writing He used to read it to me. Every morning I used to hear Him read Savitri. During the night He would write and in the morning read it to me. And I observed something curious, that day after day the experiences He read out to me in the morning were those I had had the previous night, word by word. Yes, all the descriptions, the colours, the pictures I had seen, the words I had heard, all, all, I heard it all, put by Him into poetry, into miraculous poetry. Yes, they were exactly my experiences of the previous night which He read out to me the following morning. And it was not just one day by chance, but for days and days together. And every time I used to compare what He said with my previous experiences and they were always the same. I repeat, it was not that I had told Him my experiences and that He had noted them down afterwards, no, He knew already what I had seen. It is my experiences He has presented at length and they were His experiences also. It is, moreover, the picture of Our joint adventure into the unknown or rather into the Supermind. These are experiences lived by Him, realities, supracosmic truths. He experienced all these as one experiences joy or sorrow, physically. He walked in the darkness of inconscience, even in the neighborhood of death, endured the sufferings of perdition, and emerged from the mud, the world-misery to breathe the sovereign plenitude and enter the supreme Ananda. He crossed all these realms, went through the consequences, suffered and endured physically what one cannot imagine. Nobody till today has suffered like Him. He accepted suffering to transform suffering into the joy of union with the Supreme. It is something unique and incomparable in the history of the world. It is something that has never happened before, He is the first to have traced the path in the Unknown, so that we may be able to walk with certitude towards the Supermind. He has made the work easy for us. Savitri is His whole Yoga of transformation, and this Yoga appears now for the first time in the earth-consciousness. And I think that man is not yet ready to receive it. It is too high and too vast for him. He cannot understand it, grasp it, for it is not by the mind that one can understand Savitri. One needs spiritual experiences in order to understand and assimilate it. The farther one advances on the path of Yoga, the more does one assimilate and the better. No, it is something which will be appreciated only in the future, it is the poetry of tomorrow of which He has spoken in The Future Poetry. It is too subtle, too refined, - it is not in the mind or through the mind, it is in meditation that Savitri is revealed. And men have the audacity to compare it with the work of Virgil or Homer and to find it inferior. They do not understand, they cannot understand. What do they know? Nothing at all. And it is useless to try to make them understand. Men will know what it is, but in a distant future. It is only the new race with a new consciousness which will be able to understand. I assure you there is nothing under the blue sky to compare with Savitri. It is the mystery of mysteries. It is a *super-epic,* it is super-literature, super-poetry, super-vision, it is a super-work even if one considers the number of lines He has written. No, these human words are not adequate to describe Savitri. Yes, one needs superlatives, hyperboles to describe it. It is a hyper-epic. No, words express nothing of what Savitri is, at least I do not find them. It is of immense value - spiritual value and all other values; it is eternal in its subject, and infinite in its appeal, miraculous in its mode and power of execution; it is a unique thing, the more you come into contact with it, the higher will you be uplifted. Ah, truly it is something! It is the most beautiful thing He has left for man, the highest possible. What is it? When will man know it? When is he going to lead a life of truth? When is he going to accept this in his life? This yet remains to be seen. My child, every day you are going to read Savitri; read properly, with the right attitude, concentrating a little before opening the pages and trying to keep the mind as empty as possible, absolutely without a thought. The direct road is through the heart. I tell you, if you try to really concentrate with this aspiration you can light the flame, the psychic flame, the flame of purification in a very short time, perhaps in a few days. What you cannot do normally, you can do with the help of Savitri. Try and you will see how very different it is, how new, if you read with this attitude, with this something at the back of your consciousness; as though it were an offering to Sri Aurobindo. You know it is charged, fully charged with consciousness; as if Savitri were a being, a real guide. I tell you, whoever, wanting to practice Yoga, tries sincerely and feels the necessity for it, will be able to climb with the help of Savitri to the highest rung of the ladder of Yoga, will be able to find the secret that Savitri represents. And this without the help of a Guru. And he will be able to practice it anywhere. For him Savitri alone will be the guide, for all that he needs he will find Savitri. If he remains very quiet when before a difficulty, or when he does not know where to turn to go forward and how to overcome obstacles, for all these hesitations and incertitudes which overwhelm us at every moment, he will have the necessary indications, and the necessary concrete help. If he remains very calm, open, if he aspires sincerely, always he will be as if lead by the hand. If he has faith, the will to give himself and essential sincerity he will reach the final goal. Indeed, Savitri is something concrete, living, it is all replete, packed with consciousness, it is the supreme knowledge above all human philosophies and religions. It is the spiritual path, it is Yoga, Tapasya, Sadhana, in its single body. Savitri has an extraordinary power, it gives out vibrations for him who can receive them, the true vibrations of each stage of consciousness. It is incomparable, it is truth in its plenitude, the Truth Sri Aurobindo brought down on the earth. My child, one must try to find the secret that Savitri represents, the prophetic message Sri Aurobindo reveals there for us. This is the work before you, it is hard but it is worth the trouble. - 5 November 1967 ~ The Mother, Sweet Mother The Mother to Mona Sarkar,

*** NEWFULLDB 2.4M ***

1:Philosophy begins in wonder. ~ Plato,
2:Philosophy.—Nil. ~ Arthur Conan Doyle,
3:Philosophy is the highest music. ~ Plato,
4:Let's drop the philosophy! ~ Anton Chekhov,
5:Philosophy begins with wonder. ~ Aristotle,
6:Philosophy is an act of living. ~ Plutarch,
7:AI makes philosophy honest ~ Daniel Dennett,
8:Philosophy is the art of living. ~ Plutarch,
9:All work is an act of philosophy. ~ Ayn Rand,
10:Animal smell is beyond philosophy. ~ K b Abe,
11:God loves only one philosophy, ~ Sri Chinmoy,
12:Philosophy bakes no bread ~ Bertrand Russell,
13:Philosophy begins in wonder." -Plato ~ Plato,
14:Philosophy can make people sick. ~ Aristotle,
15:Philosophy gives life to life. ~ Neel Burton,
16:Philosophy is for the few. ~ William Gilbert,
17:All Philosophy is Biography ~ Peter J Carroll,
18:Too much philosophy makes men mad. ~ Alan Judd,
19:Philosophy is the Devil's Whore ~ Martin Luther,
20:How charming is divine philosophy! ~ John Milton,
21:Never look back' is my philosophy. ~ Helen Clark,
22:Science is practical philosophy. ~ Rene Descartes,
23:Will our Philosophy to later Life ~ Julian Huxley,
24:in each shave lies a philosophy. ~ Haruki Murakami,
25:after philosophy, action is required; ~ Victor Hugo,
26:History should be written as philosophy. ~ Voltaire,
27:Leisure is the mother of Philosophy ~ Thomas Hobbes,
28:Philosophy is nothing but discretion. ~ John Selden,
29:Philosophy will clip an angel's wings. ~ John Keats,
31:Leisure is the Mother of Philosophy. ~ Thomas Hobbes,
32:Philosophy is everybody's business. ~ Mortimer Adler,
33:philosophy teaches us to act, not to speak; ~ Seneca,
34:Vain wisdom all, and false philosophy. ~ John Milton,
35:Don't explain your philosophy. Embody it. ~ Epictetus,
36:Don’t explain your philosophy. Embody it. ~ Epictetus,
37:Personal philosophy: Clothing optional ~ Will Ferrell,
38:Philosophy is really homesickness. ~ George MacDonald,
39:The essence of jiu-jitsu is philosophy. ~ David Mamet,
40:Astonishment is the root of philosophy. ~ Paul Tillich,
41:Philosophy is not a spectator sport. ~ Nigel Warburton,
42:Philosophy is the microscope of thought. ~ Victor Hugo,
43:The poem of the understanding is philosophy. ~ Novalis,
44:History is Philosophy teaching by example. ~ Thucydides,
45:Philosophy! the lumber of the schools. ~ Jonathan Swift,
46:Propaganda replaces moral philosophy. ~ Hans Morgenthau,
47:That's why I love philosophy: no one wins. ~ D T Suzuki,
48:A religion without mystics is a philosophy. ~ Quintilian,
49:My workout philosophy is; no pain, no pain ~ Woody Paige,
50:Never judge a philosophy by its abuse. ~ Saint Augustine,
51:Philosophy has degenerated into ideology. ~ Peter Kreeft,
52:Philosophy teaches you to think big. ~ Jay Chandrasekhar,
53:Adversity's sweet milk, philosophy. ~ William Shakespeare,
54:I don’t have a philosophy. I have a camera. ~ Saul Leiter,
55:O philosophy, you leader of life. ~ Marcus Tullius Cicero,
56:Philosophy is nothing but a failed art. ~ Ibrahim Ibrahim,
57:There is no other start to philosophy but wonder. ~ Plato,
58:I was allowed to play at philosophy no longer. ~ C S Lewis,
59:My philosophy is familiarity breeds contempt. ~ Chaka Khan,
60:My style philosophy is: Be comfortable. ~ Cheyenne Kimball,
61:Philosophy always buries its undertakers. ~ Etienne Gilson,
62:Philosophy has forgotten about children ~ Bernhard Schlink,
63:Philosophy - hopeless. Yet it gives me hope. ~ Anne Carson,
64:Philosophy is common sense with big words. ~ James Madison,
65:Philosophy is the education of grown-ups. ~ Stanley Cavell,
66:Philosophy is the health of the mind. ~ Seneca the Younger,
67:Philosophy is the microscope of the thought. ~ Victor Hugo,
68:Philosophy may be dodged, eloquence cannot. ~ Edgar Quinet,
69:Robert Garcia is a philosophy professor, ~ Nancy R Pearcey,
70:Words, without power, is mere philosophy. ~ Muhammad Iqbal,
71:It's easy to confuse a woman for a philosophy ~ Zadie Smith,
72:I was only 44, which is childhood philosophy. ~ Will Durant,
73:Philosophy: a purple bullfinch in a lilac tree. ~ T S Eliot,
74:Philosophy is the invention of the rich. ~ Vladimir Nabokov,
75:Philosophy is the opposite of fairy tales ~ Jostein Gaarder,
76:Abortion does not compute with my philosophy. ~ Kate Mulgrew,
77:My philosophy is worry means you suffer twice. ~ J K Rowling,
78:Philosophy is the science which considers truth. ~ Aristotle,
79:Slow are the beginnings of philosophy. ~ Henry David Thoreau,
80:All is well... That's my new philosophy... ~ Charles M Schulz,
81:All philosophy is a form of confession. ~ Friedrich Nietzsche,
82:Common sense is the folklore of philosophy. ~ Antonio Gramsci,
83:I made art a philosophy, and philosophy an art. ~ Oscar Wilde,
84:My personal philosophy of life is one of ethics ~ Alva Myrdal,
85:My whole philosophy is about playing dress-up. ~ Brad Goreski,
86:Parent hard, play hard. That's my philosophy. ~ Oliver Hudson,
87:Philosophy is the product of wonder. ~ Alfred North Whitehead,
88:Philosophy says truth, literature shows truth. ~ Peter Kreeft,
89:Religion is the retarded stepchild of philosophy. ~ Frank Mir,
90:Remain true to yourself and your philosophy. ~ Giorgio Armani,
91:To scorn philosophy is truly to philosophize. ~ Blaise Pascal,
92:Without philosophy, action has no meaning. ~ Sebastien Foucan,
93:History is philosophy teaching by examples. ~ Thomas Jefferson,
94:History is philosophy teaching by experience. ~ Thomas Carlyle,
95:Our whole philosophy is one of transparency. ~ Valerie Jarrett,
96:Pessimism is an emotion not a philosophy. ~ Immortal Technique,
97:Poetry and philosophy will become friends. ~ Swami Vivekananda,
98:To ridicule philosophy is truly philosophical. ~ Blaise Pascal,
99:God — the John Doe of philosophy and religion. ~ Elbert Hubbard,
100:I see I have made my self a slave to Philosophy. ~ Isaac Newton,
101:My philosophy is worrying means you suffer twice. ~ J K Rowling,
102:one generation is the philosophy of government ~ David Kupelian,
103:Philosophy is to science as masturbation is to sex. ~ Karl Marx,
104:that last word of human philosophy, “Perhaps! ~ Alexandre Dumas,
105:There is always a philosophy for lack of courage ~ Albert Camus,
106:But philosophy proper has become a place to hide... ~ N D Wilson,
107:Computers brought philosophy into everyday life. ~ Sherry Turkle,
108:es·se n. [PHILOSOPHY] essential nature or essence. ~ Erin McKean,
109:friendship is unnecessary, like philosophy, like art ~ C S Lewis,
110:Leisure can be one of the Mothers of Philosophy. ~ Thomas Hobbes,
111:My philosophy? I'm always right and you are wrong. ~ Oscar Wilde,
112:Philosophy is not a theory but an activity ~ Ludwig Wittgenstein,
113:Philosophy is surgery; surgery is philosophy. ~ David Cronenberg,
114:Philosophy likes to keen common sense on the run. ~ Mason Cooley,
115:There is always a philosophy for lack of courage. ~ Albert Camus,
116:To win true freeedom you must be a slave to philosophy. ~ Seneca,
117:Where philosophy ends spirituality begins. ~ Sri Ramana Maharshi,
118:Believe it or not, philosophy has consequences. ~ Jonathan V Last,
119:I'm very passionate about philosophy and religion. ~ Helen Slater,
120:I saw death come for you, and I had no philosophy. ~ Mary Renault,
121:Philosophy is not a theory but an activity. ~ Ludwig Wittgenstein,
122:Philosophy is the true mother of science. ~ Marcus Tullius Cicero,
123:Philosophy, satan's portal into man's insanity. ~ Ibrahim Ibrahim,
124:The first step towards philosophy is incredulity. ~ Denis Diderot,
125:To ridicule philosophy is really to philosophize. ~ Blaise Pascal,
126:Where there is no bread, there is no philosophy. ~ Avram Davidson,
127:All philosophy lies in two words, sustain and abstain. ~ Epictetus,
128:Isn't that an odd philosophy for a vampire? ~ Chelsea Quinn Yarbro,
129:Making fun of philosophy is really philosophising. ~ Blaise Pascal,
130:Every man has two vocations: his own and philosophy. ~ Edward Abbey,
131:Go away, you give philosophy nothing to catch hold of. ~ Xenocrates,
132:In philosophy an individual is becoming himself. ~ Bernard Lonergan,
133:My philosophy is that worrying means you suffer twice ~ J K Rowling,
134:Philosophy is really nostalgia, the desire to be at home. ~ Novalis,
135:I don't exercise. My philosophy is: No pain, no pain. ~ Carol Leifer,
136:Indeed heresies are themselves instigated by philosophy ~ Tertullian,
137:My philosophy is that worrying means you suffer twice. ~ J K Rowling,
138:My philosophy of dating is to just fart right away. ~ Jenny McCarthy,
139:Paradox is the pathos or the passion of philosophy. ~ Gilles Deleuze,
140:Philosophy is one reason which could lead to death. ~ Santosh Kalwar,
141:That’s the underlying philosophy of Aoki Bootcamp: ~ Timothy Ferriss,
142:What philosophy has lacked most of all is precision. ~ Henri Bergson,
143:Wisdom corresponds to the future; it is philosophy. ~ Herbie Hancock,
144:Faith and philosophy are air, but events are brass. ~ Herman Melville,
145:My fashion philosophy is that if I like it, I wear it. ~ Nicky Hilton,
146:Philosophy: circles that include one another. ~ Maurice Merleau Ponty,
147:Poetry contains philosophy as the soul contains reason. ~ Victor Hugo,
148:Stay away from philosophy, kids: it will ruin your mind. ~ Rex Murphy,
149:Geometry is one of the handles of science and philosophy. ~ Xenocrates,
150:Good biology without good philosophy will be a calamity. ~ George Will,
151:Good philosophy is always hate speech to evil doers. ~ Stefan Molyneux,
152:Have a philosophy of investment and try to follow it. ~ Walter Schloss,
153:If you want to silence me, silence philosophy, who is my love. ~ Plato,
154:Intelligent design is a philosophy of ignorance. ~ Neil deGrasse Tyson,
155:Passions destroy more prejudices than philosophy does. ~ Denis Diderot,
156:A novel is never anything, but a philosophy put into images. ~ Jim Rohn,
157:Every show is your last show. That's my philosophy. ~ Garrison Keillor,
158:My basic philosophy is that no human being is a saint. ~ David Maraniss,
159:Popular atheism is not a philosophy but a therapy. ~ David Bentley Hart,
160:Skepticism is the first step on the road to philosophy. ~ Denis Diderot,
161:The grandeur of a philosophy does not certify its truth. ~ Mason Cooley,
162:The question of being is the darkest in all philosophy. ~ William James,
163:To make light of philosophy is to be a true philosopher ~ Blaise Pascal,
164:Art for art's sake is a philosophy of the well-fed. ~ Frank Lloyd Wright,
165:In philosophy all truth is old and only error is original. ~ Will Durant,
166:Making itself intelligible is suicide for philosophy. ~ Martin Heidegger,
167:Philosophy as well as foppery often changes fashion. ~ Benjamin Franklin,
168:Philosophy is the history of philosophy. ~ Georg Wilhelm Friedrich Hegel,
169:Philosophy is the rational expression of genius. ~ Alphonse de Lamartine,
170:Philosophy studies the world, but the point is to change it. ~ Karl Marx,
171:The chief error in philosophy is overstatement. ~ Alfred North Whitehead,
172:To make light of philosophy is to be a true philosopher. ~ Blaise Pascal,
173:Children, viewed from one angle, are philosophy in motion. ~ Anthony Lane,
174:I'm not into working out. My philosophy: No pain, no pain. ~ Carol Leifer, not all philosophy but preparation for a serene dying? ~ Gore Vidal,
176:Let the ‘why not’ philosophy be your life principle! ~ Mehmet Murat ildan,
177:Original philosophy is always "deviant" or even subversive. ~ Mario Bunge,
178:Philosophy is an art form—art of thought or thought as art ~ Susan Sontag,
179:Philosophy leads to death, sociology leads to suicide. ~ Jean Baudrillard,
180:Philosophy means the complete liberty of the mind. ~ Henri Fr d ric Amiel,
181:Philosophy means the complete liberty of the mind. ~ Henri Frederic Amiel,
182:Philosophy starts with doubt and loves only truth. ~ Henri Frederic Amiel,
183:Shall I tell you what philosophy holds out to humanity? Counsel. ~ Seneca,
184:The current philosophy was that Buddha was a communist. ~ Colin Cotterill,
185:The facts must rule philosophy, not philosophy the facts. ~ Philip Schaff,
186:Your Philosophy of life shapes you more than anything else ~ Tony Robbins,
187:Do not all charms fly / At the mere touch of cold philosophy? ~ John Keats,
188:In the presence of death reason and philosophy are silent ~ Ambrose Bierce,
189:I've always said fantasy is sort of 'stealth philosophy'. ~ Terry Goodkind,
190:Marriage is a team effort. Both of us share that philosophy. ~ Nick Lachey,
191:Mere unbelief in a personal God is no philosophy at all. ~ Albert Einstein,
192:My philosophy all my life has been the pursuit of excellence. ~ John Kluge,
193:My philosophy has always been it's good to learn everything. ~ Gene LeBell,
194:My philosophy is that everything starts with a great product. ~ Steve Jobs,
195:Not to care for philosophy is to be a true philospher. ~ Lord Chesterfield,
196:Poetry is philosophy's sister, the one that wears makeup. ~ Jennifer Grotz,
197:rhetoric was to be surveyed from the standpoint of philosophy. ~ Aristotle,
198:The science of love is the philosophy of the heart ~ Marcus Tullius Cicero,
199:True philosophy is beyond all the attacks of things. ~ Apollonius of Tyana,
200:What is philosophy but a continual battle against custom? ~ Thomas Carlyle,
201:You destroy my life then feed me inspirational philosophy. ~ Richelle Mead,
202:A novel is never anything, but a philosophy put into images. ~ Albert Camus,
203:Be a philosopher but, amid all your philosophy be still a man. ~ David Hume,
204:Be a philosopher, but amid all your philosophy be still a man. ~ David Hume,
205:Everything is science and everything is philosophy. ~ Maurice Merleau Ponty,
206:Growth purely for its own sake is the philosophy of cancer. ~ Jasper Fforde,
207:I don't attach importance to great speeches or philosophy. ~ Jacques Santer,
208:I will not allow the Athenians to sin twice against philosophy. ~ Aristotle,
209:Philosophy: Impersonal anxiety; refuge among anemic ideas. ~ Emile M Cioran,
210:Philosophy is not a body of doctrine but an activity. ~ Ludwig Wittgenstein,
211:Philosophy is true mother of the arts [of science]. ~ Marcus Tullius Cicero,
212:Something always turned up. That was Tom's philosophy. ~ Patricia Highsmith,
213:To have no time for philosophy is to be a true philosopher. ~ Blaise Pascal,
214:Any philosophy that can be put in a nutshell belongs there. ~ Julian Baggini,
215:As a comforter, philosophy cannot compete with a good dinner. ~ Mason Cooley,
216:but philosophy at half-past ten at night is somewhat late; ~ Alexandre Dumas,
217:But philosophy is an anestetic, a shot to keep the wonder away. ~ N D Wilson,
218:For justice is a blunt knife, both as a philosophy and as a judge. ~ Jo Nesb,
219:I'm someone who believes in centrist governing philosophy. ~ Scott McClellan,
220:Induction is the glory of science and the scandal of philosophy. ~ C D Broad,
221:Philosophy did not find Plato already a nobleman ; it made him one. ~ Seneca,
222:Science fiction tends to be philosophy for stupid people. ~ Chuck Klosterman,
223:Television is to news as bumperstickers are to philosophy. ~ Richard M Nixon,
224:The band has a liberal philosophy - that's sort of a given. ~ Thurston Moore,
225:An abundance of good friends does not lead to better philosophy . ~ Karl Marx,
226:Any philosophy that can be put in a nutshell belongs there. ~ Sydney J Harris,
227:It is easy to build a philosophy - it doesn't have to run ~ Charles Kettering,
228:Philosophy is a distancing, if not debilitating, activity. ~ Michael J Sandel,
229:Politics is opposed to morality, as philosophy to naïveté. ~ Emmanuel Levinas,
230:There is no philosophy that is not to some extent also theology. ~ Karl Barth,
231:Yoga is a way of life; it is an art, a science, a philosophy. ~ B K S Iyengar,
232:All good moral philosophy is ... but the handmaid to religion. ~ Francis Bacon,
233:Be a philosopher; but amidst all your philosophy, be still a man. ~ David Hume,
234:I am now convinced that theoretical physics is actually philosophy. ~ Max Born,
235:Philosophy is "an unusually stubborn attempt to think clearly. ~ William James,
236:philosophy of Marcus Aurelius and some of the work of Seneca. ~ Robin S Sharma,
237:Science is what you know, philosophy is what you don't know ~ Bertrand Russell,
238:Be a philosopher; but, amidst all your philosophy, be still a man. ~ David Hume,
239:Ethical and questions of philosophy interest me a great deal. ~ Robert Sheckley,
240:Every man must find his own philosophy, his attitude towards life. ~ Lin Yutang,
241:Every philosophy is the philosophy of some stage of life. ~ Friedrich Nietzsche,
242:It is precisely in knowing its limits that philosophy consists. ~ Immanuel Kant,
243:My philosophy is that the club is more important than anyone! ~ Gerard Houllier,
244:Philosophy is really homesickness: the urge to be at home everywhere. ~ Novalis,
245:Science is what you know, philosophy is what you don't know. ~ Bertrand Russell,
246:The agenda of the roadblock is the philosophy of the stop sign. ~ George W Bush,
247:The philosophy of one century is the common sense of the next. ~ David Schnarch,
248:Your face is a billboard advertising your philosophy of life! ~ Barbara Johnson,
249:Your income is directly related to your philosophy, NOT the economy. ~ Jim Rohn,
250:Even if I am but a pretender to wisdom, that in itself is philosophy. ~ Diogenes,
251:If you would enjoy real freedom, you must be the slave of Philosophy. ~ Epicurus,
252:I have this philosophy that A and B students work for C students. ~ Kenny Troutt,
253:Income is primarily determined by your philosophy, not by the economy ~ Jim Rohn,
254:Music is a higher revelation than all wisdom and philosophy, ~ Caroline Mitchell,
255:My music and lyrics became an extension of this Indian philosophy. ~ Gary Wright,
256:My philosophy is very simple: when in doubt, take a bath. ~ Sarah Ban Breathnach,
257:My philosophy is, worrying means you suffer twice - Newt Scamander ~ J K Rowling,
258:philosophy is the discipline that involves creating concepts” . ~ Gilles Deleuze,
259:Philosophy is to a thinker … what push-ups are to a model. ~ Mokokoma Mokhonoana,
260:Rightly defined philosophy is simply the love of wisdom. ~ Marcus Tullius Cicero,
261:Skepticism is a virtue in history as well as in philosophy. ~ Napoleon Bonaparte,
262:Yoga began as a philosophy rather than as a physical discipline. ~ Deepak Chopra,
263:Go is to Western chess what philosophy is to double-entry accounting. ~ Trevanian,
264:If I had a philosophy, it's that I support the beautiful side of anarchy. ~ Bjork,
265:I just swung for the fence. That's my whole philosophy in life. ~ Ronnie Van Zant,
266:I think [ fashion philosophy] it's about your smile and your smell. ~ Erykah Badu,
267:I think the Greeks invented sports as an antidote to philosophy. ~ Jack Nicholson,
268:Philosophy limits the disputable sphere of natural science. ~ Ludwig Wittgenstein,
269:Philosophy's greatest task is to enlarge our sense of possibility. ~ Susan Neiman,
270:Science gives us knowledge, but only philosophy can give us wisdom. ~ Will Durant,
271:Science is what we know, and philosophy is what we don't know. ~ Bertrand Russell,
272:The difficulty in philosophy is to say no more than we know ~ Ludwig Wittgenstein,
273:There are no free lunches in philosophy any more than in real life. ~ Jaegwon Kim,
274:The spectacle does not realize philosophy, it philosophizes reality. ~ Guy Debord,
275:To be nice to people and make them happy - that's my philosophy in life. ~ Hiromi,
276:True philosophy entails relearning to see the world anew. ~ Maurice Merleau Ponty,
277:But then of course a philosophy is not the same thing as a style. ~ Gertrude Stein,
278:Composition is a way of living out your philosophy and calling it art. ~ Brian Eno,
279:Everyone has his own philosophy that doesn't hold good for anybody else. ~ K b Abe,
280:I got an A in philosophy because I proved my professor didn't exist. ~ Judy Tenuta,
281:I have no philosophy, my favourite thing is sitting in the studio. ~ Arne Jacobsen,
282:Jiu-Jitsu is like a philosophy. It helps me learn how to face life. ~ Helio Gracie,
283:Josiah Royce wrote a book with the title The Philosophy of Loyalty. ~ Atul Gawande,
284:My pitching philosophy is simple - keep the ball way from the bat. ~ Satchel Paige,
285:Philosophy is properly home-sickness; the wish to be everywhere at home. ~ Novalis,
286:Philosophy is the process of deliberate dumbing down of Science. ~ Ibrahim Ibrahim,
287:Philosophy seems to me on the whole a rather hopeless business. ~ Bertrand Russell,
288:Philosophy's work is finding the shortest path between two points. ~ Khalil Gibran,
289:the damaging notion that obscure is the way philosophy should sound. ~ Clive James,
290:The difficulty in philosophy is to say no more than we know. ~ Ludwig Wittgenstein,
291:There is no muse of philosophy, nor is there one of translation. ~ Walter Benjamin,
292:There is no philosophy without the art of ignoring objections. ~ Joseph de Maistre,
293:There's a difference between a philosophy and a bumper sticker. ~ Charles M Schulz,
294:The tragedy of contemporary philosophy is that it has been castrated. ~ Paul Kurtz,
295:We account the Scriptures of God to be the most sublime philosophy. ~ Isaac Newton,
296:Whence? wither? why? how? - these questions cover all philosophy. ~ Joseph Joubert,
297:Wonder is the feeling of the philosopher, and philosophy begins in wonder. ~ Plato,
298:Did you party too much and drop out?” “No, I got a philosophy degree. ~ Bobby Adair,
299:Fools alone say that work and philosophy are different, not the learned ~ Anonymous,
300:If I had followed the multitude, I should not have studied philosophy. ~ Chrysippus, requires all my philosophy, and all my piety' to make peace... ~ Sarah Vowell,
302:Music is a higher revelation than all wisdom and philosophy. ~ Ludwig van Beethoven,
303:My philosophy is the same as a Samurai: To hit without getting hit. ~ Lyoto Machida,
304:Only the most perfect human being can design the most perfect philosophy. ~ Novalis,
305:Philosophy: A route of many roads leading from nowhere to nothing. ~ Ambrose Bierce,
306:Philosophy asks the simple question: What is it all about? ~ Alfred North Whitehead,
307:Philosophy makes literature clear, literature makes philosophy real. ~ Peter Kreeft,
308:Philosophy only seems to offer endless dispute, with no cakes and ale. ~ Keith Ward,
309:Prepare for the worst, and pursue the fun: this was her philosophy ~ Meredith Duran,
310:Superstition sets the whole world in flames, but philosophy douses them. ~ Voltaire,
311:The business of philosophy is to circumnavigate human nature. ~ Julius Charles Hare,
312:The hunger for facile wisdom is the root of all false philosophy ~ George Santayana,
313:The philosophy of one century is the common sense of the next. ~ Henry Ward Beecher,
314:Where did biology, morality, literature, and philosophy intersect? ~ Paul Kalanithi,
315:Wonder is the feeling of a philosopher, and all philosophy begins in wonder ~ Plato,
316:As long as I draw breath and am able, I won't give up practicing philosophy. ~ Plato,
317:I believe that philosophy is part of literature, and not the reverse. ~ Paul Virilio,
318:Maybe it's my libertarian philosophy: but being in government is hard. ~ John Bolton,
319:My philosophy is: If you can't have fun, there's no sense in doing it. ~ Paul Walker,
320:my philosophy is that worrying means you suffer twice - newt scamander ~ J K Rowling,
321:Newt Scamander: My philosophy is that worrying means you suffer twice. ~ J K Rowling,
322:Our own brain, our own heart is our temple; the philosophy is kindness. ~ Dalai Lama,
323:Philosophy - A route of many roads leading from nowhere to nothing. ~ Ambrose Bierce,
324:Philosophy limits the thinkable and therefore the unthinkable. ~ Ludwig Wittgenstein,
325:The final arbitrator in philosophy is not how we think but what we do. ~ Ian Hacking,
326:The hunger for facile wisdom is the root of all false philosophy. ~ George Santayana,
327:The legacy of Greece to Western philosophy is Western philosophy. ~ Bertrand Russell,
328:Economic disaster begins with a philosophy of doing less and wanting more. ~ Jim Rohn,
329:Europe was created by history. America was created by philosophy. ~ Margaret Thatcher,
330:Geometry will draw the soul toward truth and create the spirit of philosophy. ~ Plato,
331:Heresy is just philosophy that the establishment doesn’t approve of, ~ Mary Jo Putney,
332:I really wanted to maintain that bedroom philosophy to creating stuff. ~ Jamie Lidell,
333:Mathematics is less related to accounting than it is to philosophy. ~ Leonard Adleman,
334:My philosophy is that you sell things for more than you bought them. ~ Sophia Amoruso,
335:Philosophy does not exist. It is nothing but an hypostatized abstraction. ~ R D Laing,
336:Philosophy is a state of fermentation a process without final outcome. ~ Esa Saarinen,
337:Philosophy ought really to be written only as a form of poetry. ~ Ludwig Wittgenstein,
338:Things bring their own philosophy with them, that is, prudence. ~ Ralph Waldo Emerson,
339:But Aristotle's philosophy was the intellect's Declaration of Independence. ~ Ayn Rand,
340:He who despises painting has no love for the philosophy in nature. ~ Leonardo da Vinci,
341:I have a new philosophy. I'm only going to dread one day at a time. ~ Charles M Schulz,
342:I like to think that death gives life meaning. I like that philosophy. ~ Kirsten Dunst,
343:More things in heaven and earth than are dreamed of in your philosophy, ~ Stephen King,
344:My philosophy is that worrying means you suffer twice." - Newt Scamander ~ J K Rowling,
345:My philosophy of life can be summed up in four words: It can't be helped. ~ Will Cuppy,
346:Philosophy can only be approached with the most concrete comprehension. ~ Karl Jaspers,
347:Philosophy can't build bridges, but can encourage people to cross them. ~ Paulo Coelho,
348:Philosophy is an unusually ingenious attempt to think fallaciously. ~ Bertrand Russell,
349:Philosophy set knowledge adrift; physics anchored knowledge to reality. ~ James Gleick,
350:Philosophy teaches us to bear with equanimity the misfortunes of others. ~ Oscar Wilde,
351:Those who lack the courage will always find a philosophy to justify it. ~ Albert Camus,
352:what Shakespeare was to the drama of England, Plato was to ancient philosophy, ~ Plato,
353:Without philosophy, history is always for me dead and dumb. ~ Ferdinand Christian Baur,
354:You can't better the world by simply talking to it. Philosophy ~ R Buckminster Fuller,
355:Hinduism the perennial philosophy that is at the core of all religions. ~ Aldous Huxley,
356:I believe strongly that philosophy has nothing to do with specialists. ~ Gilles Deleuze,
357:I have the general philosophy of creating the future you want to see. ~ Peter Diamandis,
358:Look, my philosophy in life is expect nothing and everything is a bonus. ~ Hugh Jackman,
359:My philosophy, like color television, is all there in black and white. ~ Graham Chapman,
360:Philosophy is good advice; and no one can give advice at the top of his lungs. ~ Seneca,
361:Philosophy is the outcome of human weakness or limitation of knowledge". ~ Bhagat Singh,
362:Philosophy, to be relevant, must offer us a wisdom to live by. ~ Abraham Joshua Heschel,
363:Reason in my philosophy is only a harmony among irrational impulses. ~ George Santayana,
364:Science never makes an advance until philosophy authorizes it to do so. ~ Thomas E Mann,
365:The bosom-weight, your stubborn gift, That no philosophy can lift. ~ William Wordsworth,
366:The object of philosophy is the logical clarification of thought. ~ Ludwig Wittgenstein,
367:There are nowadays professors of philosophy, but not philosophers ~ Henry David Thoreau,
368:This so-called contemporary art is not a form, but a philosophy of society. ~ Ai Weiwei,
369:You know, you have to have some inner philosophy to deal with adversity. ~ Kirk Douglas,
370:All human philosophy is riddled with the nightmare of searching in vain. ~ Wilhelm Reich,
371:Identify the dominant philosophy of a society and you can predict its future. ~ Ayn Rand,
372:If you want to amend your errors, you must begin by amending your philosophy. ~ Jim Rohn,
373:I have a new philosophy. I only dread one day at a time. —Charlie Brown ~ Edward T Welch,
374:In the Art, Science, Philosophy and Mystic rests the temple of Wisdom. ~ Samael Aun Weor,
375:Music is ... A higher revelation than all Wisdom & Philosophy ~ Ludwig van Beethoven,
376:My philosophy is: Everybody needs to look out for everybody else. ~ Robert James Thomson,
377:Philosophy is the replacement of category-habits by category-disciplines. ~ Gilbert Ryle,
378:Should philosophy guide experiments, or should experiments guide philosophy? ~ Liu Cixin,
379:The advantages of philosophy? That I am able to hold converse with myself. ~ Antisthenes,
380:There are nowadays professors of philosophy, but not philosophers. ~ Henry David Thoreau,
381:There is more wisdom in your body than in your deepest philosophy. ~ Friedrich Nietzsche,
382:To study philosophy is nothing but to prepare one’s self to die. ~ Marcus Tullius Cicero,
383:What is philosophy? It is something that lightens up, that makes bright. ~ Victor Cousin,
384:why did rail journeys always provoke interior monologues of philosophy? ~ Alex Rosenberg,
385:You may be a genius engineer, but I took Intro to Philosophy and got a B + ~ Audrey Bell,
386:a grand goal in living is the first component of a philosophy of life. ~ William B Irvine,
387:Bader's philosophy was my philosophy. His whole attitude to life was mine. ~ Kenneth More,
388:If philosophy begins in wonder, pedagogy typically begins in frustration. ~ Lee S Shulman,
389:Initial response illustrates a great deal about someone's personal philosophy. ~ Jim Rohn,
390:In the presence of death, no philosophy of life can feel triumphant! ~ Mehmet Murat ildan,
391:Let no one delay the study of philosophy while young nor weary of it when old. ~ Epicurus,
392:literature is not conceivable without philosophy or the other way round ~ Thomas Bernhard,
393:My philosophy has always been, you don't put your name in front of a movie. ~ Lee Daniels,
394:Philosophy and Art both render the invisible visible by imagination. ~ George Henry Lewes,
395:Remember: philosophy requires
only what your nature already demands. ~ Marcus Aurelius,
396:The love of all-inclusiveness is as dangerous in philosophy as in art. ~ George Santayana,
397:There is no real philosophy until the mind turns round and examines itself. ~ Will Durant,
398:The sole remaining task for philosophy is the analysis of language. ~ Ludwig Wittgenstein,
399:Truth is the object of philosophy, but not always of philosophers. ~ John Churton Collins,
400:A bottle of wine contains more philosophy than all the books in the world. ~ Louis Pasteur,
401:A new philosophy generally means in practice the praise of some old vice. ~ G K Chesterton,
402:Aphorisms are the true form of the universal philosophy. ~ Karl Wilhelm Friedrich Schlegel,
403:Deeds of endurance, which seem ordinary in philosophy, are rare in conduct. ~ Thomas Hardy,
404:My interest in political philosophy was rather casual until I met Hayek. ~ Milton Friedman,
405:My teaching is not a philosophy. It is the result of direct experience... ~ Gautama Buddha,
406:Natural philosophy is the genius that has regulated my fate. ~ Mary Wollstonecraft Shelley,
407:philosophy is not suited for the masses, what they need is holiness. ~ Friedrich Nietzsche,
408:Singing is my main goal, and I think philosophy will help me write songs. ~ Jackie Evancho,
409:There is no real philosophy until the mind turns around and examines itself. ~ Will Durant,
410:Adopt a new philosophy of cooperation (win-win) in which everybody wins. ~ W Edwards Deming,
411:Existentialism is the kind of philosophy that makes for legendary children. ~ Norman Mailer,
412:Extreme liberalism is not a political philosophy. It is a mental disorder. ~ Michael Savage,
413:For axioms in philosophy are not axioms until they are proved upon our pulses. ~ John Keats,
414:For two cents the voter buys his politics, prejudices, and philosophy. ~ F Scott Fitzgerald,
415:God’s philosophy is simpler than the simplest: “Never give up, never give up! ~ Sri Chinmoy,
416:Her philosophy is carpe diem for herself and laissez faire for others. ~ F Scott Fitzgerald,
417:I think the Playboy philosophy is very, very connected to the American dream. ~ Hugh Hefner,
418:Medicine rests upon four pillars - philosophy, astronomy, alchemy, and ethics. ~ Paracelsus,
419:Philosophy, as the modern world knows it, is only intellectual club-swinging. ~ H L Mencken,
420:Philosophy is as far separated from impiety as religion is from fanaticism. ~ Denis Diderot,
421:Philosophy is overwhelmingly complicated, its procedure depressingly slow. ~ Max Horkheimer,
422:@philosophytweet "When the state is most corrupt, then laws are most multiplied." ~ Tacitus,
423:Real philosophy seeks rather to solve than to deny. ~ Edward Bulwer Lytton 1st Baron Lytton,
424:Deutschland über alles - I fear that was the end of German Philosophy. ~ Friedrich Nietzsche,
425:For every un-universe, then, an un-philosophy that must also negate itself. ~ Eugene Thacker,
426:In the world today, only a philosophy of eternity could justify non-violence. ~ Albert Camus,
427:It has been my philosophy of life that difficulties vanish when faced boldly. ~ Isaac Asimov,
428:Learning philosophy is learning a particular kind of intuitive understanding. ~ Iris Murdoch,
429:My mind was formed by studying philosophy, Plato and that sort of thing. ~ Werner Heisenberg,
430:Philosophy is the sum total of all that you know and what you decide is valuable. ~ Jim Rohn,
431:Poetry implies the whole truth. Philosophy expresses a particle of it. ~ Henry David Thoreau,
432:Prayer is to religion what thinking is to philosophy. To pray is to make religion. ~ Novalis,
433:Should philosophy guide experiments, or should experiments guide philosophy?” Ye ~ Liu Cixin,
434:The beginning of philosophy is the recognition of the conflict between opinions. ~ Epictetus,
435:The ideas within this philosophy are certainly not exclusive to any writer. ~ Nic Pizzolatto,
436:There is nothing in philosophy which could not be said in everyday language. ~ Henri Bergson,
437:Think small.... If you can't think small, try philosophy or social criticism. ~ Richard Hugo,
438:Trump himself has reduced his life philosophy to a single word—revenge. ~ David Cay Johnston,
439:When people ask me what philosophy is, I say philosophy is what you do when ~ Daniel Dennett,
440:Always marveling at how New Age pseudo-philosophy had taken over the Internet. ~ Jeff Lindsay,
441:In philosophy if you aren't moving at a snail's pace you aren't moving at all. ~ Iris Murdoch,
442:I take happiness very seriously. It is a creed, a philosophy and an objective. ~ Helen Keller,
443:It seemed too good to be true and thus, be human philosophy, clearly false. ~ Stephenie Meyer,
444:Know the philosophy, know the details, and ignore everything in the middle. ~ Gary Vaynerchuk,
445:My philosophy in life is that you only live once. Live life to its fullest. ~ Richard Branson,
446:My philosophy was if they weren't calling you names, you weren't doing anything. ~ Earl Lloyd,
447:My relationship with Barack Obama isn't based on my political philosophy or his. ~ Tom Coburn,
448:Never trust people that like to call things by initials, that's my philosophy. ~ Tad Williams,
449:One may summon his philosophy when they are beaten in battle, not till then. ~ John Burroughs,
450:Only then, approaching my fortieth birthday, I made philosophy my life's work. ~ Karl Jaspers,
451:Philosophy is, in the last instance, class struggle in the field of theory. ~ Louis Althusser,
452:Philosophy which asserts that human experience repeats itself is ineffectual. ~ Jacques Ellul,
453:the bold sensualist will use the name of philosophy to gild his crimes. ~ Ralph Waldo Emerson,
454:The old harlot, German philosophy, has finally turned into a church lady. ~ Franz Grillparzer,
455:Those who love seek a philosophy and, because of this, are fond of solitude. ~ Eiji Yoshikawa,
456:True philosophy invents nothing; it merely establishes and describes what is. ~ Victor Cousin,
457:A little philosophy makes a man an Atheist: a great deal converts him to religion ~ David Hume,
458:A man of business may talk of philosophy; a man who has none may practice it. ~ Alexander Pope,
459:Don’t buy anything. My philosophy is, if it flies, floats, or fucks, rent it. ~ Nelson DeMille,
460:God save me from fools with a little philosophy—no one is more difficult to reach. ~ Epictetus,
461:I don't think there is any philosophy that suggests having polio is a good thing. ~ Bill Gates,
462:I gotta think that one that becomes a philosophy of work, which is "no excuses." ~ Phil Ramone,
463:I have a social philosophy; you have political opinions; he has an ideology. ~ Clifford Geertz,
464:It is quite true what philosophy says; that life must be understood backwards. ~ Megan Miranda,
465:Let that ethical philosophy therefore of free-will be far from a Christian mind. ~ John Calvin,
466:Philosophy cannot be taught; it is the application of the sciences to truth. ~ Alexandre Dumas,
467:Philosophy has a fine saying for everything.-For Death it has an entire set. ~ Laurence Sterne,
468:Philosophy is a root of science. Science is a branch of a philosophical tree. ~ Santosh Kalwar,
469:Philosophy is at once the most sublime and the most trivial of human pursuits. ~ William James,
470:Philosophy seeks to explain life and portray how life should be lived ~ Ernest Agyemang Yeboah,
471:Plato's Symposium shows that flirtation and philosophy can further one another. ~ Mason Cooley,
472:Pragmatism is an intellectually safe but ultimately sterile philosophy. ~ J Robert Oppenheimer,
473:Religion realizes philosophy by adapting it to the weaknesses of the vulgar.... ~ liphas L vi,
474:The gems of philosophy are not less precious because they are not understood. ~ Giordano Bruno,
475:To be deprived of art and left alone with philosophy is to be close to Hell. ~ Igor Stravinsky,
476:When you adopt a tool you adopt the management philosophy embedded in that tool. ~ Clay Shirky,
477:All that philosophy can teach is to be stubborn or sullen under misfortunes. ~ Oliver Goldsmith,
478:[ ] dreams provide rare insights into their philosophy about life and money [ ] ~ Matthew Kelly,
479:Genuine philosophical problems are always rooted outside philosophy and ~ Nassim Nicholas Taleb,
480:It is a great advantage for a system of philosophy to be substantially true. ~ George Santayana,
481:Men were first led to the study of philosophy, as indeed they are today, by wonder. ~ Aristotle,
482:Philosophy is like a normal personal organizer, but it's smaller than a matchbox. ~ Oscar Wilde,
483:Philosophy suffered more from modernity than any other field of human endeavor. ~ Hannah Arendt,
484:Philosophy wants us to get ourselves out of trouble by utilising our own resources, ~ Luc Ferry,
485:Philosophy would render us entirely Pyrrhonian, were not nature too strong for it. ~ David Hume,
486:Plato's philosophy is a dignified preface to future religion. ~ Karl Wilhelm Friedrich Schlegel,
487:Science asks what and how, philosophy asks why, myth and religion ask who. Who’s ~ Peter Kreeft,
488:Taoist philosophy, “Rest is prior to motion and stillness prior to action. ~ Arianna Huffington,
489:The creative mind is the playful mind. Philosophy is the play and dance of ideas. ~ Eric Hoffer,
490:The Nordstrom corollary to that philosophy is hire the smile, train the skill. ~ Robert Spector,
491:The only philosophy is that of language, the only religion is that of the word. ~ Michel Serres,
492:The philosophy to 'buy and hold' is a philosophy that I use to manage funds. ~ Michael Lee Chin,
493:There are more things in heaven and earth than are dreamt of in your philosophy ~ Julia Gregson,
494:The topic of philosophy is whatever you experience, as you experience it. Such ~ Sarah Bakewell,
495:We call it drunk philosophy. You have a few beers and you become a lot smarter. ~ Kenny Chesney,
496:We can lead people to the well of philosophy, but we can’t force them to think. T ~ Jules Evans,
497:A new philosophy generally means in practice the praise of some old vice. ~ Gilbert K Chesterton,
498:A wise man once said, never discuss philosophy or politics in a disco environment. ~ Frank Zappa,
499:Every day, I read books on philosophy and science fiction and human consciousness. ~ Tom DeLonge,
500:I'm a philosophy major. That means I can think deep thoughts about being unemployed. ~ Bruce Lee,

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


   47 Philosophy
   25 Occultism
   24 Yoga
   10 Integral Yoga
   6 Hinduism
   4 Christianity
   1 Kabbalah
   1 Buddhism

   32 Sri Aurobindo
   29 Aldous Huxley
   22 Aleister Crowley
   17 Swami Vivekananda
   14 Friedrich Nietzsche
   12 Sri Ramakrishna
   10 The Mother
   7 Swami Krishnananda
   6 Carl Jung
   5 Satprem
   4 Patanjali
   3 Saint Augustine of Hippo
   2 Sri Ramana Maharshi
   2 Saint Teresa of Avila
   2 Nolini Kanta Gupta
   2 Jean Gebser

   29 The Perennial Philosophy
   25 Essays In Philosophy And Yoga
   19 The Synthesis Of Yoga
   17 The Life Divine
   17 Magick Without Tears
   15 The Gospel of Sri Ramakrishna
   14 Essays On The Gita
   13 Twilight of the Idols
   11 Liber ABA
   11 Essays Divine And Human
   10 The Problems of Philosophy
   9 The Mothers Agenda
   9 A Garden of Pomegranates - An Outline of the Qabalah
   8 Talks
   7 The Study and Practice of Yoga
   7 Bhakti-Yoga
   6 The Secret Doctrine
   6 Raja-Yoga
   6 Aion
   5 Sri Aurobindo or the Adventure of Consciousness
   5 Letters On Yoga I
   4 Walden
   4 Patanjali Yoga Sutras
   4 Isha Upanishad
   3 The Confessions of Saint Augustine
   3 The 7 Habits of Highly Effective People
   3 Savitri
   2 Thus Spoke Zarathustra
   2 The Secret Of The Veda
   2 The Ever-Present Origin
   2 The Divine Comedy
   2 Talks With Sri Aurobindo
   2 Letters On Yoga II
   2 Hymns to the Mystic Fire

00.01_-_The_Mother_on_Savitri, #Sweet Mother - Harmonies of Light, #The Mother, #Integral Yoga
  My child, yes, everything is there: mysticism, occultism, Philosophy, the history of evolution, the history of man, of the gods, of creation, of Nature. How the universe was created, why, for what purpose, what destiny - all is there. You can find all the answers to all your questions there. Everything is explained, even the future of man and of the evolution, all that nobody yet knows. He has described it all in beautiful and clear words so that spiritual adventurers who wish to solve the mysteries of the world may understand it more easily. But this mystery is well hidden behind the words and lines and one must rise to the required level of true consciousness to discover it. All prophesies, all that is going to come is presented with the precise and wonderful clarity. Sri Aurobindo gives you here the key to find the Truth, to discover the Consciousness, to solve the problem of what the universe is. He has also indicated how to open the door of the Inconscience so that the light may penetrate there and transform it. He has shown the path, the way to liberate oneself from the ignorance and climb up to the superconscience; each stage, each plane of consciousness, how they can be scaled, how one can cross even the barrier of death and attain immortality. You will find the whole journey in detail, and as you go forward you can discover things altogether unknown to man. That is Savitri and much more yet. It is a real experience - reading Savitri. All the secrets that man possessed, He has revealed, - as well as all that awaits him in the future; all this is found in the depth of Savitri. But one must have the knowledge to discover it all, the experience of the planes of consciousness, the experience of the Supermind, even the experience of the conquest of Death. He has noted all the stages, marked each step in order to advance integrally in the integral Yoga.

0.02_-_The_Three_Steps_of_Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The assertion of a higher than the mental life is the whole foundation of Indian Philosophy and its acquisition and organisation is the veritable object served by the methods of Yoga.

0.04_-_The_Systems_of_Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  It is this truth which makes necessary to every Philosophy of Yoga the conception of the Ishwara, Lord, supreme Soul or supreme Self, towards whom the effort is directed and who gives the illuminating touch and the strength to attain. Equally true is the complementary idea so often enforced by the Yoga of devotion that as the Transcendent is necessary to the individual and sought after by him, so also the individual is necessary in a sense to the Transcendent and sought after by It. If the
  Bhakta seeks and yearns after Bhagavan, Bhagavan also seeks and yearns after the Bhakta.1 There can be no Yoga of knowledge without a human seeker of the knowledge, the supreme subject of knowledge and the divine use by the individual of the universal faculties of knowledge; no Yoga of devotion without the human God-lover, the supreme object of love and delight and the divine use by the individual of the universal faculties of spiritual, emotional and aesthetic enjoyment; no Yoga of works without the human worker, the supreme Will, Master of all works and sacrifices, and the divine use by the individual of the universal faculties of power and action. However Monistic may be our intellectual conception of the highest truth of things, in practice we are compelled to accept this omnipresent Trinity.
   its object which our Philosophy asserts as the primary cosmic energy and the method of divine action upon the world. By this capacity the Yogin, already possessed of the highest supracosmic knowledge and experience in the state of trance, is able in the waking state to acquire directly whatever knowledge and exercise whatever mastery may be useful or necessary to his activities in the objective world. For the ancient system of
  Rajayoga aimed not only at Swarajya, self-rule or subjective empire, the entire control by the subjective consciousness of all the states and activities proper to its own domain, but included

0.06_-_INTRODUCTION, #Dark Night of the Soul, #Saint John of the Cross, #Christianity
  preacher. Nor have the other treatises the learning and the authority of these.
  Nowhere else does the genius of St. John of the Cross for infusing Philosophy into
  his mystical dissertations find such an outlet as here. Nowhere else, again, is he
  quite so appealingly human; for, though he is human even in his loftiest and
  sublimest passages, this intermingling of Philosophy with mystical theology makes
  him seem particularly so. These treatises are a wonderful illustration of the

02.01_-_Metaphysical_Thought_and_the_Supreme_Truth, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  If we can get that, intellectual speculation and reasoning must fall necessarily into a very secondary place and even lose their reason for existence. Philosophy, intellectual expression of the
  Truth may remain, but mainly as a means of expressing this greater discovery and as much of its contents as can at all be expressed in mental terms to those who still live in the mental intelligence.
  In the East, especially in India, the metaphysical thinkers have tried, as in the West, to determine the nature of the highest Truth by the intellect. But, in the first place, they have not given mental thinking the supreme rank as an instrument in the discovery of Truth, but only a secondary status. The first rank has always been given to spiritual intuition and illumination and spiritual experience; an intellectual conclusion that contradicts this supreme authority is held invalid. Secondly, each Philosophy has armed itself with a practical way of reaching to the supreme state of consciousness, so that even when one begins with Thought, the aim is to arrive at a consciousness beyond mental thinking. Each philosophical founder (as also those who continued his work or school) has been a metaphysical thinker doubled with a Yogi. Those who were only philosophic intellectuals were respected for their learning but never took rank as truth discoverers. And the philosophies that lacked a sufficiently powerful means of spiritual experience died out and became things of the past because they were not dynamic for spiritual discovery and realisation.
  Thought, intellect, the logical reason came to be regarded more and more as the highest means and even the highest end; in Philosophy, Thought is the be-all and the end-all. It is by intellectual thinking and speculation that the truth is to be discovered; even spiritual experience has been summoned to pass the tests of the intellect, if it is to be held valid - just the reverse of the
  Indian position. Even those who see that mental Thought must be overpassed and admit a supramental "Other", do not seem to escape from the feeling that it must be through mental Thought, sublimating and transmuting itself, that this other Truth must be reached and made to take the place of the mental limitation and ignorance. And again Western thought has ceased to be dynamic; it has sought after a theory of things, not after realisation. It was still dynamic amongst the ancient Greeks, but for moral and aesthetic rather than spiritual ends. Later on, it became yet more purely intellectual and academic; it became intellectual speculation only without any practical ways and means for the attainment of the Truth by spiritual experiment, spiritual discovery, a spiritual transformation. If there were not this difference, there would be no reason for seekers like yourself to turn to the East for guidance; for in the purely intellectual field, the Western thinkers are as competent as any Eastern sage.

02.07_-_The_Descent_into_Night, #Savitri, #Sri Aurobindo, #Integral Yoga
    Some passion and power and acrid point of life.
    A new Philosophy theorised evil's rights,
    Gloried in the shimmering rot of decadence,

06.02_-_The_Way_of_Fate_and_the_Problem_of_Pain, #Savitri, #Sri Aurobindo, #Integral Yoga
  He builds on a mighty vacancy of soul
  A huge Philosophy of Nothingness.

10.03_-_The_Debate_of_Love_and_Death, #Savitri, #Sri Aurobindo, #Integral Yoga
  An aesthete of the sorrow of the world,
  Champion of a harsh and sad Philosophy
  Thou hast used words to shutter out the Light
  Cross through the being's dim half-lighted fields;
  Philosophy climbs up Thought's cloud-bank peaks
  And Science tears out Nature's occult powers,

1.007_-_Initial_Steps_in_Yoga_Practice, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  The principles called yamas and niyamas especially, or the sadhana chatustaya, as they say in the Vedanta Philosophy, are intended to bring about the necessary adjustment of personality with those conditions and factors which are going to affect one's life, especially when they are meddled with or interfered with. Things look all right when we do not interfere with them. The moment we touch them, they then show their real nature. So it is necessary not to oppose these forces or really meddle with them. We are not going to meddle with them. We are going to adjust ourselves with them in the beginning, and later on we will find that they will adjust themselves with us. When we become friendly with one aspect, that aspect becomes friendly with us also. Later on there is a mutual adjustment of values. All these things are difficult for a single mind to understand at one stroke.

1.00a_-_Introduction, #Magick Without Tears, #Aleister Crowley, #Philosophy
  7. The Book of Thoth Surely all terms not in a good dictionary are explained in the text. I don't see what I can do about it, in any case; the same criticism would apply to (say) Bertrand Russell's Introduction to Mathematical Philosophy, wouldn't it?

1.00b_-_INTRODUCTION, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  author class:Aldous Huxley
  subject class:Philosophy
  of the immanent and transcendent Ground of all beingthe thing is immemorial and
  universal. Rudiments of the Perennial Philosophy may be found among the
  traditionary lore of primitive peoples in every region of the world, and in its fully
  chosen mainly for their significancebecause they effectively illustrated some
  particular point in the general system of the Perennial Philosophybut also for their
  intrinsic beauty and memorableness. These selections are arranged under various
  This book, I repeat, is an anthology of the Perennial Philosophy; but, though an
  anthology, it contans but few extracts from the writings of professional men of letters
  and, though illustrating a Philosophy, hardly anything from the professionalphilosophers.
  The reason for this is very simple. The Perennial Philosophy is primarily
  concerned with the one, divine Reality substantial to the manifold world of things and
  spiritual knowledge. When poets or metaphysicians talk about the subject matter of
  the Perennial Philosophy, it is generally at second hand. But in every age there have
  been some men and women who chose to fulfil the conditions upon which alone, as a
  experience with the given facts of their other experiences. To such first-hand
  exponents of the Perennial Philosophy those who knew them have generally given
  the name of saint or prophet, sage or enlightened one. And it is mainly to
  spirit, an inward deafness to the meaning of the sacred words. For this reason, when
  selecting material to illustrate the doctrines of the Perennial Philosophy, as they were
  formulated in the West, I have gone almost always to sources other than the Bible.

1.00_-_Gospel, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Hindu society during the eighteenth century had been passing through a period of decadence. It was the twilight of the Mussalman rule. There were anarchy and confusion in all spheres. Superstitious practices dominated the religious life of the people. Rites and rituals passed for the essence of spirituality. Greedy priests became the custodians of heaven. True Philosophy was supplanted by dogmatic opinions. The pundits took delight in vain polemics.
  For the achievement of this goal the Vednta prescribes an austere negative method of discrimination and renunciation, which can be followed by only a few individuals endowed with sharp intelligence and unshakeable will-power. But Tantra takes into consideration the natural weakness of human beings, their lower appetites, and their love for the concrete. It combines Philosophy with rituals, meditation with ceremonies, renunciation with enjoyment. The underlying purpose is gradually to train the aspirant to meditate on his identity with the Ultimate.
  The average man wishes to enjoy the material objects of the world. Tantra bids him enjoy these, but at the same time, discover in them the presence of God. Mystical rites are prescribed by which, slowly, the sense objects become spiritualized and sense attraction is transformed into a love of God. So the very "bonds" of man are turned into "releasers". The very poison that kills is transmuted into the elixir of life. Outward renunciation is not necessary. Thus, the aim of Tantra is to sublimate Bhoga, or enjoyment, into Yoga, or union with Consciousness. For, according to this Philosophy, the world with all its manifestations is nothing but the sport of iva and akti, the Absolute and Its inscrutable Power.
  Totpuri was the bearer of a Philosophy new to Sri Ramakrishna, the non-dualistic Vednta Philosophy, whose conclusions Totpuri had experienced in his own life. This ancient Hindu system designates the Ultimate Reality as Brahman, also described as Satchidnanda, Existence-Knowledge-Bliss Absolute. Brahman is the only Real Existence.
  Sri Ramakrishna used to say that when the flower blooms the bees come to it for honey of their own accord. Now many souls began to visit Dakshinewar to satisfy their spiritual hunger. He, the devotee and aspirant, became the Master. Gauri, the great scholar who had been one of the first to proclaim Sri Ramakrishna an Incarnation of God, paid the Master a visit in 1870 and with the Master's blessings renounced the world. Nryan stri, another great pundit, who had mastered the six systems of Hindu Philosophy and had been offered a lucrative post by the Maharaja of Jaipur, met the Master and recognized in him one who had realized in life those ideals which he himself had encountered merely in books. Sri Ramakrishna initiated Nryan astri, at his earnest request, into the life of sannys. Pundit Padmalochan, the court pundit of the Maharaja of Burdwan, well known for his scholarship in both the Vednta and the Nyya systems of Philosophy, accepted the Master as an Incarnation of God. Krishnakishore, a Vedantist scholar, became devoted to the Master. And there arrived Viwanth Updhyya, who was to become a favourite devotee; Sri Ramakrishna always addressed him as "Captain". He was a high officer of the King of Nepal and had received the title of Colonel in recognition of his merit. A scholar of the Gita, the Bhgavata, and the Vednta Philosophy, he daily performed the worship of his Chosen Deity with great devotion. "I have read the Vedas and the other scriptures", he said. "I have also met a good many monks and devotees in different places. But it is in Sri Ramakrishna's presence that my spiritual yearnings have been fulfilled. To me he seems to be the embodiment of the truths of the scriptures."
  Materialistic Philosophy he justified as enabling one to get at least a little fun out of life.
  His mother was steeped in the great Hindu epics, and his father, a distinguished attorney of the Calcutta High Court, was an agnostic about religion, a friend of the poor, and a mocker at social conventions. Even in his boyhood and youth Narendra possessed great physical courage and presence of mind, a vivid imagination, deep power of thought, keen intelligence, an extraordinary memory, a love of truth, a passion for purity, a spirit of independence, and a tender heart. An expert musician, he also acquired proficiency in physics, astronomy, mathematics, Philosophy, history, and literature. He grew up into an extremely handsome young man. Even as a child he practised meditation and showed great power of concentration. Though free and passionate in word and action, he took the vow of austere religious chastity and never allowed the fire of purity to be extinguished by the slightest defilement of body or soul.
  The Master wanted to train Narendra in the teachings of the non-dualistic Vednta Philosophy. But Narendra, because of his Brhmo upbringing, considered it wholly blasphemous to look on man as one with his Creator. One day at the temple garden he laughingly said to a friend: "How silly! This jug is God! This cup is God! Whatever we see is God! And we too are God! Nothing could be more absurd." Sri Ramakrishna came out of his room and gently touched him. Spellbound, he immediately perceived that everything in the world was indeed God. A new universe opened around him. Returning home in a dazed state, he found there too that the food, the plate, the eater himself, the people around him, were all God. When he walked in the street, he saw that the cabs, the horses, the streams of people, the buildings, were all Brahman. He could hardly go about his day's business. His parents became anxious about him and thought him ill. And when the intensity of the experience abated a little, he saw the world as a dream.

1.00_-_Gospel_Preface, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  subject class:Philosophy
  I have made a literal translation, omitting only a few pages of no particular interest to English-speaking readers. Often literary grace has been sacrificed for the sake of literal translation. No translation can do full justice to the original. This difficulty is all the more felt in the present work, whose contents are of a deep mystical nature and describe the inner experiences of a great seer. Human language is an altogether inadequate vehicle to express supersensuous perception. Sri Ramakrishna was almost illiterate. He never clothed his thoughts in formal language. His words sought to convey his direct realization of Truth. His conversation was in a village patois. Therein lies its charm. In order to explain to his listeners an abstruse Philosophy, he, like Christ before him, used with telling effect homely parables and illustrations, culled from his observation of the daily life around him.
  Sri Mahendra Nath Gupta, familiary known to the readers of the Gospel by his pen name M., and to the devotees as Master Mahashay, was born on the 14th of July, 1854 as the son of Madhusudan Gupta, an officer of the Calcutta High Court, and his wife, Swarnamayi Devi. He had a brilliant scholastic career at Hare School and the Presidency College at Calcutta. The range of his studies included the best that both occidental and oriental learning had to offer. English literature, history, economics, western Philosophy and law on the one hand, and Sanskrit literature and grammar, Darsanas, Puranas, Smritis, Jainism, Buddhism, astrology and Ayurveda on the other were the subjects in which he attained considerable proficiency.
  He was an educationist all his life both in a spiritual and in a secular sense. After he passed out of College, he took up work as headmaster in a number of schools in succession Narail High School, City School, Ripon College School, Metropolitan School, Aryan School, Oriental School, Oriental Seminary and Model School. The causes of his migration from school to school were that he could not get on with some of the managements on grounds of principles and that often his spiritual mood drew him away to places of pilgrimage for long periods. He worked with some of the most noted public men of the time like Iswar Chandra Vidysgar and Surendranath Banerjee. The latter appointed him as a professor in the City and Ripon Colleges where he taught subjects like English, Philosophy, history and economics. In his later days he took over the Morton School, and he spent his time in the staircase room of the third floor of it, administering the school and preaching the message of the Master. He was much respected in educational circles where he was usually referred to as Rector Mahashay. A teacher who had worked under him writes thus in warm appreciation of his teaching methods: "Only when I worked with him in school could I appreciate what a great educationist he was. He would come down to the level of his students when teaching, though he himself was so learned, so talented. Ordinarily teachers confine their instruction to what is given in books without much thought as to whether the student can accept it or not. But M., would first of all gauge how much the student could take in and by what means. He would employ aids to teaching like maps, pictures and diagrams, so that his students could learn by seeing. Thirty years ago (from 1953) when the question of imparting education through the medium of the mother tongue was being discussed, M. had already employed Bengali as the medium of instruction in the Morton School." (M The Apostle and the Evangelist by Swami Nityatmananda Part I. P. 15.)

1.00_-_Preface, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  BASED on the versicle in the Song of Songs, " Thy plants are an orchard of Pomegranates ", a book entitled Pardis Rimonim came to be written by Rabbi Moses Cordovero in the sixteenth century. By some authorities this philosopher is considered as the greatest lamp in post-Zoharic days of that spiritual Menorah, the Qabalah, which, with so rare a grace and so profuse an irradiation of the Supernal Light, illuminated the literature and religious Philosophy of the Jewish people as well as their immediate and subsequent neighbours in the Dias- pora. The English equivalent of Pardis Rimonim - A Garden of Pomegranates - I have adopted as the title of my own modest work, although I am forced to confess that this latter has but little connection either in actual fact or in historicity with that of Cordovero. In the golden harvest of purely spiritual intimations which the Holy Qabalah brings, I truly feel that a veritable garden of the soul may be builded ; a garden of immense magnitude and lofty significance, wherein may be discovered by each one of us all manner and kind of exotic fruit and gracious flower of exquisite colour. The pomegranate, may I add, has always been for mystics everywhere a favourable object for recon- dite symbolism. The garden or orchard has likewise pro- duced in that book named The Book of Splendour an almost inexhaustible treasury of spiritual imagery of superb and magnificent taste.
  This book goes forth then in the hope that, as a modern writer has put it:
    "There are not many, those who have no secret garden of the mind. For this garden alone can give refreshment when life is barren of peace or sustenance or satisfactory answer. Such sanctuaries may be reached by a certain Philosophy or faith, by the guidance of a beloved author or an understanding friend, by way of the temples of music and art, or by groping after truth through the vast kingdoms of knowledge. They encompass almost always truth and beauty, and are radiant with the light that never was on sea or land."
  I am greatly indebted to Madame H. P. Blavatsky's writings, and I believe I shall not be too egotistical in claiming that a proper understanding of the principles outlined herein will reveal many points of subtlety and philosophic interest in her Secret Doctrine , and aid in the comprehension of this monumental work of hers. The same is also true of S. L. McGregor Mathers' translation of portions of the Zohar, " The Kaballah Unveiled ", and of Arthur E. Waite's excellent compendium of the Zohar, " The Secret Doctrine in Israel ", both of which are closed books, in the main, to most students of mystical lore and Philosophy who do not have the specialized comparative knowledge which I have endeavoured to incorporate in this little book.

1.01_-_An_Accomplished_Westerner, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  replete. He even had a way of jesting with a straight face, which never left him: Sense of humour? It is the salt of existence. Without it the world would have got utterly out of balance it is unbalanced enough already and rushed to a blaze long ago. 9 For there is also Sri Aurobindo the humorist, and that Sri Aurobindo is perhaps more important than the philosopher whom Western universities speak of so solemnly. Philosophy, for Sri Aurobindo, was only a way of reaching those who could not understand anything without explanations; it was only a language, just as poetry was another, clearer and truer language. But the essence of his being was humor, not the sarcastic humor of the so-called spiritual man, but a kind of joy that cannot help dancing wherever is passes. Now and then, in a flash that leaves us somewhat mystified, we sense behind the most tragic, the most distressing human situations an almost facetious laughter, as if a child were playing a tragedy and suddenly made a face at himself because it is his nature to laugh, and ultimately because nothing in the world and no one can affect that place inside ourselves where we are ever a king.
  Indeed, perhaps this is the true meaning of Sri Aurobindo's humor: a refusal to see things tragically, and, even more so, a sense of inalienable royalty.

1.01_-_Appearance_and_Reality, #The Problems of Philosophy, #Bertrand Russell, #Philosophy
  Is there any knowledge in the world which is so certain that no reasonable man could doubt it? This question, which at first sight might not seem difficult, is really one of the most difficult that can be asked. When we have realized the obstacles in the way of a straightforward and confident answer, we shall be well launched on the study of Philosophy--for Philosophy is merely the attempt to answer such ultimate questions, not carelessly and dogmatically, as we do in ordinary life and even in the sciences, but critically, after exploring all that makes such questions puzzling, and after realizing all the vagueness and confusion that underlie our ordinary ideas.
  For most practical purposes these differences are unimportant, but to the painter they are all-important: the painter has to unlearn the habit of thinking that things seem to have the colour which common sense says they 'really' have, and to learn the habit of seeing things as they appear. Here we have already the beginning of one of the distinctions that cause most trouble in Philosophy--the distinction between
  'appearance' and 'reality', between what things seem to be and what they are. The painter wants to know what things seem to be, the practical man and the philosopher want to know what they are; but the philosopher's wish to know this is stronger than the practical man's, and is more troubled by knowledge as to the difficulties of answering the question.
  Among these surprising possibilities, doubt suggests that perhaps there is no table at all. Philosophy, if it cannot _answer_ so many questions as we could wish, has at least the power of _asking_ questions which increase the interest of the world, and show the strangeness and wonder lying just below the surface even in the commonest things of daily life.

1.01_-_Economy, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  By the words, _necessary of life_, I mean whatever, of all that man obtains by his own exertions, has been from the first, or from long use has become, so important to human life that few, if any, whether from savageness, or poverty, or Philosophy, ever attempt to do without it.
  We know not much about them. It is remarkable that _we_ know so much of them as we do. The same is true of the more modern reformers and benefactors of their race. None can be an impartial or wise observer of human life but from the vantage ground of what we should call voluntary poverty. Of a life of luxury the fruit is luxury, whether in agriculture, or commerce, or literature, or art. There are nowadays professors of Philosophy, but not philosophers. Yet it is admirable to profess because it was once admirable to live. To be a philosopher is not merely to have subtle thoughts, nor even to found a school, but so to love wisdom as to live according to its dictates, a life of simplicity, independence, magnanimity, and trust. It is to solve some of the problems of life, not only theoretically, but practically. The success of great scholars and thinkers is commonly a courtier-like success, not kingly, not manly. They make shift to live merely by conformity, practically as their fathers did, and are in no sense the progenitors of a nobler race of men. But why do men degenerate ever?
  What makes families run out? What is the nature of the luxury which enervates and destroys nations? Are we sure that there is none of it in our own lives? The philosopher is in advance of his age even in the outward form of his life. He is not fed, sheltered, clothed, warmed, like his contemporaries. How can a man be a philosopher and not maintain his vital heat by better methods than other men?
  Which would have advanced the most at the end of a month,the boy who had made his own jackknife from the ore which he had dug and smelted, reading as much as would be necessary for this,or the boy who had attended the lectures on metallurgy at the Institute in the mean while, and had received a Rodgers penknife from his father? Which would be most likely to cut his fingers?... To my astonishment I was informed on leaving college that I had studied navigation!why, if I had taken one turn down the harbor I should have known more about it. Even the _poor_ student studies and is taught only _political_ economy, while that economy of living which is synonymous with Philosophy is not even sincerely professed in our colleges. The consequence is, that while he is reading Adam Smith, Ricardo, and Say, he runs his father in debt irretrievably.
  It appears from the above estimate, that my food alone cost me in money about twenty-seven cents a week. It was, for nearly two years after this, rye and Indian meal without yeast, potatoes, rice, a very little salt pork, molasses, and salt, and my drink water. It was fit that I should live on rice, mainly, who loved so well the Philosophy of India.
  I am far from supposing that my case is a peculiar one; no doubt many of my readers would make a similar defence. At doing something,I will not engage that my neighbors shall pronounce it good,I do not hesitate to say that I should be a capital fellow to hire; but what that is, it is for my employer to find out. What _good_ I do, in the common sense of that word, must be aside from my main path, and for the most part wholly unintended. Men say, practically, Begin where you are and such as you are, without aiming mainly to become of more worth, and with kindness aforethought go about doing good. If I were to preach at all in this strain, I should say rather, Set about being good. As if the sun should stop when he had kindled his fires up to the splendor of a moon or a star of the sixth magnitude, and go about like a Robin
  Goodfellow, peeping in at every cottage window, inspiring lunatics, and tainting meats, and making darkness visible, instead of steadily increasing his genial heat and beneficence till he is of such brightness that no mortal can look him in the face, and then, and in the mean while too, going about the world in his own orbit, doing it good, or rather, as a truer Philosophy has discovered, the world going about him getting good. When Phaeton, wishing to prove his heavenly birth by his beneficence, had the suns chariot but one day, and drove out of the beaten track, he burned several blocks of houses in the lower streets of heaven, and scorched the surface of the earth, and dried up every spring, and made the great desert of Sahara, till at length Jupiter hurled him headlong to the earth with a thunderbolt, and the sun, through grief at his death, did not shine for a year.

1.01_-_Foreward, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  The tradition of a mystic element in the Veda as a source of
  Indian civilisation, its religion, its Philosophy, its culture is more
  in consonance with historical fact than the European scouting of
  manners and habits through the development of intellect and
  reason, art, Philosophy and science and a clearer and sounder,
  more matter-of-fact intelligence. The ancient idea about the Veda
  Pythagoras and Plato were to some extent mystics themselves or
  drew many of their ideas from the mystics. In India Philosophy
  grew out of the seeking of the mystics and retained and developed their spiritual aims and kept something of their methods in

1.01_-_Fundamental_Considerations, #The Ever-Present Origin, #Jean Gebser, #Integral
  subject class:Philosophy
  author class:Jean Gebser

1.01_-_Historical_Survey, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  The word " Qabalah " is derived from a Hebrew root
  Vap (QBL) meaning "to receive". The legend is that this Philosophy is a knowledge of things first taught by the
  Demiurgos to a select company of spiritual intelligences of a lofty rank who, after the Fall, communicated its divine injunctions to Mankind- who, in reality, were themselves in incarnation. It is also denominated the
  To come down to more historic ground, the Qabalah is the Jewish mystical teaching concerning the initiated inter- pretation of the Hebrew scriptures. It is a system of spiritual Philosophy or theosophy, using this word in its original implications of 0eo? 2 o$ia, which has not only exercised for centuries an influence on the intellectual development of so shrewd and clear-thinking a people as the Jews, but has attracted the attention of many renowned
   theological and philosophical thinkers, particularly in the sixteenth and seventeenth centuries. Among those devoted to the study of its theorems were Raymond Lully, the scholastic metaphysician and alchemist ; John Reuchlin, who revived Oriental Philosophy in Europe ; John Baptist von Helmont, the physician and chemist who discovered hydrogen ; Baruch Spinoza, the excommunicated " God- intoxicated " Jewish philosopher ; and Dr. Henry More, the famous Cambridge Platonist. These men, to name but a few among many who have been attracted to the
  Qabalistic ideology, after restlessly searching for a world- view which should disclose to them the true explanations of life, and show the real inner bond uniting all things, found the cravings of their minds at least partially satisfied by its psychological and philosophical system.
  This statement is altogether without foundation in fact, for a careful perusal of the books of the Old Testament, the Talmud, and other well-known Rabbinical records which have come down to us, indicate that there the early monumental bases of the Qabalah may be found.
  The Qabalistic doctrine admittedly is not explicit there, but analysis reveals it to be tacitly assumed, and the many cryptic remarks of several of the more important Rabbis can have no particle of meaning without the implication of a mystical Philosophy cherished and venerated in their hearts, and affecting the whole of their teaching.
  Numerals according to the Sepher Yetsirah ", Mr. Phineas
  Mordell argues that the Pythagorean Number Philosophy
  (the greatest enigma of all philosophical systems of anti- quity) is identical with that of the Sepher Yetsirah, and
   that its Philosophy apparently emanated from one of the
  Hebrew prophetic schools. Mordell finally hazards the opinion that the Sepher Yetsirah represents the genuine fragments of Philolaus, who was the first to publish the
  Pythagorean Philosophy, and that Philolaus seems to correspond in very curious ways to Joseph ben Uziel who wrote down the Sepher Yetsirah. If the latter theory can be maintained, then we may claim for the Sepher Yetsirah a pre-Talmudic origin - probably the second century prior to the Christian era.
  Two of his students were Rabbi Azariel and Rabbi Ezra.
  The former was the author of a classic philosophical work entitled The Commentary on the Ten Sephiros, an excellent and most lucid exposition of Qabalistic Philosophy and considered an authoritative work by those who know it.
  These were succeeded by Nachmanides, born in 1195 a.d..
  The Philosophy underwent a further elaboration and exposition in the hands of R. Isaac Nasir and Jacob ben
  Sheshet in the twelfth century, the latter composing a treatise in rhymed prose and a series of eight essays dealing with the doctrines of the Infinite ( En Soph), Reincarnation
  A contemporary School believed that Judaism of that day, taken from an exclusively philosophical standpoint, did not show the "right way to the Sanctuary", and endeavoured to combine Philosophy and Qabalah, illustrating their various theorems by mathematical forms.
  About 1240 a.d. was born Abraham Abulafia, who became a celebrated figure - bringing, however, a great deal of dis- repute to the name of this theosophy. He studied philo- logy* medicine, and Philosophy, as well as those few books on the Qabalah which were available at the time. He soon perceived that the Pythagorean Number Philosophy was identical with that expounded in the Sepher Yetsirah, and later, becoming dissatisfied with academic research, he turned towards that aspect of Qabalah termed nbsp n'ova or the Practical Qabalah, which, to-day, we term
  Magick. Unfortunately, the Qabalists in the public eye at that time were not acquainted with the developed specialized technique that is now available, derived as it is from the Collegii ad Spiritum Sanctum. The result was that
  God, the doctrine of Emanations, the evolution of the
  Universe, the Soul and its transmigrations, and its final return to the Source of All. The new era in the history of the Qabalah created by the appearance of this storehouse of legend, Philosophy, and anecdote, has continued right down to the present day. Yet nearly every writer who has since espoused the doctrines of the Qabalah has made the
  Zohar his principal textbook, and its exponents have applied themselves assiduously to commentaries, epitomes, and translations - missing, however, with only a few exceptions, the real underlying possibilities of the Qabalistic
   important thinkers before the seventeenth century, whose speculations have affected in various ways the progress of
  Qabalistic research. The first-named (an Aristotelean) made a really noble attempt to reconcile Qabalah with the academic Philosophy of his day, and wrote a treatise which is an excellent compendium of the Qabalah.
  There are several Qabalists of varying degrees of impor- tance in the intervening period of post-Zoharic history.
  Russia, Poland, and Lithuania gave refuge to numbers of them. None of these have expounded publicly that par- ticular portion of the Philosophy to which this present
   principles of the Qabalah, devoid of the theological accre- tions and hysterical superstitions which were deposited on this venerable arcane Philosophy during the Middle Ages.
  W. Wynn Westcott, who translated the Sepher Yetsirah into English and wrote An Introduction to the Study of the
  Kaballah ; S. L. McGregor Mathers, the translator of por- tions of the Zohar and The Sacred Magic of Abramelin the
  Mage ; Madame Blavatsky, that lion-hearted woman who brought Eastern esoteric Philosophy to the attention of western students ; Arthur Edward Waite, who made available expository summaries of various of the Qabalistic works ; and the poet Aleister Crowley to whose Liber 777 and Sepher Sephiroth, among many other fine philosophic writings, I am in no little degree indebted - all these have provided a wealth of vital information which could be utilized for the construction of a philosophical alphabet.

1.01_-_MAXIMS_AND_MISSILES, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  author class:Friedrich Nietzsche
  subject class:Philosophy

1.01_-_Our_Demand_and_Need_from_the_Gita, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  HE WORLD abounds with scriptures sacred and profane, with revelations and half-revelations, with religions and philosophies, sects and schools and systems. To these the many minds of a half-ripe knowledge or no knowledge at all attach themselves with exclusiveness and passion and will have it that this or the other book is alone the eternal Word of
  God and all others are either impostures or at best imperfectly inspired, that this or that Philosophy is the last word of the reasoning intellect and other systems are either errors or saved only by such partial truth in them as links them to the one true philosophical cult. Even the discoveries of physical Science have been elevated into a creed and in its name religion and spirituality banned as ignorance and superstition, Philosophy as frippery and moonshine. And to these bigoted exclusions and vain wranglings even the wise have often lent themselves, misled by some spirit of darkness that has mingled with their light and overshadowed it with some cloud of intellectual egoism or spiritual pride. Mankind seems now indeed inclined to grow a little modester and wiser; we no longer slay our fellows in the name of God's truth or because they have minds differently trained or differently constituted from ours; we are less ready to curse and revile our neighbour because he is wicked or presumptuous enough to differ from us in opinion; we are ready even to admit that Truth is everywhere and cannot be our sole monopoly; we are beginning to look at other religions and philosophies for the truth and help they contain and no longer merely in order to damn them as false or criticise what we conceive to be their errors. But we are still apt to declare that our truth gives us the supreme knowledge which other religions or philosophies
  It may therefore be useful in approaching an ancient Scripture, such as the Veda, Upanishads or Gita, to indicate precisely the spirit in which we approach it and what exactly we think we may derive from it that is of value to humanity and its future. First of all, there is undoubtedly a Truth one and eternal which we are seeking, from which all other truth derives, by the light of which all other truth finds its right place, explanation and relation to the scheme of knowledge. But precisely for that reason it cannot be shut up in a single trenchant formula, it is not likely to be found in its entirety or in all its bearings in any single Philosophy or scripture or uttered altogether and for ever by any one teacher, thinker, prophet or Avatar. Nor has it been wholly found by us if our view of it necessitates the intolerant exclusion of the truth underlying other systems; for when we reject passionately, we mean simply that we cannot appreciate and explain. Secondly, this Truth, though it is one and eternal, expresses itself in Time and through the mind of man; therefore every Scripture must necessarily contain two elements, one temporary, perishable, belonging to the ideas of the period and country in which it was produced, the other eternal and imperishable and applicable in all ages and countries. Moreover, in the statement of the Truth the actual form given to it, the system and arrangement, the metaphysical and intellectual mould, the precise expression used must be largely subject to the mutations of Time and cease to have the same force; for the human intellect modifies itself always; continually dividing and putting together it is obliged to shift its divisions continually and to rearrange its syntheses; it is always leaving old expression and symbol for new or, if it uses the old, it so changes its connotation or at least
  That it is not possible, is shown by the divergence of the original commentaries which have been and are still being written upon it; for they all agree in each disagreeing with all the others, each finds in the Gita its own system of metaphysics and trend of religious thought. Nor will even the most painstaking and disinterested scholarship and the most luminous theories of the historical development of Indian Philosophy save us from inevitable error. But what we can do with profit is to seek in the
  Gita for the actual living truths it contains, apart from their metaphysical form, to extract from it what can help us or the world at large and to put it in the most natural and vital form and expression we can find that will be suitable to the mentality and helpful to the spiritual needs of our present-day humanity.
  Our object, then, in studying the Gita will not be a scholastic or academical scrutiny of its thought, nor to place its Philosophy in the history of metaphysical speculation, nor shall we deal with it in the manner of the analytical dialectician. We approach it for help and light and our aim must be to distinguish its essential and living message, that in it on which humanity has to seize for its perfection and its highest spiritual welfare.

1.01_-_Prayer, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
  next chapter: 1.02 - The Philosophy of Ishvara

1.01_-_SAMADHI_PADA, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
  understand what the PuruSa, the Self, is, and what are the
  qualities. According to Yoga Philosophy the whole of nature
  consists of three qualities; one is called Tamas, another Rajas
  Savitarka. The words require explanation. 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
  fulfilled; whatever It wants It will be able to do. According to
  the Sankhya Philosophy there is no God. It says that there
  cannot be any God of this universe, because if there were He
  We must again remember that this Patanjali Yoga Philosophy
  is based upon that of the Sankhyas, only that in the latter there
  Pranayama. Patanjali, the father of the Yoga Philosophy,
  does not give many particular directions about Pranayama,
  religion which deals with the world side of nature can be so
  widely accpeted, while the other part, the Philosophy, or the
  Psychology, which deals with the inner nature of man, is so

1.01_-_THAT_ARE_THOU, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  author class:Aldous Huxley
  subject class:Philosophy
  IN STUDYING the Perennial Philosophy we can begin either at the bottom, with practice and morality; or at the top, with a consideration of metaphysical truths; or, finally, in the middle, at the focal point where mind and matter, action and thought have their meeting place in human psychology.
  It is through this central door, and just because it is central, that we shall make our entry into the subject matter of this book. The psychology of the Perennial Philosophy has its source in metaphysics and issues logically in a characteristic way of life and system of ethics. Starting from this midpoint of doctrine, it is easy for the mind to move in either direction.
  In the present section we shall confine our attention to but a single feature of this traditional psychologythe most important, the most emphatically insisted upon by all exponents of the Perennial Philosophy and, we may add, the least psychological. For the doctrine that is to be illustrated in this section belongs to autology rather than psychologyto the science, not of the personal ego, but of that eternal Self in the depth of particular, individualized selves, and identical with, or at least akin to, the divine Ground. Based upon the direct experience of those who have fulfilled the necessary conditions of such knowledge, this teaching is expressed most succinctly in the Sanskrit formula, tat tvam asi (That art thou); the Atman, or immanent eternal Self, is one with Brahman, the Absolute Principle of all existence; and the last end of every human being is to discover the fact for himself, to find out Who he really is.
  Only the transcendent, the completely other, can be immanent without being modified by the becoming of that in which it dwells. The Perennial Philosophy teaches that it is desirable and indeed necessary to know the spiritual Ground of things, not only within the soul, but also outside in the world and, beyond world and soul, in its transcendent othernessin heaven.
  It is from the more or less obscure intuition of the oneness that is the ground and principle of all multiplicity that Philosophy takes its source. And not alone Philosophy, but natural science as well. All science, in Meyersons phrase, is the reduction of multiplicities to identities. Divining the One within and beyond the many, we find an intrinsic plausibility in any explanation of the diverse in terms of a single principle.
  The Philosophy of the Upanishads reappears, developed and enriched, in the Bhagavad-Gita and was finally systematized, in the ninth century of our era, by Shankara. Shankaras teaching (simultaneously theoretical and practical, as is that of all true exponents of the Perennial Philosophy) is summarized in his versified treatise, Viveka-Chudarnani (The Crest-Jewel of Wisdom). All the following passages are taken from this conveniently brief and untechnical work.
  Liberation cannot be achieved except by the perception of the identity of the individual spirit with the universal Spirit. It can be achieved neither by Yoga (physical training), nor by Sankhya (speculative Philosophy), nor by the practice of religious ceremonies, nor by mere learning.
  In the Taoist formulations of the Perennial Philosophy there is an insistence, no less forcible than in the Upanishads, the Gita and the writings of Shankara, upon the universal immanence of the transcendent spiritual Ground of all existence. What follows is an extract from one of the great classics of Taoist literature, the Book of Chuang Tzu, most of which seems to have been written around the turn of the fourth and third centuries B. C.
  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 authentic 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.
  Here it may be remarked that the cult of unity on the political level is only an idolatrous ersatz for the genuine religion of unity on the personal and spiritual levels. Totalitarian regimes justify their existence by means of a Philosophy of political monism, according to which the state is God on earth, unification under the heel of the divine state is salvation, and all means to such unification, however intrinsically wicked, are right and may be used without scruple. This political monism leads in practice to excessive privilege and power for the few and oppression for the many, to discontent at home and war abroad. But excessive privilege and power are standing temptations to pride, greed, vanity and cruelty; oppression results in fear and envy; war breeds hatred, misery and despair. All such negative emotions are fatal to the spiritual life. Only the pure in heart and poor in spirit can come to the unitive knowledge of God. Hence, the attempt to impose more unity upon societies than their individual members are ready for makes it psychologically almost impossible for those individuals to realize their unity with the divine Ground and with one another.
  Philo was the exponent of the Hellenistic Mystery Religion which grew up, as Professor Goodenough has shown, among the Jews of the Dispersion, between about 200 B. C. and 100 A. D. Reinterpreting the Pentateuch in terms of a metaphysical system derived from Platonism, Neo-Pythagoreanism and Stoicism, Philo transformed the wholly transcendental and almost anthropomorphically personal God of the Old Testament into the immanent-transcendent Absolute Mind of the Perennial Philosophy. But even from the orthodox scribes and Pharisees of that momentous century which witnessed, along with the dissemination of Philos doctrines, the first beginnings of Christianity and the destruction of the Temple at Jerusalem, even from the guardians of the Law we hear significantly mystical utterances. Hillel, the great rabbi whose teachings on humility and the love of God and man read like an earlier, cruder version of some of the Gospel sermons, is reported to have spoken these words to an assemblage in the courts of the Temple. If I am here, (it is Jehovah who is speaking through the mouth of his prophet) everyone is here. If I am not here, no one is here.
  Crude formulations of some of the doctrines of the Perennial Philosophy are to be found in the thought-systems of the uncivilized and so-called primitive peoples of the world. Among the Maoris, for example, every human being is regarded as a compound of four elementsa divine eternal principle, known as the toiora; an ego, which disappears at death; a ghost-shadow, or psyche, which survives death; and finally a body. Among the Oglala Indians the divine element is called the sican, and this is regarded as identical with the ton, or divine essence of the world. Other elements of the self are the nagi, or personality, and niya, or vital soul. After death the sican is reunited with the divine Ground of all things, the nagi survives in the ghost world of psychic phenomena and the niya disappears into the material universe.
  In regard to no twentieth-century primitive society can we rule out the possibility of influence by, or borrowing from, some higher culture. Consequently, we have no right to argue from the present to the past. Because many contemporary savages have an esoteric Philosophy that is monotheistic with a monotheism that is sometimes of the That art thou variety, we are not entitled to infer offhand that neolithic or palaeolithic men held similar views.
  The lack of a suitable vocabulary and an adequate frame of reference, and the absence of any strong and sustained desire to invent these necessary instruments of thoughthere are two sufficient reasons why so many of the almost endless potentialities of the human mind remained for so long unactualized. Another and, on its own level, equally cogent reason is this: much of the worlds most original and fruitful thinking is done by people of poor physique and of a thoroughly unpractical turn of mind. Because this is so, and because the value of pure thought, whether analytical or integral, has everywhere been more or less clearly recognized, provision was and still is made by every civilized society for giving thinkers a measure of protection from the ordinary strains and stresses of social life. The hermitage, the monastery, the college, the academy and the research laboratory; the begging bowl, the endowment, patronage and the grant of taxpayers moneysuch are the principal devices that have been used by actives to conserve that rare bird, the religious, philosophical, artistic or scientific contemplative. In many primitive societies conditions are hard and there is no surplus wealth. The born contemplative has to face the struggle for existence and social predominance without protection. The result, in most cases, is that he either dies young or is too desperately busy merely keeping alive to be able to devote his attention to anything else. When this happens the prevailing Philosophy will be that of the hardy, extraverted man of action.
  All this sheds some lightdim, it is true, and merely inferentialon the problem of the perennialness of the Perennial Philosophy. In India the scriptures were regarded, not as revelations made at some given moment of history, but as eternal gospels, existent from everlasting to everlasting, inasmuch as coeval with man, or for that matter with any other kind of corporeal or incorporeal being possessed of reason. A similar point of view is expressed by Aristotle, who regards the fundamental truths of religion as everlasting and indestructible. There have been ascents and falls, periods (literally roads around or cycles) of progress and regress; but the great fact of God as the First Mover of a universe which partakes of His divinity has always been recognized. In the light of what we know about prehistoric man (and what we know amounts to nothing more than a few chipped stones, some paintings, drawings and sculptures) and of what we may legitimately infer from other, better documented fields of knowledge, what are we to think of these traditional doctrines? My own view is that they may be true. We know that born contemplatives in the realm both of analytic and of integral thought have turned up in fair numbers and at frequent intervals during recorded history. There is therefore every reason to suppose that they turned up before history was recorded. That many of these people died young or were unable to exercise their talents is certain. But a few of them must have survived. In this context it is highly significant that, among many contemporary primitives, two thought-patterns are foundan exoteric pattern for the unphilosophic many and an esoteric pattern (often monotheistic, with a belief in a God not merely of power, but of goodness and wisdom) for the initiated few. There is no reason to suppose that circumstances were any harder for prehistoric men than they are for many contemporary savages. But if an esoteric monotheism of the kind that seems to come natural to the born thinker is possible in modern savage societies, the majority of whose members accept the sort of polytheistic Philosophy that seems to come natural to men of action, a similar esoteric doctrine might have been current in prehistoric societies. True, the modern esoteric doctrines may have been derived from higher cultures. But the significant fact remains that, if so derived, they yet had a meaning for certain members of the primitive society and were considered valuable enough to be carefully preserved. We have seen that many thoughts are unthinkable apart from an appropriate vocabulary and frame of reference. But the fundamental ideas of the Perennial Philosophy can be formulated in a very simple vocabulary, and the experiences to which the ideas refer can and indeed must be had immediately and apart from any vocabulary whatsoever. Strange openings and theophanies are granted to quite small children, who are often profoundly and permanently affected by these experiences. We have no reason to suppose that what happens now to persons with small vocabularies did not happen in remote antiquity. In the modern world (as Vaughan and Traherne and Wordsworth, among others, have told us) the child tends to grow out of his direct awareness of the one Ground of things; for the habit of analytical thought is fatal to the intuitions of integral thinking, whether on the psychic or the spiritual level. Psychic preoccupations may be and often are a major obstacle in the way of genuine spirituality. In primitive societies now (and, presumably, in the remote past) there is much preoccupation with, and a widespread talent for, psychic thinking. But a few people may have worked their way through psychic into genuinely spiritual experiencejust as, even in modern industrialized societies, a few people work their way out of the prevailing preoccupation with matter and through the prevailing habits of analytical thought into the direct experience of the spiritual Ground of things.

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.

1.01_-_The_Ideal_of_the_Karmayogin, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  The task we set before ourselves is not mechanical but moral and spiritual. We aim not at the alteration of a form of government but at the building up of a nation. Of that task politics is a part, but only a part. We shall devote ourselves not to politics alone, nor to social questions alone, nor to theology or Philosophy or literature or science by themselves, but we include all these in one entity which we believe to be all-important, the dharma, the national religion which we also believe to be universal. There is a mighty law of life, a great principle of human evolution, a body of spiritual knowledge and experience of which India has always been destined to be guardian, exemplar and missionary. This is the sanatana dharma, the eternal religion. Under the stress of alien impacts she has largely lost hold not of the structure of that dharma, but of its living reality.
  We must know our past and recover it for the purposes of our future. Our business is to realise ourselves first and to mould everything to the law of India's eternal life and nature. It will therefore be the object of the Karmayogin to read the heart of our religion, our society, our Philosophy, politics, literature, art, jurisprudence, science, thought, everything that was and is ours, so that we may be able to say to ourselves and our nation, 'This is our dharma.' We shall review European civilisation entirely from the standpoint of Indian thought and knowledge and seek to throw off from us the dominating stamp of the Occident; what we have to take from the West we shall take as Indians.

1.01_-_The_Three_Metamorphoses, #Thus Spoke Zarathustra, #Friedrich Nietzsche, #Philosophy
  translator:Thomas Common, #Isha Upanishad, #Sri Aurobindo, #Integral Yoga
  Upanishads with regard to the Self, although not expressly mentioned or alluded to in
  our text, because they are indispensable to an understanding of the complete Philosophy
  of these Scriptures and to the relations of the thought which is developed in the Isha.

1.02.9_-_Conclusion_and_Summary, #Isha Upanishad, #Sri Aurobindo, #Integral Yoga
  existence. This thought has never entirely passed out of Indian
  Philosophy, but has become secondary and a side admission not
  strong enough to qualify seriously the increasing assertion of the

1.02_-_Karmayoga, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  There have been others in the past which have powerfully influenced the national mind and there is no reason why there should not be a yet more perfect synthesis in the future. It is such a synthesis, embracing all life and action in its scope, that the teachings of Sri Ramakrishna and Vivekananda have been preparing. What is dimly beginning now is a repetition on a wider stage of what happened once before in India, more rapidly but to smaller issues, when the Buddha lived and taught his Philosophy and ethics to the Aryan nations. Then as now a mighty spirit, it matters not whether Avatar or Vibhuti, the full expression of God in man or a great outpouring of the divine energy, came down among men and brought into their daily life and practice the force and impulse of utter spirituality. And this time it is the full light and not a noble part, unlike Buddhism which, expressing Vedantic morality, yet ignored a fundamental reality of Vedanta and was therefore expelled from its prime seat and cradle. The material result was then what it will be now, a great political, moral and social revolution which made India

1.02_-_SADHANA_PADA, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
  becomes painful. It is all the result of their own past.
  According to the Philosophy of the Yogis all virtuous actions
  bring pleasure, and all vicious actions bring pain. Any man
  junction between this PuruSa and the mind. The PuruSa , you
  must remember, according to this Philosophy, is pure; it is
  when it is joined to nature, and by reflection, that it appears to
  The system of Yoga is built entirely on the Philosophy of the
  Sankhyas, as I told you in some of the previous lectures, and
  here again I will remind you of the cosmology of the Sankhya
  Philosophy. According to the Sankhyas, nature is both the
  material and efficient cause of this universe. In this nature
  the gross material outside the external universe. The claim
  of the Sankhya Philosophy is that beginning with the intellect,
  and coming down to a block of stone, all has come out of the
  grosser and grosser, until it becomes this universe. According
  to the Sankhya Philosophy, beyond the whole of this nature is
  the PuruSa, which is not material at all. PuruSa is not at all
  intelligence. But they are both indicating the same chain.
  Indian Philosophy, however, goes beyond both intelligence
  and matter, and finds a PuruSa, or Self, which is beyond all
  This is again Sankhya Philosophy. We have seen from this
  Philosophy that from the lowest form up to intelligence all is
  nature, but beyond nature are PuruSas (souls), and these have
  According to this Yoga Philosophy it is through ignorance that
  the Soul has been joined with nature and the idea is to get rid
  Do this either by work, or worship, or psychic control, or by
  Philosophy, by one, or more, or all of these - and be free. This
  is the whole of religion. Doctrines, or dogmas, or rituals, or

1.02_-_Self-Consecration, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  1:All Yoga is in its nature a new birth; it is a birth out of the ordinary, the mentalised material life of man into a higher spiritual consciousness and a greater and diviner being. No Yoga can be successfully undertaken and followed unless there is a strong awakening to the necessity of that larger spiritual existence. The soul that is called to this deep and vast change, may arrive in different ways to the initial departure. It may come to it by its own natural development which has been leading it unconsciously towards the awakening; it may reach it through the influence of a religion or the attraction of a Philosophy; it may approach it by a slow illumination or leap to it by a sudden touch or shock; it may be pushed or led to it by the pressure of outward circumstances or by an inward necessity, by a single word that breaks the seals of the mind or by long reflection, by the distant example of one who has trod the path or by contact and daily influence. According to the nature and the circumstances the call will come.

1.02_-_Taras_Tantra, #Tara - The Feminine Divine, #Bokar Rinpoche, #Buddhism
  knowledgeable in grammar and logic who would have
  studied all the mysteries in the sutras, the Philosophy
  of madhyamika, or the epistemology of abhidharma

1.02_-_The_7_Habits_An_Overview, #The 7 Habits of Highly Effective People, #Stephen Covey, #unset
  "Dad, don't worry about it. We don't always have to have this date." She paused and then added,
  "But you know why you don't like Star Wars? It's because you don't understand the Philosophy and training of a Jedi Knight."
  "Really? Let's go to Star Wars!"
  And we did. She sat next me and gave me the paradigm. I became her student, her learner. It was totally fascinating. I could begin to see out of a new paradigm the whole way a Jedi Knight's basic Philosophy in training is manifested in different circumstances.

1.02_-_The_Divine_Teacher, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  The teaching of the Gita must therefore be regarded not merely in the light of a general spiritual Philosophy or ethical doctrine, but as bearing upon a practical crisis in the application of ethics and spirituality to human life. For what that crisis stands, what is the significance of the battle of Kurukshetra and its effect on
  Arjuna's inner being, we have first to determine if we would

1.02_-_THE_NATURE_OF_THE_GROUND, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  author class:Aldous Huxley
  subject class:Philosophy
  To this the fully developed Perennial Philosophy has at all times and in all places given fundamentally the same answer. The divine Ground of all existence is a spiritual Absolute, ineffable in terms of discursive thought, but (in certain circumstances) susceptible of being directly experienced and realized by the human being. This Absolute is the God-without-form of Hindu and Christian mystical phraseology. The last end of man, the ultimate reason for human existence, is unitive knowledge of the divine Groundthe knowledge that can come only to those who are prepared to the to self and so make room, as it were, for God. Out of any given generation of men and women very few will achieve the final end of human existence; but the opportunity for coming to unitive knowledge will, in one way or another, continually be offered until all sentient beings realize Who in fact they are.
  Things are a great deal better when the transcendent, omnipotent personal God is regarded as also a loving Father. The sincere worship of such a God changes character as well as conduct, and does something to modify consciousness. But the complete transformation of consciousness, which is enlightenment, deliverance, salvation, comes only when God is thought of as the Perennial Philosophy affirms Him to beimmanent as well as transcendent, supra-personal as well as personaland when religious practices are adapted to this conception.
  Like St. Augustine, Eckhart was to some extent the victim of his own literary talents. Le style cest Ihomme. No doubt. But the converse is also partly true. Lhomme cest le style. Because we have a gift for writing in a certain way, we find ourselves, in some sort, becoming our way of writing. We mould ourselves in the likeness of our particular brand of eloquence. Eckhart was one of the inventors of German prose, and he was tempted by his new-found mastery of forceful expression to commit himself to extreme positionsto be doctrinally the image of his powerful and over-emphatic sentences. A statement like the foregoing would lead one to believe that he despised what the Vedantists call the lower knowledge of Brahman, not as the Absolute Ground of all things, but as the personal God. In reality he, like the Vedantists, accepts the lower knowledge as genuine knowledge and regards devotion to the personal God as the best preparation for the unitive knowledge of the Godhead. Another point to remember is that the attributeless Godhead of Vedanta, of Mahayana Buddhism, of Christian and Sufi mysticism is the Ground of all the qualities possessed by the personal God and the Incarnation. God is not good, I am good, says Eckhart in his violent and excessive way. What he really meant was, I am just humanly good; God is supereminently good; the Godhead is, and his isness (istigkeit, in Eckharts German) contains goodness, love, wisdom and all the rest in their essence and principle. In consequence, the Godhead is never, for the exponent of the Perennial Philosophy, the mere Absolute of academic metaphysics, but something more purely perfect, more reverently to be adored than even the personal God or his human incarnationa Being towards whom it is possible to feel the most intense devotion and in relation to whom it is necessary (if one is to come to that unitive knowledge which is mans final end) to practise a discipline more arduous and unremitting than any imposed by ecclesiastical authority.
  The extract which follows next is of great historical significance, since it was mainly through the Mystical Theology and the Divine Names of the fifth-century author who wrote under the name of Dionysius the Areopagite that mediaeval Christendom established contact with Neoplatonism and thus, at several removes, with the metaphysical thought and discipline of India. In the ninth century Scotus Erigena translated the two books into Latin and from that time forth their influence upon the philosophical speculations and the religious life of the West was wide, deep and beneficent. It was to the authority of the Areopagite that the Christian exponents of the Perennial Philosophy appealed, whenever they were menaced (and they were always being menaced) by those whose primary interest was in ritual, legalism and ecclesiastical organization. And because Dionysius was mistakenly identified with St. Pauls first Athenian convert, his authority was regarded as all but apostolic; therefore, according to the rules of the Catholic game, the appeal to it could not lightly be dismissed, even by those to whom the books meant less than nothing. In spite of their maddening eccentricity, the men and women who followed the Dionysian path had to be tolerated. And once left free to produce the fruits of the spirit, a number of them arrived at such a conspicuous degree of sanctity that it became impossible even for the heads of the Spanish Inquisition to condemn the tree from which such fruits had sprung.
  Whenever, for any reason, we wish to think of the world, not as it appears to common sense, but as a continuum, we find that our traditional syntax and vocabulary are quite inadequate. Mathematicians have therefore been compelled to invent radically new symbol-systems for this express purpose. But the divine Ground of all existence is not merely a continuum, it is also out of time, and different, not merely in degree, but in kind from the worlds to which traditional language and the languages of mathematics are adequate. Hence, in all expositions of the Perennial Philosophy, the frequency of paradox, of verbal extravagance, sometimes even of seeming blasphemy. Nobody has yet invented a Spiritual Calculus, in terms of which we may talk coherently about the divine Ground and of the world conceived as its manifestation. For the present, therefore, we must be patient with the linguistic eccentricities of those who are compelled to describe one order of experience in terms of a symbol-system, whose relevance is to the facts of another and quite different order.
  So far, then, as a fully adequate expression of the Perennial Philosophy is concerned, there exists a problem in semantics that is finally insoluble. The fact is one which must be steadily borne in mind by all who read its formulations. Only in this way shall we be able to understand even remotely what is being talked about. Consider, for example, those negative definitions of the transcendent and immanent Ground of being. In statements such as Eckharts, God is equated with nothing. And in a certain sense the equation is exact; for God is certainly no thing. In the phrase used by Scotus Erigena God is not a what; He is a That. In other words, the Ground can be denoted as being there, but not defined as having qualities. This means that discursive knowledge about the Ground is not merely, like all inferential knowledge, a thing at one remove, or even at several removes, from the reality of immediate acquaintance; it is and, because of the very nature of our language and our standard patterns of thought, it must be, paradoxical knowledge. Direct knowledge of the Ground cannot be had except by union, and union can be achieved only by the annihilation of the self-regarding ego, which is the barrier separating the thou from the That.

1.02_-_The_Necessity_of_Magick_for_All, #Magick Without Tears, #Aleister Crowley, #Philosophy
  We who accept the Law of Thelema, even should we concur in this doctrine theoretically, cannot admit that in practice the plan would work out; our aim is that our Nothing, ideally perfect as it is in itself, should enjoy itself through realizing itself in the fulfillment of all possibilities. All such phenomena or "point-events" are equally "illusion"; Nothing is always Nothing; but the projection of Nothing on this screen of the phenomenal does not only explain, but constitutes, the Universe. It is the only system which reconciles all the contradictions inherent in Thought, and in Experience; for in it "Reality" is "Illusion", "Free-will" is "Destiny", the "Self" is the "Not-Self"; and so for every puzzle of Philosophy.

1.02_-_The_Philosophy_of_Ishvara, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
  object:1.02 - The Philosophy of Ishvara
  author class:Swami Vivekananda
  THE Philosophy OF ISHVARA
  Who is Ishvara? Janmdyasya yatah "From whom is the birth, continuation, and dissolution of the universe," He is Ishvara "the Eternal, the Pure, the Ever-Free, the Almighty, the AllKnowing, the All-Merciful, the Teacher of all teachers"; and above all, Sa Ishvarah anirvachaniyapremasvarupah "He the Lord is, of His own nature, inexpressible Love." These certainly are the definitions of a Personal God. Are there then two Gods the "Not this, not this," the Sat-chit-nanda, the Existence-Knowledge-Bliss of the philosopher, and this God of Love of the Bhakta? No, it is the same Sat-chit-ananda who is also the God of Love, the impersonal and personal in one. It has always to be understood that the Personal God worshipped by the Bhakta is not separate or different from the Brahman. All is Brahman, the One without a second; only the Brahman, as unity or absolute, is too much of an abstraction to be loved and worshipped; so the Bhakta chooses the relative aspect of Brahman, that is, Ishvara, the Supreme Ruler. To use a simile: Brahman is as the clay or substance out of which an infinite variety of articles are fashioned. As clay, they are all one; but form or manifestation differentiates them. Before every one of them was made, they all existed potentially in the clay, and, of course, they are identical substantially; but when formed, and so long as the form remains, they are separate and different; the clay-mouse can never become a clay-elephant, because, as manifestations, form alone makes them what they are, though as unformed clay they are all one.

1.02_-_The_Pit, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  THE Philosophy of the Qabalah is essentially esoteric. Yet the practical methods of esoteric and secular investigations are essentially identical
  -continual and persistent experimentation, the endeavour to eliminate chance and error, and the effort to ascertain the constants and variables of the equations investigated.
  Formal academic Philosophy glorifies the intellect and thus makes research into what are, after all, incidentalsif we consider Philosophy as the supreme means of investigating the problems of life and the universe. The Qabalah makes the primary claim that the intellect contains within itself a principle of self-contradiction, and that, therefore, it is an unreliable instrument to use in the great Quest for
  Truth. Numerous academic philosophers have likewise arrived at a similar conclusion. Some of the greater of these have despaired of ever devising a suitable method of transcending this limitation, and became sceptics. Others, seeing simply the solution, have seized upon intuition, or to be more accurate, the intellectual concept of intuition, leaving us, however, with no methods of checking and verifying that intuition, which in consequence is so liable to degenerate into mere guesswork, coloured by personal inclination and abetted by gross wish-phantasm.
  Qabalists and all the various schools of Mystics generally begin from a still more absolute point of view, arguing that the whole controversy is a purely verbal one; for all such ontological propositions can, with a little ingenuity, be reduced to one form or another. There is in consequence of this observation in the realm of modern Philosophy what is
  There is, therefore, no possible escape from this bottomless pit of confusion save by the development of a faculty of mind which shall not be manifestly inadequate in any of these ways. 'We must employ means other than, and superior to, ratiocination. We thus approach the problem of the development of the Neschamali (Intuition), and it is here that the Qabalah differs in method and content from
  Secular Science and Academic Philosophy.
  Victorians so simple, objective, and intelligible-such as matter, energy, space, etc.-have completely failed to resist analysis. A few modern thinkers, seeing clearly the absolute debacle in which the old positivist science was bound to lead them, the breaking up of this icy expanse of frozen thought, determined at all costs to find a modus vivendi for
  Athena. This necessity was emphasized in the most surprising way by the result of the Michelson-Morley experiments, when Physics itself calmly and frankly offered a contradiction in terms. It was not the metaphysicians this time who were picking holes in a vacuum. It was the mathematicians and the physicists who found the ground completely cut away from under their feet. It was not enough to replace the geometry of Euclid by those of Riemann and Lobatchevsky and the mechanics of Newton by those of Einstein, so long as any of the axioms of the old thought and the definitions of its terms survived. They deliberately abandoned positivism and materialism for an indeterminate mysticism, creating a new mathematical Philosophy and a new logic, wherein infinite-or rather transfinite-ideas might be made commensurable with those of ordinary thought in the forlorn hope that all might live happily ever after. In short, to use a Qabalistic nomenclature, they found it incumbent upon themselves to adopt for inclusion of terms of Ruach (intellect) concepts which are proper only to Neschamah (the organ and faculty of direct spiritual apperception and intuition). This same process took place in Philosophy years earlier. Had the dialectic of Hegel been only. half understood, the major portion of philosophical speculation from the Schoolmen to
  Kant's perception of the Antinomies of Reason would have been thrown overboard.

1.02_-_THE_PROBLEM_OF_SOCRATES, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  author class:Friedrich Nietzsche
  subject class:Philosophy
  there were only two alternatives: either perish or else be absurdly
  rational. The moral bias of Greek Philosophy from Plato onward, is the
  outcome of a pathological condition, as is also its appreciation of

1.02_-_The_Three_European_Worlds, #The Ever-Present Origin, #Jean Gebser, #Integral
  subject class:Philosophy
  author class:Jean Gebser

1.02_-_The_Two_Negations_1_-_The_Materialist_Denial, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  16:If modern Materialism were simply an unintelligent acquiescence in the material life, the advance might be indefinitely delayed. But since its very soul is the search for Knowledge, it will be unable to cry a halt; as it reaches the barriers of senseknowledge and of the reasoning from sense-knowledge, its very rush will carry it beyond and the rapidity and sureness with which it has embraced the visible universe is only an earnest of the energy and success which we may hope to see repeated in the conquest of what lies beyond, once the stride is taken that crosses the barrier. We see already that advance in its obscure beginnings.
  17:Not only in the one final conception, but in the great line of its general results Knowledge, by whatever path it is followed, tends to become one. Nothing can be more remarkable and suggestive than the extent to which modern Science confirms in the domain of Matter the conceptions and even the very formulae of language which were arrived at, by a very different method, in the Vedanta, - the original Vedanta, not of the schools of metaphysical Philosophy, but of the Upanishads. And these, on the other hand, often reveal their full significance, their richer contents only when they are viewed in the new light shed by the discoveries of modern Science, - for instance, that Vedantic expression which describes things in the Cosmos as one seed arranged by the universal Energy in multitudinous forms.6 Significant, especially, is the drive of Science towards a Monism which is consistent with multiplicity, towards the Vedic idea of the one essence with its many becomings. Even if the dualistic appearance of Matter and Force be insisted on, it does not really stand in the way of this Monism. For it will be evident that essential Matter is a thing non-existent to the senses and only, like the Pradhana of the Sankhyas, a conceptual form of substance; and in fact the point is increasingly reached where only an arbitrary distinction in thought divides form of substance from form of energy.
  18:Matter expresses itself eventually as a formulation of some unknown Force. Life, too, that yet unfathomed mystery, begins to reveal itself as an obscure energy of sensibility imprisoned in its material formulation; and when the dividing ignorance is cured which gives us the sense of a gulf between Life and Matter, it is difficult to suppose that Mind, Life and Matter will be found to be anything else than one Energy triply formulated, the triple world of the Vedic seers. Nor will the conception then be able to endure of a brute material Force as the mother of Mind. The Energy that creates the world can be nothing else than a Will, and Will is only consciousness applying itself to a work and a result.

1.02_-_Where_I_Lived,_and_What_I_Lived_For, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  Let us spend one day as deliberately as Nature, and not be thrown off the track by every nutshell and mosquitos wing that falls on the rails. Let us rise early and fast, or break fast, gently and without perturbation; let company come and let company go, let the bells ring and the children cry,determined to make a day of it. Why should we knock under and go with the stream? Let us not be upset and overwhelmed in that terrible rapid and whirlpool called a dinner, situated in the meridian shallows. Weather this danger and you are safe, for the rest of the way is down hill. With unrelaxed nerves, with morning vigor, sail by it, looking another way, tied to the mast like Ulysses. If the engine whistles, let it whistle till it is hoarse for its pains. If the bell rings, why should we run? We will consider what kind of music they are like. Let us settle ourselves, and work and wedge our feet downward through the mud and slush of opinion, and prejudice, and tradition, and delusion, and appearance, that alluvion which covers the globe, through
  Paris and London, through New York and Boston and Concord, through church and state, through poetry and Philosophy and religion, till we come to a hard bottom and rocks in place, which we can call _reality_, and say, This is, and no mistake; and then begin, having a _point dappui_, below freshet and frost and fire, a place where you might found a wall or a state, or set a lamp-post safely, or perhaps a gauge, not a Nilometer, but a Realometer, that future ages might know how deep a freshet of shams and appearances had gathered from time to time. If you stand right fronting and face to face to a fact, you will see the sun glimmer on both its surfaces, as if it were a cimeter, and feel its sweet edge dividing you through the heart and marrow, and so you will happily conclude your mortal career. Be it life or death, we crave only reality. If we are really dying, let us hear the rattle in our throats and feel cold in the extremities; if we are alive, let us go about our business.

1.03_-_PERSONALITY,_SANCTITY,_DIVINE_INCARNATION, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  author class:Aldous Huxley
  subject class:Philosophy
  The word personality is derived from the Latin, and its upper partials are in the highest degree respectable. For some odd philological reason, the Saxon equivalent of personality is hardly ever used. Which is a pity. For if it were usedused as currently as belch is used for eructationwould people make such a reverential fuss about the thing connoted as certain English-speaking philosophers, moralists and theologians have recently done? Personality, we are constantly being assured, is the highest form of reality, with which we are acquainted. But surely people would think twice about making or accepting this affirmation if, instead of personality, the word employed had been its Teutonic synonym, selfness. For selfness, though it means precisely the same, carries none of the high-class overtones that go with personality. On the contrary, its primary meaning comes to us embedded, as it were, in discords, like the note of a cracked bell. For, as all exponents of the Perennial Philosophy have constantly insisted, mans obsessive consciousness of, and insistence on being, a separate self is the final and most formidable obstacle to the unitive knowledge of God. To be a self is, for them, the original sin, and to the to self, in feeling, will and intellect, is the final and all-inclusive virtue. It is the memory of these utterances that calls up the unfavourable overtones with which the word selfness is associated. The all too favourable overtones of personality are evoked in part by its intrinsically solemn Latinity, but also by reminiscences of what has been said about the persons of the Trinity. But the persons of the Trinity have nothing in common with the flesh-and-blood persons of our everyday acquaintancenothing, that is to say, except that indwelling Spirit, with which we ought and are intended to identify ourselves, but which most of us prefer to ignore in favour of our separate selfness. That this God-eclipsing and anti-spiritual selfness, should have been given the same name as is applied to the God who is a Spirit, is, to say the least of it, unfortunate. Like all such mistakes it is probably, in some obscure and subconscious way, voluntary and purposeful. We love our selfness; we want to be justified in our love; therefore we christen it with the same name as is applied by theologians to Father, Son and Holy Spirit.
  What is the nature of this stinking lump of selfness or personality, which has to be so passionately repented of and so completely died to, before there can be any true knowing of God in purity of spirit? The most meagre and non-committal hypodiesis is that of Hume. Mankind, he says, are nothing but a bundle or collection of different perceptions, which succeed each other with an inconceivable rapidity and are in a perpetual flux and movement. An almost identical answer is given by the Buddhists, whose doctrine of anatta is the denial of any permanent soul, existing behind the flux of experience and the various psycho-physical skandhas (closely corresponding to Humes bundles), which constitute the more enduring elements of personality. Hume and the Buddhists give a sufficiently realistic description of selfness in action; but they fail to explain how or why the bundles ever became bundles. Did their constituent atoms of experience come together of their own accord? And, if so, why, or by what means, and within what kind of a non-spatial universe? To give a plausible answer to these questions in terms of anatta is so difficult that we are forced to abandon the doctrine in favour of the notion that, behind the flux and within the bundles, there exists some kind of permanent soul, by which experience is organized and which in turn makes use of that organized experience to become a particular and unique personality. This is the view of the orthodox Hinduism, from which Buddhist thought parted company, and of almost all European thought from before the time of Aristotle to the present day. But whereas most contemporary thinkers make an attempt to describe human nature in terms of a dichotomy of interacting psyche and physique, or an inseparable wholeness of these two elements within particular embothed selves, all the exponents of the Perennial Philosophy make, in one form or another, the affirmation that man is a kind of trinity composed of body, psyche and spirit. Selfness or personality is a product of the first two elements. The third element (that quidquid increatum et increabile, as Eckhart called it) is akin to, or even identical with, the divine Spirit that is the Ground of all being. Mans final end, the purpose of his existence, is to love, know and be united with the immanent and transcendent Godhead. And this identification of self with spiritual not-self can be achieved only by dying to selfness and living to spirit.
  We have seen that, in critical emergencies, solthers specifically trained to cope with that kind of thing tend to forget the inborn and acquired idiosyncrasies with which they normally identify their being and, transcending selfness, to behave in the same, one-pointed, better-than-personal way. What is true of solthers is also true of saints, but with this important differencethat the aim of spiritual training is to make people become selfless in every circumstance of life, while the aim of military training is to make them selfless only in certain very special circumstances and in relation to only certain classes of human beings. This could not be otherwise; for all that we are and will and do depends, in the last analysis, upon what we believe the Nature of Things to be. The Philosophy that rationalizes power politics and justifies war and military training is always (whatever the official religion of the politicians and war makers) some wildly unrealistic doctrine of national, racial or ideological idolatry, having, as its inevitable corollaries, the notions of Herrenvolk and the lesser breeds without the Law.
  The doctrine that God can be incarnated in human form is found in most of the principal historic expositions of the Perennial Philosophyin Hinduism, in Mahayana Buddhism, in Christianity and in the Mohammedanism of the Sufis, by whom the Prophet was equated with the eternal Logos.
  What we do depends in large measure upon what we think, and if what we do is evil, there is good empirical reason for supposing that our thought patterns are inadequate to material. mental or spiritual reality. Because Christians believed that there had been only one Avatar, Christian history has been disgraced by more and bloother crusades, interdenominational wars, persecutions and proselytizing imperialism than has the history of Hinduism and Buddhism. Absurd and idolatrous doctrines, affirming the quasi-divine nature of sovereign states and their rulers, have led oriental, no less than Western, peoples into innumerable political wars; but because they have not believed in an exclusive revelation at one sole instant of time, or in the quasi-divinity of an ecclesiastical organization, oriental peoples have kept remarkably clear of the mass murder for religions sake, which has been so dreadfully frequent in Christendom. And while, in this important respect, the level of public morality has been lower in the West than in the East, the levels of exceptional sanctity and of ordinary individual morality have not, so far as one can judge from the available evidence, been any higher. If the tree is indeed known by its fruits, Christianitys departure from the norm of the Perennial Philosophy would seem to be philosophically unjustifiable.
  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 methator to the methatrix to the methator. 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.
  Can the many fantastic and mutually incompatible theories of expiation and atonement, which have been grafted onto the Christian doctrine of divine incarnation, be regarded as indispensable elements in a sane theology? I find it difficult to imagine how anyone who has looked into a history of these notions, as expounded, for example, by the author of the Epistle to the Hebrews, by Athanasius and Augustine, by Anselm and Luther, by Calvin and Grotius, can plausibly answer this question in the affirmative. In the present context, it will be enough to call attention to one of the bitterest of all the bitter ironies of history. For the Christ of the Gospels, lawyers seemed further from the Kingdom of Heaven, more hopelessly impervious to Reality, than almost any other class of human beings except the rich. But Christian theology, especially that of the Western churches, was the product of minds imbued with Jewish and Roman legalism. In all too many instances the immediate insights of the Avatar and the theocentric saint were rationalized into a system, not by philosophers, but by speculative barristers and metaphysical jurists. Why should what Abbot John Chapman calls the problem of reconciling (not merely uniting) Mysticism and Christianity be so extremely difficult? Simply because so much Roman and Protestant thinking was done by those very lawyers whom Christ regarded as being peculiarly incapable of understanding the true Nature of Things. The Abbot (Chapman is apparently referring to Abbot Marmion) says St John of the Cross is like a sponge full of Christianity. You can squeeze it all out, and the full mystical theory (in other words, the pure Perennial Philosophy) remains. Consequently for fifteen years or so I hated St John of the Cross and called him a Buddhist. I loved St Teresa and read her over and over again. She is first a Christian, only secondarily a mystic. Then I found I had wasted fifteen years, so far as prayer was concerned.

1.03_-_.REASON._IN_PHILOSOPHY, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  object:1.03 - .REASON. IN Philosophy
  author class:Friedrich Nietzsche
  subject class:Philosophy
  "REASON" IN Philosophy

1.03_-_Self-Surrender_in_Works_-_The_Way_of_The_Gita, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  It is not indispensable for the Karmayoga to accept implicitly all the Philosophy of the Gita. We may regard it, if we like, as a statement of psychological experience useful as a practical basis for the Yoga; here it is perfectly valid and in entire consonance with a high and wide experience. For this reason I have thought it well to state it here, as far as possible in the language of modern thought, omitting all that belongs to metaphysics rather than to psychology.
  The Yoga of Divine Works
   life are strongly shaken; unmoved there on the bedrock of our life, we must separate the soul watching behind or immune deep within from these outer workings of our nature. Afterwards, extending this calm and steadfastness of the detached soul to its instruments, it will become slowly possible to radiate peace from the luminous centre to the darker peripheries. In this process we may take the passing help of many minor phases; a certain stoicism, a certain calm Philosophy, a certain religious exaltation may help us towards some nearness to our aim, or we may call in even less strong and exalted but still useful powers of our mental nature. In the end we must either discard or transform them and arrive instead at an entire equality, a perfect self-existent peace within and even, if we can, a total unassailable, self-poised and spontaneous delight in all our members.

1.03_-_The_Sephiros, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  To restate the above in a different way, the art of using our filing cabinet arrangement brings home to us the com- mon nature of certain things, the essential difference between others, and the inevitable connection of all things.
  Moreover, and this is extremely important, by the acquisi- tion of an understanding of any one system of mystical Philosophy or religion, one automatically acquires, when relating that comprehension to the Tree of Life, an under- standing of every system. So that ultimately, by a species of association of impersonal and abstract ideas, one gradually equilibrizes the whole of one's mental structure and obtains a simple view of the incalculably vast com- plexity of the universe. For it is written : " Equilibrium is the basis of the work ".
  " There is a much more practical yet subtle method.
  Let us reduce all our knowledge of man and the universe to symbols which can be portrayed in pictures suitable for use as an ordinary game. In such a manner, the accumulated wisdom of the ages will be preserved in an unorthodox way, passing unnoticed by the herd as being the Philosophy
   epitome of Zoharic Philosophy, The Secret Doctrine in
  Israel, which substantially demonstrates that the basis of my interpretation has the sanction of the highest Qabalistic authority.
  Let us now approach the exegesis of the Philosophy of the
  Qabalah in its various aspects. First we shall deal more fully with the ten Sephirothal ideas, giving the student in a later chapter examples of the mode of treatment which he himself will then be able to follow in studying the attribu- tions of all the Paths.
  To each Sephirah, the doctrinal Qabalah attributes intel- ligences variously called Gods, Dhyan Chohans, Angels, arid
  Spirits, etc., for the whole universe in this Philosophy is guided and animated by whole series of these hierarchies of sentient beings, each with a particular function and mission, varying in their respective degrees and states of conscious- ness and intelligence. There is but one indivisible and absolute consciousness thrilling throughout every particle and infinitesimal point in the manifested universe in Space.
  But its first differentiation, by emanation or reflection, is purely spiritual and gives rise to a number of " beings " which we may call Gods, their consciousness being of such a nature, of such a degree of sublimity, as to surpass our comprehension. From one point of consideration, the
  Chokmah is the vital energizing element of existence,
  Spirit or the Purusha of the Sankhyan Philosophy of India, by which is implied the basic reality underlying all mani- festations of Consciousness. In Blavatsky's system,
  Chokmah would be what is there named Mahat or " Cosmic
  At the outset of the comparative study that is here being presented, the basic implication of this method of classifica- tion of the correspondences selected from comparative religions and Philosophy should be thoroughly grasped. In this instance, all of the four things mentioned above possess a certain quality or set of attributes of a similar nature, which renders them in harmony with the filing jacket to which they have been attributed. There is an underlying connection which associates them with the number 5.
  This idea must be kept in mind throughout if any benefit is to be derived from the Qabalah, and all confusion banished at the beginning.

1.03_-_YIBHOOTI_PADA, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
  practice will give us the ability to distinguish them. The
  highest Philosophy of the Yogi is based upon this fact, that the
  PuruSa is pure and perfect, and is the only simple that

1.040_-_Re-Educating_the_Mind, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  In the beginning stages, for the purpose of novitiates absolutely unfamiliar with this subject, what is prescribed is a conceptual form of the ideal that one would regard as the highest possible, and this is the Philosophy behind the worship of the gods of religions. It is not the worship of many gods, but the worship of any aspect of the one God, which can be taken as the means to the realisation of that all-inclusive background of these various manifestations called 'gods'. Sometimes, especially in the field of pure psychic science and occultism, any object is taken for the purpose of concentration, provided the will is strong enough. The object of meditation or concentration need not necessarily be a deity in the sense of a divine being it can be anything. It can be even a candlestick, or even a fountain pen or a pencil; the only condition is that we should not think of anything else except that pencil in front of us.

1.045_-_Piercing_the_Structure_of_the_Object, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  This sutra has reference to certain specialties of the Samkhya Philosophy on which the yoga system of Patanjali, particularly, is based. Of course, it has no contradistinction from other systems of thought as far as the practical aspects are concerned, but the point made in this sutra is that the advance in meditation, or the progress one makes in meditation, is commensurate with the various stages of the manifestation of what is called prakriti in the Samkhya. The indeterminable, or alinga mentioned in this sutra, is nothing but the pradhana or the prakriti of the Samkhya.
  These stages of meditation are referred to in a sutra of Patanjali from his first chapter, and these stages are designated by him as savitarka, savichara, sananda and sasmita. These are all peculiar technical words of the yoga Philosophy, which simply mean the conditions of gross consciousness, subtle consciousness, cause consciousness and reality consciousness. Though he has mentioned only four stages for the purpose of a broad division of the process of ascent, we can subdivide these into many more. As a matter of fact, when we actually come to it and begin to practise, we will find that we have to pass through various stages, just as we do in a course of education. Though we may designate a particular year of study as being the first grade, second grade, third grade, etc., even in each grade we will find there are various stages of study through the divisions of the syllabus or the curriculum of study.

1.04_-_GOD_IN_THE_WORLD, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  author class:Aldous Huxley
  subject class: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.
  It is in the Indian and Far Eastern formulations of the Perennial Philosophy that this subject is most systematically treated. What is prescribed is a process of conscious discrimination between the personal self and the Self that is identical with Brahman, between the individual ego and the Buddha-womb or Universal Mind. The result of this discrimination is a more or less sudden and complete revulsion of consciousness, and the realization of a state of no-mind, which may be described as the freedom from perceptual and intellectual attachment to the ego-principle. This state of no-mind exists, as it were, on a knife-edge between the carelessness of the average sensual man and the strained over-eagerness of the zealot for salvation. To achieve it, one must walk delicately and, to maintain it, must learn to combine the most intense alertness with a tranquil and self-denying passivity, the most indomitable determination with a perfect submission to the leadings of the spirit. When no-mind is sought after by a mind, says Huang Po, that is making it a particular object of thought. There is only testimony of silence; it goes beyond thinking. In other words, we, as separate individuals, must not try to think it, but rather permit ourselves to be thought by it. Similarly, in the Diamond Sutra we read that if a Bodhisattva, in his attempt to realize Suchness, retains the thought of an ego, a person, a separate being, or a soul, he is no longer a Bodhisattva. Al Ghazzali, the philosopher of Sufism, also stresses the need for intellectual humbleness and docility. If the thought that he is effaced from self occurs to one who is in fana (a term roughly corresponding to Zens no-mind, or mushin), that is a defect. The highest state is to be effaced from effacement. There is an ecstatic effacement-from-effacement in the interior heights of the Atman-Brahman; and there is another, more comprehensive effacement-from-effacement, not only in the inner heights, but also in and through the world, in the waking, everyday knowledge of God in his fulness.
  In this delicately comic parable Chaos is Nature in the state of wu-weinon-assertion or equilibrium. Shu and Hu are the living images of those busy persons who thought they would improve on Nature by turning dry prairies into wheat fields, and produced deserts; who proudly proclaimed the Conquest of the Air, and then discovered that they had defeated civilization; who chopped down vast forests to provide the newsprint demanded by that universal literacy which was to make the world safe for intelligence and democracy, and got wholesale erosion, pulp magazines and the organs of Fascist, Communist, capitalist and nationalist propaganda. In brief, Shu and Hu are devotees of the apocalyptic religion of Inevitable Progress, and their creed is that the Kingdom of Heaven is outside you, and in the future. Chuang Tzu, on the other hand, like all good Taoists, has no desire to bully Nature into subserving ill-considered temporal ends, at variance with the final end of men as formulated in the Perennial Philosophy. His wish is to work with Nature, so as to produce material and social conditions in which individuals may realize Tao on every level from the physiological up to the spiritual.
  Looking backwards across the carnage and the devastation, we can see that Vigny was perfectly right. None of those gay travellers, of whom Victor Hugo was the most vociferously eloquent, had the faintest notion where that first, funny little Puffing Billy was taking them. Or rather they had a very clear notion, but it happened to be entirely false. For they were convinced that Puffing Billy was hauling them at full speed towards universal peace and the brotherhood of man; while the newspapers which they were so proud of being able to read, as the train rumbled along towards its Utopian destination not more than fifty years or so away, were the guarantee that liberty and reason would soon be everywhere triumphant. Puffing Billy has now turned into a four-motored bomber loaded with white phosphorus and high explosives, and the free press is everywhere the servant of its advertisers, of a pressure group, or of the government. And yet, for some inexplicable reason, the travellers (now far from gay) still hold fast to the religion of Inevitable Progresswhich is, in the last analysis, the hope and faith (in the teeth of all human experience) that one can get something for nothing. How much saner and more realistic is the Greek view that every victory has to be paid for, and that, for some victories, the price exacted is so high Uiat it outweighs any advantage that may be obtained! Modern man no longer regards Nature as being in any sense divine and feels perfectly free to behave towards her as an overweening conqueror and tyrant. The spoils of recent technological imperialism have been enormous; but meanwhile nemesis has seen to it that we get our kicks as well as halfpence. For example, has the ability to travel in twelve hours from New York to Los Angeles given more pleasure to the human race than the dropping of bombs and fire has given pain? There is no known method of computing the amount of felicity or goodness in the world at large. What is obvious, however, is that the advantages accruing from recent technological advancesor, in Greek phraseology, from recent acts of hubris directed against Natureare generally accompanied by corresponding disadvantages, that gains in one direction entail losses in other directions, and that we never get something except for something. Whether the net result of these elaborate credit and debit operations is a genuine Progress in virtue, happiness, charity and intelligence is something we can never definitely determine. It is because the reality of Progress can never be determined that the nineteenth and twentieth centuries have had to treat it as an article of religious faith. To the exponents of the Perennial Philosophy, the question whether Progress is inevitable or even real is not a matter of primary importance. For them, the important thing is that individual men and women should come to the unitive knowledge of the divine Ground, and what interests them in regard to the social environment is not its progressiveness or non-progressiveness (whatever those terms may mean), but the degree to which it helps or hinders individuals in their advance towards mans final end.

1.04_-_HOW_THE_.TRUE_WORLD._ULTIMATELY_BECAME_A_FABLE, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  author class:Friedrich Nietzsche
  subject class:Philosophy

1.04_-_KAI_VALYA_PADA, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
  this birth he is born, as it were, to enjoy the fruits of them. It is
  said of Kapila , the great father of the Sankhya Philosophy,
  that he was a born Siddha, which means, literally, a man who
  The theory of Karma is that we suffer for our good or bad
  deeds, and the whole scope of Philosophy is to approach the
  glory of man. All the Scriptures sing the glory of man, of the

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

1.04_-_The_Core_of_the_Teaching, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  The Gita can only be understood, like any other great work of the kind, by studying it in its entirety and as a developing argument. But the modern interpreters, starting from the great writer Bankim Chandra Chatterji who first gave to the Gita this new sense of a Gospel of Duty, have laid an almost exclusive stress on the first three or four chapters and in those on the idea of equality, on the expression kartavyam karma, the work that is to be done, which they render by duty, and on the phrase "Thou hast a right to action, but none to the fruits of action" which is now popularly quoted as the great word, mahavakya, of the
  Gita. The rest of the eighteen chapters with their high Philosophy are given a secondary importance, except indeed the great vision in the eleventh. This is natural enough for the modern mind which is, or has been till yesterday, inclined to be impatient of

1.04_-_The_First_Circle,_Limbo_Virtuous_Pagans_and_the_Unbaptized._The_Four_Poets,_Homer,_Horace,_Ovid,_and_Lucan._The_Noble_Castle_of_Philosophy., #The Divine Comedy, #Dante Alighieri, #Christianity
  object:1.04 - The First Circle, Limbo Virtuous Pagans and the Unbaptized. The Four Poets, Homer, Horace, Ovid, and Lucan. The Noble Castle of Philosophy.
  Broke the deep lethargy within my head

1.04_-_The_Paths, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  O NE of the several difficulties encountered in pre- senting a new scheme or a new interpretation of Philosophy is the popular prejudice against new terminology. It is conceivable that objections will be raised against the Hebrew Alphabet and the terms utilized by the Qabalah by people who may overlook the fact that in the study of Astronomy, Physics, or Chemistry, for example, a completely new nomenclature must be mastered.
  Even commerce uses a whole system of words and terms meaningless without a knowledge of commercial methods and procedure. The terminology used by the Qabalah is so employed for several reasons.
  This quotation is fundamental in the number Philosophy of the Qabalah, indicating that the existence of these letters and the impress which they leave in every particle of creation, constitutes the harmony of the cosmos. The idealistic position that thoughts are things is analogous, and in the Sepher Yetsirah, the twenty-two letters or sets of ideas are observed to be the underlying forms and essences which go to make up the whole manifested universe in all its variety.
   with relevant matter concerning their pronunciation which seems never to have been systematically presented before in treatises on the Number Philosophy of the Qabalah.
  Ches (guttural Ch as in " loch ")- a Fence. In Astrology it is the sign of the Crab, s Cancer. It is Khephra, the beetle-headed God, representing the midnight Sun. In the ancient Egyptian astrological Philosophy, <& Cancer was considered to be the Celestial House of the Soul. Mercury in his aspect of the messenger of the Gods, and Apollo in his role of the Charioteer, are other attributions. The Norse

1.04_-_The_Qabalah_The_Best_Training_for_Memory, #Magick Without Tears, #Aleister Crowley, #Philosophy
  If you only knew what I am grappling with in the Yi King! the order of the sixty-four hexagrams. I am convinced that it is extremely significant, that it implies a sublime system of Philosophy. I've got far enough to be absolutely sure that there is a necessary rhythm; and it's killing me by millimetres, finding out why each pair succeeds the last. Forgive these tears!

1.052_-_Yoga_Practice_-_A_Series_of_Positive_Steps, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  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.
  These are various silly things which come in the way of our yoga practice because the extent of trouble that they can create will come to our notice only when we actually touch them, or interfere with them, or try to avoid them. As long as we are friendly with things, they also look friendly, but when we try to avoid them, we will see their reactions are of a different type altogether. It is very necessary to use tact even in avoiding the unnecessary things; otherwise, there can be a resentment on the part of those things. This is the Philosophy of moderation the via media and the golden mean of Philosophy and yoga where the self that is redundant, external and related has to be made subservient to the ultimate goal which is the Absolute Self.

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

1.05_-_Adam_Kadmon, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
   add, yet another principle postulated by the Qabalah. The
  Neschamah of this classification would correspond with the Hindu conception of Jivatma, the soul or self-con- ditioned. To the conception, in the same Philosophy, of
  Paramatma - the Supreme Self, there is a parallel in
  The assumption that Ruach is the lowest aspect of the
  Thinker would be borne out by the history of Philosophy.
  To analysis, the essence of the intellect appears just as

1.05_-_CHARITY, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  author class:Aldous Huxley
  subject class:Philosophy
  Lead us not into temptation must be the guiding principle of all social organization, and the temptations to be guarded against and, so far as possible, eliminated by means of appropriate economic and political arrangements are temptations against charity, that is to say, against the disinterested love of God, Nature and man. First, the dissemination and general acceptance of any form of the Perennial Philosophy will do something to preserve men and women from the temptation to idolatrous worship of things in timechurch-worship, state-worship, revolutionary future-worship, humanistic self-worship, all of them essentially and necessarily opposed to charity. Next come decentralization, widespread private ownership of land and the means of production on a small scale, discouragement of monopoly by state or corporation, division of economic and political power (the only guarantee, as Lord Acton was never tired of insisting, of civil liberty under law). These social rearrangements would do much to prevent ambitious individuals, organizations and governments from being led into the temptation of behaving tyrannously; while co-operatives, democratically controlled professional organizations and town meetings would deliver the masses of the people from the temptation of making their decentralized individualism too rugged. But of course none of these intrinsically desirable reforms can possibly be carried out, so long as it is thought right and natural that sovereign states should prepare to make war on one another. For modern war cannot be waged except by countries with an over-developed capital goods industry; countries in which economic power is wielded either by the state or by a few monopolistic corporations which it is easy to tax and, if necessary, temporarily to nationalize; countries where the labouring masses, being without property, are rootless, easily transferable from one place to another, highly regimented by factory discipline. Any decentralized society of free, uncoerced small owners, with a properly balanced economy must, in a war-making world such as ours, be at the mercy of one whose production is highly mechanized and centralized, whose people are without property and therefore easily coercible, and whose economy is lop-sided. This is why the one desire of industrially undeveloped countries like Mexico and China is to become like Germany, or England, or the United States. So long as the organized lovelessness of war and preparation for war remains, there can be no mitigation, on any large, nation-wide or world-wide scale, of the organized lovelessness of our economic and political relationships. War and preparation for war are standing temptations to make the present bad, God-eclipsing arrangements of society progressively worse as technology becomes progressively more efficient.

1.05_-_Christ,_A_Symbol_of_the_Self, #Aion, #Carl Jung, #Psychology
  thinks he can detect a Manichaean streak in me. I don't go in for metaphysics,
  but ecclesiastical Philosophy undoubtedly does, and for this reason I must ask
  what are we to make of hell, damnation, and the devil, if these things are eternal?

1.05_-_Knowledge_by_Aquaintance_and_Knowledge_by_Description, #The Problems of Philosophy, #Bertrand Russell, #Philosophy

1.05_-_MORALITY_AS_THE_ENEMY_OF_NATURE, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  author class:Friedrich Nietzsche
  subject class:Philosophy

1.05_-_Pratyahara_and_Dharana, #Raja-Yoga, #Swami Vivkenanda, #unset
  We hear "Be good," and "Be good," and "Be good," taught all over the world. There is hardly a child, born in any country in the world, who has not been told, "Do not steal," "Do not tell a lie," but nobody tells the child how he can help doing them. Talking will not help him. Why should he not become a thief? We do not teach him how not to steal; we simply tell him, "Do not steal." Only when we teach him to control his mind do we really help him. All actions, internal and external, occur when the mind joins itself to certain centres, called the organs. Willingly or unwillingly it is drawn to join itself to the centres, and that is why people do foolish deeds and feel miserable, which, if the mind were under control, they would not do. What would be the result of controlling the mind? It then would not join itself to the centres of perception, and, naturally, feeling and willing would be under control. It is clear so far. Is it possible? It is perfectly possible. You see it in modern times; the faith-healers teach people to deny misery and pain and evil. Their Philosophy is rather roundabout, but it is a part of Yoga upon which they have somehow stumbled. Where they succeed in making a person throw off suffering by denying it, they really use a part of Pratyahara, as they make the mind of the person strong enough to ignore the senses. The hypnotists in a similar manner, by their suggestion, excite in the patient a sort of morbid Pratyahara for the time being. The so-called hypnotic suggestion can only act upon a weak mind. And until the operator, by means of fixed gaze or otherwise, has succeeded in putting the mind of the subject in a sort of passive, morbid condition, his suggestions never work.
  Those who really want to be Yogis must give up, once for all, this nibbling at things. Take up one idea. Make that one idea your life think of it, dream of it, live on that idea. Let the brain, muscles, nerves, every part of your body, be full of that idea, and just leave every other idea alone. This is the way to success, and this is the way great spiritual giants are produced. Others are mere talking machines. If we really want to be blessed, and make others blessed, we must go deeper. The first step is not to disturb the mind, not to associate with persons whose ideas are disturbing. All of you know that certain persons, certain places, certain foods, repel you. Avoid them; and those who want to go to the highest, must avoid all company, good or bad. Practise hard; whether you live or die does not matter. You have to plunge in and work, without thinking of the result. If you are brave enough, in six months you will be a perfect Yogi. But those who take up just a bit of it and a little of everything else make no progress. It is of no use simply to take a course of lessons. To those who are full of Tamas, ignorant and dull those whose minds never get fixed on any idea, who only crave for something to amuse them religion and Philosophy are simply objects of entertainment. These are the unpersevering. They hear a talk, think it very nice, and then go home and forget all about it. To succeed, you must have tremendous perseverance, tremendous will. "I will drink the ocean," says the persevering soul, "at my will mountains will crumble up." Have that sort of energy, that sort of will, work hard, and you will reach the goal.

1.05_-_The_Ascent_of_the_Sacrifice_-_The_Psychic_Being, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
     In accordance with the triple character of the sacrifice we may divide works too into a triple order, the works of Knowledge, the works of Love, the works of the Will-in-Life, and see how this more plastic spiritual rule applies to each province and effects the transition from the lower to the higher nature.
     It is natural from the point of view of the Yoga to divide into two categories the activities of the human mind in its pursuit of knowledge. There is the supreme supra-intellectual knowledge which concentrates itself on the discovery of the One and Infinite in its transcendence or tries to penetrate by intuition, contemplation, direct inner contact into the ultimate truths behind the appearances of Nature; there is the lower science which diffuses itself in an outward knowledge of phenomena, the disguises of the One and Infinite as it appears to us in and through the more exterior forms of the world-manifestation around us. These two, an upper and a lower hemisphere, in the form of them constructed or conceived by men within the mind's ignorant limits, have even there separated themselves, as they developed, with some sharpness.... Philosophy, sometimes spiritual or at least intuitive, sometimes abstract and intellectual, sometimes intellectualising spiritual experience or supporting with a logical apparatus the discoveries of the spirit, has claimed always to take the fixation of ultimate Truth as its province. But even when it did not separate itself on rarefied metaphysical heights from the knowledge that belongs to the practical world and the pursuit of ephemeral objects, intellectual Philosophy by its habit of abstraction has seldom been a power for life. It has been sometimes powerful for high speculation, pursuing mental Truth for its own sake without any ulterior utility or object, sometimes for a subtle gymnastic of the mind in a mistily bright cloud-land of words and ideas, but it has walked or acrobatised far from the more tangible realities of existence. Ancient Philosophy in Europe was more dynamic, but only for the few; in India in its more spiritualised forms, it strongly influenced but without transforming the life of the race.... Religion did not attempt, like Philosophy, to live alone on the heights; its aim was rather to take hold of man's parts of life even more than his parts of mind and draw them Godwards; it professed to build a bridge between spiritual Truth and the vital and material existence; it strove to subordinate and reconcile the lower to the higher, make life serviceable to God, Earth obedient to Heaven. It has to be admitted that too often this necessary effort had the opposite result of making Heaven a sanction for Earth's desires; for continually the religious idea has been turned into an excuse for the worship and service of the human ego. Religion, leaving constantly its little shining core of spiritual experience, has lost itself in the obscure mass of its ever extending ambiguous compromises with life: in attempting to satisfy the thinking mind, it more often succeeded in oppressing or fettering it with a mass of theological dogmas; while seeking to net the human heart, it fell itself into pits of pietistic emotionalism and sensationalism; in the act of annexing the vital nature of man to dominate it, it grew itself vitiated and fell a prey to all the fanaticism, homicidal fury, savage or harsh turn for oppression, pullulating falsehood, obstinate attachment to ignorance to which that vital nature is prone; its desire to draw the physical in man towards God betrayed it into chaining itself to ecclesiastic mechanism, hollow ceremony and lifeless ritual. The corruption of the best produced the worst by that strange chemistry of the power of life which generates evil out of good even as it can also generate good out of evil. At the same time in a vain effort at self-defence against this downward gravitation. Religion was driven to cut existence into two by a division of knowledge, works, art, life itself into two opposite categories, the spiritual and the worldly, religious and mundane, sacred and profane; but this' defensive distinction itself became conventional and artificial and aggravated rather than healed the disease.... On the other side. Science and Art and the knowledge of life, although at first they served or lived in the shadow of Religion, ended by emancipating themselves, became estranged or hostile, or have even recoiled with indifference, contempt or scepticism from what seem to them the cold, barren and distant or unsubstantial and illusory heights of unreality to which metaphysical Philosophy and Religion aspire. For a time the divorce has been as complete as the one-sided intolerance of the human mind could make it and threatened even to end in a complete extinction of all attempt at a higher or a more spiritual knowledge. Yet even in the earthward life a higher knowledge is indeed the one thing that is throughout needful, and without it the lower sciences and pursuits, however fruitful, however rich, free, miraculous in the abundance of their results, become easily a sacrifice offered without due order and to false gods; corrupting, hardening in the end the heart of man, limiting his mind's horizons, they confine in a stony material imprisonment or lead to a final baffling incertitude and disillusionment. A sterile agnosticism awaits us above the brilliant phosphorescence of a half-knowledge that is still the Ignorance.
     A Yoga turned towards an all-embracing realisation of the Supreme will not despise the works or even the dreams, if dreams they are, of the Cosmic Spirit or shrink from the splendid toil and many-sided victory which he has assigned to himself In the human creature. But its first condition for this liberality is that our works in the world too must be part of the sacrifice offered to the Highest and to none else, to the Divine shakti and to no other Power, in the right spirit and with the right knowledge, by the free soul and not by the hypnotised bondslave of material Nature. If a division of works has to be made, it is between those that are nearest to the heart of the sacred flame and those that are least touched or illumined by it because they are more at a distance, or between the fuel that burns strongly or brightly and the logs that if too thickly heaped on the altar may impede the ardour of the fire by their damp, heavy and diffused abundance. But otherwise, apart from this division, all activities of knowledge that seek after or express Truth are in themselves rightful materials for a complete offering; none ought necessarily to be excluded from the wide framework of the divine life. The mental and physical sciences which examine into the laws and forms and processes of things, those which concern the life of men and animals, the social, political, linguistic and historical and those which seek to know and control the labours and activities by which man subdues and utilises his world and environment, and the noble and beautiful Arts which are at once work and knowledge, -- for every well-made and significant poem, picture, statue or building is an act of creative knowledge, a living discovery of the consciousness, a figure of Truth, a dynamic form of mental and vital self-expression or world-expressions-all that seeks, all that finds, all that voices or figures is a realisation of something of the play of the Infinite and to that extent can be made a means of God-realisation or of divine formation. But the Yogin has to see that it is no longer done as part of an ignorant mental life; it can be accepted by him only if by the feeling, the remembrance, the dedication within it, it is turned into a movement of the spiritual consciousness and becomes a part of its vast grasp of comprehensive illuminating knowledge.

1.05_-_The_Destiny_of_the_Individual, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  12:This is always the true relation, veiled from us by our ignorance or our wrong consciousness of things. When we attain to knowledge or right consciousness, nothing essential in the eternal relation is changed, but only the inview and the outview from the individual centre is profoundly modified and consequently also the spirit and effect of its activity. The individual is still necessary to the action of the Transcendent in the universe and that action in him does not cease to be possible by his illumination. On the contrary, since the conscious manifestation of the Transcendent in the individual is the means by which the collective, the universal is also to become conscious of itself, the continuation of the illumined individual in the action of the world is an imperative need of the world-play. If his inexorable removal through the very act of illumination is the law, then the world is condemned to remain eternally the scene of unredeemed darkness, death and suffering. And such a world can only be a ruthless ordeal or a mechanical illusion.
  13:It is so that ascetic Philosophy tends to conceive it. But individual salvation can have no real sense if existence in the cosmos is itself an illusion. In the Monistic view the individual soul is one with the Supreme, its sense of separateness an ignorance, escape from the sense of separateness and identity with the Supreme its salvation. But who then profits by this escape? Not the supreme Self, for it is supposed to be always and inalienably free, still, silent, pure. Not the world, for that remains constantly in the bondage and is not freed by the escape of any individual soul from the universal Illusion. It is the individual soul itself which effects its supreme good by escaping from the sorrow and the division into the peace and the bliss. There would seem then to be some kind of reality of the individual soul as distinct from the world and from the Supreme even in the event of freedom and illumination. But for the Illusionist the individual soul is an illusion and non-existent except in the inexplicable mystery of Maya. Therefore we arrive at the escape of an illusory nonexistent soul from an illusory non-existent bondage in an illusory non-existent world as the supreme good which that non-existent soul has to pursue! For this is the last word of the Knowledge, "There is none bound, none freed, none seeking to be free." Vidya turns out to be as much a part of the Phenomenal as Avidya; Maya meets us even in our escape and laughs at the triumphant logic which seemed to cut the knot of her mystery.
  14:These things, it is said, cannot be explained; they are the initial and insoluble miracle. They are for us a practical fact and have to be accepted. We have to escape by a confusion out of a confusion. The individual soul can only cut the knot of ego by a supreme act of egoism, an exclusive attachment to its own individual salvation which amounts to an absolute assertion of its separate existence in Maya. We are led to regard other souls as if they were figments of our mind and their salvation unimportant, our soul alone as if it were entirely real and its salvation the one thing that matters. I come to regard my personal escape from bondage as real while other souls who are equally myself remain behind in the bondage!

1.05_-_The_Universe_The_0_=_2_Equation, #Magick Without Tears, #Aleister Crowley, #Philosophy
  H. Serious Philosophy has always begun by discarding all these puerilities. It has of necessity been divided into these schools: the Nihilist, the Monist, and the Dualist.

1.06_-_Agni_and_the_Truth, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  It is here that we find the Sacrifice of the Purusha and the great
  Hymn of the Creation. It is here also that modern scholars think they discover the first origins of the Vedantic Philosophy, the

1.06_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  author class:Aldous Huxley
  subject class:Philosophy
  OUR kingdom go is the necessary and unavoidable corollary of Thy kingdom come. For the more there is of self, the less there is of God. The divine eternal fulness of life can be gained only by those who have deliberately lost the partial, separative life of craving and self-interest, of egocentric thinking, feeling, wishing and acting. Mortification or deliberate dying to self is inculcated with an uncompromising firmness in the canonical writings of Christianity, Hinduism, Buddhism and most of the other major and minor religions of the world, and by every theocentric saint and spiritual reformer who has ever lived out and expounded the principles of the Perennial Philosophy. But this self-naughting is never (at least by anyone who knows what he is talking about) regarded as an end in itself. It possesses merely an instrumental value, as the indispensable means to something else. In the words of one whom we have often had occasion to cite in earlier sections, it is necessary for all of us to learn the true nature and worth of all self-denials and mortifications.
  In the practice of mortification as in most other fields, advance is along a knife-edge. On one side lurks the Scylla of egocentric austerity, on the other the Charybdis of an uncaring quietism. The holy indifference inculcated by the exponents of the Perennial Philosophy is neither stoicism nor mere passivity. It is rather an active resignation. Self-will is renounced, not that there may be a total holiday from willing, but that the divine will may use the mortified mind and body as its instrument for good. Or we may say, with Kabir, that the devout seeker is he who mingles in his heart the double currents of love and detachment, like the mingling of the streams of Ganges and Jumna. Until we put an end to particular attachments, there can be no love of God with the whole heart, mind and strength and no universal charity towards all creatures for Gods sake. Hence the hard sayings in the Gospels about the need to renounce exclusive family ties. And if the Son of Man has nowhere to lay his head, if the Tathagata and the Bodhisattvas have their thoughts awakened to the nature of Reality without abiding in anything whatever, this is because a truly Godlike love which, like the sun, shines equally upon the just and the unjust, is impossible to a mind imprisoned in private preferences and aversions.
  Because it was German and spelt with a K, Kultur was an object, during the first World War, of derisive contempt. All this has now been changed. In Russia, Literature, Art and Science have become the three persons of a new humanistic Trinity. Nor is the cult of Culture confined to the Soviet Union. It is practised by a majority of intellectuals in the capitalist democracies. Clever, hard-boiled journalists, who write about everything else with the condescending cynicism of people who know all about God, Man and the Universe, and have seen through the whole absurd caboodle, fairly fall over themselves when it comes to Culture. With an earnestness and enthusiasm that are, in the circumstances, unutterably ludicrous, they invite us to share their positively religious emotions in the face of High Art, as represented by the latest murals or civic centres; they insist that so long as Mrs. X. goes on writing her inimitable novels and Mr. Y. his more than Coleridgean criticism, the world, in spite of all appearances to the contrary, makes sense. The same overvaluation of Culture, the same belief that Art and Literature are ends in themselves and can flourish in isolation from a reasonable and realistic Philosophy of life, have even invaded the schools and colleges. Among advanced educationists there are many people who seem to think that all will be well, so long as adolescents are permitted to express themselves, and small children are encouraged to be creative in the art class. But, alas, plasticine and self-expression will not solve the problems of education. Nor will technology and vocational guidance; nor the classics and the Hundred Best Books. The following criticisms of education were made more than two and a half centuries ago; but they are as relevant today as they were in the seventeenth century.
  Mortification may be regarded, in this context, as the process of study, by which we learn at last to have unstudied reactions to eventsreactions in harmony with Tao, Suchness, the Will of God. Those who have made themselves docile to the divine Nature of Things, those who respond to circumstances, not with craving and aversion, but with the love that permits them to do spontaneously what they like; those who can truthfully say, Not I, but God in mesuch men and women are compared by the exponents of the Perennial Philosophy to children, to fools and simpletons, even sometimes, as in the following passage, to drunkards.
  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.

1.06_-_On_Induction, #The Problems of Philosophy, #Bertrand Russell, #Philosophy
  Thus all knowledge which, on a basis of experience tells us something about what is not experienced, is based upon a belief which experience can neither confirm nor confute, yet which, at least in its more concrete applications, appears to be as firmly rooted in us as many of the facts of experience. The existence and justification of such beliefs--for the inductive principle, as we shall see, is not the only example--raises some of the most difficult and most debated problems of Philosophy. We will, in the next chapter, consider briefly what may be said to account for such knowledge, and what is its scope and its degree of certainty.

1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  This object of the integral Yoga must be accepted wholly by those who follow it, but the acceptance must not be in ignorance of the immense stumbling-blocks that lie in the way of the achievement; on the contrary we must be fully aware of the compelling cause of the refusal of so many other disciplines to regard even its possibility, much less its imperative character, as the true meaning of terrestrial existence. For here in the works of life in the earth-nature is the very heart of the difficulty that has driven Philosophy to its heights of aloofness and turned away even the eager eye of Religion from the malady of birth in a mortal body to a distant Paradise or a silent peace of Nirvana.

1.06_-_THE_FOUR_GREAT_ERRORS, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  author class:Friedrich Nietzsche
  subject class:Philosophy

1.06_-_The_Greatness_of_the_Individual, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga

1.06_-_The_Literal_Qabalah, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
   desire of the writer to be drawn into the maelstrom of con- troversy with regard to the character or nature of Jesus, the individual sacred to Christians ; nor is it his intention to engage in polemics as to whether Jesus actually lived, whether he was a great Adept, or simply a solar myth, as many of the exponents of the higher criticism claim. The
  Qabalah simply uses the name nn> Yeheshua because it implies a certain Philosophy descriptive of certain of its prime theorems. This is a point which must be remem- bered. The name refers to a definite type, and not to anv individual.

1.06_-_The_Sign_of_the_Fishes, #Aion, #Carl Jung, #Psychology
  existence will have to be recognized. This problem can be
  solved neither by Philosophy, nor by economics, nor by politics,
  but only by the individual human being, via his experience of

1.06_-_The_Three_Schools_of_Magick_1, #Magick Without Tears, #Aleister Crowley, #Philosophy
  It remains, therefore, in a contemplative attitude. To use the terms of Western Philosophy, there is in its attitude something of the stoicism of Zeno; or of the Pickwickianism, if I may use the term, of Epicurus. The ideal reaction to phenomena is that of perfect elasticity. It possesses something of the cold-bloodedness of mathematics; and for this reason it seems fair to say, for the purposes of elementary study, that Pythagoras is its most adequate exponent in European Philosophy.
  It is impossible to find any religion which adequately represents the thought of this masterpiece. Not only is religion as such repugnant to science and Philosophy, but from the very nature of the tenets of the Yellow School, its adherents are not going to put themselves to any inconvenience for the enlightenment of a lot of people whom they consider to be hopeless fools.

1.07_-_On_Our_Knowledge_of_General_Principles, #The Problems of Philosophy, #Bertrand Russell, #Philosophy
  One of the great historic controversies in Philosophy is the controversy between the two schools called respectively 'empiricists' and
  'rationalists'. The empiricists--who are best represented by the

1.07_-_Samadhi, #Liber ABA, #Aleister Crowley, #Philosophy
  3:In the first place, what is the meaning of the term? Etymologically, "Sam" is the Greek {in Greek alphabet: sigma-upsilon-nu-} the English prefix "syn-" meaning "together with." "Adhi" means "Lord," and a reasonable translation of the whole word would be "Union with God," the exact term used by Christian mystics to describe their attainment.
  4:Now there is great confusion, because the Buddhists use the word Samadhi to mean something entirely different, the mere faculty of attention. Thus, with them, to think of a cat is to "make Samadhi" on that cat. They use the word Jhana to describe mystic states. This is excessively misleading, for as we saw in the last section, Dhyana is a preliminary of Samadhi, and of course Jhana is merely the wretched plebeian Pali corruption of it. footnote: The vulgarism and provincialism of the Buddhist cannon is infinitely repulsive to all nice minds; and the attempt to use the terms of an ego-centric Philosophy to explain the details of a psychology whose principal doctrine is the denial of the ego, was the work of a mischievous idiot. Let us unhesitatingly reject these abominations, these nastinesses of the beggars dressed in rags that they have snatched from corpses, and follow the etymological signification of the word as given above!
  5:There are many kinds of Samadhi. footnote: Apparently. That is, the obvious results are different. Possibly the cause is only one, refracted through diverse media. "Some authors consider Atmadarshana, the Universe as a single phenomenon without conditions, to be the first real Samadhi." If we accept this, we must relegate many less exalted states to the class of Dhyana. Patanjali enumerates a number of these states: to perform these on different things gives different magical powers; or so he says. These need not be debated here. Any one who wants magic powers can get them in dozens of different ways.

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

1.07_-_THE_.IMPROVERS._OF_MANKIND, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  author class:Friedrich Nietzsche
  subject class:Philosophy

1.07_-_The_Literal_Qabalah_(continued), #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  In this manner, should a large number of triads be re- quired for comparative purposes - such as may be required for the attributing of the triadic categories of the Hegelian
  Philosophy to the Tree of Life - we obtain by this means a system of twelve triads, with a pendant of a thirteenth
  Sephirah in Assiah.
  The question may arise in the mind of the student of
  Philosophy at this juncture as to whether the Qabalah resolves itself into an objective or a subjective scheme.
  That is to say, is the world as it is perceived through the five senses the result of the creativity of my spiritual ego, having no existence outside of my own consciousness, or does the Qabalah regard the Universe as both subjective and objective ?
  The student will undoubtedly begin to wonder how it is possible to correlate the abstract mythological conceptions inherent in our Sephiros to the ideology of the various academic systems of Philosophy. This is not a particularly difficult task, once one has a perfect string of correspon- dences established in one's mind.
  " It is beyond a doubt that the resemblance is quite a matter of accident. . . . The Philosophy of Salomon Ibn
  Gabirol, Neoplatonism, Gnosticism, Philonism, and other systems have all left indelible traces (i.e. on the evolution of the Qabalah). But Christianity, be it remembered, besides being a debtor to Judaism, is a debtor to these sources as well ; so that what appears to be Christian may be, in reality, Jewish ; a development of the original material by an unbroken succession of Jewish minds. . . . But it is beyond dispute that the Christian Trinity and the trinities of the ten Sefirot lie in quite distinct planes."
  In his Holy Kaballah, for one thing, he proves conclusively and at great length that the Shechinah attributed to the
  Sephirah Binah is not to be construed as being identical in nature or definition with the Holy Ghost. He observes in addition, although somewhat unnecessarily in my estima- tion, that the Philosophy attaching to the union of the
  Zoharic Yod and Heh primal in the Olam Atsilus would be repugnant to the devout Trinitarian. I need not labour the point here that the Christian Trinity would be even more reprehensible and worthy of all contempt to the venerable Rabbis of the Holy Assemblies.
  Qabalistic concept of the Tetragrammaton, the four- lettered name of God. Its allocations are the Yod and the first H4h, the Father and Mother in Transcendence ; and the Vav and Heh final, the Son and the Daughter, twins, below. In other words, this Holy Family consists not of
  Three individuals, hut of Four. It should be quite obvious to even the merest tyro in Philosophy that two distinct sys- tems are here being propounded, the one having little or nothing to do with the other. The defence raised by
  Dr. Abelson is, therefore, no defence at all, since he is endeavouring to demonstrate that the Jews have not borrowed from the Christians. Actually this question does not enter into the controversy.
  To really appreciate the triadic movement of the
  Sephiros in the descent from ideality to actuality one should possess a knowledge of Philosophy from Plato to
  Hegel. This triple action of movement, its negation and reconciliation (considered by Hegel to be a kind of logical controversy) is universally held to be the true method of Philosophy. The Qabalah advancing by means of this
  Dialectical process, in priority to Hegel and Spencer, pro- pounds a highly comprehensive system of evolution in which - to make use of Spencer's well-known formula :
  Qabalists, and the following quotation from Rabbi Moses
  Cordovero is quite good Philosophy :
  Enough has been stated above, I think, to show the reader on what lines to proceed in making use of the
  Qabalah as a system for the comparison of ideas. The examples given are not intended to be anything more than suggestive, and it is to be hoped that, in the not far distant future, some student will provide for us a comprehensive survey of the entire history of Philosophy with a comparison of its major developments to the ideology of the Qabalah, and a carefully tabulated classification showing the elec- tronic constitution of the ninety-two elements side by side with an elaborate series of Qabalistic correspondences.

1.07_-_The_Mantra_-_OM_-_Word_and_Wisdom, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
  The whole of this universe has, according to Indian Philosophy, both name and form (Nma-Rupa) as its conditions of manifestation. In the human microcosm, there cannot be a single wave in the mindstuff (Chittavritti) unconditioned by name and form. If it be true that nature is built throughout on the same plan, this kind of conditioning by name and form must also be the plan of the building of the whole of the cosmos.

1.07_-_The_Three_Schools_of_Magick_2, #Magick Without Tears, #Aleister Crowley, #Philosophy
  Western Philosophy has on occasion approached this doctrine. It has at least asserted that no known form of existence is exempt from sorrow. Huxley says, in his Evolution and Ethics, "Suffering is the badge of all the tribe of sentient things."
  This School being debased by nature, is not so far removed from conventional religion as either the White or the Yellow. Most primitive fetishistic religions may, in fact, be considered fairly faithful representatives of this Philosophy. Where animism holds sway, the "medicine-man" personifies this universal evil, and seeks to propitiate it by human sacrifice. The early forms of Judaism, and that type of Christianity which we associate with the Salvation Army, Billy Sunday and the Fundamentalists of the back-blocks of America, are sufficiently simple cases of religion whose essence is the propitiation of a malignant demon.
  The basis of the Black Philosophy is not impossibly mere climate, with its resulting etiolation of the native, its languid, bilious, anaemic, fever-prostrated, emasculation of the soul of man. We accordingly find few true equivalents of this School in Europe. In Greek Philosophy there is no trace of any such doctrine. The poison in its foulest and most virulent form only entered with Christianity.*[AC17] But even so, few men of any real eminence were found to take the axioms of pessimism seriously. Huxley, for all of his harping on the minor key, was an eupeptic Tory. The culmination of the Black Philosophy is only found in Schopenhauer, and we may regard him as having been obsessed, on the one hand, by the despair born of that false scepticism which he learnt from the bankruptcy of Hume and Kant; on the other, by the direct obsession of the Buddhist documents to which he was one of the earliest Europeans to obtain access. He was, so to speak, driven to suicide by his own vanity, a curious parallel to Kiriloff in The Possessed of Dostoiewsky.
  Adepts of the White School regard their brethren of the Black very much as the aristocratic English Sahib (of the days when England was a nation) regarded the benighted Hindu. Nietzsche expresses the Philosophy of this School to that extent with considerable accuracy and vigour. The man who denounces life merely defines himself as the man who is unequal to it. The brave man rejoices in giving and taking hard knocks, and the brave man is joyous. The Scandinavian idea of Valhalla may be primitive, but it is manly. A heaven of popular concert, like the Christian; of unconscious repose, like the Buddhist; or even of sensual enjoyment, like the Moslem, excites his nausea and contempt. He understands that the only joy worth while is the joy of continual victory, and victory itself would become as tame as croquet if it were not spiced by equally continual defeat.

1.07_-_TRUTH, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  author class:Aldous Huxley
  subject class:Philosophy
  The subject matter of the Perennial Philosophy is the nature of eternal, spiritual Reality; but the language in which it must be formulated was developed for the purpose of dealing with phenomena in time. That is why, in all these formulations, we find an element of paradox. The nature of Truth-the-Fact cannot be described by means of verbal symbols that do not adequately correspond to it. At best it can be hinted at in terms of non sequiturs and contradictions.
  To these unavoidable paradoxes some spiritual writers have chosen to add deliberate and calculated enormities of languagehard sayings, exaggerations, ironic or humorous extravagances, designed to startle and shock the reader out of that self-satisfied complacency which is the original sin of the intellect. Of this second kind of paradox the masters of Taoism and Zen Buddhism were particularly fond. The latter, indeed, made use of paralogisms and even of nonsense as a device for taking the kingdom of heaven by violence. Aspirants to the life of perfection were encouraged to practice discursive meditation on some completely non-logical formula. The result was a kind of reductio ad absurdum of the whole self-centred and world-centred discursive process, a sudden breaking through from reason (in the language of scholastic Philosophy) to intuitive intellect, capable of a genuine insight into the divine Ground of all being. This method strikes us as odd and eccentric; but the fact remains that it worked to the extent of producing in many persons the final metanoia, or transformation of consciousness and character.
  That words are at once indispensable and, in many cases, fatal has been recognized by all the exponents of the Perennial Philosophy. Thus, Jesus spoke of himself as bringing into the world something even worse than briarsa sword. St. Paul distinguished between the letter that kills and the spirit that gives life. And throughout the centuries that followed, the masters of Christian spirituality have found it necessary to harp again and again upon a theme which has never been outdated because homo loquax, the talking animal, is still as navely delighted by his chief accomplishment, still as helplessly the victim of his own words, as he was when the Tower of Babel was being built. Recent years have seen the publication of numerous works on semantics and of an ocean of nationalistic, racialistic and militaristic propaganda. Never have so many capable writers warned mankind against the dangers of wrong speechand never have words been used more recklessly by politicians or taken more seriously by the public. The fact is surely proof enough that, under changing forms, the old problems remain what they always wereurgent, unsolved and, to all appearances, insoluble.
  The overvaluation of words and formulae may be regarded as a special case of that overvaluation of the things of time, which is so fatally characteristic of historic Christianity. To know Truth-as-Fact and to know it unitively, in spirit and in truth-as-immediate-apprehensionthis is deliverance, in this standeth our eternal life. To be familiar with the verbalized truths, which symbolically correspond to Truth-as-Fact insofar as it can be known in, or inferred from, truth-as-immediate-apprehension, or truth-as-historic-revelationthis is not salvation, but merely the study of a special branch of Philosophy. Even the most ordinary experience of a thing or event in time can never be fully or adequately described in words. The experience of seeing the sky or having neuralgia is incommunicable; the best we can do is to say blue or pain, in the hope that those who hear us may have had experiences similar to our own and so be able to supply their own version of the meaning. God, however, is not a thing or event in time, and the time-bound words which cannot do justice even to temporal matters are even more inadequate to the intrinsic nature and our own unitive experience of that which belongs to an incommensurably different order. To suppose that people can be saved by studying and giving assent to formulae is like supposing that one can get to Timbuctoo by poring over a map of Africa. Maps are symbols, and even the best of them are inaccurate and imperfect symbols. But to anyone who really wants to reach a given destination, a map is indispensably useful as indicating the direction in which the traveller should set out and the roads which he must take.
  In later Buddhist Philosophy words are regarded as one of the prime determining factors in the creative evolution of human beings. In this Philosophy five categories of being are recognizedName, Appearance, Discrimination, Right Knowledge. Suchness. The first three are related for evil, the last two for good. Appearances are discriminated by the sense organs, then reified by naming, so that words are taken for things and symbols are used as the measure of reality. According to this view, language is a main source of the sense of separateness and the blasphemous idea of individual self-sufficiency, with their inevitable corollaries of greed, envy, lust for power, anger and cruelty. And from these evil passions there springs the necessity of an indefinitely protracted and repeated separate existence under the same, self-perpetuated conditions of craving and infatuation. The only escape is through a creative act of the will, assisted by Buddha-grace, leading through selflessness to Right Knowledge, which consists, among other things, in a proper appraisal of Names, Appearances and Discrimination. In and through Right Knowledge, one emerges from the infatuating delusion of I, me, mine, and, resisting the temptation to deny the world in a state of premature and one-sided ecstasy, or to affirm it by living like the average sensual man, one comes at last to the transfiguring awareness that samsara and nirvana are one, to the unitive apprehension of pure Suchnessthe ultimate Ground, which can only be indicated, never adequately described in verbal symbols.
  Beauty is truth, truth, beauty. But unfortunately Keats failed to specify in which of its principal meanings he was using the word truth. Some critics have assumed that he was using it in the third of the senses listed at the opening of this section, and have therefore dismissed the aphorism as nonsensical. Zn + H2SO4 = ZnSO4 + H2. This is a truth in the third sense of the wordand, manifestly, this truth is not identical with beauty. But no less manifestly Keats was not talking about this kind of truth. He was using the word primarily in its first sense, as a synonym for fact, and secondarily with the significance attached to it in the Johannine phrase, to worship God in truth. His sentence, therefore, carries two meanings. Beauty is the Primordial Fact, and the Primordial Fact is Beauty, the principle of all particular beauties; and Beauty is an immediate experience, and this immediate experience is identical with Beauty-as-Principle, Beauty-as-Primordial-Fact. The first of these statements is fully in accord with the doctrines of the Perennial Philosophy. Among the trinities in which the ineffable One makes itself manifest is the trinity of the Good, the True, and the Beautiful. We perceive beauty in the harmonious intervals between the parts of a whole. In this context the divine Ground might be paradoxically denned as Pure Interval, independent of what is separated and harmonized within the totality.
  With Keatss statement in its secondary meaning the exponents of the Perennial Philosophy would certainly disagree. The experience of beauty in art or in nature may be qualitatively akin to the immediate, unitive experience of the divine Ground or Godhead; but it is not the same as that experience, and the particular beauty-fact experienced, though partaking in some sort of the divine nature, is at several removes from the Godhead. The poet, the nature lover, the aesthete are granted apprehensions of Reality analogous to those vouchsafed to the selfless contemplative; but because they have not troubled to make themselves perfectly selfless, they are incapable of knowing the divine Beauty in its fulness, as it is in itself. The poet is born with the capacity of arranging words in such a way that something of the quality of the graces and inspirations he has received can make itself felt to other human beings in the white spaces, so to speak, between the lines of his verse. This is a great and precious gift; but if the poet remains content with his gift, if he persists in worshipping the beauty in art and nature without going on to make himself capable, through selflessness, of apprehending Beauty as it is in the divine Ground, then he is only an idolater. True, his idolatry is among the highest of which human beings are capable; but an idolatry, none the less, it remains.

1.081_-_The_Application_of_Pratyahara, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  Questions of this type all arise because of an improper grounding in a philosophical background, which is the preparatory stage of the practice of yoga. Yoga is a practical implementation of a doctrine of the universe. An outlook of things is at the background of this very technique. This is what is perhaps meant by the oft-repeated teaching of the Bhagavadgita that yoga should be preceded by samkhya. Here the words yoga and samkhya do not mean the technical classical jargons. They simply mean the theory and the practice. E tebhihit s
  khye buddhir yoge tv im u (B.G. II.39): I have talked to you about samkhya up to this time. Now I shall speak to you about yoga, says Bhagavan Sri Krishna. There should be a correct grasp of what is to be done. This is what we may call the samkhya, or the Philosophy aspect. And when we actually start doing it, that is the yoga aspect.
  In every branch of learning there is the theory aspect and the practical aspect, whether it is in mathematics, or physics, or any other aspect of study. Here it is of a similar nature. Why is it that the mind is to be withdrawn from the object? The answer to this question is in the theoretical aspect which is the Philosophy. What is wrong with the mind in its contemplation on things? Why should we not think of an object? Why we should not think of an object cannot be answered now, at this stage, when we have actually taken up this practice. We ought to have understood it much earlier. When we have started walking, it means that we already know why we are walking and where is our destination. We cannot start walking and say, Where am I walking to? Why did we start walking without knowing the destination? Likewise, if our question as to why this is necessary at all is not properly answered within our own self, then immediately there will be repulsion from the mind and it will say, You do not know what you are doing. You are merely troubling me. Then the mind will not agree to this proposal of abstraction.

1.08_-_RELIGION_AND_TEMPERAMENT, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  author class:Aldous Huxley
  subject class:Philosophy
  IT SEEMS best at this point to turn back for a moment from ethics to psychology, where a very important problem awaits usa problem to which the exponents of the Perennial Philosophy have given a great deal of attention. What precisely is the relation between individual constitution and temperament on the one hand and the kind and degree of spiritual knowledge on the other? The materials for a comprehensively accurate answer to this question are not availableexcept, perhaps, in the form of that incommunicable science, based upon intuition and long practice, that exists in the minds of experienced spiritual directors. But the answer that can be given, though incomplete, is highly significant.
  In the present section our concern is with classifications of human differences in relation to the problems of the spiritual life. Traditional systems will be described and illustrated, and the findings of the Perennial Philosophy will be compared with the conclusions reached by the most recent scientific research.
  In the West, the traditional Catholic classification of human beings is based upon the Gospel anecdote of Martha and Mary. The way of Martha is the way of salvation through action, the way of Mary is the way through contemplation. Following Aristotle, who in this as in many other matters was in accord with the Perennial Philosophy, Catholic thinkers have regarded contemplation (the highest term of which is the unitive knowledge of the Godhead) as mans final end, and therefore have always held that Marys was indeed the better way.
  The Sanskrit dharmaone of the key words in Indian formulations of the Perennial Philosophyhas two principal meanings. The dharma of an individual is, first of all, his essential nature, the intrinsic law of his being and development. But dharma also signifies the law of righteousness and piety. The implications of this double meaning are clear: a mans duty, how he ought to live, what he ought to believe and what he ought to do about his beliefsthese things are conditioned by his essential nature, his constitution and temperament. Going a good deal further than do the Catholics, with their doctrine of vocations, the Indians admit the right of individuals with different dharmas to worship different aspects or conceptions of the divine. Hence the almost total absence, among Hindus and Buddhists, of bloody persecutions, religious wars and proselytizing imperialism.
  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.
  So far as the achievement of mans final end is concerned, it is as much of a handicap to be an extreme cerebrotonic or an extreme viscerotonic as it is to be an extreme somatotonic. But whereas the cerebrotonic and the viscerotonic cannot do much harm except to themselves and those in immediate contact with them, the extreme somatotonic, with his native aggressiveness, plays havoc with whole societies. From one point of view civilization may be defined as a complex of religious, legal and educational devices for preventing extreme somatotonics from doing too much mischief, and for directing their irrepressible energies into socially desirable channels. Confucianism and Chinese culture have sought to achieve this end by inculcating filial piety, good manners and an amiably viscerotonic epicureanismthe whole reinforced somewhat incongruously by the cerebrotonic spirituality and restraints of Buddhism and classical Taoism. In India the caste system represents an attempt to subordinate military, political and financial power to spiritual authority; and the education given to all classes still insists so strongly upon the fact that mans final end is unitive knowledge of God that even at the present time, even after nearly two hundred years of gradually accelerating Europeanization, successful somatotonics will, in middle life, give up wealth, position and power to end their days as humble seekers after enlightenment. In Catholic Europe, as in India, there was an effort to subordinate temporal power to spiritual authority; but since the Church itself exercised temporal power through the agency of political prelates and mitred business men, the effort was never more than partially successful. After the Reformation even the pious wish to limit temporal power by means of spiritual authority was completely abandoned. Henry VIII made himself, in Stubbss words, the Pope, the whole Pope, and something more than the Pope, and his example has been followed by most heads of states ever since. Power has been limited only by other powers, not by an appeal to first principles as interpreted by those who are morally and spiritually qualified to know what they are talking about. Meanwhile, the interest in religion has everywhere declined and even among believing Christians the Perennial Philosophy has been to a great extent replaced by a metaphysic of inevitable progress and an evolving God, by a passionate concern, not with eternity, but with future time. And almost suddenly, within the last quarter of a century, there has been consummated what Sheldon calls a somatotonic revolution, directed against all that is characteristically cerebrotonic in the theory and practice of traditional Christian culture. Here are a few symptoms of this somatotonic revolution.
  In traditional Christianity, as in all the great religious formulations of the Perennial Philosophy, it was axiomatic that contemplation is the end and purpose of action. Today the great majority even of professed Christians regard action (directed towards material and social progress) as the end, and analytic thought (there is no question any longer of integral thought, or contemplation) as the means to that end.
  In traditional Christianity, as in the other formulations of the Perennial Philosophy, the secret of happiness and the way to salvation were to be sought, not in the external environment, but in the individuals state of mind with regard to the environment. Today the all-important thing is not the state of the mind, but the state of the environment. Happiness and moral progress depend, it is thought, on bigger and better gadgets and a higher standard of living.
  Traditionally Christian good manners outlawed all expressions of pleasure in the satisfaction of physical appetites. You may love a screeching owl, but you must not love a roasted fowlsuch was the rhyme on which children were brought up in the nurseries of only fifty years ago. Today the young unceasingly proclaim how much they love and adore different kinds of food and drink; adolescents and adults talk about the thrills they derive from the stimulation of their sexuality. The popular Philosophy of life has ceased to be based on the classics of devotion and the rules of aristocratic good breeding, and is now moulded by the writers of advertising copy, whose one idea is to persuade everybody to be as extraverted and uninhibitedly greedy as possible, since of course it is only the possessive, the restless, the distracted, who spend money on the things that advertisers want to sell. Technological progress is in part the product of the somatotonic revolution, in part the producer and sustainer of that revolution. The extraverted attention results in technological discoveries. (Significantly enough, a high degree of material civilization has always been associated with the large-scale and officially sanctioned practice of polytheism.) In their turn, technological discoveries have resulted in mass production; and mass production, it is obvious, cannot be kept going at full blast except by persuading the whole population to accept the somatotonic Weltanschauung and act accordingly.
  Like technological progress, with which it is so closely associated in so many ways, modern war is at once a cause and a result of the somatotonic revolution. Nazi education, which was specifically education for war, had two principal aims: to encourage the manifestation of somatotonia in those most richly endowed with that component of personality, and to make the rest of the population feel ashamed of its relaxed amiability or its inward-looking sensitiveness and tendency towards self-restraint and tender-mindedness. During the war the enemies of Nazism have been compelled, of course, to borrow from the Nazis educational Philosophy. All over the world millions of young men and even of young women are being systematically educated to be tough and to value toughness beyond every other moral quality. With this system of somatotonic ethics is associated the idolatrous and polytheistic theology of nationalisma pseudo-religion far stronger at the present time for evil and division than is Christianity, or any other monotheistic religion, for unification and good. In the past most societies tried systematically to discourage somatotonia. This was a measure of self-defense; they did not want to be physically destroyed by the power-loving aggressiveness of their most active minority, and they did not want to be spiritually blinded by an excess of extraversion. During the last few years all this has been changed. What, we may apprehensively wonder, will be the result of the current world-wide reversal of an immemorial social policy? Time alone will show.

1.08_-_The_Historical_Significance_of_the_Fish, #Aion, #Carl Jung, #Psychology
  of the devil's reunion with God was an object of discussion in
  very early times, and indeed had to be if Christian Philosophy
  was not to end in dualism. One should not forget that the theory

1.08_-_The_Ladder, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  Positive Philosophy naturally perceived the absurdity of all these dualistic theses, but having no power to expand or
  Mystical Philosophy alone has felt the possibility of relations other than those of the phenomenal -world, and formulated a logic applicable to the supersensuous and transcendental consciousness. But it was arrested in its progress by hazy and unclear conceptions of organized and sceptical research, finding it impossible to define and classify its material in a scientific way. This may be cor- rected, and a thorough sceptical system instituted using the Qabalistic Tree as a classifying medium.
   of whatever nature, and suppress all thoughts by a direct concentration upon a single thought which itself is finally banished. Fichtean Philosophy has shown us that the contents of the mind at any moment consisted of two things : the Object or Non-Ego, which is variable, and the Subject or Ego, apparently invariable. Success in meditation pro- duces the result of making the object as invariable as the subject, this coming as a terrific shock, for a union takes place and the two become one. Rabbi Baer, the Chassidic successor of Israel Baal Shem Tov, taught that when one becomes so absorbed in the contemplation of an object that the whole power of thought is concentrated upon the one point then the self becomes blended and unified with that point. This is the mystical Marriage so often referred to in occult literature, and concerning which so many extrava- gant symbols have been employed. This union has the effect of utterly overthrowing the whole normal balance of the mind, throwing all the poetic, emotional, and spiritual faculties into a sublime ecstasy, making at the same time the rest of life seem absolutely banal. It comes as a tre- mendous experience altogether indescribable even to those who are masters of language, remaining only as a wonder- ful memory - perfect in all its details.
  As a Practicus (situate in Hod, the Sphere of , its god being Mercury) he is expected to complete his intellectual training. Philosophy and Metaphysics are the means to accomplish this task, and in particular, the Holy Qabalah, which he is expected to master before being able to go for- ward. He must discover for himself the properties of a number never previously examined by him, and in answer to intellectual questions he must display no less mastery of his subject than if he were entered in the final examina- tion for a Doctor of Science or Philosophy.

1.08_-_The_Methods_of_Vedantic_Knowledge, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  0:This secret Self in all beings is not apparent, but it is seen by means of the supreme reason, the subtle, by those who have the subtle vision. Katha Upanishad.1
  1:BUT WHAT then is the working of this Sachchidananda in the world and by what process of things are the relations between itself and the ego which figures it first formed, then led to their consummation? For on those relations and on the process they follow depend the whole Philosophy and practice of a divine life for man.
  2:We arrive at the conception and at the knowledge of a divine existence by exceeding the evidence of the senses and piercing beyond the walls of the physical mind. So long as we confine ourselves to sense-evidence and the physical consciousness, we can conceive nothing and know nothing except the material world and its phenomena. But certain faculties in us enable our mentality to arrive at conceptions which we may indeed deduce by ratiocination or by imaginative variation from the facts of the physical world as we see them, but which are not warranted by any purely physical data or any physical experience. The first of these instruments is the pure reason.
  12:For if we examine carefully, we shall find that Intuition is our first teacher. Intuition always stands veiled behind our mental operations. Intuition brings to man those brilliant messages from the Unknown which are the beginning of his higher knowledge. Reason only comes in afterwards to see what profit it can have of the shining harvest. Intuition gives us that idea of something behind and beyond all that we know and seem to be which pursues man always in contradiction of his lower reason and all his normal experience and impels him to formulate that formless perception in the more positive ideas of God, Immortality, Heaven and the rest by which we strive to express it to the mind. For Intuition is as strong as Nature herself from whose very soul it has sprung and cares nothing for the contradictions of reason or the denials of experience. It knows what is because it is, because itself it is of that and has come from that, and will not yield it to the judgment of what merely becomes and appears. What the Intuition tells us of, is not so much Existence as the Existent, for it proceeds from that one point of light in us which gives it its advantage, that sometimes opened door in our own self-awareness. Ancient Vedanta seized this message of the Intuition and formulated it in the three great declarations of the Upanishads, "I am He", "Thou art That, O Swetaketu", "All this is the Brahman; this Self is the Brahman".
  13:But Intuition by the very nature of its action in man, working as it does from behind the veil, active principally in his more unenlightened, less articulate parts, served in front of the veil, in the narrow light which is our waking conscience, only by instruments that are unable fully to assimilate its messages, - Intuition is unable to give us the truth in that ordered and articulated form which our nature demands. Before it could effect any such completeness of direct knowledge in us, it would have to organise itself in our surface being and take possession there of the leading part. But in our surface being it is not the Intuition, it is the Reason which is organised and helps us to order our perceptions, thoughts and actions. Therefore the age of intuitive knowledge, represented by the early Vedantic thinking of the Upanishads, had to give place to the age of rational knowledge; inspired Scripture made room for metaphysical Philosophy, even as afterwards metaphysical Philosophy had to give place to experimental Science. Intuitive thought which is a messenger from the superconscient and therefore our highest faculty, was supplanted by the pure reason which is only a sort of deputy and belongs to the middle heights of our being; pure reason in its turn was supplanted for a time by the mixed action of the reason which lives on our plains and lower elevations and does not in its view exceed the horizon of the experience that the physical mind and senses or such aids as we can invent for them can bring to us. And this process which seems to be a descent, is really a circle of progress. For in each case the lower faculty is compelled to take up as much as it can assimilate of what the higher had already given and to attempt to re-establish it by its own methods. By the attempt it is itself enlarged in its scope and arrives eventually at a more supple and a more ample selfaccommodation to the higher faculties. Without this succession and attempt at separate assimilation we should be obliged to remain under the exclusive domination of a part of our nature while the rest remained either depressed and unduly subjected or separate in its field and therefore poor in its development. With this succession and separate attempt the balance is righted; a more complete harmony of our parts of knowledge is prepared.
  14:We see this succession in the Upanishads and the subsequent Indian philosophies. The sages of the Veda and Vedanta relied entirely upon intuition and spiritual experience. It is by an error that scholars sometimes speak of great debates or discussions in the Upanishad. Wherever there is the appearance of a controversy, it is not by discussion, by dialectics or the use of logical reasoning that it proceeds, but by a comparison of intuitions and experiences in which the less luminous gives place to the more luminous, the narrower, faultier or less essential to the more comprehensive, more perfect, more essential. The question asked by one sage of another is "What dost thou know?", not "What dost thou think?" nor "To what conclusion has thy reasoning arrived?" Nowhere in the Upanishads do we find any trace of logical reasoning urged in support of the truths of Vedanta. Intuition, the sages seem to have held, must be corrected by a more perfect intuition; logical reasoning cannot be its judge.

1.08_-_THINGS_THE_GERMANS_LACK, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  author class:Friedrich Nietzsche
  subject class:Philosophy
  things--"Germany, Germany above all."[1] I fear this was the death-blow
  to German Philosophy. "Are there any German philosophers? Are there any
  German poets? Are there any good German books?" people ask me abroad. I
  of such a thing. Even at the universities, among the actual scholars
  in Philosophy, logic as a theory, as a practical pursuit, and as a
  business, is beginning to die out. Turn to any German book: you will

1.098_-_The_Transformation_from_Human_to_Divine, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  There is nothing which is not universal in life. Everything is a universal expression. Even a leaf that moves in a tree has a universal background behind it. Even the littlest of our experiences and the smallest of the deeds that we perform everything, for the matter of that is a symbol or an index of a universal pressure that is exerted from behind, which is invisible to the senses and incomprehensible to the ego. The yoga Philosophy and psychology opens up before our mind a new world of perception and a new interpretation of values a system of an entirely new type of appreciation of things so that we will be able to discover new meaning even in the common and ordinary experiences of life. Even if we see a dog on the road, it is not an ordinary experience that is happening; we will begin to see a new meaning behind it. A cat crossing in front of us is not an ordinary experience. A wisp of breeze is not ordinary. Everything is extraordinary in this life. This meaning of an extraordinary significance present behind even ordinary experiences in life will be opened up only to a discriminative understanding.

1.09_-_Concentration_-_Its_Spiritual_Uses, #Raja-Yoga, #Swami Vivkenanda, #unset
  It is the highest manifestation of the power of Vairagya when it takes away even our attraction towards the qualities. We have first to understand what the Purusha, the Self, is and what the qualities are. According to Yoga Philosophy, the whole of nature consists of three qualities or forces; one is called Tamas, another Rajas, and the third Sattva. These three qualities manifest themselves in the physical world as darkness or inactivity, attraction or repulsion, and equilibrium of the two. Everything that is in nature, all manifestations, are combinations and recombinations of these three forces. Nature has been divided into various categories by the Snkhyas; the Self of man is beyond all these, beyond nature. It is effulgent, pure, and perfect. Whatever of intelligence we see in nature is but the reflection of this Self upon nature. Nature itself is insentient. You must remember that the word nature also includes the mind; mind is in nature; thought is in nature; from thought, down to the grossest form of matter, everything is in nature, the manifestation of nature. This nature has covered the Self of man, and when nature takes away the covering, the self appears in Its own glory. The non-attachment, as described in aphorism 15 (as being control of objects or nature) is the greatest help towards manifesting the Self. The next aphorism defines Samadhi, perfect concentration which is the goal of the Yogi.
  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.
  What is the result of constant practice of this higher concentration? All old tendencies of restlessness and dullness will be destroyed, as well as the tendencies of goodness too. The case is similar to that of the chemicals used to take the dirt and alloy off gold. When the ore is smelted down, the dross is burnt along with the chemicals. So this constant controlling power will stop the previous bad tendencies, and eventually, the good ones also. Those good and evil tendencies will suppress each other, leaving alone the Soul, in its own splendour untrammelled by either good or bad, the omnipresent, omnipotent, and omniscient. Then the man will know that he had neither birth nor death, nor need for heaven or earth. He will know that he neither came nor went, it was nature which was moving, and that movement was reflected upon the soul. The form of the light reflected by the glass upon the wall moves, and the wall foolishly thinks it is moving. So with all of us; it is the Chitta constantly moving making itself into various forms, and we think that we are these various forms. All these delusions will vanish. When that free Soul will command not pray or beg, but command then whatever It desires will be immediately fulfilled; whatever It wants It will be able to do. According to the Sankhya Philosophy, there is no God. It says that there can be no God of this universe, because if there were one, He must be a soul, and a soul must be either bound or free. How can the soul that is bound by nature, or controlled by nature, create? It is itself a slave. On the other hand, why should the Soul that is free create and manipulate all these things? It has no desires, so it cannot have any need to create. Secondly, it says the theory of God is an unnecessary one; nature explains all. What is the use of any God? But Kapila teaches that there are many souls, who, though nearly attaining perfection, fall short because they cannot perfectly renounce all powers. Their minds for a time merge in nature, to re-emerge as its masters. Such gods there are. We shall all become such gods, and, according to the Sankhyas, the God spoken of in the Vedas really means one of these free souls. Beyond them there is not an eternally free and blessed Creator of the universe. On the other hand, the Yogis say, "Not so, there is a God; there is one Soul separate from all other souls, and He is the eternal Master of all creation, the ever free, the Teacher of all teachers." The Yogis admit that those whom the Sankhyas call "the merged in nature" also exist. They are Yogis who have fallen short of perfection, and though, for a time, debarred from attaining the goal, remain as rulers of parts of the universe.
  The gods in the Indian systems of Philosophy represent certain high offices which are filled successively by various souls. But none of them is perfect.
  We must again remember that the Ptanjala Yoga Philosophy is based upon the Sankhya Philosophy; only in the latter there is no place for God, while with the Yogis God has a place. The Yogis, however, do not mention many ideas about God, such as creating. God as the Creator of the universe is not meant by the Ishvara of the Yogis. According to the Vedas, Ishvara is the Creator of the universe; because it is harmonious, it must be the manifestation of one will. The Yogis want to establish a God, but they arrive at Him in a peculiar fashion of their own. They say:
  The word used is Prna. Prana is not exactly breath. It is the name for the energy that is in the universe. Whatever you see in the universe, whatever moves or works, or has life, is a manifestation of this Prana. The sum-total of the energy displayed in the universe is called Prana. This Prana, before a cycle begins, remains in an almost motionless state; and when the cycle begins, this Prana begins to manifest itself. It is this Prana that is manifested as motion as the nervous motion in human beings or animals; and the same Prana is manifesting as thought, and so on. The whole universe is a combination of Prana and ksha; so is the human body. Out of Akasha you get the different materials that you feel and see, and out of Prana all the various forces. Now this throwing out and restraining the Prana is what is called Pranayama. Patanjali, the father of the Yoga Philosophy, does not give very many particular directions about Pranayama, but later on other Yogis found out various things about this Pranayama, and made of it a great science. With Patanjali it is one of the many ways, but he does not lay much stress on it. He means that you simply throw the air out, and draw it in, and hold it for some time, that is all, and by that, the mind will become a little calmer. But, later on, you will find that out of this is evolved a particular science called Pranayama. We shall hear a little of what these later Yogis have to say.
  Now, these later Yogis consider that there are three main currents of this Prana in the human body. One they call Id, another Pingal, and the third Sushumn. Pingala, according to them, is on the right side of the spinal column, and the Ida on the left, and in the middle of the spinal column is the Sushumna, an empty channel. Ida and Pingala, according to them, are the currents working in every man, and through these currents, we are performing all the functions of life. Sushumna is present in all, as a possibility; but it works only in the Yogi. You must remember that Yoga changes the body. As you go on practising, your body changes; it is not the same body that you had before the practice. That is very rational, and can be explained, because every new thought that we have must make, as it were, a new channel through the brain, and that explains the tremendous conservatism of human nature. Human nature likes to run through the ruts that are already there, because it is easy. If we think, just for example's sake, that the mind is like a needle, and the brain substance a soft lump before it, then each thought that we have makes a street, as it were, in the brain, and this street would close up, but for the grey matter which comes and makes a lining to keep it separate. If there were no grey matter, there would be no memory, because memory means going over these old streets, retracing a thought as it were. Now perhaps you have marked that when one talks on subjects in which one takes a few ideas that are familiar to everyone, and combines and recombines them, it is easy to follow because these channels are present in everyone's brain, and it is only necessary to recur to them. But whenever a new subject comes, new channels have to be made, so it is not understood readily. And that is why the brain (it is the brain, and not the people themselves) refuses unconsciously to be acted upon by new ideas. It resists. The Prana is trying to make new channels, and the brain will not allow it. This is the secret of conservatism. The fewer channels there have been in the brain, and the less the needle of the Prana has made these passages, the more conservative will be the brain, the more it will struggle against new thoughts. The more thoughtful the man, the more complicated will be the streets in his brain, and the more easily he will take to new ideas, and understand them. So with every fresh idea, we make a new impression in the brain, cut new channels through the brain-stuff, and that is why we find that in the practice of Yoga (it being an entirely new set of thoughts and motives) there is so much physical resistance at first. That is why we find that the part of religion which deals with the world-side of nature is so widely accepted, while the other part, the Philosophy, or the psychology, which clears with the inner nature of man, is so frequently neglected.

1.09_-_Saraswati_and_Her_Consorts, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  The enquiry into the number of these tattvas greatly interested the speculative mind of the ancients and in Indian Philosophy we find various answers ranging from the One upward and running into the twenties. In Vedic thought the basis chosen was the number of the psychological principles, because all existence was conceived by the Rishis as a movement of conscious being.

1.09_-_SELF-KNOWLEDGE, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  author class:Aldous Huxley
  subject class:Philosophy
  The importance, the indispensable necessity, of self-knowledge has been stressed by the saints and doctors of every one of the great religious traditions. To us in the West, the most familiar voice is that of Socrates. More systematically than Socrates the Indian exponents of the Perennial Philosophy harped on the same theme. There is, for example, the Buddha, whose discourse on The Setting-Up of Mindfulness expounds (with that positively inexorable exhaustiveness characteristic of the Pali scriptures) the whole art of self-knowledge in all its branchesknowledge of ones body, ones senses, ones feelings, ones thoughts. This art of self-knowledge is practised with two aims in view. The proximate aim is that a brother, as to the body, continues so to look upon the body, that he remains ardent, self-possessed and mindful, having overcome both the hankering and dejection common in the world. And in the same way as to feelings, thoughts and ideas, he so looks upon each that he remains ardent, self-possessed and mindful, without hankering or dejection. Beyond and through this desirable psychological condition lies the final end of man, knowledge of that which underlies the individualized self. In their own vocabulary, Christian writers express the same ideas.
  This metaphor of waking from dreams recurs again and again in the various expositions of the Perennial Philosophy. In this context liberation might be defined as the process of waking up out of the nonsense, nightmares and illusory pleasures of what is ordinarily called real life into the awareness of eternity. The sober certainty of waking blissthat wonderful phrase in which Milton described the experience of the noblest kind of musiccomes, I suppose, about as near as words can get to enlightenment and deliverance.

1.09_-_SKIRMISHES_IN_A_WAY_WITH_THE_AGE, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  author class:Friedrich Nietzsche
  subject class:Philosophy
  he has not the courage even to acknowledge his _libertinage._ As a
  historian he has no Philosophy, and lacks the power of philosophical
  vision,--hence his refusal to act the part of a judge, and his adoption
  for substantiating my contention: I bear the Germans a grudge for
  having made a mistake about Kant and his "backstairs Philosophy," as
  I call it. Such a man was not the type of intellectual uprightness.
  and not "Christian," he says that there would be no such thing as
  Platonic Philosophy if there were not such beautiful boys in Athens:
  it was the sight of them alone that set the soul of the philosopher
  was also a singular saint!--One scarcely believes one's ears, even
  supposing one believes Plato. At least one realises that Philosophy was
  pursued differently in Athens; above all, publicly. Nothing is less
  Greek than the cobweb-spinning with concepts by an anchorite, _amor
  intellectualis dei_ after the fashion of Spinoza. Philosophy according
  to Plato's style might be defined rather as an erotic competition, as a
  eyes?"--The philologist: it is he who teaches people how to swat.
  "Who is the perfect man?"--The Government official. "Which Philosophy
  furnishes the highest formula for the Government official?"--Kant's
  Philosophy: the Government official as thing-in-itself made judge over
  the Government official as appearance.
  on the polluted soil of society with tropical luxuriance, now as a
  religion (Christianity), anon as a Philosophy (Schopenhauerism). In
  certain circumstances the mere effluvia of such a venomous vegetation,

1.09_-_Sleep_and_Death, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  experience; we can now go to a third type of sleep, sleep of action. For a long time, our sleep, however conscious it may be, remains indeed a passive kind of state. We are only the witness of things, a helpless spectator of something happening in this or that part of our being. It should be stressed that it is always a part of our being that undergoes a particular experience, although at the time we may have the impression that our whole being suffers, fights, or travels, etc. just as we may have the impression, when discussing politics or Philosophy with a friend, that our whole self participates in the discussion, when it is merely a mental or vital function of it. As sleep becomes more conscious, we go from impressions to naked realities. We realize that we are made up of a medley of mental, vital, and other fragments,
  each with a separate existence and separate experiences on its own particular plane. At night, when the bond of the body and the tyranny of the mental mentor have vanished, this independence becomes remarkably alive. All the vibrations we have gathered in us, and which make up "our" nature, become so many little entities running here and there, and we discover all sorts of strangers in us whose existence we had never suspected. In other words, these fragments are not integrated around the true center, the psychic, and because they are not integrated, we cannot bring them under control and change the course of circumstances. We are passive, because the real "we" is the psychic, and most of these fragments are not connected with the psychic.

1.09_-_Taras_Ultimate_Nature, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  is more important.
  In European Philosophy there was the idea of a homunculusa little person in our pituitary gland that was the I or person. The homunculus was in
  the body but was also the boss of the body and mind. This reminds me of the

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