classes ::: noun, element_in_the_yoga,
children :::
branches ::: Purity

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object:Purity
word class:noun
class:element in the yoga


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--- OBJECT INSTANCES [0]


--- PRIMARY CLASS


element_in_the_yoga

--- SEE ALSO


--- SIMILAR TITLES [1]


1.2.03 - Purity
Primordial Purity Oral Instructions on the Three Words That Strike the Vital Point
Purity
the Divine Purity
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--- DICTIONARIES (in Dictionaries, in Quotes, in Chapters)


purity ::: Sri Aurobindo: “It [purity] is more a condition than a substance. Peace helps to purity — since in peace disturbing influences cease and the essence of purity is to respond only to the Divine Influence and not to have an affinity with other movements.” *Letters on Yoga :::

purity ::: n. --> The condition of being pure.
freedom from foreign admixture or deleterious matter; as, the purity of water, of wine, of drugs, of metals.
Cleanness; freedom from foulness or dirt.
Freedom from guilt or the defilement of sin; innocence; chastity; as, purity of heart or of life.
Freedom from any sinister or improper motives or views.
Freedom from foreign idioms, or from barbarous or improper.php{color:

purity ::: freedom from soil or mixture. The divine purity is that in which there is not mixture of the turbid ignorant movements of the lower nature.

Purity, simple sincerity and capacity of an unegoistic, unmIxed self-offering without pretension or demand are the conditions of an entire opening of the psychic being.

PURITY. ::: To accept no other influence but only the influ- ence of the Divine.

Purity is more a condition than a substance. Peace helps to purity — since in peace disturbing influences cease and the essence of purity b to respond only to the Divine Influence and not to have affini^ with other movements.

purity ::: n. --> The condition of being pure.
freedom from foreign admixture or deleterious matter; as, the purity of water, of wine, of drugs, of metals.
Cleanness; freedom from foulness or dirt.
Freedom from guilt or the defilement of sin; innocence; chastity; as, purity of heart or of life.
Freedom from any sinister or improper motives or views.
Freedom from foreign idioms, or from barbarous or improper.php{color:

Purity, Stage of: See: Dasa-bhumi.

purity ::: freedom from soil or mixture. The divine purity is that in which there is not mixture of the turbid ignorant movements of the lower nature.

Purity, simple sincerity and capacity of an unegoistic, unmIxed self-offering without pretension or demand are the conditions of an entire opening of the psychic being.

PURITY. ::: To accept no other influence but only the influ- ence of the Divine.

Purity is more a condition than a substance. Peace helps to purity — since in peace disturbing influences cease and the essence of purity b to respond only to the Divine Influence and not to have affini^ with other movements.

purity ::: Sri Aurobindo: “It [purity] is more a condition than a substance. Peace helps to purity — since in peace disturbing influences cease and the essence of purity is to respond only to the Divine Influence and not to have an affinity with other movements.” *Letters on Yoga :::

purity, cleanliness; ritual ablution before prayers.


--- QUOTES [81 / 81 - 500 / 1831] (in Dictionaries, in Quotes, in Chapters)



KEYS (10k)

   51 Sri Aurobindo
   10 The Mother
   2 Sri Ramakrishna
   2
   1 Yamamoto Tsunetomo
   1 Swami Vivekananda
   1 Swami Satyananda Saraswati
   1 Sri Chidananda
   1 Saint Teresa of Avila
   1 Saint John of the Cross
   1 Saint Augustine of Hippo
   1 Saint Augustine
   1 Saadi
   1 Phillip Yancey
   1 Nolini Kanta Gupta
   1 Hermann Hesse
   1 Dilgo Khyentse Rinpoche
   1 Book of Wisdom
   1 Anonymous
   1 Aleister Crowley

NEW FULL DB (2.4M)

   32 Frederick Lenz
   27 Mahatma Gandhi
   19 Swami Vivekananda
   10 Anonymous
   8 Gautama Buddha
   6 Thomas a Kempis
   6 Henry David Thoreau
   5 Sathya Sai Baba
   5 Rumi
   4 Thomas Kempis
   3 Sri Ramana Maharshi
   3 Simone Weil
   3 Rajneesh
   3 Orson Scott Card
   3 Nadia Bolz Weber
   3 Lao Tzu
   3 Joshua Harris
   3 John Calvin
   3 Charles Haddon Spurgeon
   3 B K S Iyengar
   2 Yukio Mishima
   2 William Shakespeare
   2 William Faulkner
   2 Vladimir Aleksandrovich Antonov
   2 Various
   2 Upton Sinclair
   2 Toba Beta
   2 Thomas Jefferson
   2 The Mother
   2 Stephen Fry
   2 Sri Ramakrishna
   2 Saint John of the Cross
   2 Saint Augustine
   2 Ralph Waldo Emerson
   2 Philip Yancey
   2 Libba Bray
   2 Leo Tolstoy
   2 Leonardo da Vinci
   2 Laozi
   2 Josemaria Escriva
   2 J I Packer
   2 Jean Paul Sartre
   2 Jason Evert
   2 James Baldwin
   2 James Allen
   2 James A Baldwin
   2 Haruki Murakami
   2 Harbhajan Singh Yogi
   2 Guillaume Apollinaire
   2 Friedrich Nietzsche
   2 Edgar Allan Poe
   2 Deepak Chopra
   2 Cao Xueqin
   2 Brent Weeks
   2 Benedict XVI

1:Purity of soul cannot be lost without consent. ~ Saint Augustine,
2:Ignorance is not a state of innocence. ~ Sri Aurobindo, Letters on Yoga - II Purity,
3:Only a consciousness full of light can be pure. ~ Sri Aurobindo, Letters on Yoga - II Purity,
4:Purity is something that cannot be attained except by piling effort upon effort. ~ Yamamoto Tsunetomo,
5:Peace was a thrilled voluptuous purity. ~ Sri Aurobindo, Savitri 02.09 - The Paradise of the Life-Gods,
6:God is love and beauty as well as purity. ~ Sri Aurobindo, The Human Cycle Religion as the Law of Life,
7:All impurity is a confusion of working. ~ Sri Aurobindo, The Synthesis Of Yoga 2.03 - The Purified Understanding,
8:Purity is to accept no other influence but only the influence of the Divine. ~ Sri Aurobindo, Letters On Yoga - II ,
9:When mind is still, then Truth gets her chance to be heard in the purity of the silence. ~ Sri Aurobindo, Essays Divine And Human ,
10:God desires the smallest degree of purity of conscience in you more than all the works you can perform. ~ Saint John of the Cross,
11:In sincerity is the certitude of victory. Sincerity! Sincerity! How sweet is the purity of thy presence! ~ The Mother, Words Of The Mother II ,
12:Tranquillity is a sign of increasing self-mastery and purity. ~ Sri Aurobindo, The Synthesis Of Yoga 2.25 - The Higher and the Lower Knowledge,
13:Peace, purity and silence can be felt in all material things—for the Divine Self is there in all. ~ Sri Aurobindo, Letters on Yoga - II the Divine Peace,
14:The proof of spiritual maturity is not how pure you are but awareness of your impurity. That very awareness opens the door to grace. ~ Phillip Yancey,
15:Early dawns cannot endure in their purity, so long as the race is not ready. ~ Sri Aurobindo, The Human Cycle The Infrarational Age of the Cycle,
16:One who has the call in him cannot fail to arrive, if he follows patiently the way towards the Divine. ~ Sri Aurobindo, Letters on Yoga - II Purity,
17:Desire is the impurity of the Prana, the life-principle, and its chain of bondage. ~ Sri Aurobindo, The Synthesis Of Yoga 4.11 - The Perfection of Equality,
18:God bestows more consideration on the purity of the intention with which our actions are performed than on the actions themselves. ~ Saint Augustine of Hippo,
19:The beginning of wisdom is the sincere desire for instruction. To observe attentively its laws is to establish the perfect purity of the soul. ~ Book of Wisdom,
20:Our Yoga is not an ascetic Yoga: it aims at purity, but not at a cold austerity. ~ Sri Aurobindo, Letters on Yoga - IV Human Relations and the Spiritual Life,
21:God, before He comes to the heart, sends servants to make it ready for His coming. And who are those servants? Purity, chastity, humility, loving-kindness. ~ Sri Ramakrishna,
22:Purity and concentration are indeed two aspects, feminine and masculine, passive and active, of the same status of being . ~ Sri Aurobindo, The Synthesis Of Yoga 2.04 - Concentration,
23:Q : How can I meditate? What is meant by opening? Where should I open?The Mother,: An inner purity and receptivity that freely lets in the Mother's influence. Begin with the heart. ~ The Mother,
24:A single drop of poison can vitiate the entire stream of wholesome blood in the body.But there is too a Purity, a drop of which can render crystal clear a whole morass of soil and dirt. ~ Nolini Kanta Gupta,
25:How can I meditate? What is meant by opening? Where should I open? An inner purity and receptivity that freely lets in the Mother's influence. Begin with the heart. ~ The Mother, Words Of The Mother II ,
26:Psychic love is distinguished by an essential purity and selflessness—but the vital can put on a very brilliant imitation of that character. ~ Sri Aurobindo, Letters on Yoga - IV Human Relations and the Spiritual Life,
27:Fools or hypocrites! Meanest falsehood is this among mortals,Veils of purity weaving, names misplacing idealWhen our desires we disguise and paint the lusts of our nature. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
28:The shining Edens of the vital godsReceived him in their deathless harmonies.All things were perfect there that flower in Time;Beauty was there creation’s native mould,Peace was a thrilled voluptuous purity. ~ Sri Aurobindo, Savitri 02.09 - The Paradise of the Life-Gods,
29:As for myself, I look upon all women as my Mother. This is a very pure attitude of mind. There is no risk or danger in it. To look upon a woman as one's sister is also not bad. But the other attitudes are very difficult and dangerous. It is almost impossible to keep to the purity of the ideal. ~ Sri Ramakrishna,
30:Sincerity, Aspiration, Faith, Devotion and Self-Giving, Surrender to the Divine Will, Love, Openness and Receptivity, Purity and Humility, Gratitude and Faithfulness, Will and Perseverance, Enthusiasm, Hope and Straightforwardness, Happiness and Joy, Heroism and Bravery, Prudence and Balance, Truth and Speech ~ , toc ,
31:God's TreadOnce we have chosen to be as the gods, we must follow that motion.Knowledge must grow in us, might like a Titan’s, bliss like an ocean,Calmness and purity born of the spirit’s gaze on the Real,Rapture of his oneness embracing the soul in a clasp ~ Sri Aurobindo, Collected Poems 5.1.02 - Ahana,
32:To want to be a superman is a mistake, it only swells the ego. One can aspire for the Divine to bring about the supramental transformation, but that also should not be done till the being has become psychic and spiritualised by the descent of the Mother's peace, force, light and purity. ~ Sri Aurobindo, Letters On Yoga - II ,
33:To be humble means for the mind, the vital and the body never to forget that without the Divine they know nothing, are nothing and can do nothing; without the Divine they are nothing but ignorance, chaos and impotence. The Divine alone is Truth, Life, Power, Love, Felicity. ~ The Mother, Words Of The Mother II Purity and Humility,
34:A certain amount of purification is necessary before there can be any realisation of the Divine and that is what has been going on in you. It is after all not a very long time since the real purification began and it is never an easy work. So the impatience may be natural, but it is not exactly reasonable. ~ Sri Aurobindo, Letters On Yoga - II Purity,
35:Why do men cling to a religion? Religions are based on creeds which are spiritual experiences brought down to a level where they become more easy to grasp, but at the cost of their integral purity and truth. The time of religions is over. We have entered the age of universal spirituality, of spiritual experience in its initial purity. ~ The Mother, Words Of The Mother III ,
36:Remember that the Mother is always with you. Address Her as follows and She will pull you out of all difficulties: "O Mother, Thou art the light of my intelligence, the purity of my soul, the quiet strength of my vital, the endurance of my body. I rely on Thee alone and want to be entirely Thine. Make me surmount all obstacles on the way." ~ The Mother, Words Of The Mother III ,
37:Neither numbers nor powers nor wealth nor learning nor eloquence nor anything else will prevail, but purity, living the life, in one word, anubhuti, realisation. Let there be a dozen such lion-souls in each country, lions who have broken their own bonds, who have touched the Infinite, whose whole soul is gone to Brahman, who care neither for wealth nor power nor fame, and these will be enough to shake the world. ~ Swami Vivekananda,
38:The ground is composed of gold, the trees are wish-fulfilling trees, and the rain is the rainfall of nectar. All beings are dakas and dakinis; the calls of the birds are the sounds of Dharma; the sounds of nature, wind, water, and fire reverberate as the Vajra Guru mantra; and all thoughts are expressions of wisdom and bliss. So here the perception of purity is much vaster and more omnipresent than in the sutras. ~ Dilgo Khyentse Rinpoche, Guru Yoga ,
39:In your nature there are many obstacles, chiefly a great activity of the outward-going mind and a thick crust of the impure lower Prakriti that covers the heart and the vital being. Quieting of the mind and purification of the nature are what you must have before you can fulfil your aim. Aspire for these two things first; ask for them constantly from above. You will not be able to achieve them by your own unaided effort. ~ Sri Aurobindo, Letters On Yoga - II Purity,
40:Mind, heart, life, body are to do the works of the Divine, all the works which they do now and yet more, but to do them divinely, as now they do not do them. This is the first appearance of the problem before him on which the seeker of perfection has to lay hold, that it is not a negative, prohibitory, passive or quietistic, but a positive, affirmative, active purity which is his object. A divine quietism discovered the immaculate eternity of the Spirit, a divine kinetism adds to it the right pure undeviating action of the soul, mind and body. ~ Sri Aurobindo, The Synthesis Of Yoga ,
41:In all doubt and depression, to say 'I belong to the Divine, I cannot fail'; to all suggestions of impurity and unfitness, to reply 'I am a child of Immortality chosen by the Divine; I have but to be true to myself and to Him-the victory is sure; even if I fell, I would be sure to rise again'; to all impulses to depart and serve some smaller ideal, to reply 'This is the greatest, this is the Truth that alone can satisfy the soul within me; I will endure through all tests and tribulations to the very end of the divine journey.' This is what I mean by faithfulness to the Light and the Call. ~ Sri Aurobindo, Letters On Yoga - II ,
42:But if human mind can become capable of the glories of the divine Light, human emotion and sensibility can be transformed into the mould and assume the measure and movement of the supreme Bliss, human action not only represent but feel itself to be the motion of a divine and non-egoistic Force and the physical substance of our being suffiently partake of the purity of the supernal essence, suffiently unify plasticity and durable constancy to support and prolong these highest experiences and agencies, then all the long labour of Nature will end in a crowning justification and her evolutions reveal their profound significance. ~ Sri Aurobindo, The Synthesis Of Yoga ,
43:Calm, even if it seems at first only a negative thing, is so difficult to attain, that to have it at all must be regarded as a great step in advance. "In reality, calm is not a negative thing, it is the very nature of the Sat-Purusha and the positive foundation of the divine consciousness. Whatever else is aspired for and gained, this must be kept. Even Knowledge, Power, Ananda, if they come and do not find this foundation, are unable to remain and have to withdraw until the divine purity and peace of the Sat-Purusha are permanently there. "Aspire for the rest of the divine consciousness, but with a calm and deep aspiration. It can be ardent as well as calm, but not impatient, restless or full of rajasic eagerness. "Only in the quiet mind and being can the supramental Truth build its true creation." ~ The Mother, Questions And Answers 1954 ,
44:The heaven-hints that invade our earthly lives, The dire imaginations dreamed by Hell, Which if enacted and experienced here Our dulled capacity soon would cease to feel Or our mortal frailty could not long endure, Were set in their sublime proportions there. There lived out in their self-born atmosphere, They resumed their topless pitch and native power; Their fortifying stress upon the soul Bit deep into the ground of consciousness The passion and purity of their extremes, The absoluteness of their single cry And the sovereign sweetness or violent poetry Of their beautiful or terrible delight. All thought can know or widest sight perceive And all that thought and sight can never know, All things occult and rare, remote and strange Were near to heart's contact, felt by spirit-sense. ~ Sri Aurobindo, Savitri 02.01 - The World-Stair,
45:January 7, 1914GIVE them all, O Lord, Thy peace and light, open their blinded eyes and their darkened understanding; calm their futile worries and their vain anxieties. Turn their gaze away from themselves and give them the joy of being consecrated to Thy work without calculation or mental reservation. Let Thy beauty flower in all things, awaken Thy love in all hearts, so that Thy eternally progressive order may be realised upon earth and Thy harmony be spread until the day all becomes Thyself in perfect purity and peace.Oh! let all tears be wiped away, all suffering relieved, all anguish dispelled, and let calm serenity dwell in every heart and powerful certitude strengthen every mind. Let Thy life flow through all like a regenerating stream that all may turn to Thee and draw from that contemplation the energy for all victories. ~ The Mother, Prayers And Meditations ,
46:10.: I do not know whether I have put this clearly; self-knowledge is of such consequence that I would not have you careless of it, though you may be lifted to heaven in prayer, because while on earth nothing is more needful than humility. Therefore, I repeat, not only a good way, but the best of all ways, is to endeavour to enter first by the room where humility is practised, which is far better than at once rushing on to the others. This is the right road;-if we know how easy and safe it is to walk by it, why ask for wings with which to fly? Let us rather try to learn how to advance quickly. I believe we shall never learn to know ourselves except by endeavouring to know God, for, beholding His greatness we are struck by our own baseness, His purity shows our foulness, and by meditating on His humility we find how very far we are from being humble. ~ Saint Teresa of Avila, The Interior Castle 1.02,
47:The hostile forces have a certain self-chosen function: it is to test the condition of the individual, of the work, of the earth itself and their readiness for the spiritual descent and fulfilment. At every step of the journey, they are there attacking furiously, criticising, suggesting, imposing despondency or inciting to revolt, raising unbelief, amassing difficulties. No doubt, they put a very exaggerated interpretation on the rights given them by their function, making mountains even out of what seems to us a mole-hill. A little trifling false step or mistake and they appear on the road and clap a whole Himalaya as a barrier across it. But this opposition has been permitted from of old not merely as a test or ordeal, but as a compulsion on us to seek a greater strength, a more perfect self-knowledge, an intenser purity and force of aspiration, a faith that nothing can crush, a more powerful descent of the Divine Grace. ~ Sri Aurobindo, Letters On Yoga - IV ,
48:Turn your thoughts now, and lift up your thoughts to a devout and joyous contemplation on sage Vyasa and Vasishtha, on Narda and Valmiki. Contemplate on the glorious Lord Buddha, Jesus the Christ, prophet Mohammed, the noble Zoroaster (Zarathushtra), Lord Mahavira, the holy Guru Nanak. Think of the great saints and sages of all ages, like Yajnavalkya, Dattatreya, Sulabha and Gargi, Anasooya and Sabari, Lord Gauranga, Mirabai, Saint Theresa and Francis of Assisi. Remember St. Augustine, Jallaludin Rumi, Kabir, Tukaram, Ramdas, Ramakrishna Paramhamsa, Vivekananda and Rama Tirtha. Adore in thy heart the sacred memory of Mahatma Gandhi, sage Ramana Maharishi, Aurobindo Ghosh, Gurudev Sivananda and Swami Ramdas. They verily are the inspirers of humanity towards a life of purity, goodness and godliness. Their lives, their lofty examples, their great teachings constitute the real wealth and greatest treasure of mankind today. ~ Sri Chidananda, Advices On Spiritual Living ,
49:Influence is more important than example. Influence is not the outward authority of the Teacher over his disciple, but the power of his contact, of his presence, of the nearness of his soul to the soul of another, infusing into it, even though in silence, that which he himself is and possesses. This is the supreme sign of the Master. For the greatest Master is much less a Teacher than a Presence pouring the divine consciousness and its constituting light and power and purity and bliss into all who are receptive around him. And it shall also be a sign of the teacher of the integral Yoga that he does not arrogate to himself Guruhood in a humanly vain and self-exalting spirit. His work, if he has one, is a trust from above, he himself a channel, a vessel or a representative. He is a man helping his brothers, a child leading children, a Light kindling other lights, an awakened Soul awakening souls, at highest a Power or Presence of the Divine calling to him other ~ Sri Aurobindo, The Synthesis Of Yoga ,
50:The personal will of the sadhaka has first to seize on the egoistic energies and turn them towards the light and the right; once turned, he has still to train them to recognise that always, always to accept, always to follow that. Progressing, he learns, still using the personal will, personal effort, personal energies, to employ them as representatives of the higher Power and in conscious obedience to the higher Influence. Progressing yet farther, his will, effort, energy become no longer personal and separate, but activities of that higher Power and Influence at work in the individual. But there is still a sort of gulf or distance which necessitates an obscure process of transit, not always accurate, sometimes even very distorting, between the divine Origin and the emerging human current. At the end of the process, with the progressive disappearance of egoism and impurity and ignorance, this last separation is removed; all in the individual becomes the divine working. ~ Sri Aurobindo, The Synthesis Of Yoga ,
51:The triple way takes for its chosen instruments the three main powers of the mental soul-life of the human being. Knowledge selects the reason and the mental vision and it makes them by purification, concentration and a certain discipline of a Goddirected seeking its means for the greatest knowledge and the greatest vision of all, God-knowledge and God-vision. Its aim is to see, know and be the Divine. Works, action selects for its instrument the will of the doer of works; it makes life an offering of sacrifice to the Godhead and by purification, concentration and a certain discipline of subjection to the divine Will a means for contact and increasing unity of the soul of man with the divine Master of the universe. Devotion selects the emotional and aesthetic powers of the soul and by turning them all Godward in a perfect purity, intensity, infinite passion of seeking makes them a means of God-possession in one or many relations of unity with the Divine Being. All aim in their own way at a union or unity of the human soul with the supreme Spirit. ~ Sri Aurobindo, The Synthesis Of Yoga 4.01 - The Principle of the Integral Yoga,
52:Do not be over-eager for experience, - for experiences you can always get, having once broken the barrier between the physical mind and the subtle planes. What you have to aspire for most is the improved quality of the recipient consciousness in you - discrimination in the mind, the unattached impersonal Witness look on all that goes on in you and around you, purity in the vital, calm equanimity, enduring patience, absence of pride and the sense of greatness - and more especially, the development of the psychic being in you - surrender, self-giving, psychic humility, devotion. It is a consciousness made up of these things, cast in this mould that can bear without breaking, stumbling or deviation into error the rush of lights, powers and experiences from the supraphysical planes. An entire perfection in these respects is hardly possible until the whole nature from the highest mind to the subconscient physical is made one in the light that is greater than Mind; but a sufficient foundation and a consciousness always self-observant, vigilant and growing in these things is indispensable - for perfect purification is the basis of the perfect siddhi. ~ ,
53:But for the knowledge of the Self it is necessary to have the power of a complete intellectual passivity, the power of dismissing all thought, the power of the mind to think not at all which the Gita in one passage enjoins. This is a hard saying for the occidental mind to which thought is the highest thing and which will be apt to mistake the power of the mind not to think, its complete silence for the incapacity of thought. But this power of silence is a capacity and not an incapacity, a power and not a weakness. It is a profound and pregnant stillness. Only when the mind is thus entirely still, like clear, motionless and level water, in a perfect purity and peace of the whole being and the soul transcends thought, can the Self which exceeds and originates all activities and becomings, the Silence from which all words are born, the Absolute of which all relativities are partial reflections manifest itself in the pure essence of our being. In a complete silence only is the Silence heard; in a pure peace only is its Being revealed. Therefore to us the name of That is the Silence and the Peace. ~ Sri Aurobindo, The Synthesis Of Yoga 2.03 - The Purified Understanding,
54:The whole principle of this Yoga is to give oneself entirely to the Divine alone and to nobody and to nothing else, and to bring down into ourselves by union with the Divine Mother-Power all the transcendent light, force, wideness, peace, purity, truth-consciousness and Ananda of the supramental Divine. In this Yoga, therefore, there can be no place for vital relations or interchanges with others; any such relation or interchange immediately ties down the soul to the lower consciousness and its lower nature, prevents the true and full union with the Divine and hampers both the ascent to the supramental Truth consciousness and the descent of the supramental Ishwari Shakti. Still worse would it be if this interchange took the form of a sexual relation or a sexual enjoyment, even if kept free from any outward act; therefore these things are absolutely forbidden in the sadhana. It goes without saying that any physical act of the kind is not allowed, but also any subtler form is ruled out. It is only after becoming one with the supramental Divine that we can find our true spiritual relations with others in the Divine; in that higher unity this kind of gross lower vital movement can have no place. ~ Sri Aurobindo, Letters on Yoga - IV ,
55:In order to strengthen the higher knowledge-faculty in us we have to effect the same separation between the intuitive and intellectual elements of our thought as we have already effected between the understanding and the sense-mind; and this is no easy task, for not only do our intuitions come to us incrusted in the intellectual action, but there are a great number of mental workings which masquerade and ape the appearances of the higher faculty. The remedy is to train first the intellect to recognise the true intuilion, to distinguish it from the false and then to accustom it, when it arrives at an intellectual perception or conclusion, to attach no final value to it, but rather look upward, refer all to the divine principle and wait in as complete a silence as it can command for the light from above. In this way it is possible to transmute a great part of our intellectual thinking into the luminous truth-conscious vision, -- the ideal would be a complete transition, -- or at least to increase greatly the frequency, purity and conscious force of the ideal knowledge working behind the intellect. The latter must learn to be subject and passive to the ideal faculty. ~ Sri Aurobindo, The Synthesis Of Yoga 2.03 - The Purified Understanding,
56:understanding fails when pulled down by lower movements ::: By the understanding we mean that which at once perceives, judges and discriminates, the true reason of the human beingnot subservient to the senses, to desire or to the blind force of habit, but working in its own right for mastery, for knowledge. Certainly, the reason of man as he is at present does not even at its best act entirely in this free and sovereign fashion; but so far as it fails, it fails because it is still mixed with the lower half-animal action, because it is impure and constantly hampered and pulled down from its characteristic action. In its purity it should not be involved in these lower movements, but stand back from the object, and observe disinterestedly, put it in its right place in the whole by force of comparison, contrast, analogy, reason from its rightly observed data by deduction, induction, inference and holding all its gains in memory and supplementing them by a chastened and rightly-guided imagination view all in the light of a trained and disciplined judgment. Such is the pure intellectual understanding of which disinterested observation, judgment and reasoning are the law and characterising action. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Knowledge,
57:need for the soul's spiritualization ::: And yet even the leading of the inmost psychic being is not found sufficient until it has succeeded in raising itself out of this mass of inferior Nature to the highest spiritual levels and the divine spark and flame descended here have rejoined themselves to their original fiery Ether. For there is there no longer a spiritual consciousness still imperfect and half lost to itself in the thick sheaths of human mind, life and body, but the full spiritual consciousness in its purity, freedom and intense wideness. There, as it is the eternal Knower that becomes the Knower in us and mover and user of all knowledge, so it is the eternal All-Blissful who is the Adored attracting to himself the eternal divine portion of his being and joy that has gone out into the play of the universe, the infinite Lover pouring himself out in the multiplicity of his own manifested selves in a happy Oneness. All Beauty in the world is there the beauty of the Beloved, and all forms of beauty have to stand under the light of that eternal Beauty and submit themselves to the sublimating and transfiguring power of the unveiled Divine Perfection. All Bliss and Joy are there of the All-Blissful, and all inferior forms of enjoyment, happiness or pleasure are subjected to the shock of the intensity of its floods or currents and either they are broken to pieces as inadequate things under its convicting stress or compelled to transmute themselves into the forms of the Divine Ananda. ~ Sri Aurobindo, The Synthesis Of Yoga The Ascent of the Sacrifice - 2,
58:In the name of Him Who created and sustains the world, the Sage Who endowed tongue with speech.He attains no honor who turns the face from the doer of His mercy.The kings of the earth prostate themselves before Him in supplication.He seizes not in haste the disobedient, nor drives away the penitent with violence. The two worlds are as a drop of water in the ocean of His knowledge.He withholds not His bounty though His servants sin; upon the surface of the earth has He spread a feast, in which both friend and foe may share.Peerless He is, and His kingdom is eternal. Upon the head of one He placed a crown another he hurled from the throne to the ground.The fire of His friend He turned into a flower garden; through the water of the Nile He sended His foes to perdition.Behind the veil He sees all, and concealed our faults with His own goodness.He is near to them that are downcast, and accepts the prayers of them that lament.He knows of the things that exist not, of secrets that are untold.He causes the moon and the sun to revolve, and spreads water upon the earth.In the heart of a stone hath He placed a jewel; from nothing had He created all that is.Who can reveal the secret of His qualities; what eye can see the limits of His beauty?The bird of thought cannot soar to the height of His presence, nor the hand of understanding reach to the skirt of His praise.Think not, O Saadi, that one can walk in the road of purity except in the footsteps of Mohammed (Peace and Blessings be Upon Him) ~ Saadi, The Bustan of Sa'di ,
59:the powers of concentration ::: By concentration on anything whatsoever we are able to know that thing, to make it deliver up its concealed secrets; we must use this power to know not things, but the one Thing-in-itself. By concentration again the whole will can be gathered up for the acquisition of that which is still ungrasped, still beyond us; this power, if it is sufficiently trained, sufficiently single-minded, sufficiently sincere, sure of itself, faithful to itself alone, absolute in faith, we can use for the acquisition of any object whatsoever; but we ought to use it not for the acquisition of the many objects which the world offers to us, but to grasp spiritually that one object worthy of pursuit which is also the one subject worthy of knowledge. By concentration of our whole being on one status of itself, we can become whatever we choose; we can become, for instance, even if we were before a mass of weaknesses and fear, a mass instead of strength and courage, or we can become all a great purity, holiness and peace or a single universal soul of Love; but we ought, it is said, to use this power to become not even these things, high as they may be in comparison with what we now are, but rather to become that which is above all things and free from all action and attributes, the pure and absolute Being. All else, all other concentration can only be valuable for preparation, for previous steps, for a gradual training of the dissolute and self-dissipating thought, will and being towards their grand and unique object. ~ Sri Aurobindo, The Synthesis Of Yoga 2.04 - Concentration,
60:Received him in their deathless harmonies. All things were perfect there that flower in Time; Beauty was there creation's native mould, Peace was a thrilled voluptuous purity. There Love fulfilled her gold and roseate dreams And Strength her crowned and mighty reveries; Desire climbed up, a swift omnipotent flame, And Pleasure had the stature of the gods; Dream walked along the highways of the stars; Sweet common things turned into miracles: Overtaken by the spirit's sudden spell, Smitten by a divine passion's alchemy, Pain's self compelled transformed to potent joy Curing the antithesis twixt heaven and hell. All life's high visions are embodied there, Her wandering hopes achieved, her aureate combs Caught by the honey-eater's darting tongue, Her burning guesses changed to ecstasied truths, Her mighty pantings stilled in deathless calm And liberated her immense desires. In that paradise of perfect heart and sense No lower note could break the endless charm Of her sweetness ardent and immaculate; Her steps are sure of their intuitive fall. After the anguish of the soul's long strife At length were found calm and celestial rest And, lapped in a magic flood of sorrowless hours, Healed were his warrior nature's wounded limbs In the encircling arms of Energies That brooked no stain and feared not their own bliss. In scenes forbidden to our pallid sense Amid miraculous scents and wonder-hues He met the forms that divinise the sight, To music that can immortalise the mind And make the heart wide as infinity Listened, and captured the inaudible ~ Sri Aurobindo, Savitri 02.09 - The Paradise of the Life-Gods,
61:THE PSYCHOLOGY OF YOGA Initial Definitions and Descriptions Yoga has four powers and objects, purity, liberty, beatitude and perfection. Whosoever has consummated these four mightinesses in the being of the transcendental, universal, lilamaya and individual God is the complete and absolute Yogin. All manifestations of God are manifestations of the absolute Parabrahman. The Absolute Parabrahman is unknowable to us, not because It is the nothingness of all that we are, for rather whatever we are in truth or in seeming is nothing but Parabrahman, but because It is pre-existent & supra-existent to even the highest & purest methods and the most potent & illimitable instruments of which soul in the body is capable. In Parabrahman knowledge ceases to be knowledge and becomes an inexpressible identity. Become Parabrahman, if thou wilt and if That will suffer thee, but strive not to know It; for thou shalt not succeed with these instruments and in this body. In reality thou art Parabrahman already and ever wast and ever will be. To become Parabrahman in any other sense, thou must depart utterly out of world manifestation and out even of world transcendence. Why shouldst thou hunger after departure from manifestation as if the world were an evil? Has not That manifested itself in thee & in the world and art thou wiser & purer & better than the Absolute, O mind-deceived soul in the mortal? When That withdraws thee, then thy going hence is inevitable; until Its force is laid on thee, thy going is impossible, cry thy mind never so fiercely & wailingly for departure. Therefore neither desire nor shun the world, but seek the bliss & purity & freedom & greatness of God in whatsoever state or experience or environment. ~ Sri Aurobindo, Essays Divine And Human ,
62:The first cause of impurity in the understanding is the intermiscence of desire in the thinking functions, and desire itself is an impurity of the Will involved in the vital and emotional parts of our being. When the vital and emotional desires interfere with the pure Will-to-know, the thought-function becomes subservient to them, pursues ends other than those proper to itself and its perceptions are clogged and deranged. The understanding must lift itself beyond the siege of desire and emotion and, in order that it may have perfect immunity, it must get the vital parts and the emotions themselves purified. The will to enjoy is proper to the vital being but not the choice or the reaching after the enjoyment which must be determined and acquired by higher functions; therefore the vital being must be trained to accept whatever gain or enjoyment comes to it in the right functioning of the life in obedience to the working of the divine Will and to rid itself of craving and attachment. Similarly the heart must be freed from subjection to the cravings of the life-principle and the senses and thus rid itself of the false emotions of fear, wrath, hatred, lust, etc, which constitute the chief impurity of the heart. The will to love is proper to the heart, but here also the choice and reaching after love have to be foregone or tranquillised and the heart taught to love with depth and intensity indeed, but with a calm depth and a settled and equal, not a troubled and disordered intensity. The tranquillisation and mastery of these members is a first condition for the immunity of the understanding from error, ignorance and perversion. This purification spells an entire equality of the nervous being and the heart; equality, therefore, even as it was the first word of the path of works, so also is the first word of the path of knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga 2.03 - The Purified Understanding,
63:It must also be kept in mind that the supramental change is difficult, distant, an ultimate stage; it must be regarded as the end of a far-off vista; it cannot be and must not be turned into a first aim, a constantly envisaged goal or an immediate objective. For it can only come into the view of possibility after much arduous self-conquest and self-exceeding, at the end of many long and trying stages of a difficult self-evolution of the nature. One must first acquire an inner Yogic consciousness and replace by it our ordinary view of things, natural movements, motives of life; one must revolutionise the whole present build of our being. Next, we have to go still deeper, discover our veiled psychic entity and in its light and under its government psychicise our inner and outer parts, turn mind-nature, life-nature, body-nature and all our mental, vital, physical action and states and movements into a conscious instrumentation of the soul. Afterwards or concurrently we have to spiritualise the being in its entirety by a descent of a divine Light, Force, Purity, Knowledge, freedom and wideness. It is necessary to break down the limits of the personal mind, life and physicality, dissolve the ego, enter into the cosmic consciousness, realise the self, acquire a spiritualised and universalised mind and heart, life-force, physical consciousness. Then only the passage into the supramental consciousness begins to become possible, and even then there is a difficult ascent to make each stage of which is a separate arduous achievement. Yoga is a rapid and concentrated conscious evolution of the being, but however rapid, even though it may effect in a single life what in an instrumental Nature might take centuries and millenniums or many hundreds of lives, still all evolution must move by stages; even the greatest rapidity and concentration of the movement cannot swallow up all the stages or reverse natural process and bring the end near to the beginning. ~ Sri Aurobindo, The Synthesis Of Yoga 1.13 - The Supermind and the Yoga of Works,
64:indifference to things of the body ::: This detachment of the mind must be strengthened by a certain attitude of indifference to the things of the body; we must not care essentially about its sleep or its waking, its movement or its rest, its pain or its pleasure, its health or ill-health, its vigour or its fatigue, its comfort or its discomfort, or what it eats or drinks. This does not mean that we shall not keep the body in right order so far as we can; we have not to fall into violent asceticisms or a positive neglect of the physical frame. But we have not either to be affected in mind by hunger or thirst or discomfort or ill-health or attach the importance which the physical and vital man attaches to the things of the body, or indeed any but a quite subordinate and purely instrumental importance. Nor must this instrumental importance be allowed to assume the proportions of a necessity; we must not for instance imagine that the purity of the mind depends on the things we eat or drink, although during a certain stage restrictions in eating and drinking are useful to our inner progress; nor on the other hand must we continue to think that the dependence of the mind or even of the life on food and drink is anything more than a habit, a customary relation which Nature has set up between these principles. As a matter of fact the food we take can be reduced by contrary habit and new relation to a minimum without the mental or vital vigour being in any way reduced; even on the contrary with a judicious development they can be trained to a greater potentiality of vigour by learning to rely on the secret fountains of mental and vital energy with which they are connected more than upon the minor aid of physical aliments. This aspect of self-discipline is however more important in the Yoga of self-perfection than here; for our present purpose the important point is the renunciation by the mind of attachment to or dependence on the things of the body. ~ Sri Aurobindo, The Synthesis Of Yoga 2.07 - The Release from Subjection to the Body,
65:It is not very easy for the customary mind of man, always attached to its past and present associations, to conceive of an existence still human, yet radically changed in what are now our fixed circumstances.We are in respect to our possible higher evolution much in the position of the original Ape of the Darwinian theory. It would have been impossible for that Ape leading his instinctive arboreal life in primeval forests to conceive that there would be one day an animal on the earth who would use a new faculty called reason upon the materials of his inner and outer existence, who would dominate by that power his instincts and habits, change the circumstances of his physical life, build for himself houses of stone, manipulate Nature's forces, sail the seas, ride the air, develop codes of conduct, evolve conscious methods for his mental and spiritual development. And if such a conception had been possible for the Ape-mind, it would still have been difficult for him to imagine that by any progress of Nature or long effort of Will and tendency he himself could develop into that animal. Man, because he has acquired reason and still more because he has indulged his power of imagination and intuition, is able to conceive an existence higher than his own and even to envisage his personal elevation beyond his present state into that existence. His idea of the supreme state is an absolute of all that is positive to his own concepts and desirable to his own instinctive aspiration,-Knowledge without its negative shadow of error, Bliss without its negation in experience of suffering, Power without its constant denial by incapacity, purity and plenitude of being without the opposing sense of defect and limitation. It is so that he conceives his gods; it is so that he constructs his heavens. But it is not so that his reason conceives of a possible earth and a possible humanity. His dream of God and Heaven is really a dream of his own perfection; but he finds the same difficulty in accepting its practical realisation here for his ultimate aim as would the ancestral Ape if called upon to believe in himself as the future Man. ~ Sri Aurobindo, The Life Divine 1.07 - The Ego and the Dualities,
66:But now thou askest me how thou mayest destroy this naked knowing and feeling of thine own being. For peradventure thou thinkest that if it were destroyed, all other hindrances were destroyed ; and if thou thinkest thus, thou thinkest right truly. But to this I answer thee and I say, that without a full special grace full freely given by God, and also a full according ableness on thy part to receive this grace, this naked knowing and feeling of thy being may in nowise be destroyed. And this ableness is nought else but a strong and a deep ghostly sorrow. ... All men have matter of sorrow; but most specially he feeleth matter of sorrow that knoweth and feeleth that he is. All other sorrows in comparison to this be but as it were game to earnest. For he may make sorrow earnestly that knoweth and feeleth not only what he is, but that he is. And whoso felt never this sorrow, let him make sorrow; for he hath never yet felt perfect sorrow. This sorrow, when it is had, cleanseth the soul, not only of sin, but also of pain that it hath deserved for sin ; and also it maketh a soul able to receive that joy, the which reave th from a man all knowing and feeling of his being. This sorrow, if it be truly conceived, is full of holy desire; and else a man might never in this life abide it or bear it. For were it not that a soul were somewhat fed with a manner of comfort by his right working, he should not be able to bear that pain that he hath by the knowing and feeling of his being. For as oft as he would have a true knowing and a feeling of his God in purity of spirit (as it may be here), and then feeleth that he may not for he findeth evermore his knowing and his feeling as it were occupied and filled with a foul stinking lump of himself, the which must always be hated and despised and forsaken, if he shall be God's perfect disciple, taught by Himself in the mount of perfection so oft he goeth nigh mad for sorrow. . . . This sorrow and this desire must every soul have and feel in itself (either in this manner or in another), as God vouchsafed! to teach his ghostly disciples according to his good will and their according ableness in body and in soul, in degree and disposition, ere the time be that they may perfectly be oned unto God in perfect charity such as may be had here, if God vouchsafed!. ~ Anonymous, The Cloud Of Unknowing ,
67: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 ,
68:How can one become conscious of Divine Love and an instrument of its expression? First, to become conscious of anything whatever, you must will it. And when I say "will it", I don't mean saying one day, "Oh! I would like it very much", then two days later completely forgetting it. To will it is a constant, sustained, concentrated aspiration, an almost exclusive occupation of the consciousness. This is the first step. There are many others: a very attentive observation, a very persistent analysis, a very keen discernment of what is pure in the movement and what is not. If you have an imaginative faculty, you may try to imagine and see if your imagination tallies with reality. There are people who believe that it is enough to wake up one day in a particular mood and say, "Ah! How I wish to be conscious of divine Love, how I wish to manifest divine Love...." Note, I don't know how many millions of times one feels within a little stirring up of human instinct and imagines that if one had at one's disposal divine Love, great things could be accomplished, and one says, "I am going to try and find divine Love and we shall see the result." This is the worst possible way. Because, before having even touched the very beginning of realisation you have spoilt the result. You must take up your search with a purity of aspiration and surrender which in themselves are already difficult to acquire. You must have worked much on yourself only to be ready to aspire to this Love. If you look at yourself very sincerely, very straight, you will see that as soon as you begin to think of Love it is always your little inner tumult which starts whirling. All that aspires in you wants certain vibrations. It is almost impossible, without being far advanced on the yogic path, to separate the vital essence, the vital vibration from your conception of Love. What I say is founded on an assiduous experience of human beings. Well, for you, in the state in which you are, as you are, if you had a contact with pure divine Love, it would seem to you colder than ice, or so far-off, so high that you would not be able to breathe; it would be like the mountain-top where you would feel frozen and find it difficult to breathe, so very far would it be from what you normally feel. Divine Love, if not clothed with a psychic or vital vibration, is difficult for a human being to perceive. One can have an impression of grace, of a grace which is something so far, so high, so pure, so impersonal that... yes, one can have the feeling of grace, but it is with difficulty that one feels Love. ~ The Mother, Questions And Answers 1950-1951 ,
69:He continuously reflected on her image and attributes, day and night. His bhakti was such that he could not stop thinking of her. Eventually, he saw her everywhere and in everything. This was his path to illumination. He was often asked by people: what is the way to the supreme? His answer was sharp and definite: bhakti yoga. He said time and time again that bhakti yoga is the best sadhana for the Kali Yuga (Dark Age) of the present. His bhakti is illustrated by the following statement he made to a disciple: To my divine mother I prayed only for pure love. At her lotus feet I offered a few flowers and I prayed: Mother! here is virtue and here is vice; Take them both from me. Grant me only love, pure love for Thee. Mother! here is knowledge and here is ignorance; Take them both from me. Grant me only love, pure love for Thee. Mother! here is purity and impurity; Take them both from me. Grant me only love, pure love for Thee. Ramakrishna, like Kabir, was a practical man. He said: "So long as passions are directed towards the world and its objects, they are enemies. But when they are directed towards a deity, then they become the best of friends to man, for they take him to illumination. The desire for worldly things must be changed into longing for the supreme; the anger which you feel for fellow man must be directed towards the supreme for not manifesting himself to you . . . and so on, with all other emotions. The passions cannot be eradicated, but they can be turned into new directions." A disciple once asked him: "How can one conquer the weaknesses within us?" He answered: "When the fruit grows out of the flower, the petals drop off themselves. So when divinity in you increases, the weaknesses of human nature will vanish of their own accord." He emphasized that the aspirant should not give up his practices. "If a single dive into the sea does not bring you a pearl, do not conclude that there are no pearls in the sea. There are countless pearls hidden in the sea. So if you fail to merge with the supreme during devotional practices, do not lose heart. Go on patiently with the practices, and in time you will invoke divine grace." It does not matter what form you care to worship. He said: "Many are the names of the supreme and infinite are the forms through which he may be approached. In whatever name and form you choose to worship him, through that he will be realized by you." He indicated the importance of surrender on the path of bhakti when he said: ~ Swami Satyananda Saraswati, A Systematic Course in the Ancient Tantric Techniques of Yoga and Kriya ,
70:10000 ::: The True Object of Spiritual Seeking: To find the Divine is indeed the first reason for seeking the spiritual Truth and the spiritual life; it is the one thing indispensable and all the rest is nothing without it. The Divine once found, to manifest Him,-that is, first of all to transform one's own limited consciousness into the Divine Consciousness, to live in the infinite Peace, Light, Love, Strength, Bliss, to become that in one's essential nature and, as a consequence, to be its vessel, channel, instrument in one's active nature. To bring into activity the principle of oneness on the material plane or to work for humanity is a mental mistranslation of the Truth-these things cannot be the first or true object of spiritual seeking. We must find the Self, the Divine, then only can we know what is the work the Self or the Divine demands from us. Until then our life and action can only be a help or means towards finding the Divine and it ought not to have any other purpose. As we grow in the inner consciousness, or as the spiritual Truth of the Divine grows in us, our life and action must indeed more and more flow from that, be one with that. But to decide beforehand by our limited mental conceptions what they must be is to hamper the growth of the spiritual Truth within. As that grows we shall feel the Divine Light and Truth, the Divine Power and Force, the Divine Purity and Peace working within us, dealing with our actions as well as our consciousness, making use of them to reshape us into the Divine Image, removing the dross, substituting the pure gold of the Spirit. Only when the Divine Presence is there in us always and the consciousness transformed, can we have the right to say that we are ready to manifest the Divine on the material plane. To hold up a mental ideal or principle and impose that on the inner working brings the danger of limiting ourselves to a mental realisation or of impeding or even falsifying by a half-way formation the true growth into the full communion and union with the Divine and the free and intimate outflowing of His will in our life. This is a mistake of orientation to which the mind of today is especially prone. It is far better to approach the Divine for the Peace or Light or Bliss that the realisation of Him gives than to bring in these minor things which can divert us from the one thing needful. The divinisation of the material life also as well as the inner life is part of what we see as the Divine Plan, but it can only be fulfilled by an outflowing of the inner realisation, something that grows from within outward, not by the working out of a mental principle. ~ Sri Aurobindo, Letters On Yoga - II ,
71: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,
72:The Teacher of the integral Yoga will follow as far as he may the method of the Teacher within us. He will lead the disciple through the nature of the disciple. Teaching, example, influence, - these are the three instruments of the Guru. But the wise Teacher will not seek to impose himself or his opinions on the passive acceptance of the receptive mind; he will throw in only what is productive and sure as a seed which will grow under the divine fostering within. He will seek to awaken much more than to instruct; he will aim at the growth of the faculties and the experiences by a natural process and free expansion. He will give a method as an aid, as a utilisable device, not as an imperative formula or a fixed routine. And he will be on his guard against any turning of the means into a limitation, against the mechanising of process. His whole business is to awaken the divine light and set working the divine force of which he himself is only a means and an aid, a body or a channel.The example is more powerful than the instruction; but it is not the example of the outward acts nor that of the personal character which is of most importance. These have their place and their utility; but what will most stimulate aspiration in others is the central fact of the divine realisation within him governing his whole life and inner state and all his activities. This is the universal and essential element; the rest belongs to individual person and circumstance. It is this dynamic realisation that the sadhaka must feel and reproduce in himself according to his own nature; he need not strive after an imitation from outside which may well be sterilising rather than productive of right and natural fruits.Influence is more important than example. Influence is not the outward authority of the Teacher over his disciple, but the power of his contact, of his presence, of the nearness of his soul to the soul of another, infusing into it, even though in silence, that which he himself is and possesses. This is the supreme sign of the Master. For the greatest Master is much less a Teacher than a Presence pouring the divine consciousness and its constituting light and power and purity and bliss into all who are receptive around him.And it shall also be a sign of the teacher of the integral Yoga that he does not arrogate to himself Guruhood in a humanly vain and self-exalting spirit. His work, if he has one, is a trust from above, he himself a channel, a vessel or a representative. He is a man helping his brothers, a child leading children, a Light kindling other lights, an awakened Soul awakening souls, at highest a Power or Presence of the Divine calling to him other powers of the Divine. ~ Sri Aurobindo, The Synthesis of Yoga ,
73:root of the falsification and withdrawl of divine love ::: At every moment they are moved to take egoistic advantage of the psychic and spiritual influences and can be detected using the power, joy or light these bring into us for a lower life-motive. Afterwards too, even when the seeker has opened to the Divine Love transcendental, universal or immanent, yet if he tries to pour it into life, he meets the power of obscuration and perversion of these lower Nature-forces. Always they draw away towards pitfalls, pour into that higher intensity their diminishing elements, seek to capture the descending Power for themselves and their interests and degrade it into an aggrandised mental, vital or physical instrumentation for desire and ego. Instead of a Divine Love creator of a new heaven and a new earth of Truth and Light, they would hold it here prisoner as a tremendous sanction and glorifying force of sublimation to gild the mud of the old earth and colour with its rose and sapphire the old turbid unreal skies of sentimentalising vital imagination and mental idealised chimera. If that falsification is permitted, the higher Light and Power and Bliss withdraw, there is a fall back to a lower status; or else the realisation remains tied to an insecure half-way and mixture or is covered and even submerged by an inferior exaltation that is not the true Ananda. It is for this reason that Divine Love which is at the heart of all creation and the most powerful of all redeeming and creative forces has yet been the least frontally present in earthly life, the least successfully redemptive, the least creative. Human nature has been unable to bear it in its purity for the very reason that it is the most powerful, pure, rare and intense of all the divine energies; what little could be seized has been corrupted at once into a vital pietistic ardour, a defenceless religious or ethical sentimentalism, a sensuous or even sensual erotic mysticism of the roseate coloured mind or passionately turbid life-impulse and with these simulations compensated its inability to house the Mystic Flame that could rebuild the world with its tongues of sacrifice. It is only the inmost psychic being unveiled and emerging in its full power that can lead the pilgrim sacrifice unscathed through these ambushes and pitfalls; at each moment it catches, exposes, repels the mind's and the life's falsehoods, seizes hold on the truth of the Divine Love and Ananda and separates it from the excitement of the mind's ardours and the blind enthusiasms of the misleading life-force. But all things that are true at their core in mind and life and the physical being it extricates and takes with it in the journey till they stand on the heights, new in spirit and sublime in figure. ~ Sri Aurobindo, The Synthesis Of Yoga The Ascent of the Sacrifice - 2,
74:To Know How To Suffer IF AT any time a deep sorrow, a searing doubt or an intense pain overwhelms you and drives you to despair, there is an infallible way to regain calm and peace. In the depths of our being there shines a light whose brilliance is equalled only by its purity; a light, a living and conscious portion of a universal godhead who animates and nourishes and illumines Matter, a powerful and unfailing guide for those who are willing to heed his law, a helper full of solace and loving forbearance towards all who aspire to see and hear and obey him. No sincere and lasting aspiration towards him can be in vain; no strong and respectful trust can be disappointed, no expectation ever deceived. My heart has suffered and lamented, almost breaking beneath a sorrow too heavy, almost sinking beneath a pain too strong.... But I have called to thee, O divine comforter, I have prayed ardently to thee, and the splendour of thy dazzling light has appeared to me and revived me. As the rays of thy glory penetrated and illumined all my being, I clearly perceived the path to follow, the use that can be made of suffering; I understood that the sorrow that held me in its grip was but a pale reflection of the sorrow of the earth, of this abysm of suffering and anguish. Only those who have suffered can understand the suffering of others; understand it, commune with it and relieve it. And I understood, O divine comforter, sublime Holocaust, that in order to sustain us in all our troubles, to soothe all our pangs, thou must have known and felt all the sufferings of earth and man, all without exception. How is it that among those who claim to be thy worshippers, some regard thee as a cruel torturer, as an inexorable judge witnessing the torments that are tolerated by thee or even created by thy own will? No, I now perceive that these sufferings come from the very imperfection of Matter which, in its disorder and crudeness, is unfit to manifest thee; and thou art the very first to suffer from it, to bewail it, thou art the first to toil and strive in thy ardent desire to change disorder into order, suffering into happiness, discord into harmony. Suffering is not something inevitable or even desirable, but when it comes to us, how helpful it can be! Each time we feel that our heart is breaking, a deeper door opens within us, revealing new horizons, ever richer in hidden treasures, whose golden influx brings once more a new and intenser life to the organism on the brink of destruction. And when, by these successive descents, we reach the veil that reveals thee as it is lifted, O Lord, who can describe the intensity of Life that penetrates the whole being, the radiance of the Light that floods it, the sublimity of the Love that transforms it for ever! ~ The Mother, Words Of Long Ago 1.05 - To Know How To Suffer,
75:On that spring day in the park I saw a young woman who attracted me. She was tall and slender, elegantly dressed, and had an intelligent and boyish face. I liked her at once. She was my type and began to fill my imagination. She probably was not much older than I but seemed far more mature, well-defined, a full-grown woman, but with a touch of exuberance and boyishness in her face, and this was what I liked above all . I had never managed to approach a girl with whom I had fallen in love, nor did I manage in this case. But the impression she made on me was deeper than any previous one had been and the infatuation had a profound influence on my life. Suddenly a new image had risen up before me, a lofty and cherished image. And no need, no urge was as deep or as fervent within me as the craving to worship and admire. I gave her the name Beatrice, for, even though I had not read Dante, I knew about Beatrice from an English painting of which I owned a reproduction. It showed a young pre-Raphaelite woman, long-limbed and slender, with long head and etherealized hands and features. My beautiful young woman did not quite resemble her, even though she, too, revealed that slender and boyish figure which I loved, and something of the ethereal, soulful quality of her face. Although I never addressed a single word to Beatrice, she exerted a profound influence on me at that time. She raised her image before me, she gave me access to a holy shrine, she transformed me into a worshiper in a temple. From one day to the next I stayed clear of all bars and nocturnal exploits. I could be alone with myself again and enjoyed reading and going for long walks. My sudden conversion drew a good deal of mockery in its wake. But now I had something I loved and venerated, I had an ideal again, life was rich with intimations of mystery and a feeling of dawn that made me immune to all taunts. I had come home again to myself, even if only as the slave and servant of a cherished image. I find it difficult to think back to that time without a certain fondness. Once more I was trying most strenuously to construct an intimate "world of light" for myself out of the shambles of a period of devastation; once more I sacrificed everything within me to the aim of banishing darkness and evil from myself. And, furthermore, this present "world of light" was to some extent my own creation; it was no longer an escape, no crawling back to -nether and the safety of irresponsibility; it was a new duty, one I had invented and desired on my own, with responsibility and self-control. My sexuality, a torment from which I was in constant flight, was to be transfigured nto spirituality and devotion by this holy fire. Everything :brk and hateful was to be banished, there were to be no more tortured nights, no excitement before lascivious picures, no eavesdropping at forbidden doors, no lust. In place of all this I raised my altar to the image of Beatrice, :.. and by consecrating myself to her I consecrated myself to the spirit and to the gods, sacrificing that part of life which I withdrew from the forces of darkness to those of light. My goal was not joy but purity, not happiness but beauty, and spirituality. This cult of Beatrice completely changed my life. ~ Hermann Hesse, Demian ,
76:It is thus by an integralisation of our divided being that the Divine Shakti in the Yoga will proceed to its object; for liberation, perfection, mastery are dependent on this integralisation, since the little wave on the surface cannot control its own movement, much less have any true control over the vast life around it. The Shakti, the power of the Infinite and the Eternal descends within us, works, breaks up our present psychological formations, shatters every wall, widens, liberates, presents us with always newer and greater powers of vision, ideation, perception and newer and greater life-motives, enlarges and newmodels increasingly the soul and its instruments, confronts us with every imperfection in order to convict and destroy it, opens to a greater perfection, does in a brief period the work of many lives or ages so that new births and new vistas open constantly within us. Expansive in her action, she frees the consciousness from confinement in the body; it can go out in trance or sleep or even waking and enter into worlds or other regions of this world and act there or carry back its experience. It spreads out, feeling the body only as a small part of itself, and begins to contain what before contained it; it achieves the cosmic consciousness and extends itself to be commensurate with the universe. It begins to know inwardly and directly and not merely by external observation and contact the forces at play in the world, feels their movement, distinguishes their functioning and can operate immediately upon them as the scientist operates upon physical forces, accept their action and results in our mind, life, body or reject them or modify, change, reshape, create immense new powers and movements in place of the old small functionings of the nature. We begin to perceive the working of the forces of universal Mind and to know how our thoughts are created by that working, separate from within the truth and falsehood of our perceptions, enlarge their field, extend and illumine their significance, become master of our own minds and active to shape the movements of Mind in the world around us. We begin to perceive the flow and surge of the universal life-forces, detect the origin and law of our feelings, emotions, sensations, passions, are free to accept, reject, new-create, open to wider, rise to higher planes of Life-Power. We begin to perceive too the key to the enigma of Matter, follow the interplay of Mind and Life and Consciousness upon it, discover more and more its instrumental and resultant function and detect ultimately the last secret of Matter as a form not merely of Energy but of involved and arrested or unstably fixed and restricted consciousness and begin to see too the possibility of its liberation and plasticity of response to higher Powers, its possibilities for the conscious and no longer the more than half-inconscient incarnation and self-expression of the Spirit. All this and more becomes more and more possible as the working of the Divine Shakti increases in us and, against much resistance or labour to respond of our obscure consciousness, through much struggle and movement of progress and regression and renewed progress necessitated by the work of intensive transformation of a half-inconscient into a conscious substance, moves to a greater purity, truth, height, range. All depends on the psychic awakening in us, the completeness of our response to her and our growing surrender. ~ Sri Aurobindo, The Synthesis Of Yoga The Ascent of the Sacrifice - 2,
77:We have now completed our view of the path of Knowledge and seen to what it leads. First, the end of Yoga of Knowledge is God-possession, it is to possess God and be possessed by him through consciousness, through identification, through reflection of the divine Reality. But not merely in some abstraction away from our present existence, but here also; therefore to possess the Divine in himself, the Divine in the world, the Divine within, the Divine in all things and all beings. It is to possess oneness with God and through that to possess also oneness with the universal, with the cosmos and all existences; therefore to possess the infinite diversity also in the oneness, but on the basis of oneness and not on the basis of division. It is to possess God in his personality and his impersonality; in his purity free from qualities and in his infinite qualities; in time and beyond time; in his action and in his silence; in the finite and in the infinite. It is to possess him not only in pure self, but in all self; not only in self, but in Nature; not only in spirit, but in supermind, mind, life and body; to possess him with the spirit, with the mind, with the vital and the physical consciousness; and it is again for all these to be possessed by him, so that our whole being is one with him, full of him, governed and driven by him. It is, since God is oneness, for our physical consciousness to be one with the soul and the nature of the material universe; for our life, to be one with all life; for our mind, to be one with the universal mind; for our spirit, to be identified with the universal spirit. It is to merge in him in the absolute and find him in all relations. Secondly, it is to put on the divine being and the divine nature. And since God is Sachchidananda, it is to raise our being into the divine being, our consciousness into the divine consciousness, our energy into the divine energy, our delight of existence into the divine delight of being. And it is not only to lift ourselves into this higher consciousness, but to widen into it in all our being, because it is to be found on all the planes of our existence and in all our members, so that our mental, vital, physical existence shall become full of the divine nature. Our intelligent mentality is to become a play of the divine knowledge-will, our mental soul-life a play of the divine love and delight, our vitality a play of the divine life, our physical being a mould of the divine substance. This God-action in us is to be realised by an opening of ourselves to the divine gnosis and divine Ananda and, in its fullness, by an ascent into and a permanent dwelling in the gnosis and the Ananda. For though we live physically on the material plane and in normal outwardgoing life the mind and soul are preoccupied with material existence, this externality of our being is not a binding limitation. We can raise our internal consciousness from plane to plane of the relations of Purusha with prakriti, and even become, instead of the mental being dominated by the physical soul and nature, the gnostic being or the bliss-self and assume the gnostic or the bliss nature. And by this raising of the inner life we can transform our whole outward-going existence; instead of a life dominated by matter we shall then have a life dominated by spirit with all its circumstances moulded and determined by the purity of being, the consciousness infinite even in the finite, the divine energy, the divine joy and bliss of the spirit. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Integral Knowledge,
78:The principle of Yoga is the turning of one or of all powers of our human existence into a means of reaching the divine Being. In an ordinary Yoga one main power of being or one group of its powers is made the means, vehicle, path. In a synthetic Yoga all powers will be combined and included in the transmuting instrumentation. In Hathayoga the instrument is the body and life. All the power of the body is stilled, collected, purified, heightened, concentrated to its utmost limits or beyond any limits by Asana and other physical processes; the power of the life too is similarly purified, heightened, concentrated by Asana and Pranayama. This concentration of powers is then directed towards that physical centre in which the divine consciousness sits concealed in the human body. The power of Life, Nature-power, coiled up with all its secret forces asleep in the lowest nervous plexus of the earth-being,-for only so much escapes into waking action in our normal operations as is sufficient for the limited uses of human life,-rises awakened through centre after centre and awakens, too, in its ascent and passage the forces of each successive nodus of our being, the nervous life, the heart of emotion and ordinary mentality, the speech, sight, will, the higher knowledge, till through and above the brain it meets with and it becomes one with the divine consciousness. In Rajayoga the chosen instrument is the mind. our ordinary mentality is first disciplined, purified and directed towards the divine Being, then by a summary process of Asana and Pranayama the physical force of our being is stilled and concentrated, the life-force released into a rhythmic movement capable of cessation and concentrated into a higher power of its upward action, the mind, supported and strengthened by this greater action and concentration of the body and life upon which it rests, is itself purified of all its unrest and emotion and its habitual thought-waves, liberated from distraction and dispersion, given its highest force of concentration, gathered up into a trance of absorption. Two objects, the one temporal, the other eternal,are gained by this discipline. Mind-power develops in another concentrated action abnormal capacities of knowledge, effective will, deep light of reception, powerful light of thought-radiation which are altogether beyond the narrow range of our normal mentality; it arrives at the Yogic or occult powers around which there has been woven so much quite dispensable and yet perhaps salutary mystery. But the one final end and the one all-important gain is that the mind, stilled and cast into a concentrated trance, can lose itself in the divine consciousness and the soul be made free to unite with the divine Being. The triple way takes for its chosen instruments the three main powers of the mental soul-life of the human being. Knowledge selects the reason and the mental vision and it makes them by purification, concentration and a certain discipline of a Goddirected seeking its means for the greatest knowledge and the greatest vision of all, God-knowledge and God-vision. Its aim is to see, know and be the Divine. Works, action selects for its instrument the will of the doer of works; it makes life an offering of sacrifice to the Godhead and by purification, concentration and a certain discipline of subjection to the divine Will a means for contact and increasing unity of the soul of man with the divine Master of the universe. Devotion selects the emotional and aesthetic powers of the soul and by turning them all Godward in a perfect purity, intensity, infinite passion of seeking makes them a means of God-possession in one or many relations of unity with the Divine Being. All aim in their own way at a union or unity of the human soul with the supreme Spirit. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Self-Perfection,
79:The perfect supramental action will not follow any single principle or limited rule.It is not likely to satisfy the standard either of the individual egoist or of any organised group-mind. It will conform to the demand neither of the positive practical man of the world nor of the formal moralist nor of the patriot nor of the sentimental philanthropist nor of the idealising philosopher. It will proceed by a spontaneous outflowing from the summits in the totality of an illumined and uplifted being, will and knowledge and not by the selected, calculated and standardised action which is all that the intellectual reason or ethical will can achieve. Its sole aim will be the expression of the divine in us and the keeping together of the world and its progress towards the Manifestation that is to be. This even will not be so much an aim and purpose as a spontaneous law of the being and an intuitive determination of the action by the Light of the divine Truth and its automatic influence. It will proceed like the action of Nature from a total will and knowledge behind her, but a will and knowledge enlightened in a conscious supreme Nature and no longer obscure in this ignorant Prakriti. It will be an action not bound by the dualities but full and large in the spirit's impartial joy of existence. The happy and inspired movement of a divine Power and Wisdom guiding and impelling us will replace the perplexities and stumblings of the suffering and ignorant ego. If by some miracle of divine intervention all mankind at once could be raised to this level, we should have something on earth like the Golden Age of the traditions, Satya Yuga, the Age of Truth or true existence. For the sign of the Satya Yuga is that the Law is spontaneous and conscious in each creature and does its own works in a perfect harmony and freedom. Unity and universality, not separative division, would be the foundation of the consciousness of the race; love would be absolute; equality would be consistent with hierarchy and perfect in difference; absolute justice would be secured by the spontaneous action of the being in harmony with the truth of things and the truth of himself and others and therefore sure of true and right result; right reason, no longer mental but supramental, would be satisfied not by the observation of artificial standards but by the free automatic perception of right relations and their inevitable execution in the act. The quarrel between the individual and society or disastrous struggle between one community and another could not exist: the cosmic consciousness imbedded in embodied beings would assure a harmonious diversity in oneness. In the actual state of humanity, it is the individual who must climb to this height as a pioneer and precursor. His isolation will necessarily give a determination and a form to his outward activities that must be quite other than those of a consciously divine collective action. The inner state, the root of his acts, will be the same; but the acts themselves may well be very different from what they would be on an earth liberated from ignorance. Nevertheless his consciousness and the divine mechanism of his conduct, if such a word can be used of so free a thing, would be such as has been described, free from that subjection to vital impurity and desire and wrong impulse which we call sin, unbound by that rule of prescribed moral formulas which we call virtue, spontaneously sure and pure and perfect in a greater consciousness than the mind's, governed in all its steps by the light and truth of the Spirit. But if a collectivity or group could be formed of those who had reached the supramental perfection, there indeed some divine creation could take shape; a new earth could descend that would be a new heaven, a world of supramental light could be created here amidst the receding darkness of this terrestrial ignorance. ~ Sri Aurobindo, The Synthesis Of Yoga 1.07 - Standards of Conduct and Spiritual Freedom,
80:CHAPTER XIIIOF THE BANISHINGS: AND OF THE PURIFICATIONS.Cleanliness is next to Godliness, and had better come first. Purity means singleness. God is one. The wand is not a wand if it has something sticking to it which is not an essential part of itself. If you wish to invoke Venus, you do not succeed if there are traces of Saturn mixed up with it.That is a mere logical commonplace: in magick one must go much farther than this. One finds one's analogy in electricity. If insulation is imperfect, the whole current goes back to earth. It is useless to plead that in all those miles of wire there is only one-hundredth of an inch unprotected. It is no good building a ship if the water can enter, through however small a hole.That first task of the Magician in every ceremony is therefore to render his Circle absolutely impregnable. If one littlest thought intrude upon the mind of the Mystic, his concentration is absolutely destroyed; and his consciousness remains on exactly the same level as the Stockbroker's. Even the smallest baby is incompatible with the virginity of its mother. If you leave even a single spirit within the circle, the effect of the conjuration will be entirely absorbed by it.> {101}The Magician must therefore take the utmost care in the matter of purification, "firstly", of himself, "secondly", of his instruments, "thirdly", of the place of working. Ancient Magicians recommended a preliminary purification of from three days to many months. During this period of training they took the utmost pains with diet. They avoided animal food, lest the elemental spirit of the animal should get into their atmosphere. They practised sexual abstinence, lest they should be influenced in any way by the spirit of the wife. Even in regard to the excrements of the body they were equally careful; in trimming the hair and nails, they ceremonially destroyed> the severed portion. They fasted, so that the body itself might destroy anything extraneous to the bare necessity of its existence. They purified the mind by special prayers and conservations. They avoided the contamination of social intercourse, especially the conjugal kind; and their servitors were disciples specially chosen and consecrated for the work.In modern times our superior understanding of the essentials of this process enables us to dispense to some extent with its external rigours; but the internal purification must be even more carefully performed. We may eat meat, provided that in doing so we affirm that we eat it in order to strengthen us for the special purpose of our proposed invocation.> {102}By thus avoiding those actions which might excite the comment of our neighbours we avoid the graver dangers of falling into spiritual pride.We have understood the saying: "To the pure all things are pure", and we have learnt how to act up to it. We can analyse the mind far more acutely than could the ancients, and we can therefore distinguish the real and right feeling from its imitations. A man may eat meat from self-indulgence, or in order to avoid the dangers of asceticism. We must constantly examine ourselves, and assure ourselves that every action is really subservient to the One Purpose.It is ceremonially desirable to seal and affirm this mental purity by Ritual, and accordingly the first operation in any actual ceremony is bathing and robing, with appropriate words. The bath signifies the removal of all things extraneous to antagonistic to the one thought. The putting on of the robe is the positive side of the same operation. It is the assumption of the fame of mind suitable to that one thought.A similar operation takes place in the preparation of every instrument, as has been seen in the Chapter devoted to that subject. In the preparation of theplace of working, the same considerations apply. We first remove from that place all objects; and we then put into it those objects, and only those {103} objects, which are necessary. During many days we occupy ourselves in this process of cleansing and consecration; and this again is confirmed in the actual ceremony.The cleansed and consecrated Magician takes his cleansed and consecrated instruments into that cleansed and consecrated place, and there proceeds to repeat that double ceremony in the ceremony itself, which has these same two main parts. The first part of every ceremony is the banishing; the second, the invoking. The same formula is repeated even in the ceremony of banishing itself, for in the banishing ritual of the pentagram we not only command the demons to depart, but invoke the Archangels and their hosts to act as guardians of the Circle during our pre-occupation with the ceremony proper.In more elaborate ceremonies it is usual to banish everything by name. Each element, each planet, and each sign, perhaps even the Sephiroth themselves; all are removed, including the very one which we wished to invoke, for that force ... ~ Aleister Crowley, Liber ABA ,
81:To what gods shall the sacrifice be offered? Who shall be invoked to manifest and protect in the human being this increasing godhead?Agni first, for without him the sacrificial flame cannot burn on the altar of the soul. That flame of Agni is the seven-tongued power of the Will, a Force of God instinct with Knowledge. This conscious and forceful will is the immortal guest in our mortality, a pure priest and a divine worker, the mediator between earth and heaven. It carries what we offer to the higher Powers and brings back in return their force and light and joy into our humanity.Indra, the Puissant next, who is the power of pure Existence self-manifested as the Divine Mind. As Agni is one pole of Force instinct with knowledge that sends its current upward from earth to heaven, so Indra is the other pole of Light instinct with force which descends from heaven to earth. He comes down into our world as the Hero with the shining horses and slays darkness and division with his lightnings, pours down the life-giving heavenly waters, finds in the trace of the hound, Intuition, the lost or hidden illuminations, makes the Sun of Truth mount high in the heaven of our mentality.Surya, the Sun, is the master of that supreme Truth, - truth of being, truth of knowledge, truth of process and act and movement and functioning. He is therefore the creator or rather the manifester of all things - for creation is out-bringing, expression by the Truth and Will - and the father, fosterer, enlightener of our souls. The illuminations we seek are the herds of this Sun who comes to us in the track of the divine Dawn and releases and reveals in us night-hidden world after world up to the highest Beatitude.Of that beatitude Soma is the representative deity. The wine of his ecstasy is concealed in the growths of earth, in the waters of existence; even here in our physical being are his immortalising juices and they have to be pressed out and offered to all the gods; for in that strength these shall increase and conquer.Each of these primary deities has others associated with him who fulfil functions that arise from his own. For if the truth of Surya is to be established firmly in our mortal nature, there are previous conditions that are indispensable; a vast purity and clear wideness destructive of all sin and crooked falsehood, - and this is Varuna; a luminous power of love and comprehension leading and forming into harmony all our thoughts, acts and impulses, - this is Mitra; an immortal puissance of clear-discerning aspiration and endeavour, - this is Aryaman; a happy spontaneity of the right enjoyment of all things dispelling the evil dream of sin and error and suffering, - this is Bhaga. These four are powers of the Truth of Surya. For the whole bliss of Soma to be established perfectly in our nature a happy and enlightened and unmaimed condition of mind, vitality and body are necessary. This condition is given to us by the twin Ashwins; wedded to the daughter of Light, drinkers of honey, bringers of perfect satisfactions, healers of maim and malady they occupy our parts of knowledge and parts of action and prepare our mental, vital and physical being for an easy and victorious ascension.Indra, the Divine Mind, as the shaper of mental forms has for his assistants, his artisans, the Ribhus, human powers who by the work of sacrifice and their brilliant ascension to the high dwelling-place of the Sun have attained to immortality and help mankind to repeat their achievement. They shape by the mind Indra's horses, the chariot of the Ashwins, the weapons of the Gods, all the means of the journey and the battle. But as giver of the Light of Truth and as Vritra-slayer Indra is aided by the Maruts, who are powers of will and nervous or vital Force that have attained to the light of thought and the voice of self-expression. They are behind all thought and speech as its impellers and they battle towards the Light, Truth and Bliss of the supreme Consciousness.There are also female energies; for the Deva is both Male and Female and the gods also are either activising souls or passively executive and methodising energies. Aditi, infinite Mother of the Gods, comes first; and there are besides five powers of the Truthconsciousness, - Mahi or Bharati, the vast Word that brings us all things out of the divine source; Ila, the strong primal word of the Truth who gives us its active vision; Saraswati, its streaming current and the word of its inspiration; Sarama, the Intuition, hound of heaven who descends into the cavern of the subconscient and finds there the concealed illuminations; Dakshina, whose function is to discern rightly, dispose the action and the offering and distribute in the sacrifice to each godhead its portion. Each god, too, has his female energy. All this action and struggle and ascension is supported by Heaven our Father and Earth our Mother Parents of the Gods, who sustain respectively the purely mental and psychic and the physical consciousness. Their large and free scope is the condition of our achievement. Vayu, master of life, links them together by the mid-air, the region of vital force. And there are other deities, - Parjanya, giver of the rain of heaven; Dadhikravan, the divine war-horse, a power of Agni; the mystic Dragon of the Foundations; Trita Aptya who on the third plane of existence consummates our triple being; and more besides.The development of all these godheads is necessary to our perfection. And that perfection must be attained on all our levels, - in the wideness of earth, our physical being and consciousness; in the full force of vital speed and action and enjoyment and nervous vibration, typified as the Horse which must be brought forward to upbear our endeavour; in the perfect gladness of the heart of emotion and a brilliant heat and clarity of the mind throughout our intellectual and psychical being; in the coming of the supramental Light, the Dawn and the Sun and the shining Mother of the herds, to transform all our existence; for so comes to us the possession of the Truth, by the Truth the admirable surge of the Bliss, in the Bliss infinite Consciousness of absolute being. ~ Sri Aurobindo, Hymns to the Mystic Fire 1.02 - The Doctrine of the Mystics,

*** NEWFULLDB 2.4M ***

1:Purity, simplicity, love. ~ Kate Morton,
2:I am amazed at the seeker of purity ~ Rumi,
3:Behave simply and hold on to purity. ~ Laozi,
4:Purity is the fruit of prayer. ~ Mother Teresa,
5:Purity and peace make men upright. ~ Lao-Tsu-Te,
6:The price of purity is purists. ~ Calvin Trillin,
7:The purity of intention repels fear. ~ Toba Beta,
8:Learn from the purity of nature. ~ Frederick Lenz,
9:Rare is the union of beauty and purity. ~ Juvenal,
10:Snow is false purity. ~ Johann Wolfgang von Goethe,
11:Allow the purity of evil to guide you. ~ The Undertaker,
12:Purity of Heart Is to Will One Thing ~ S ren Kierkegaard,
13:Waiting on God means increasing purity. ~ Mahatma Gandhi,
14:Purity of heart is to will one thing. ~ Soren Kierkegaard,
15:Purity of heart is what enables us to see. ~ Benedict XVI,
16:True beauty consists of purity of heart. ~ Mahatma Gandhi,
17:True beauty lies in purity of the heart. ~ Mahatma Gandhi,
18:We want his power more than his purity. ~ David Wilkerson,
19:Purity without balance is its own corruption. ~ V E Schwab,
20:If we are pure, we cannot see impurity. ~ Swami Vivekananda,
21:In politics, purity is the enemy of victory. ~ Haley Barbour,
22:Purity is the power to contemplate defilement. ~ Simone Weil,
23:Your true nature is purity, peace and joy. ~ Sathya Sai Baba,
24:Unity is divinity, purity is enlightenment. ~ Sathya Sai Baba,
25:In deep meditation we see nothing but purity. ~ Frederick Lenz,
26:Purity is the ability to contemplate defilement. ~ Simone Weil,
27:Purity of heart is what enables us to see. ~ Pope Benedict XVI,
28:Purity of life is the highest and truest art. ~ Mahatma Gandhi,
29:Purity of mind and idleness are incompatible. ~ Mahatma Gandhi,
30:The power of purity-it is a definite power. ~ Swami Vivekananda,
31:Without purity it's impossible to realize God. ~ Frederick Lenz,
32:His moral purity serves to magnify our impurity. ~ Jerry Bridges,
33:Purity consists of more than remaining a virgin. ~ Joshua Harris,
34:Purity in person and in morals is true godliness. ~ Hosea Ballou,
35:Purity of soul cannot be lost without consent. ~ Saint Augustine,
36:Purity is the feminine, truth the masculine of honor. ~ David Hare,
37:What power is higher than the power of purity? ~ Swami Vivekananda,
38:...the universe is a flaw in the purity of non-being. ~ Paul Val ry,
39:True beauty after all consists in purity of heart. ~ Mahatma Gandhi,
40:experience of the purity and the power, the love and ~ Andrew Murray,
41:The purity of youth will usher in the Divine Wind. ~ Takijiro Onishi,
42:What purity is for the soul, cleanliness is for the body. ~ Epicietus,
43:My hands are clean, but my heart has somewhat of impurity. ~ Euripides,
44:Out of purity and silence comes the word of power. ~ Swami Vivekananda,
45:Purity and stillness give the correct law to all under heaven. ~ Laozi,
46:Purity of soul and impurity of body can go together. ~ Vincent Van Gogh,
47:‎If heart filled with purity,
then mind found the beauty. ~ Toba Beta,
48:I shall sully the purity of your floor, said he...
~ Juan de la Cruz,
49:Purity and stillness give the correct law to all under heaven. ~ Lao Tzu,
50:Purity comes from Seva... it comes from selfless love. ~ Sathya Sai Baba,
51:True beauty after all consists in purity of heart. With ~ Mahatma Gandhi,
52:Civil disobedience can only lead to strength and purity. ~ Mahatma Gandhi,
53:Purity, perseverance, and energy- these three I want. ~ Swami Vivekananda,
54:The real ornament of woman is her character, her purity. ~ Mahatma Gandhi,
55:Purity is when there is no anxiety, no worry, no thinking. ~ B K S Iyengar,
56:There is only a single step between impurity and purity. ~ Berl Katznelson,
57:7For  r God has not called us for  s impurity, but in holiness. ~ Anonymous,
58:Cultural purity is an oxymoron (Saunders just quoted this). ~ Doug Saunders,
59:I feel bad that I don't identify with the purity of babies. ~ Melissa Broder,
60:Peace of heart is the natural outcome of purity of heart. ~ Spiros Zodhiates,
61:In a single wave of meaning the triumphant purity of being. ~ Boris Pasternak,
62:So much for the high road: Victory is more important than purity. ~ Anonymous,
63:The principle of supreme purity is in repose, in perfect calm. ~ Hoce-nan-tse,
64:It was sad and fierce all at once, alive with a lonely purity. ~ Karen Russell,
65:It is purity of spirit that will keep corruption from the flesh ~ Mark Lawrence,
66:Maybe the gruffness and anger can be done with a purity of sound. ~ Josh Groban,
67:Purity is a negative state and therefore contrary to nature. ~ William Faulkner,
68:The simplicity and purity of enjoying a growing friendship ~ William Paul Young,
69:You could drink the truth in its purity if you went to the source ~ John Graves,
70:A people that does not protect its racial purity will perish! ~ Julius Streicher,
71:Confidence is the purity of action produced by a mind free of doubt. ~ Katty Kay,
72:Purity doesn't happen by accident; it requires obedience to God. ~ Joshua Harris,
73:Simplicity, simplicity! How sweet is the purity of Thy Presence!... ~ The Mother,
74:All your knowledge is dust. Knowing is your purity, knowledge is dust. ~ Rajneesh,
75:consideration of Christ's sufferings is urged for purity and holiness ~ Anonymous,
76:Simplicity ought to be in the intention, purity in the affection. ~ Thomas Kempis,
77:There has to be evil so that good can prove its purity above it. ~ Gautama Buddha,
78:By turns our purity inspires and our impurity casts us down. ~ Henry David Thoreau,
79:Man flows at once to God when the channel of purity is open. ~ Henry David Thoreau,
80:Purity or impurity depends on oneself, no one can purify another. ~ Gautama Buddha,
81:There are no simple paths to justice and purity, only the difficult one. ~ Jo Nesb,
82:The negro has maintained his racial purity by his well known habit of ~ Che Guevara,
83:It signifies joy, purity, beauty, and when given as a gift, secret love. ~ Sieni A M,
84:Simplicity reaches out after God; purity discovers and enjoys Him. ~ Thomas a Kempis,
85:The greatest impurity is ignorance. Free yourself from it. Be pure. ~ Gautama Buddha,
86:He always had a problem with the purity of others. Never his own. ~ Christopher Moore,
87:Holy Purity is granted by God when it is asked for with humility. ~ Josemaria Escriva,
88:People like beauty and purity. They pretend that's what it's all about. ~ Patti Smith,
89:Purity or impurity depends on oneself,
No one can purify another. ~ Gautama Buddha,
90:The greatest gift you can give another is the purity of your attention ~ Richard Moss,
91:You can't build a foundation of sin now for a life of purity later. ~ Craig Groeschel,
92:one endure In purity of thought, joy follows him As his own shadow—sure. ~ James Allen,
93:Purity is also developed in action. Purity is developed when we love. ~ Frederick Lenz,
94:There is no purity with regards to the marketplace and art, I believe. ~ Kehinde Wiley,
95:The way to preserve the peace of the church is to preserve its purity. ~ Matthew Henry,
96:We estimate wrongdoing in proportion to the purity of our conscience ~ Honor de Balzac,
97:How long, I wonder, will ignorance spell purity and knowledge shame? ~ Rosamond Lehmann,
98:If your goal is purity of heart, be prepared to be thought very odd. ~ Elisabeth Elliot,
99:It is only by means of purity of mind can you come close to the Lord. ~ Sathya Sai Baba,
100:Living in balance and purity is the highest good for you and the earth. ~ Deepak Chopra,
101:The excellence of the Church does not consist in multitude but in purity. ~ John Calvin,
102:The politics of the possible was being replaced by the politics of purity. ~ H W Brands,
103:Your capacity to keep your vow will depend on the purity of your life. ~ Mahatma Gandhi,
104:I am a Soul sharing the Purity and Gift of my Soul - with the Souls of Others. ~ Eleesha,
105:Purity is, next to birth, the greatest good that can be given to man. ~ Avesta: Vendidad,
106:You are the source of all purity and impurity. No one purifies another. ~ Gautama Buddha,
107:If one endure In purity of thought, joy follows him As his own shadow—sure. ~ James Allen,
108:It was the work of the quiet mountains, this torrent of purity at my feet. ~ Jack Kerouac,
109:Purity is light. Not just an ordinary light, but a transcendental light. ~ Frederick Lenz,
110:Purity and virtue scarcely differ from vice, if they're not free of malice ~ Anton Chekhov,
111:Purity of race does not exist. Europe is a continent of energetic mongrels. ~ H A L Fisher,
112:This purity is attained through conquering the passions. ~ Vladimir Aleksandrovich Antonov,
113:External practices have value only as helps to develop internal purity. ~ Swami Vivekananda,
114:Let the purity and innocence of a child be your one and only religion! ~ Mehmet Murat ildan,
115:Mainly through sins of impurity, do the forces of darkness subjugate souls. ~ Pope Pius XII,
116:. . . meekness,love, purity, these are the things that should magnify us. ~ Joseph Smith Jr,
117:The lotus symbolizes purity, because it rises out of the mud but looks pristine. ~ Lisa See,
118:True affection and love have a purity which shall always prevail over bigotry. ~ Libba Bray,
119:Why should men arrogate to themselves the right to regulate female purity? ~ Mahatma Gandhi,
120:A single white roes goes with everything, doesn´t it, and it symbolizes purity. ~ Alex Flinn,
121:But no perfection is so absolute, That some impurity doth not pollute. ~ William Shakespeare,
122:Eureka! [I have found it!] On discovery of a method to test the purity of gold. ~ Archimedes,
123:If you came to see the truth, the purity, it's here inside a lonely heart. ~ Michael Jackson,
124:Purity prepares the soul for love, and love confirms the soul in purity. ~ John Henry Newman,
125:Alas, all traditions lose their primal purity and we all fail our founders. ~ Karen Armstrong,
126:Is not light grander than fire? It is the same element in a state of purity. ~ Thomas Carlyle,
127:All that remains of that minute is time in all its purity, bone-white time. ~ Marguerite Duras,
128:But no perfection is so absolute
That some inpurity doth not pollute. ~ William Shakespeare,
129:Ego is impurity. Be selfless. Consecrate and dedicate your life to perfection. ~ Frederick Lenz,
130:It keeps her purity vacum-sealed to preserve its freshness for her future husband. ~ Libba Bray,
131:Our purity lies in our originality. Our intuition lies in our innocence. ~ Harbhajan Singh Yogi,
132:purity of a sort is easily had where responsibilities are not assumed. The ~ Richard Hofstadter,
133:Religion flourishes in greater purity, without than with the aid of Government. ~ James Madison,
134:True art must be evidence of happiness, contentment and purity of its authors. ~ Mahatma Gandhi,
135:By two wings a man is lifted up from things earthly: by simplicity and purity. ~ Thomas a Kempis,
136:From exertion come wisdom and purity; from sloth ignorance and sensuality. ~ Henry David Thoreau,
137:If one lives only for the Divine and by the Divine, there follows a perfect purity. ~ The Mother,
138:Purity is the ability to see dharma in its manifold forms in any plane or loka. ~ Frederick Lenz,
139:The scriptures recommend love and service to the enlightened to develop purity. ~ Frederick Lenz,
140:The plastic virtues: purity, unity, and truth, keep nature in subjection. ~ Guillaume Apollinaire,
141:...of all the kinds of decay in this world, decadent purity is the most malignant. ~ Yukio Mishima,
142:Nothing is black and white, and there is no purity and there is no such thing has justice. ~ Banksy,
143:Reformers who are obsessed with purity and cannot see that their obsession is impure. ~ E M Forster,
144:Rigour and purity in assembling words, however simple the result, create a vacuum. ~ Theodor Adorno,
145:Spiritual joy arises from purity of the heart and perseverance in prayer. ~ Saint Francis of Assisi,
146:There is only one prayer and that is prayer for light, for purity, for perfection. ~ Frederick Lenz,
147:Unless you have a great deal of purity, it's difficult to retain the higher light. ~ Frederick Lenz,
148:My goal was not pleasure, but purity; not happiness, but beauty and intellectuality. ~ Hermann Hesse,
149:When you start looking for purity in politics, you eventually get to unreality. ~ Mario Vargas Llosa,
150:Zealous men often confuse purity with intolerance, particularly when they're young. ~ R Scott Bakker,
151:He who is concerned only with the purity of his own life ruins the great human relations. ~ Confucius,
152:I can receive nothing more from these tragic solitudes than a little empty purity. ~ Jean Paul Sartre,
153:I should wish to die if a man who is impure should parade his purity in front of me. ~ Mahatma Gandhi,
154:My name, Paloma, means 'dove' in Spanish. It stands as a symbol of peace and purity. ~ Paloma Picasso,
155:Purity is something that cannot be attained except by piling effort upon effort. ~ Yamamoto Tsunetomo,
156:[T]he astonishing purity of pain, how it will not be mixed with any other sensation. ~ Charles Baxter,
157:The purity of a person's heart can be quickly measured by how they regard animals ~ Theophile Gautier,
158:A life of peace, purity and refinement leads to a calm and untroubled old age. ~ Marcus Tullius Cicero,
159:Had Passion and Purity never encountered, Tenderness had never come into the world. ~ William Faulkner,
160:Her purity of spirit would never be in doubt, though she moved through a blemished world. ~ Ian McEwan,
161:Purity of morals [is] the only sure foundation of public happiness in any country. ~ George Washington,
162:The human mind has claimed for water one of its highest values-the value of purity. ~ Gaston Bachelard,
163:The newly emerging ideal was solitude, purity, perfect waves far from civilization. ~ William Finnegan,
164:The true master lives in truth,In goodness and restraint,Non-violence, moderation and purity. ~ Buddha,
165:All the classical genres are now ridiculous in their rigorous purity. ~ Karl Wilhelm Friedrich Schlegel,
166:Don't be offended by your lack of purity. Purity is a seed that will grow and develop. ~ Frederick Lenz,
167:Humility and purity are the wings which carry us to God and make us almost divine. ~ Pio of Pietrelcina,
168:I am there where it is spoken that the universe is a defect in the purity of non-being. ~ Jacques Lacan,
169:In whatever you are doing, be one: body, soul, mind. Do it beautifully and with purity. ~ B K S Iyengar,
170:Like the watch, the heart needs the winding of purity, or the Dweller ceases to speak. ~ Mahatma Gandhi,
171:The natural purity of our mind is of no use to us if we are not aware of it, ~ Tenzin Wangyal Rinpoche,
172:A fearless woman who knows that her purity is her best shield can never be dishonoured. ~ Mahatma Gandhi,
173:I want to lead people toward finding hope through the purity and healing power of metal. ~ David Draiman,
174:rethink things. There was something about the design that lacked purity, he felt. “Why ~ Walter Isaacson,
175:The Bush administration does not desire to see Islam practiced in its pristine purity. ~ Louis Farrakhan,
176:When mind is still, then truth gets her chance to be heard in the purity of the silence. ~ Sri Aurobindo,
177:A kind of childlike purity to her repose that made the thought of kissing her seem vile. ~ Jessica Khoury,
178:If there be any one whose power is in beauty, in purity, in goodness, it is a woman. ~ Henry Ward Beecher,
179:Not extreme perfection,
but purity and clarity are the targets
at which we should aim. ~ Lao Tzu,
180:Politicians who talk about purity usually end up deciding who is pure and who is not. ~ Elizabeth Kostova,
181:Purity engenders Wisdom, Passion avarice, and Ignorance folly, infatuation and darkness. ~ Cyril Connolly,
182:Those who love and who have a sense of purity live in a very luminous band of awareness. ~ Frederick Lenz,
183:Your innermost core has always been pure. Purity is intrinsic to you, it cannot be taken away. ~ Rajneesh,
184:Every single act of one who would lead a life of purity should be in the nature of yajna. ~ Mahatma Gandhi,
185:He who loves with purity considers not the gift of the lover, but the love of the giver. ~ Thomas a Kempis,
186:My death, taking the light from my eyes, gives back to the day the purity which they soiled. ~ Jean Racine,
187:She was pure, it was true, as he had never dreamed of purity; but cherries stained her lips. ~ Jack London,
188:That government which doth not promote unity as well as purity, is not the government of Christ. ~ Various,
189:That’s the purity of nature. It may be harsh in its honesty, but it never lies to you. ~ Carine McCandless,
190:Ahimsa (non-killing), truthfulness, purity, mercy, and godliness are always to be kept. ~ Swami Vivekananda,
191:As frustrating as the battle for purity must be, I suppose it's easier if you've got company. ~ Kevin Roose,
192:Contemplation places us in a purity and radiance which is far above our understanding. ~ John of Ruysbroeck,
193:Ramanama is for the pure at heart and for those who want to attain purity and remain pure. ~ Mahatma Gandhi,
194:The demand for absolute purity of genres is becoming nowadays an anachronism in literature. ~ Stanislaw Lem,
195:Winning has a joy and discrete purity to it that cannot be replaced by anything else. ~ A Bartlett Giamatti,
196:Because that was there even when love wasn't - the net of family, the purity of habit and home. ~ Emma Cline,
197:By the purity of the thoughts, of the actions, of holy words one cometh to know Ahura-Mazda. ~ Avesta: Yaçna,
198:Spend time with spiritual friends, those who seek light. Purity is gained through strength. ~ Frederick Lenz,
199:If we cannot write with the beauty of Mozart, let us at least try to write with his purity. ~ Johannes Brahms,
200:Purity, patience and perseverance are the three essentials to success and above all love. ~ Swami Vivekananda,
201:Rather than the obsession with impurity, you'd do better to fear the nostalgia for purity. ~ Georges Bernanos,
202:Whatever others think or do, lower not your standard of purity, morality and love of God. ~ Swami Vivekananda,
203:A man's grammar, like Caesar's wife, must not only be pure, but above suspicion of impurity. ~ Edgar Allan Poe,
204:I always knew that God's way was the best, that I wanted to wait, and that I valued purity. ~ Rebecca St James,
205:Nothing but free argument, raillery and even ridicule will preserve the purity of religion. ~ Thomas Jefferson,
206:Purity of personal life is the one indispensable condition for building up a sound education. ~ Mahatma Gandhi,
207:The primordial purity of the ground completely transcends words, concepts, and formulations. ~ Jamgon Kongtrul,
208:To insist on purity is to baptize instinct, to humanize art, and to deify personality. ~ Guillaume Apollinaire,
209:Any action done with beauty and purity, and in complete harmony of body, mind and soul, is Art. ~ B K S Iyengar,
210:In the religion of all nations a purity is hinted at, which, I fear, men never attain to. ~ Henry David Thoreau,
211:A man's grammar, like Caesar's wife, should not only be pure, but above suspicion of impurity. ~ Edgar Allan Poe,
212:Purity, patience, and perseverance are the three essentials to success and, above all, love. ~ Swami Vivekananda,
213:Sanctification is the real change in man from the sordidness of sin to the purity of God's image. ~ William Ames,
214:The world commands our desire for purity but bids that we not be too precise about it. ~ Charles Haddon Spurgeon,
215:Bear with the various opinions of everybody. Patience, purity, and perseverance will prevail. ~ Swami Vivekananda,
216:But my arts are also pure, as a circle is pure, and in a flawed world purity cannot endure. ~ Stephen R Donaldson,
217:I do love the young adult novels as a form and genre, because it has a purity of intention and heart. ~ Ira Sachs,
218:The purity of man is the absence of something, the purity of Jesus is the presence of something. ~ Ravi Zacharias,
219:The true master lives in truth, in goodness and restraint, non-violence, moderation, and purity. ~ Gautama Buddha,
220:Use your mind to discriminate. Choose to advance yourself, to bring more purity into your being. ~ Frederick Lenz,
221:11 He who f loves purity of heart, and whose g speech is gracious, h will have the king as his friend. ~ Anonymous,
222:Even a few moments of offering lovingkindness can reconnect you with the purity of your loving heart. ~ Tara Brach,
223:In order to go beyond ideas to direct realization, it's essential to have a great deal of purity. ~ Frederick Lenz,
224:Survivors are so often re-victimized by a system that demands they prove their purity and innocence. ~ Lena Dunham,
225:The armies of the day have chased the army of the night, Heaven and earth are filled with purity and light. ~ Rumi,
226:The moral strength of the Church depends upon purity of doctrine and not upon the mass of individuals. ~ Anonymous,
227:Bavaria made the adoption of the Beer Purity Law a condition of its joining the new German Empire. ~ Neil MacGregor,
228:This self can always be won by truth and austerity, by purity and by entire knowledge. ~ Mundaka Upanishad III. 1-5,
229:Two wings lift a person up from earthly concerns: Simplicity in intention, and Purity in feeling. ~ Thomas a Kempis,
230:My hair is pure. It stands for purity because no foreign chemicals or substances has ever touched my hair. ~ CM Punk,
231:The nobility of the ancients was no more than purity and serenity--what need for bushels of emblems? ~ Thomas Cleary,
232:understood that there was a line of purity, and he would neither cross it nor ask her to cross it. ~ Karen Kingsbury,
233:doubt seems the only purity for those who are too fervent to deny, and too lucid to affirm. ~ Natalie Clifford Barney,
234:Quite a bit of human solidarity has been sacrificed in pursuit of preserving some kind of imagined purity ~ Eula Biss,
235:The Age of Aquarius is the age of excellence in which personal purity shall absolutely matter. ~ Harbhajan Singh Yogi,
236:The stench of impurity before God and the angels is so great, that no stench in the world can equal it. ~ Philip Neri,
237:His purity has brought him many profitable things, and this in the first rank, to know his soul. ~ Apollonius of Tyana,
238:Perfect purity is possible if you turn your life into a line of poetry written with a splash of blood. ~ Yukio Mishima,
239:Purity and simplicity are the two wings with which man soars above the earth and all temporary nature. ~ Thomas Kempis,
240:During courtship, guarding each other's purity and refraining from intimacy are the acts of lovemaking. ~ Joshua Harris,
241:It was enough that slander could ruin a woman, because her purity was the most important thing about her. ~ Jane Porter,
242:There's a kind of purity to a relationship unencumbered by convention, a sense of simplicity and freedom. ~ J P Delaney,
243:My question is, do you believe in an evil possessed of its own purity? or does every act intend some good? ~ Brent Weeks,
244:Purity and simplicity are the two wings with which man soars above the earth and all temporary nature. ~ Thomas a Kempis,
245:Purity is innocence, the innocence of lack of self. Desire is innocent unless it's connected with self. ~ Frederick Lenz,
246:The only people who ever prize purity of ignorance are those who profit from a monopoly on knowledge. ~ Orson Scott Card,
247:the only people who ever prize purity of ignorance are those who profit from a monopoly on knowledge. ~ Orson Scott Card,
248:Tulsidas's Ramayana is a notable book because it is informed with the spirit of purity, pity and piety. ~ Mahatma Gandhi,
249:Holy is the Bible word for all that makes God different from us, in particular his awesome power and purity. ~ J I Packer,
250:Necessary, forever necessary, to burn out false shames and smelt the heaviest ore of the body into purity. ~ D H Lawrence,
251:Of all the religions in the world, perhaps the religion of liberty is the only faith capable of purity. ~ Tiffany Madison,
252:Purity, patience and perseverance overcome all obstacles. All great things must of necessity be slow. ~ Swami Vivekananda,
253:He wanted and needed their love, but felt none towards them. He now had neither love nor humility nor purity ~ Leo Tolstoy,
254:Holy” is the Bible word for all that makes God different from us, in particular his awesome power and purity. ~ J I Packer,
255:The purity men love is like the mists which envelope the earth, and not like the azure ether beyond. ~ Henry David Thoreau,
256:A man of genius is unbearable, unless he possesses at least two things besides: gratitude and purity. ~ Friedrich Nietzsche,
257:I am a lover of truth, a worshiper of freedom, a celebrant at the altar of language and purity and tolerance. ~ Stephen Fry,
258:My question is, do you believe in an evil possessed of its own purity? or does every act intend some good?... ~ Brent Weeks,
259:When our heart wants to live in purity & do the right thing, God will keep us from falling into sin. ~ Stormie Omartian,
260:but here in this November instant those tiny flakes swirled with the unspeakable purity of a divine gift. ~ Beatriz Williams,
261:I am a lover of truth, a worshipper of freedom, a celebrant at the altar of language and purity and tolerance. ~ Stephen Fry,
262:India has the purity, the innocence. India knows what it wants. There is a direction. It has so much to offer. ~ Anil Kapoor,
263:Infinite patience, infinite purity, and infinite perseverance are the secret of success in a good cause. ~ Swami Vivekananda,
264:Purity brings freedom, life, love, and a sense of stability and fortification for which every human heart longs. ~ Eric Ludy,
265:The one who wants to love God has to take care about the purity of the soul, first of all. ~ Vladimir Aleksandrovich Antonov,
266:The purity men love is like the mists which envelop the earth, and not like
the azure ether beyond. ~ Henry David Thoreau,
267:There was a refreshing purity to their views, which seemed often unaffected by real-world complexities. The ~ Ben S Bernanke,
268:"All is passing". When one realises this, he sits loose to this world of sorrow : This is the way of purity. ~ Gautama Buddha,
269:Consciousness equals energy = love = awareness = light = wisdom = beauty = truth = purity. It's all the same trip. ~ Ram Dass,
270:It is astonishing what force, purity, and wisdom it requires for a human being to keep clear of falsehoods. ~ Margaret Fuller,
271:Purity is very fragile when it takes physical manifestation. It is very, very strong in its original aspect. ~ Frederick Lenz,
272:that the only people who ever prize purity of ignorance are those who profit from a monopoly on knowledge. ~ Orson Scott Card,
273:The more grace we have, the less we shall think of ourselves, for grace, like light, reveals our impurity. ~ Charles Spurgeon,
274:when your consciousness is simply there without content, that contentless purity is what Tantra calls real experience. ~ Osho,
275:In no other place had I ever seen female purity celebrated by a 355-foot phallic object. But maybe that was me. ~ Anne Fortier,
276:Men, generally going with the stream, seldom judge for themselves, and purity of taste is almost as rare as talent. ~ Voltaire,
277:No religion can long continue to maintain its purity when the church becomes the subservient vassal of the state ~ Felix Adler,
278:Perfect purity is the most essential thing, for only "the pure in heart shall see God". ~ Swami Vivekananda from Jnana Yoga IX,
279:True human goodness, in all its purity and freedom, can come to the fore only when its recipient has no power. ~ Milan Kundera,
280:External worship is only a symbol of internal worship; but internal worship and purity are the real things. ~ Swami Vivekananda,
281:History is a tissue of base and cruel acts in the midst of which a few drops of purity sparkle at long intervals. ~ Simone Weil,
282:Only the man who extols the purity of love devoid of desire, is capable of the depravity of a desire devoid of love. ~ Ayn Rand,
283:The certain mark by which a Christian community can be recognized is the preaching of the gospel in its purity. ~ Martin Luther,
284:A concern for doctrinal purity should always be based on love of the Lord, not a desire to express spiritual pride. ~ Max Anders,
285:God desires the smallest degree of purity of conscience in you more than all the works you can perform. ~ Saint John of the Cross,
286:Purity does not mean crushing the instincts but having the instincts as servants and not the master of the spirit. ~ Eric Liddell,
287:The body's a mirror of heaven: Its energies make angels jealous. Our purity astounds seraphim. Devils shiver at our nerve. ~ Rumi,
288:Books are the basis; purity is the force; preaching is the essence; utility is the principle. ~ A C Bhaktivedanta Swami Prabhupada,
289:But they also were on some base level congenitally brave. There was a selflessness within them, a purity of action. ~ Harlan Coben,
290:I hate purity, I hate goodness! I don't want virtue to exist anywhere. I want everyone to be corrupt to the bones. ~ George Orwell,
291:It is only when one is thoroughly true that there can be purity and freedom. Falsehood always punishes itself. ~ Berthold Auerbach,
292:Personal purity isn’t really the issue. Not supporting animal abuse – and persuading others not to support it – is. ~ Peter Singer,
293:Real meditation engenders humility and purity, always. Yet I don't really think it demands any kind of lifestyle. ~ Frederick Lenz,
294:What terrifies you most in purity, I asked?
Haste, William answered.
-- The Name of the Rose, Fifth Day, Nones ~ Umberto Eco,
295:When human rights are abused on a grand scale, the broth of purity boils and feeds the rebellion of a new order. ~ James A Baldwin,
296:Because monks come from the midst of purity, they consider as good and pure what does not arouse desire among other people. ~ Dogen,
297:Being right on a stock had something of the purity of a perfect move in chess; it had an intellectual resonance. ~ Roger Lowenstein,
298:Charm was the luxury of those who still believed in the essential rightness of things. In purity and picket fences. ~ Dennis Lehane,
299:Purity strikes me as the most mysterious of the virtues and the more I think about it the less I know about it. ~ Flannery O Connor,
300:Simplicity is the intention, purity in the affection; simplicity turns to God, purity unites with and enjoys him. ~ Thomas a Kempis,
301:Social improvement is attained more readily by a concern with the quality of results than with the purity of motives. ~ Eric Hoffer,
302:Nobody is more dangerous than he who imagines himself pure in heart; for his purity, by definition, is unassailable. ~ James Baldwin,
303:No one is more dangerous than he who imagines himself pure in heart: for his purity, by definition, is unassailable. ~ James Baldwin,
304:Purity means lack of hatred, jealousy, fear, greed and lust - the absence of anything that can stain consciousness. ~ Frederick Lenz,
305:The creative universe begins with its essentiality, and, whatever path the imagination takes, ends with its purity. ~ Giorgio Armani,
306:The more grace we have, the less we shall think of ourselves, for grace, like light, reveals our impurity. ~ Charles Haddon Spurgeon,
307:We believe as much in the purity of races as we think they (the Whites) do...by advocating the purity of all races. ~ Mahatma Gandhi,
308:When the mind, through the quality of extreme purity, merges in the Heart, it will attain perfection as peace. ~ Sri Ramana Maharshi,
309:When the peace of God follows the purity of God's wisdom into our hearts and lives, it will affect those around us. ~ David Jeremiah,
310:And it is you, spirit--with will and energy, and virtue and purity--that I want, not alone with your brittle frame. ~ Charlotte Bront,
311:I like the purity of stand-up because it is all about whether people laugh at your jokes. Either they laugh or they don't. ~ Jo Brand,
312:Purity is receptivity, the ability to sit and wait patiently, for as long as necessary, for the coming of the light. ~ Frederick Lenz,
313:The award of a pure gold medal for poetry would flatter the recipient unduly: no poem ever attains such carat purity. ~ Robert Graves,
314:The whitest robes, unless their purity be preserved by divine grace, will be defiled by the blackest spots. ~ Charles Haddon Spurgeon,
315:And it is you, spirit--with will and energy, and virtue and purity--that I want, not alone with your brittle frame. ~ Charlotte Bronte,
316:Iron rusts from disuse; water loses its purity from stagnation... even so does inaction sap the vigor of the mind. ~ Leonardo da Vinci,
317:It was one thing to read about a society obsessed with female purity—quite another to find yourself living in one. ~ Emily Croy Barker,
318:I've never had anyone define purity. You probably can't define purity. Purity is to live according to original design. ~ Josh McDowell,
319:Nobody is more dangerous than he who imagines himself pure in heart; for his purity, by definition, is unassailable. ~ James A Baldwin,
320:People like to think of themselves as purists, but there is no such thing as purity, when there exists so much contact. ~ Ana Castillo,
321:Classified ads of the Ku Klux Klan: Tired of all the games? Do you like racial purity, horses and dressing up like a ghost? ~ Dana Gould,
322:Strive always to confess your sins with a deep knowledge of your own wretchedness and with clarity and purity. ~ Saint John of the Cross,
323:The women that I met were exceptional, extraordinary - tremendous purity, tremendous gentleness, self-giving and power. ~ Frederick Lenz,
324:Always remember the essence of Christian holiness is simplicity and purity: one design, one desire: entire devotion to God. ~ John Wesley,
325:But I always connected to the people and the purity of their faith, rather than the religious code they followed. ~ Gregory David Roberts,
326:Purity is not about following a list of rules so that you'll avoid hell. It's about wanting heaven for the person you love. ~ Jason Evert,
327:Purity of heart, self-restraint, evenness of temper, tenderness towards all beings are virtues of the sattvic mind. ~ Sri Ramana Maharshi,
328:The ideological purity of the Islamic State has one compensating virtue: it allows us to predict some of the group’s actions. ~ Anonymous,
329:There are no pure styles of karate. Purity comes only when pure knuckles meet pure flesh, no matter who delivers or receives. ~ Ed Parker,
330:...without any conscientious scruples condoning impurity in themselves, required ideal and angelic purity in their women... ~ Leo Tolstoy,
331:12Let no one despise you for your youth, but set the believers an example in speech, in conduct, in love, in faith, in purity. ~ Anonymous,
332:If you will express the requisite purity of character in action, you cannot do it better than through the spinning wheel. ~ Mahatma Gandhi,
333:The thing that brings people to wail at a wall, or face Mecca, or to go to church, is a search for that feeling of purity. ~ Michael J Fox,
334:...I've known damnable beauty - the turgid pull of swirling blackness - but in the end, it's futile - purity alone redeems... ~ John Geddes,
335:I haven't got purity, and I don't think I ever did. I have always been, even as a child, a very decadent little person. ~ Marianne Faithfull,
336:Later, she also saw that innocence need be nothing of the kind, and that conventional morality might have its own impurity. ~ Laura Thompson,
337:Purity of heart, evenness of temper and tenderness towards all beings are the outstanding virtues of the sattvic mind. ~ Sri Ramana Maharshi,
338:The majesty of the Scriptures strikes me with admiration, as the purity of the gospel has its influence on my heart. ~ Jean Jacques Rousseau,
339:The purity of Jewish upbringing - the restrictions that one carries through life being a 'nice Jewish girl' - what a burden. ~ Lauren Bacall,
340:A creativity that comes out of meditative innocence, of meditative purity. And a real creator is possible only through meditation. ~ Rajneesh,
341:A guitar riff played on a piano doesn't come close to the purity of it being played on a guitar but I faked it enough to get by. ~ Barry Mann,
342:Purity is developed through caring. You need to care about light and the matters of light, truth, religion and spirituality. ~ Frederick Lenz,
343:Purity is something that comes from another world. It's a radiance that enters into this world of transformation and change. ~ Frederick Lenz,
344:The pursuit of purity is not about the suppression of lust, but about the reorientation of one's life to a larger goal. ~ Dietrich Bonhoeffer,
345:We can all pretend to be cynical and scheming, but when we’re faced with purity and innocence, the cynical mask drops off. ~ Federico Fellini,
346:You cannot have both. Riches and purity do not match. Humility hates pride.” He paced in a circle. “You have been warned. ~ Tess Uriza Holthe,
347:As dawn announces the rising of the sun, so in a man disinterestedness, purity, rectitude forerun the coming of the Eternal. ~ Sri Ramakrishna,
348:Iron rusts from disuse; stagnant water loses its purity… even so does inaction sap the vigor of the mind. — LEONARDO DA VINCI ~ Michael J Gelb,
349:The best guarantee against the abuse of power consists in the freedom, the purity, and the frequency of popular elections. ~ John Quincy Adams,
350:Maintain purity of heart.
Trust in the process.
Hold steadfast to your belief of self.
Never loose sight of your smile. ~ Truth Devour,
351:The long-continued and useful public service and eminent purity of character of the deceased ex-President will be remembered. ~ Ulysses S Grant,
352:The mere contemplation of his loss of virginity, and thereby his purity, inspired naught but a violent shudder of raw terror.  ~ Barbara Devlin,
353:At the root of all this is purity. Where there is purity there love grows. When purity and love come together, there is bliss. ~ Sathya Sai Baba,
354:Race prejudice is a gift of nature, intended to preserve in purity the various divisions of mankind which the ages have evolved. ~ H P Lovecraft,
355:Step by step, piece by piece, hour by hour, the wise man should purify his soul of all impurity as a silver worker purifies silver. ~ Dhammapada,
356:Oh, to live even for a day in the full light of freedom, to breathe the free air of simplicity! Isn't that the highest purity? ~ Swami Vivekananda,
357:Proverbs, words, and grammar inflections convey the public sense with more purity and precision, than the wisest individual. ~ Ralph Waldo Emerson,
358:That is the nature of the obscene: a truth so honest it must be guarded, for it holds a revelation of purity that is deadly to mankind. ~ K I Hope,
359:Christ, being man, had to see impurity and denounced it; but God, infinitely higher, does not see iniquity and cannot be angry. ~ Swami Vivekananda,
360:Christ does not make new laws; he rectifies the wrong interpretations of the scribes which had vitiated the purity of the law of God. ~ John Calvin,
361:Each of us is born with a share of purity, predestined to be corrupted by our commerce with mankind, by that sin against solitude. ~ Emile M Cioran,
362:Purity of speech, of the mind, of the senses, and of a compassionate heart are needed by one who desires to rise to the divine platform. ~ Chanakya,
363:The best part of being a vegan is the purity and peace of mind one experiences and the strong connection I feel to the animal kingdom. ~ Uri Geller,
364:would be important to ascertain whether a man’s son was his own through a wife’s purity, but where marriage was not involved it was ~ Iris Johansen,
365:Better by far the destiny of plant or stone, bereft of knowledge and consciousness, but blessed at least with purity and peace of mind! ~ Cao Xueqin,
366:God bestows more consideration on the purity of the intention with which our actions are performed than on the actions themselves. ~ Saint Augustine,
367:If you accept such love with purity and humility, you will understand that Love is neither giving nor receiving -it is participating. ~ Paulo Coelho,
368:The sectarian divisions which plagued Marxism are manifestations of an urge for purity which the Left would be better off without. ~ Richard M Rorty,
369:They had painted in a grand rush to keep intact the purity of their first impression, the mood in which the motif had been conceived. ~ Irving Stone,
370:We cannot bring the good old days back but, if we must eat mass-made foods, get laws passed to insist upon its goodness and purity. ~ Flora Thompson,
371:As you learn to accept that the body is transitory, as you watch it with love, but without attachment, the body will develop purity. ~ Frederick Lenz,
372:No, among Catholics one did not question the purity of the Holy Virgin, and among Nazis one didn’t question the honor of the Führer. ~ Upton Sinclair,
373:Or do you, like Achilles, believe in the dignity of love and the purity of honor as the only things that matter in the face of death? ~ Adam Nicolson,
374:There is an innocence or purity that we see in renewals and in the Mennonite church and a new an invigorated civil rights movement. ~ Shane Claiborne,
375:The sweetest souls, like the sweetest flowers, soon canker in cities, and no purity is rarer there than the purity of delight. ~ Walter Savage Landor,
376:Sallust is indisputably one of the best historians among the Romans, both for the purity of his language and the elegance of his style. ~ Edmund Burke,
377:When life feels heavy, these two remedies relieve life’s complexities: simplicity and purity. Simplicity seeks God. Purity enjoys him. ~ Thomas Kempis,
378:I have been much too calm these past three years. I can receive nothing more from these tragic solitudes than a little empty purity. ~ Jean Paul Sartre,
379:Again, as I had often met it in my own church, I was confronted with the Impurity of Women doctrine that seemed to preoccupy all clergymen. ~ Harper Lee,
380:But how can anyone put a bridle on man's vanity and arrogance? But how can Purity walk the earth without covering her feet with mud? ~ Nikos Kazantzakis,
381:Optimism can be prescribed and applied as a medicine, and is a remedy in proportion to its purity and the wisdom displayed in its use. ~ Horace Fletcher,
382:To think that fulfilling yourself in this world will create eternal fulfillment is absurd. But we feel this way because we lack purity. ~ Frederick Lenz,
383:Oh? Did you think he was some paragon of purity? I’ve seen him kill girls younger than you. I’ve seen him wind women up to crawl to his bed. ~ Elise Kova,
384:If history teaches us any lessons at all, it teaches us that force applied to religion creates not a purity of faith but a river of blood. ~ Edwin Gaustad,
385:No negative, all positive, affirmative. I am, God is, everything is in me. I will manifest health, purity, knowledge, whatever I want. ~ Swami Vivekananda,
386:Our purity systems, even those established with the best of intentions, do not make us holy.*4 They only create insiders and outsiders. ~ Nadia Bolz Weber,
387:Better by far the destiny of plant or stone, bereft of knowledge and consciousness, but blessed at least with purity and peace of mind!’ These ~ Cao Xueqin,
388:I have called her beautiful, because it was her moral beauty that at once attracted me. True beauty after all consists in purity of heart. ~ Mahatma Gandhi,
389:Impurity is a mere superimposition under which your real nature has become hidden. But the real you is already perfect, already strong. ~ Swami Vivekananda,
390:Judy Garland was the singer I most wanted to sound like then, not to copy, but to get some of her soul and purity. A wonderful young voice. ~ Sarah Vaughan,
391:Robinson’s fierce quest for spiritual purity had been tempered by the realization that little was to be gained by arrogance and anger. ~ Nathaniel Philbrick,
392:The Land where humanity has attained its highest towards gentleness, towards generosity, towards purity, towards calmness - it is India. ~ Swami Vivekananda,
393:The waxen pallor of her face was almost spiritual in its ivorylike purity though her rosebud mouth was a genuine Cupid's bow, Greekly perfect. ~ James Joyce,
394:I did say that in-group, authority and purity are necessary for the maintenance of order, but I would never give them a blanket endorsement. ~ Jonathan Haidt,
395:It is not enough to maintain physical purity alone. One must also guard against mental acts of unfaithfulness (see Ex. 20:17; compare Ps. 19:14). ~ Anonymous,
396:I was in love with the innocence of dogs, the purity of their affection. They didn't know enough to hide their feelings. They existed. ~ Benjamin Alire S enz,
397:Morality which depends upon the helplessness of a man or woman has not much to recommend it. Morality is rooted in the purity of our hearts. ~ Mahatma Gandhi,
398:Through fasting. . .I have found a perfect health, a new state of existence, a feeling of purity and happiness, something unknown to humans. ~ Upton Sinclair,
399:Truly? You’ve been chaste for that long?”
“‘Chaste’ implies a purity of thought that I assure you does not apply. But I have been celibate. ~ Lisa Kleypas,
400:Your body is woven from the light of heaven. Are you aware that its purity and swiftness is the envy of angels and its courage keeps even devils away. ~ Rumi,
401:In another life, before taking the veil of journalistic purity, I practiced the black arts of a political operative, including 'debate prep. ~ Jeff Greenfield,
402:Only cast your pure eyes into the well of my delight, friends! You will not dim its sparkle! It shall laugh back at you with its purity. ~ Friedrich Nietzsche,
403:Purity most often leads to pride or to despair, not to holiness. Because holiness is about union with, and purity is about separation from. ~ Nadia Bolz Weber,
404:The one common thread is purity. I created a look that highlights the innate beauty of the face from the eyes to the lip to clear, shiny skin. ~ Gucci Westman,
405:To claim the mantle of purity is always a risky business. It just gives an excuse to be disillusioned once your ordinary humidity is exposed. ~ Rick Perlstein,
406:Whiteness, Fanon asserts, has become a symbol of purity, of Justice, Truth, Virginity. It defi nes what it means to be civilized, modern and human ~ Anonymous,
407:Assuredly we bring not innocence not the world, we bring impurity much rather: that which purifies us is trial, and trial is by what is contrary. ~ John Milton,
408:Don't condemn yourself - that only increases the hold of impurity. Accept your limitations but know that you're working towards changing them. ~ Frederick Lenz,
409:Gay male and lesbian culture is obsessed with purity of identity as the only basis for figuring out who you can trust or dance with. -Pat Califia ~ Carol Queen,
410:I would beseech you not only to be pure beyond suspicion but I would ask you to combine with stainless purity, great wisdom and great ability. ~ Mahatma Gandhi,
411:No one ever became, or can become truly eloquent without being a reader of the Bible, and an admirer of the purity and sublimity of its language. ~ Fisher Ames,
412:Parents don't want their children to lose that purity and innocence of childhood. We want to bottle that and hold onto that, but it's impossible. ~ Pete Docter,
413:Peace, then, be unto everyone who becomes a teacher of peace. For peace is the acknowledgment of perfect purity from which no one is excluded. ~ Helen Schucman,
414:The beginning of wisdom is the sincere desire for instruction. To observe attentively its laws is to establish the perfect purity of the soul. ~ Book of Wisdom,
415:The purity of her beauty gives me a feeling close to sadness - a very natural feeling, though one only something extraordinary could produce. ~ Haruki Murakami,
416:The scene was horrid, yet it had the purity of a stanza from a ballad come to life, a ballad composed about tragic events in some border hell. ~ Lucius Shepard,
417:Very few people are conscious of the deeper strata of eternity. The primary reason is either because they lack purity or they lack motivation. ~ Frederick Lenz,
418:As soon as you willfully allow a dialogue with temptation to begin, the soul is robbed of peace, just as consent to impurity destroys grace. ~ Josemaria Escriva,
419:I've never been one that thinks that the function of an instrument is to approach the purity of voice or the structure of a beautifully sung line. ~ Evan Parker,
420:Purity is the foundation of a spiritual life. God reveals Himself soon in a pure heart. Try to remain pure in body, speech, and mind.MAHAPURUSH SWAMI SHIVANANDA,
421:To achieve purity of mind, one should cultivate constant awareness by being mindful all the time. One should remain always aware of one's thoughts. ~ Rama Swami,
422:Around her shone the nameless charms unmarked by her alone—the light of Love, the purity of Grace, the mind, the Music breathing from her face … ~ Carolyn Miller,
423:The neglected legacy of the Sixties is just this: unabashed moral certitude, and the purity -- the incredibly outgoing energy -- of righteous rage. ~ June Jordan,
424:The purity of a revolution can last a fortnight. That is why a poet, the revolutionary of the soul, limits himself to the about-turns of the mind. ~ Jean Cocteau,
425:We should wash ourselves clean from every impurity of the flesh and spirit, making our sanctification complete in the fear of God. 2 Corinthians 7:1 ~ Beth Moore,
426:Iron rusts from disuse, stagnant water loses its purity, and in cold weather becomes frozen; even so does inaction sap the vigors of the mind. ~ Leonardo da Vinci,
427:The purity of her beauty gives me a feeling close to sadness—a very natural feeling, though one that only something extraordinary could produce. ~ Haruki Murakami,
428:what is the ingredient to double the strength of a positive thought? Faith. For tripling it? Persistence. How to quadruple it? Purity of the intention. ~ Om Swami,
429:Don't let anyone look down on you because you are young. Be an example to all believers in the way you live, in your love, your faith, and your purity. ~ Anonymous,
430:He hoped it would snow recklessly and bring to the island the impossible winter purity, so rare and precious, he remembered fondly from his youth. ~ David Guterson,
431:Historically, there are hierarchies of purity. Certain aspects of poetry are very, very pure. The lyric poem can't be anything but the lyric poem. ~ Vijay Seshadri,
432:She was my Heaven, filling me with love, wrapping me in warmth, our souls joining in the purity of our love. She was my light. My strength. My all. ~ Ashlan Thomas,
433:So purity of soul is sufficient of itself to reflect God, as the Lord also says, “Blessed are the pure in heart, for they shall see God. ~ Athanasius of Alexandria,
434:For some reason, there is a purity to the Swiss Alps - a certain energy - that is very reminiscent of my snowboarding experiences in the Himalayas. ~ Frederick Lenz,
435:For those with the purity to see it, a nursing mother is one of the most precious, most beautiful, and most holy of all possible images of woman. ~ Christopher West,
436:His purity was too great, his aspiration too high for this poor, miserable world! His great soul is now only enjoying that for which it was worthy! ~ Queen Victoria,
437:Return to the purity of your innocence where you are enchanted with life. Give love for no reason. Surround yourself with others doing the same. ~ Miguel Angel Ruiz,
438:The confusing signals, the impurity of the signal, gives you verisimilitude, as when you attend a funeral and notice that it's being poorly done. ~ Donald Barthelme,
439:Work hard every day at increasing your purity of heart, which consists in appraising things and weighing them in the balance of God's will. ~ Saint Francis de Sales,
440:Your have a purity I've lost, pet. But in some ways, the important ones, you're not naive. You understand the darkness without ever having been in it. ~ Joey W Hill,
441:December brought stone-silent days though a fresh odor came from the heavy sky, the smell of cold purity that was the essence of the boreal forest. So ~ Annie Proulx,
442:Intemperance is a hydra with a hundred heads. She never stalks abroad unaccompanied with impurity, anger, and the most infamous profligacies. ~ Saint John Chrysostom,
443:It's only with that absolute humility and purity that you can make friends with God; because, otherwise, you're just too busy with all your desires. ~ Frederick Lenz,
444:I wish the Lord would just knock me over with kindness and goodness and simple purity, because I don't seem to be getting the knack of it on my own. ~ Nancy E Turner,
445:Martyrdom does not consist only in dying for one's faith. Martyrdom also consists in serving God with love and purity of heart every day of one's life ~ Saint Jerome,
446:Strange how my body and its purity have become the town's sacred possessions, yet they spare me no pity. It's as if they were the ones wronged, not me. ~ Julie Berry,
447:When a whole nation is roaring patriotism at the top of its voice, I am fain to explore the cleanness of its hands and the purity of its heart. ~ Ralph Waldo Emerson,
448:Here are the four fundamentals of true spirituality:
recognize simplicity,
cherish purity,
reduce your possessions,
diminish your desires. ~ Lao Tzu,
449:I have also seen children successfully surmounting the effects of an evil inheritance. That is due to purity being an inherent attribute of the soul. ~ Mahatma Gandhi,
450:In other words, the proof of spiritual maturity is not how 'pure' you are but awareness of your impurity. That very awareness opens the door to grace. ~ Philip Yancey,
451:Truth, purity, self-control, firmness, fearlessness, humility, unity, peace, and renunciation - these are the inherent qualities of a civil resister. ~ Mahatma Gandhi,
452:We believe as much in the purity of race as we think they do... We believe also that the white race of South Africa should be the predominating race. ~ Mahatma Gandhi,
453:By two wings is man lifted above earthly things, even by
simplicity and purity. Simplicity ought to be in the intention,
purity in the affection. ~ Thomas Kempis,
454:Don’t let anyone look down on you because you are young, but set an example for the believers in speech, in life, in love, in faith and in purity” (NIV). ~ Alex Harris,
455:Satire's nature is to be one-sided, contemptuous of ambiguity, and so unfairly selective as to find in the purity of ridicule an inarguable moral truth. ~ E L Doctorow,
456:Christ is the most perfect image of God, into which we are so renewed as to bear the image of God, in knowledge, purity, righteousness, and true holiness. ~ John Calvin,
457:We can understand the inherent radiance & purity of our minds by understanding metta. Like the mind, metta is not distorted by what it encounters. ~ Sharon Salzberg,
458:When I read Andrew Motion's biography, I wept. It's something about the purity of the story and how fresh it was because of the love letters Keats wrote. ~ Jane Campion,
459:it is a testament to the strength and purity of the democratic sentiment in the country, that the republic has not been overthrown by its newspapers. ~ Harriet Martineau,
460:No one since the Garden of Eden - which the serpent forsook in order to run for higher office - has imputed to politicians great purity of motive. ~ William F Buckley Jr,
461:We make and sell a very, very large number of (hopefully) beautiful, well-made things. Our success is a victory for purity, integrity - for giving a damn. ~ Jonathan Ive,
462:Before children, even the most cynical people throw down their usual masks and become capable of feeling the purity and love which all human beings seek. ~ Sun Myung Moon,
463:By the ancients, courage was regarded as practically the main part of virtue; by us, though I hope we are not less brave, purity is so regarded now. ~ Julius Charles Hare,
464:The proof of spiritual maturity, Tolstoy contended, is not how “pure” you are but awareness of your impurity. That very awareness opens the door to grace. ~ Philip Yancey,
465:The small things you do everyday- smiling at a stranger or paying someone a compliment -bring you closer to your spiritual truth , the purity of your soul ~ Deepak Chopra,
466:The untouched countryside, the purity of the air. It was a simpler time. Things have changed a great deal in eight hundred years, much of it for the worse. ~ Carl Ashmore,
467:We must be pure. I do not speak merely of the purity of the senses. We must observe great purity in our will, in our intentions, in all our actions. ~ Peter Julian Eymard,
468:You place too much importance... on the so-called purity of blood! You fail to recognize that it matters not what someone is born, but what they grow to be! ~ J K Rowling,
469:Do not think only of your own joy, but vow to save all beings from suffering. This is sharing in its highest form and purity beyond all poisons of this world. ~ Dalai Lama,
470:If the mental poisons can finally be transformed into wisdom, it is because their ultimate nature is endowed with primordial, naturally luminous purity.   ~ Dalai Lama XIV,
471:The dizzy rapture of starving. The power of needing nothing. By force of will I make myself the impossible sprite who lives on air, on water, on purity. ~ Kathryn Harrison,
472:You will perceive by my preaching that I am growing old: it is the privilege of years, and I am sure you will pardon it from the purity of it's motives. ~ Thomas Jefferson,
473:Gone is the blinding glow in his hands - gone, too, is the illusion of purity and beauty! In it's place all that remains is mind-numbing, spine-chilling reality! ~ Dave Sim,
474:learning was useless if there was no love; that sacrifices were meaningless without purity of heart; and gifts worthless if bestowed on the undeserving. ~ Anand Neelakantan,
475:Purity most often leads to pride or to despair, not to holiness. Because holiness is about union with, and purity is about separation from. ~ Nadia Bolz Weber,
476:A lot of times people start out with a lot of good ideas, but then they don't execute. They lose the purity of their vision. You end up running around in circles. ~ Jan Koum,
477:God, before He comes to the heart, sends servants to make it ready for His coming. And who are those servants? Purity, chastity, humility, loving-kindness. ~ Sri Ramakrishna,
478:If there were a scale to determine the purity of a person, I would send one side crashing to the ground with the weight of my sins, and laugh while I watched. ~ Meghan March,
479:It is the special privilege of the fine artist to reveal immediate data with a clarity, intensity and purity that promotes them to a special degree of reality. ~ Alton Tobey,
480:Seek to advance your fortunes in this world. Set up a strong base so that you can practice your spirituality and be of service to others. This is purity to. ~ Frederick Lenz,
481:The Business of the World is Trade and Death, and you must engage with that unpleasantness, as the price of your not-at-all-assur'd Moment of Purity.— Fool. ~ Thomas Pynchon,
482:There is no such thing as purity. It’s an idea in the heads of religious fanatics, the kind of people who kill because they are so good and righteous. ~ Kim Stanley Robinson,
483:Ambition fortifies the will of man to become ruler over other men: it operates with deception, cajolery, and violence, it is the action of impurity upon impurity. ~ T S Eliot,
484:Nothing like being visible, publishing one's work, and speaking openly about one's life, to disabuse the world of the illusion of one's perfection and purity. ~ Joyce Maynard,
485:Photography is Photography; And in it's purity and innocence is far too uniquely, valuable and beautiful to be spoilt by making it imitate something else. ~ Frederick H Evans,
486:The transcendental light permeates your being and washes away impurity. All those different selves which are limited and binding and hurting are washed away. ~ Frederick Lenz,
487:Throughout human history, the apostles of purity, those who have claimed to possess a total explanation, have wrought havoc among mere mixed-up human beings. ~ Salman Rushdie,
488:To do justice to the figure of Kafka in its purity and its peculiar beauty one must never lose sight of one thing: it is the purity and beauty of a failure. ~ Walter Benjamin,
489:We do not have a choice between purity and violence but between different kinds of violence. Inasmuch as we are incarnate beings, violence is our lot. ~ Maurice Merleau Ponty,
490:Caius was one of those who gloried in his ignorance, called his lack of letters purity, scorned any subtlety of thought or expression. A man for his time, indeed. ~ Iain Pears,
491:There has to be evil so that good can prove its purity above it. To live a pure unselfish life, one must count nothing as one's own in the midst of abundance. ~ Gautama Buddha,
492:when purity is condemned,—when poets teach lewdness, and scientists blasphemy,—when love is mocked, and God forgotten,—the End is near! I take My part in that end !— ~ Various,
493:Your body is woven
from the light of heaven.
Are you aware
that its purity and swiftness
is the envy of angels
and its courage
keeps even devils away. ~ Rumi,
494:He catches the thieves that lie in the hearts of their pure and respectable wives. And he compares them to the purity in the heart of a whore in a brothel. ~ Saadat Hasan Manto,
495:Honor is like the eye, which cannot suffer the least impurity without damage. It is a precious stone, the price of which is lessened by a single flaw. ~ Jacques Benigne Bossuet,
496:Kundalini is generated through cultivating humility, purity, through meditation, selfless giving, and by studying with an advanced teacher on a personal level. ~ Frederick Lenz,
497:Without question, purity is beautiful. We're not talking about repression or prudishness, but about having a confident and serene sense of your dignity and worth. ~ Jason Evert,
498:You are the one Purity! You have no body. You are not the mind; you're the supreme Reality. "I'm the Self, the supreme Reality!" ~ The Wisdom of the Avadhuta Gita #AvadhutaGita,
499:Again and again in the world, truth and error, truth and untruth, are almost inseparably mixed together. The truth in all its grandeur and purity does not appear. ~ Benedict XVI,
500:Our souls, piercing through the impurity of flesh, behold the highest heaven, and thence bring knowledge to contemplate the ever-during, glory and termless joy. ~ Walter Raleigh,

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



100

   21 Yoga
   17 Occultism
   13 Integral Yoga
   10 Philosophy
   5 Hinduism
   5 Christianity
   2 Buddhism
   1 Kabbalah


   61 Sri Aurobindo
   15 Aleister Crowley
   11 Swami Vivekananda
   11 Sri Ramakrishna
   10 The Mother
   10 Aldous Huxley
   7 Satprem
   5 Swami Sivananda Saraswati
   5 Swami Krishnananda
   4 Saint Augustine of Hippo
   3 Sri Ramana Maharshi
   3 Saint Teresa of Avila
   3 Patanjali
   2 Nolini Kanta Gupta
   2 Carl Jung
   2 Bokar Rinpoche


   39 The Synthesis Of Yoga
   22 The Life Divine
   18 Essays On The Gita
   14 The Gospel of Sri Ramakrishna
   13 Savitri
   10 The Perennial Philosophy
   10 The Mothers Agenda
   10 Liber ABA
   10 Letters On Yoga II
   8 The Mother With Letters On The Mother
   8 Letters On Yoga III
   7 Sri Aurobindo or the Adventure of Consciousness
   7 Magick Without Tears
   6 Words Of The Mother II
   6 Letters On Yoga I
   6 Essays In Philosophy And Yoga
   6 Essays Divine And Human
   5 The Study and Practice of Yoga
   5 The Secret Doctrine
   5 Talks
   5 Raja-Yoga
   5 Hymns to the Mystic Fire
   5 Amrita Gita
   4 The Confessions of Saint Augustine
   4 Isha Upanishad
   4 Collected Poems
   3 Words Of The Mother III
   3 Words Of Long Ago
   3 Patanjali Yoga Sutras
   3 Kena and Other Upanishads
   3 Bhakti-Yoga
   2 Walden
   2 The Zen Teaching of Bodhidharma
   2 The Way of Perfection
   2 The Secret Of The Veda
   2 The Lotus Sutra
   2 The Integral Yoga
   2 Tara - The Feminine Divine
   2 Sex Ecology Spirituality
   2 Dark Night of the Soul
   2 Aion


0.02_-_The_Three_Steps_of_Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  Equally, the vital and nervous energies in us are there for a great utility; they too demand the divine realisation of their possibilities in our ultimate fulfilment. The great part assigned to this element in the universal scheme is powerfully emphasised by the catholic wisdom of the Upanishads. "As the spokes of a wheel in its nave, so in the Life-Energy is all established, the triple knowledge and the Sacrifice and the power of the strong and the Purity of the wise. Under the control of the LifeEnergy is all this that is established in the triple heaven."2 It is therefore no integral Yoga that kills these vital energies, forces them into a nerveless quiescence or roots them out as the source
  1
  --
  
  The immanence itself would have no credible reason for being if it did not end in such a transfiguration. But if human mind can become capable of the glories of the divine Light, human emotion and sensibility can be transformed into the mould and assume the measure and movement of the supreme Bliss, human action not only represent but feel itself to be the motion of a divine and non-egoistic Force and the physical substance of our being sufficiently partake of the Purity of the supernal essence, sufficiently unify plasticity and durable constancy to support and prolong these highest experiences and agencies, then all the long labour of Nature will end in a crowning justification and her evolutions reveal their profound significance.
  

0.03_-_The_Threefold_Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  29
   world cannot be doubted. It secured in India a society which lent itself to the preservation and the worship of spirituality, a country apart in which as in a fortress the highest spiritual ideal could maintain itself in its most absolute Purity unoverpowered by the siege of the forces around it. But it was a compromise, not an absolute victory. The material life lost the divine impulse to growth, the spiritual preserved by isolation its height and Purity, but sacrificed its full power and serviceableness to the world. Therefore, in the divine Providence the country of the
  Yogins and the Sannyasins has been forced into a strict and imperative contact with the very element it had rejected, the element of the progressive Mind, so that it might recover what was now wanting to it.

0.04_-_1951-1954, #Agenda Vol 1, #The Mother, #Integral Yoga
  
  But if She is ever to reside and act here, She has to find at least a minimal receptivity, at least one human being with the required vital and physical qualities, a kind of super-Parsifal gifted with an innate and integral Purity, yet possessing at the same time a body strong enough and poised enough to bear unwaveringly the intensity of the Ananda She brings.
  

0.04_-_The_Systems_of_Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The Conditions of the Synthesis
   the powers of disorder. The preliminary movement of Rajayoga is a careful self-discipline by which good habits of mind are substituted for the lawless movements that indulge the lower nervous being. By the practice of truth, by renunciation of all forms of egoistic seeking, by abstention from injury to others, by Purity, by constant meditation and inclination to the divine
  Purusha who is the true lord of the mental kingdom, a pure, glad, clear state of mind and heart is established.
  --
  The Conditions of the Synthesis
   differs also in this, - and here from the point of view of an integral Yoga there seems to be a defect, - that it is indifferent to mental and bodily perfection and aims only at Purity as a condition of the divine realisation. A second defect is that as actually practised it chooses one of the three parallel paths exclusively and almost in antagonism to the others instead of effecting a synthetic harmony of the intellect, the heart and the will in an integral divine realisation.
  

0.05_-_The_Synthesis_of_the_Systems, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  The divine existence is of the nature not only of freedom, but of Purity, beatitude and perfection. An integral Purity which shall enable on the one hand the perfect reflection of the divine
  Being in ourselves and on the other the perfect outpouring of its

01.01_-_The_One_Thing_Needful, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  
  To find the Divine is indeed the first reason for seeking the spiritual Truth and the spiritual life; it is the one thing indispensable and all the resit is nothing without it. The Divine once found, to manifest Him, - that is, first of all to transform one's own limited consciousness into the Divine Consciousness, to live in the infinite Peace, Light, Love, Strength, Bliss, to become that in one's essential nature and, as a consequence, to be its vessel, channel, instrument in one's active nature. To bring into activity the principle of oneness on the material plane or to work for humanity is a mental mistranslation of the Truth - these things cannot be the first true object of spiritual seeking. We must find the Self, the Divine, then only can we know what is the work the Self or the Divine demands from us. Until then our life and action can only be a help or a means towards finding the Divine and it ought not to have any other purpose. As we grow in inner consciousness, or as the spiritual Truth of the Divine grows in us, our life and action must indeed more and more flow from that, be one with that. But to decide beforehand by our limited mental conceptions what they must be is to hamper the growth of the spiritual Truth within. As that grows we shall feel the Divine Light and Truth, the Divine Power and Force, the Divine Purity and Peace working within us, dealing with our actions as well as our consciousness, making use of them to reshape us into the Divine Image, removing the dross, substituting the pure Gold of the Spirit. Only when the Divine Presence is there in us always and the consciousness transformed, can we have the right to say that we are ready to manifest the Divine on the material plane. To hold up a mental ideal or principle and impose that on the inner working brings the danger of limiting ourselves to a mental realisation or of impeding or even falsifying by a halfway formation the truth growth into the full communion and union with the Divine and the free and intimate outflowing of His will in our life. This is a mistake of orientation to which the mind of today is especially prone. It is far better to approach the Divine for the Peace or Light or Bliss that the realisation of Him gives than to bring in these minor things which can divert us from the one thing needful. The divinisation of the material life also as well as the inner life is part of what we see as the Divine Plan, but it can only be fulfilled by an ourflowing of the inner realisation, something that grows from within outwards, not by the working out of a mental principle.
  

01.04_-_The_Secret_Knowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
  They have no goal to reach, no aim to serve.
  Implacable in their timeless Purity,
  All barter or bribe of worship they refuse;

02.01_-_The_World-Stair, #Savitri, #Sri Aurobindo, #Integral Yoga
    Bit deep into the ground of consciousness
    The passion and Purity of their extremes,
    The absoluteness of their single cry

02.02_-_The_Kingdom_of_Subtle_Matter, #Savitri, #Sri Aurobindo, #Integral Yoga
  It has a tact our touch cannot attain,
  A Purity of sense we never feel;
  Its intercession with the eternal Ray

02.03_-_The_Glory_and_the_Fall_of_Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  In forms not too remote from human grasp
  Some passion of the inviolate Purity
  Broke through, a ray of the original Bliss.
  --
  And her extremes keen edges of harmony:
  Indulgence with a tender Purity came
  And nursed the god on her maternal breast:

02.06_-_The_Integral_Yoga_and_Other_Yogas, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  - this psychic being takes charge of the sadhana and turns the whole being to the Truth and the Divine, with results in the mind, the vital, the physical consciousness which I need not go into here, - that is a first transformation. We realise it next as the one Self, Brahman, Divine, first above the body, life, mind and not only within the heart supporting them - above and free and unattached as the static Self but also extended in wideness through the world as the silent Self in all and dynamic too as the active Divine Being and Power, Ishwara-Shakti, containing the world and pervading it as well as transcending it, manifesting all cosmic aspects. But, what is most important for us, is that it manifests as a transcending Light, Knowledge,
  Power, Purity, Peace, Ananda of which we become aware above and which descends into the being and progressively replaces the ordinary consciousness by its own movements - that is the second transformation. We realise also the consciousness itself as moving upward, ascending through many planes physical, vital, mental, overmental to the supramental and Ananda planes.
  

02.09_-_The_Paradise_of_the_Life-Gods, #Savitri, #Sri Aurobindo, #Integral Yoga
  Beauty was there creation's native mould,
  Peace was a thrilled voluptuous Purity.
  There Love fulfilled her gold and roseate dreams

02.11_-_The_Kingdoms_and_Godheads_of_the_Greater_Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
  These dared to grasp with their thought Truth's absolute;
  By an abstract Purity of godless sight,
  By a percept nude, intolerant of forms,

02.15_-_The_Kingdoms_of_the_Greater_Knowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
  A light was round him wide and absolute,
  A diamond Purity of eternal sight;
  A consciousness lay still, devoid of forms,
  --
  He had left the reign of Nature's hues and shades;
  He dwelt in his self's colourless Purity.
  It was a plane of undetermined spirit

03.03_-_The_House_of_the_Spirit_and_the_New_Creation, #Savitri, #Sri Aurobindo, #Integral Yoga
  Could shelter find in darkness' sanctuary
  Against the white Purity of heaven's cleansing flame.
  All seemed to have perished that was undivine:
  --
  Blazoned like hues upon a colourless air
  On the white Purity of the Witness Soul.
  These hues were the very prism of the Supreme,

04.04_-_The_Quest, #Savitri, #Sri Aurobindo, #Integral Yoga
  And spent the treasure of a silent hour
  Bathed in the Purity of the mild gaze
  That, uninsistent, ruled them from its peace,

05.03_-_Satyavan_and_Savitri, #Savitri, #Sri Aurobindo, #Integral Yoga
  They mixed their yearning's coloured signs and made
  The bloom of their Purity and passion one.
  

07.02_-_The_Parable_of_the_Search_for_the_Soul, #Savitri, #Sri Aurobindo, #Integral Yoga
  The immaculate Divine All-Wonderful
  Casts into the argent Purity of his soul
  His splendour and his greatness and the light

07.05_-_The_Finding_of_the_Soul, #Savitri, #Sri Aurobindo, #Integral Yoga
  
  In a simple Purity of emptiness
  Her mind knelt down before the unknowable.

10.01_-_The_Dream_Twilight_of_the_Ideal, #Savitri, #Sri Aurobindo, #Integral Yoga
  An adoration reigned in the yearning heart,
  A spirit of Purity, an elusive presence
  Of faery beauty and ungrasped delight

1.00a_-_Introduction, #Magick Without Tears, #Aleister Crowley, #Philosophy
  
  Our own Order is the only exception of importance; and the reason for this is that it is much more difficult to retain one's Purity if one is living in the world than if one simply cuts oneself off from it. It is far easier to achieve technical attainments if one is unhampered by any such considerations. These regulations operate as restrictions to one's usefulness in helping the world. There are terrible dangers, the worst dangers of all, associated with complete retirement. In my own personal judgment, moreover, I think that our own ideal of a natural life is much more wholesome.
  
  --
  
  Then again, you ask me questions like "What is Purity?" that can be answered in a dozen different ways; and you must understand what is meant by a "universe of discourse." If you asked me "Is this sample of cloride of gold a pure sample?" I can answer you. You must understand the value of precision in speech. I could go on rambling about Purity and selflessness for years, and no one would be a penny the better.
  

1.00_-_Gospel, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  
  Gaddhar was on the threshold of youth. He had become the pet of the women of the village. They loved to hear him talk, sing, or recite from the holy books. They enjoyed his knack of imitating voices. Their woman's instinct recognized the innate Purity and guilelessness of this boy of clear skin, flowing hair, beaming eyes, smiling face, and inexhaustible fun. The pious elderly women looked upon him as Gopl, the Baby Krishna, and the younger ones saw in him the youthful Krishna of Vrindvan. He himself so idealised the love of the gopis for Krishna that he sometimes yearned to be born as a woman, if he must be born again, in order to be able to love Sri Krishna with all his heart and soul.
  
  --
  
  Gaddhar had never seen anything like this at Kmrpukur among the simple and pious villagers. The sdhus and wandering monks whom he had served in his boyhood had revealed to him an altogether different India. He had been impressed by their devotion and Purity, their self-control and renunciation. He had learnt from them and from his own intuition that the ideal of life as taught by the ancient sages of India was the realization of God.
  
  --
  
  Therefore the Deity is bathed and clothed and decked with ornaments. He is fed and put to sleep. He is propitiated with hymns, songs, and prayers. And there are appropriate rites connected with all these functions. For instance, to secure for himself external Purity, the priest bathes himself in holy water and puts on a holy cloth. He purifies the mind and the sense organs by appropriate meditations. He fortifies the place of worship against evil forces by drawing around it circles of fire and water. He awakens the different spiritual centres of the body and invokes the Supreme Spirit in his heart. Then he transfers the Supreme Spirit to the image before him and worships the image, regarding it no longer as clay or stone, but as the embodiment of Spirit, throbbing with Life and Consciousness. After the worship the Supreme Spirit is recalled from the image to Its true sanctuary, the heart of the priest. The real devotee knows the absurdity of worshipping the Transcendental Reality with material articles - clothing That which pervades the whole universe and the beyond, putting on a pedestal That which cannot be limited by space, feeding That which is disembodied and incorporeal, singing before That whose glory the music of the spheres tries vainly to proclaim. But through these rites the devotee aspires to go ultimately beyond rites and rituals, forms and names, words and praise, and to realize God as the All-pervading Consciousness.
  
  --
  
  Naturally the temple officials took him for an insane person. His worldly well-wishers brought him to skilled physicians; but no medicine could cure his malady. Many a time he doubted his sanity himself. For he had been sailing across an uncharted sea, with no earthly guide to direct him. His only haven of security was the Divine Mother Herself. To Her he would pray: "I do not know what these things are. I am ignorant of mantras and the scriptures. Teach me, Mother, how to realize Thee. Who else can help me? Art Thou not my only refuge and guide?" And the sustaining presence of the Mother never failed him in his distress or doubt. Even those who criticized his conduct were greatly impressed with his Purity, guilelessness, truthfulness, integrity, and holiness. They felt an uplifting influence in his presence.
  
  --
  
  He loved to participate in hair-splitting theological discussions and, by the measure of his own erudition, he proceeded to gauge Sri Ramakrishna. An orthodox brhmin, he thoroughly disapproved of his cousin's unorthodox actions, but he was not unimpressed by Sri Ramakrishna's Purity of life, ecstatic love of God, and yearning for realization.
  
  --
  
  My became Brahman. The Transcendental Itself broke through the Immanent. Sri Ramakrishna discovered that My operates in the relative world in two ways, and he termed these "Avidy-My" and "Vidy-My". Avidy-My represents the dark forces of creation: sensuous desires, evil passions, greed, lust, cruelty, and so on. It sustains the world system on the lower planes. It is responsible for the round of man's birth and death. It must be fought and vanquished. But Vidy-My is the higher force of creation: the spiritual virtues, the enlightening qualities, kindness, Purity, love, devotion.
  
  --
  
  By his marriage Sri Ramakrishna admitted the great value of marriage in man's spiritual evolution, and by adhering to his monastic vows he demonstrated the imperative necessity of self-control, Purity, and continence, in the realization of God. By his unique spiritual relationship with his wife he proved that husband and wife can live together as spiritual companions. Thus his life is a synthesis of the ways of life of the householder and the monk.
  
  --
  
  And it is not I only, but dozens like me, who do the same. ... He worships iva, he worships Kli, he worships Rm, he worships Krishna, and is a confirmed advocate of Vedntic doctrines. ... He is an idolater, yet is a faithful and most devoted Meditator on the perfections of the One Formless, Absolute, Infinite Deity. ... His religion is ecstasy, his worship means transcendental insight, his whole nature burns day and night with a permanent fire and fever of a strange faith and feeling. ... So long as he is spared to us, gladly shall we sit at his feet to learn from him the sublime precepts of Purity, unworldliness, spirituality, and inebriation in the love of God. ... He, by his childlike bhakti, by his strong conceptions of an ever-ready Motherhood, helped to unfold it [God as our Mother] in our minds wonderfully. ... By associating with him we learnt to realize better the divine attributes as scattered over the three hundred and thirty millions of deities of mythological India, the gods of the Purns."
  
  --
  
  Through all this fun and frolic, this merriment and frivolity, he always kept before them the shining ideal of God-Consciousness and the path of renunciation. He prescribed ascents steep or graded according to the powers of the climber. He permitted no compromise with the basic principles of Purity. An aspirant had to keep his body, mind, senses, and soul unspotted; had to have a sincere love for God and an ever mounting spirit of yearning. The rest would be done by the Mother.
  
  --
  
  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.
  
  --
  
  A few more meetings completely removed from Narendra's mind the last traces of the notion that Sri Ramakrishna might be a monomaniac or wily hypnotist. His integrity, Purity, renunciation, and unselfishness were beyond question. But Narendra could not accept a man, an imperfect mortal, as his guru. As a member of the Brhmo Samj, he could not believe that a human intermediary was necessary between man and God.
  
  --
  
  With his woman devotees Sri Ramakrishna established a very sweet relationship. He himself embodied the tender traits of a woman; he had dwelt on the highest plane of Truth, where there is not even the slightest trace of sex; and his innate Purity evoked only the noblest emotion in men and women alike. His woman devotees often said: "We seldom looked on Sri Ramakrishna as a member of the male sex. We regarded him as one of us. We never felt any constraint before him, He was our best confidant." They loved him as their child, their friend, and their teacher. In spiritual discipline he advised them to renounce lust and greed and especially warned them not to fall into the snares of men.
  

1.00_-_Main, #Book of Certitude, #Baha u llah, #Baha i
  
  "All praise be to Thee, O Thou the Desire of the worlds!" In truth, it is in the hand of God to give what He willeth to whomsoever He willeth, and to withhold what He pleaseth from whomsoever He may wish. He knoweth the inner secrets of the hearts and the meaning hidden in a mocker's wink. How many an embodiment of heedlessness who came unto Us with Purity of heart have We established upon the seat of Our acceptance; and how many an exponent of wisdom have We in all justice consigned to the fire. We are, in truth, the One to judge. He it is Who is the manifestation of "God doeth whatsoever He pleaseth", and abideth upon the throne of "He ordaineth whatsoever He chooseth".
  

1.01_-_Introduction, #The Lotus Sutra, #Anonymous, #Various
  Living in mountain forests,
  Who, through persistence, possessed Purity of conduct,
  Which they protected like a precious jewel.

1.01_-_THAT_ARE_THOU, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  
  The self realized in your inmost consciousness appears in its Purity; this is the Tathagata-garbha (literally, Buddha-womb), which is not the realm of those given over to mere reasoning
  

1.01_-_The_First_Steps, #Raja-Yoga, #Swami Vivkenanda, #unset
  
  After one has learned to have a firm erect seat, one has to perform, according to certain schools, a practice called the purifying of the nerves. This part has been rejected by some as not belonging to Raja-Yoga, but as so great an authority as the commentator Shankarchrya advises it, I think fit that it should be mentioned, and I will quote his own directions from his commentary on the Shvetshvatara Upanishad: "The mind whose dross has been cleared away by Pranayama, becomes fixed in Brahman; therefore Pranayama is declared. First the nerves are to be purified, then comes the power to practice Pranayama. Stopping the right nostril with the thumb, through the left nostril fill in air, according to capacity; then, without any interval, throw the air out through the right nostril, closing the left one. Again inhaling through the right nostril eject through the left, according to capacity; practicing this three or five times at four hours of the day, before dawn, during midday, in the evening, and at midnight, in fifteen days or a month Purity of the nerves is attained; then begins Pranayama."
  

1.01_-_The_Four_Aids, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  15:Always indeed it is the higher Power that acts. Our sense of personal effort and aspiration comes from the attempt of the egoistic mind to identify itself in a wrong and imperfect way with the workings of the divine Force. It persists in applying to experience on a supernormal plane the ordinary terms of mentality which it applies to its normal experiences in the world. In the world we act with the sense of egoism; we claim the universal forces that work in us as our own; we claim as the effect of our personal will, wisdom, force, virtue the selective, formative, progressive action of the Transcendent in this frame of mind, life and body. Enlightenment brings to us the knowledge that the ego is only an instrument; we begin to perceive and feel that these things are our own in the sense that they belong to our supreme and integral Self, one with the Transcendent, not to the instrumental ego. Our limitations and distortions are our contribution to the working; the true power in it is the Divine's. When the human ego realises that its will is a tool, its wisdom ignorance and childishness, its power an infant's groping, its virtue a pretentious imPurity, and learns to trust itself to that which transcends it, that is its salvation. The apparent freedom and self-assertion of our personal being to which we are so profoundly attached, conceal a most pitiable subjection to a thousand suggestions, impulsions, forces which we have made extraneous to our little person. Our ego, boasting of freedom, is at every moment the slave, toy and puppet of countless beings, powers, forces, influences in universal Nature. The self-abnegation of the ego in the Divine is its self-fulfilment; its surrender to that which transcends it is its liberation from bonds and limits and its perfect freedom.
  
  --
  
  17:The personal will of the Sadhaka has first to seize on the egoistic energies and turn them towards the light and the right; once turned, he has still to train them to recognise that always, always to accept, always to follow that. Progressing, he learns, still using the personal will, personal effort, personal energies, to employ them as representatives of the higher Power and in conscious obedience to the higher Influence. Progressing yet farther, his will, effort, energy become no longer personal and separate, but activities of that higher Power and Influence at work in the individual. But there is still a sort of gulf of distance which necessitates an obscure process of transit, not always accurate, sometimes even very distorting, between the divine Origin and the emerging human current. At the end of the progress, with the progressive disappearance of egoism and imPurity and ignorance, this last separation is removed; all in the individual becomes the divine working.
  
  --
  
  34:Influence is more important than example. Influence is not the outward authority of the Teacher over his disciple, but the power of his contact, of his presence, of the nearness of his soul to the soul of another, infusing into it, even though in silence, that which he himself is and possesses. This is the supreme sign of the Master. For the greatest Master is much less a Teacher than a Presence pouring the divine consciousness and its constituting light and power and Purity and bliss into all who are receptive around him.
  

1.02.2.2_-_Self-Realisation, #Isha Upanishad, #Sri Aurobindo, #Integral Yoga
  According to the state of the reflecting mind we may have
  either Purity of self-knowledge or an obscuration and distortion
  of knowledge in the dualities of truth and error; a pure activity

1.02.3.1_-_The_Lord, #Isha Upanishad, #Sri Aurobindo, #Integral Yoga
  supports all action, the conscious Soul retains its eternal freedom
  and eternal Purity. For it is unmodified; It watches as the Sakshi,
  the witness, the modifications effected by Prakriti, but does not
  --
  witness and upholder, but also the Lord and the free enjoyer
  of Prakriti and her works. An absolute calm and passivity, Purity and equality within, a sovereign and inexhaustible activity
  without is the nature of Brahman as we see it manifested in the

1.02_-_Karmayoga, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  Vedanta and Yoga to life. To many who take their knowledge of Hinduism secondhand this may seem a doubtful definition. It is ordinarily supposed by "practical" minds that Vedanta as a guide to life and Yoga as a method of spiritual communion are dangerous things which lead men away from action to abstraction. We leave aside those who regard all such beliefs as mysticism, self-delusion or imposture; but even those who reverence and believe in the high things of Hinduism have the impression that one must remove oneself from a full human activity in order to live the spiritual life. Yet the spiritual life finds its most potent expression in the man who lives the ordinary life of men in the strength of the Yoga and under the law of the Vedanta. It is by such a union of the inner life and the outer that mankind will eventually be lifted up and become mighty and divine. It is a delusion to suppose that Vedanta contains no inspiration to life, no rule of conduct, and is purely metaphysical and quietistic. On the contrary, the highest morality of which humanity is capable finds its one perfect basis and justification in the teachings of the Upanishads and the Gita. The characteristic doctrines of the Gita are nothing if they are not a law of life, a dharma, and even the most transcendental aspirations of the
  Vedanta presuppose a preparation in life, for it is only through life that one can reach to immortality. The opposite opinion is due to certain tendencies which have bulked large in the history and temperament of our race. The ultimate goal of our religion is emancipation from the bondage of material Nature and freedom from individual rebirth, and certain souls, among the highest we have known, have been drawn by the attraction of the final hush and Purity to dissociate themselves from life and bodily action in order more swiftly and easily to reach the goal. Standing like
  

1.02_-_Outline_of_Practice, #The Zen Teaching of Bodhidharma, #Bodhidharma, #Buddhism
  sutras say, "The Dharma includes no being because it's free from
  the imPurity of being, and the Dharma includes no self because it's
  free from the imPurity of self." Those wise enough to believe and
  understand this truth are bound to practice according to the
  --
  without regret, without the vanity of giver, gift, or recipient, and
  without bias or attachment. And to eliminate imPurity they teach
  others, but without becoming attached to form. Thus, through

1.02_-_SADHANA_PADA, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
  tremendous influence day and night on their surroundings. A
  man may become so pure that his Purity will become tangible,
  as it were. The body has become pure, and in an intensely
  physical sense, no figurative idea, no poetical language, it
  emanates that Purity wherever it goes. Whosoever comes in
  contact with that man becomes pure. Next the indicated
  --
  also. That is obtained by the first-named virtues. Of course
  internal Purity is of greater value that external, but both are
  necessary, and external Purity, without internal, is of no good.
  
  --
  behind it. This thirst after body is the great bane of human life.
  So, when this Purity is established, the first sign will be that
  you do not care to think you are a body. It is only when
  Purity comes that we get rid of this body idea.
  
  --
  
  organs and the body, by destroying the imPurity.
  

1.02_-_Self-Consecration, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  25:For here, there are two movements with a transitional stage between them, two periods of this Yoga, -- one of the process of surrender, the other of its crown and consequence. In the first the individual prepares himself for the reception o? the Divine into his members. For all this first period he has to work by means of the instruments of the lower Nature, but aided more and more from above. But in the later transitional stage of this movement our personal and necessarily ignorant effort more and more dwindles and a higher Nature acts; the eternal shakti descends into this limited form of mortality and progressively possesses and transmutes it. In the second period the greater movement wholly replaces the lesser, formerly indispensable first action; but this can be done only when our self-surrender is complete. The ego person in us cannot transform itself by its own force or will or knowledge or by any virtue of its own into the nature of the Divine; all it can do is to fit itself for the transformation and make more and more its surrender to that which it seeks to become. As long as the ego is at work in us, our personal action is and must always be in its nature a part of the lower grades of existence; it is obscure or half-enlightened, limited in its field, very partially effective in its power. If a spiritual transformation, not a mere illumining modification of our nature, is to be done at all, we must call in the Divine shakti to effect that miraculous work in the individual; for she alone has the needed force, decisive, all-wise and illimitable. But the entire substitution of the divine for the human personal action is not at once entirely possible. All interference from below that would falsify the truth of the superior action must first be inhibited or rendered impotent, and it must be done by our own free choice. A continual and always repeated refusal of the impulsions and falsehoods of the lower nature is asked from us and an insistent support to the Truth as it grows in our parts: for the progressive settling into our nature and final perfection of the incoming informing Light, Purity and Power needs for its development and sustenance our free acceptance of it and our stubborn rejection of all that is contrary to it, inferior or incompatible.
  

1.02_-_Skillful_Means, #The Lotus Sutra, #Anonymous, #Various
  Because the Buddha Bhagavats appear in this world for one great purpose alone. O riputra! Now I will explain why I said that the Buddha Bhagavats appear in this world for only one great purpose.
  The Buddha Bhagavat appear in this world to cause sentient beings to aspire toward Purity and the wisdom and insight of the buddhas. They appear in this world to manifest the wisdom and insight of the buddhas to sentient beings. They appear in this world to cause sentient beings to attain the wisdom and insight of a buddhas enlightenment. They appear in this world in order to cause sentient beings to enter the path of the wisdom and insight of a buddha.
  O riputra! For this one great reason alone the buddhas have appeared in this world.

1.02_-_Taras_Tantra, #Tara - The Feminine Divine, #Bokar Rinpoche, #Buddhism
  the mind beyond any psychological elaboration, in all
  its Purity. This notion of continuity underscores that
  the nature of mind is not something new to obtain,
  --
  perceives the visions allowed to come because of the
  Purity of his or her mind.
  In fact, science places laypeople in the same

1.02_-_The_Doctrine_of_the_Mystics, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  
  Each of these primary deities has others associated with him who fulfil functions that arise from his own. For if the truth of Surya is to be established firmly in our mortal nature, there are previous conditions that are indispensable; a vast Purity and clear wideness destructive of all sin and crooked falsehood, - and this is Varuna; a luminous power of love and comprehension leading and forming into harmony all our thoughts, acts and impulses, - this is Mitra; an immortal puissance of clear-discerning aspiration and endeavour, - this is Aryaman; a happy spontaneity of the right enjoyment of all things dispelling the evil dream of sin and error and suffering, - this is Bhaga. These four are powers of the Truth of Surya.
  

1.02_-_The_Human_Soul, #The Interior Castle or The Mansions, #Saint Teresa of Avila, #Christianity
  
  10.: I do not know whether I have put this clearly; self-knowledge is of such consequence that I would not have you careless of it, though you may be lifted to heaven in prayer, because while on earth nothing is more needful than humility. Therefore, I repeat, not only a good way, but the best of all ways, is to endeavour to enter first by the room where humility is practised, which is far better than at once rushing on to the others. This is the right road;-if we know how easy and safe it is to walk by it, why ask for wings with which to fly? Let us rather try to learn how to advance quickly. I believe we shall never learn to know ourselves except by endeavouring to know God, for, beholding His greatness we are struck by our own baseness, His Purity shows our foulness, and by meditating on His humility we find how very far we are from being humble.
  

1.02_-_THE_NATURE_OF_THE_GROUND, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  
  The holy light of faith is so pure that, compared with it, particular lights are but impurities; and even ideas of the saints, of the Blessed Virgin, and the sight of Jesus Christ in his humanity are impediments in the way of the sight of God in His Purity.
  

1.02_-_The_Stages_of_Initiation, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Occultism
  
  But in any circumstances, one precaution is necessary, failing which it were better to leave untrodden all steps on the path to higher knowledge. It is necessary that the student should lose none of his qualities as a good and noble man, or his receptivity for all physical reality. Indeed, throughout his training he must continually increase his moral strength, his inner Purity, and his power of observation. To give an example:
   p. 55
  --
  
  Once the student has found the beginnings of spiritual vision by means of such exercises, he may proceed to the contemplation of man himself. Simple phenomena of human life must first be chosen. But before making any attempt in this direction it is imperative for the student to strive for the absolute Purity of his moral character. He must banish all through of ever using knowledge gained in this way for his own personal benefit. He must be convinced that he would never, under any circumstances, avail himself in an evil sense of any power he may gain over his fellow-creatures. For this reason, all who seek to discover through personal vision the secrets in
   p. 69

1.02_-_The_Ultimate_Path_is_Without_Difficulty, #The Blue Cliff Records, #Yuanwu Keqin, #Zen
  
  midst of imPurity
  Hsueh Tau can be said to possess great skill in combining all
  --
  or state of realization), and what the person in that 'realm' is like.
  When Ch'an students experienced Purity or bliss, or perceived
  Buddhas and bodhisattvas in their meditations, they were told

1.036_-_The_Rise_of_Obstacles_in_Yoga_Practice, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  Likewise, the spiritual undertaking is a treatment administered to the soul for the purpose of its regaining perfect health and pristine Purity. The practice of yoga is nothing but this cathartic, this pill that is administered, and immediately there is a peculiar action set up in the system by this purifying drug that has been given. Then anything and everything takes place, much to our surprise all of which look like tremendous enemies attacking from all sides and we may be under the impression that we are falling down, dropping into the pits, or going to hell. But that is not what is happening. As the sun rises, sometimes the frost starts biting more intensely than it would before the sunrise. In midwinter sometimes we have that experience, when the entire mountain is seen to be covered with mist. We cannot see the Ganga; we cannot see the buildings on the other side; there is nothing that can be seen. It is all a white, hazy, impervious substance, and we do not know anything it is all homogeneity. When the sun rises, there is a dispersion of this white substance and it starts moving towards our rooms, and we find it entering and stinging us. When the sun rises, the cold increases as a preparation for the complete vanishing of the substance altogether, and then there is the warmth of the blazing sun. Such is the inward transforming process which we undergo when spiritual discipline takes action in the entire system of the seeker.
  

1.03_-_Hymns_of_Gritsamada, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  SUKTA 9
    1. The Priest of the call has taken his seat in the house of his priesthood; he is ablaze with light and vivid in radiance, he is full of knowledge and perfect in judgment. He has a mind of wisdom whose workings are invincible and is most rich in treasures: Fire with his tongue of Purity is a bringer of the thousand.
  

1.03_-_Japa_Yoga, #Amrita Gita, #Swami Sivananda Saraswati, #Hinduism
  
  19. When you repeat the Mantra, have the feeling or mental attitude that the Lord is seated in your heart, that Sattva or Purity is flowing from the Lord to your mind, that the Mantra purifies your heart, destroys desires and cravings and evil thoughts.
  

1.03_-_PERSONALITY,_SANCTITY,_DIVINE_INCARNATION, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  
  This sorrow, if it be truly conceived, is full of holy desire; and else a man might never in this life abide it or bear it. For were it not that a soul were somewhat fed with a manner of comfort by his right working, he should not be able to bear that pain that he hath by the knowing and feeling of his being. For as oft as he would have a true knowing and a feeling of his God in Purity of spirit (as it may be here), and then feeleth that he may notfor he findeth evermore his knowing and his feeling as it were occupied and filled with a foul stinking lump of himself, the which must always be hated and despised and forsaken, if he shall be Gods perfect disciple, taught by Himself in the mount of perfctionso oft he goeth nigh mad for sorrow.
  
  --
  
  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.
  
  --
  
  Then the Blessed One spoke and said: Know, Vasetha, that from time to time a Tathagata is born into the world, a fully Enlightened One, blessed and worthy, abounding in wisdom and goodness, happy with knowledge of the worlds, unsurpassed as a guide to erring mortals, a teacher of gods and men, a Blessed Buddha. He thoroughly understands this universe, as though he saw it face to face The Truth does he proclaim both in its letter and in its spirit, lovely in its origin, lovely in its progress, lovely in its consummation. A higher life doth he make known in all its Purity and in all its perfectness.
  

1.03_-_The_Armour_of_Grace, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  subject:Integral Yoga
  1:To walk through life armoured against all fear, peril and disaster, only two things are needed, two that go always together - the Grace of the Divine Mother and on your side an inner state made up of faith, sincerity and surrender. Let your faith be pure, candid and perfect. An egoistic faith in the mental and vital being tainted by ambition, pride, vanity, mental arrogance, vital self-will, personal demand, desire for the petty satisfactions of the lower nature is a low and smoke-obscured flame that cannot burn upwards to heaven. Regard your life as given you only for the divine work and to help in the divine manifestation. Desire nothing but the Purity, force, light, wideness, calm, Ananda of the divine consciousness and its insistence to transform and perfect your mind, life and body. Ask for nothing but the divine, spiritual and supramental Truth, its realisation on earth and in you and in all who are called and chosen and the conditions needed for its creation and its victory over all opposing forces.
  2:Let your sincerity and surrender be genuine and entire. When you give yourself, give completely, without demand, without condition, without reservation so that all in you shall belong to the Divine Mother and nothing be left to the ego or given to any other power.

1.03_-_The_Gods,_Superior_Beings_and_Adverse_Forces, #Words Of The Mother III, #The Mother, #Integral Yoga
  *
  If you had understood and reacted in the right way, you would have passed the test and got rid not only of this special difficulty but probably of this hostiles influence altogether. But you failed and got possessed. And only one thing was left to me to do, it was to flood you with the pure light, the white flame of purification to chase from inside you the intruder. It is what you took probably for a cut in our relations, a wall of separation between us; there was nothing of the kind; I was inside you, penetrating you as usual, but in the form of this supreme Purity which is so foreign to all that is anti-divine or even to all ordinary human movement.
  

1.03_-_The_Human_Disciple, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
   crime worse than theirs because they are blinded by passion and unconscious of guilt, while on this side it would be with a clear sense of guilt that the sin would be committed. And for what?
  For the maintenance of family morality, of the social law and the law of the nation? These are the very standards that will be destroyed by this civil war; the family itself will be brought to the point of annihilation, corruption of morals and loss of the Purity of race will be engendered, the eternal laws of the race and moral law of the family will be destroyed. Ruin of the race, the collapse of its high traditions, ethical degradation and hell for the authors of such a crime, these are the only practical results possible of this monstrous civil strife. "Therefore," cries
  Arjuna, casting down the divine bow and inexhaustible quiver given to him by the gods for that tremendous hour, "it is more for my welfare that the sons of Dhritarashtra armed should slay me unarmed and unresisting. I will not fight."

1.03_-_To_Layman_Ishii, #Beating the Cloth Drum Letters of Zen Master Hakuin, #Hakuin Ekaku, #Zen
  
  "Now and again, you come across superior seekers of genuine ability who are devoting themselves to hidden application and secret practice. As they continue steadily forward, accumulating merit until their efforts achieve a Purity that infuses them with strength, their emotions gradually cease to arise altogether. They find themselves at an impasse, unable to move forward despite the most strenuous application. It is as though they are trapped inside an invincible enclosure of diamond-like strength, or are sitting in a bottle of purest crystal-unable to move forward, unable to retreat, they become dunces, utter blockheads.
  
  --
  Nan-yueh had practiced arduously for eight more years that the patriarch finally offered him a turning word.i Ahh! This good teacher, a person who had accumulated great merit over eighty rebirths, j now, when the time was ripe, used his marvelous means with incomparable skill to bring about Nan-yueh's liberation. Why didn't he employ them at the start, just lead Nan-yueh to the immense joy of liberation? The incandescent fire to forge fine Pin-chou steel is not obtained by stoking the furnace with kindling. The oranges of Chiang-nan do not assume their delicious sweetness until they have endured bitter frosts. Any honest farmer would be ashamed to cook unripened grain for his meals, would he not?
  "Students who have not yet penetrated the source should not be troubled if their entrance into enlightenment is slow in coming; they should be troubled only if their practice fails to attain a state of genuine Purity. Students who have already penetrated to attainment should not be troubled if people fail to revere them; they should be concerned only about the difficulty of making their attainment
  30
  --
  
  "Observe the manner in which a clear-eyed teacher like Chen Tsun-su was able unequivocally to affirm Lin-chi: 'Your practice is pure and genuine!' That Purity and that genuineness of practice are extremely difficult to attain, even if a student devotes an entire lifetime to Zen training. However, once you attain it, you are, without any doubt, a tiger that has sprouted wings.l You should never doubt that you yourself have such a capacity.
  

1.03_-_YIBHOOTI_PADA, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
  All these can come without any Samyama to the man who has
  the power of Pratibha. (enlightenment from Purity). This is
  when a man has risen to a high state of Pratibha ; then he has
  --
  
  This power of non-attachment acquired through Purity gives
  the Yogi the enlightenment called Pratibha.
  --
  
  By the similarity of Purity between the Sattva and the
  PuruSa comes Kaivalya.
  --
  Kaivalya (isolation) and perfection. It is attained when this
  mixture of Purity and imPurity called mind has been made as
  pure as the PuruSa Itself; then the Sattva, the mind, reflects
  only the unqualified essence of Purity, which is the PuruSa
  

1.04_-_GOD_IN_THE_WORLD, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  
  This very earth is the Lotus-Land of Purity,
  

1.04_-_KAI_VALYA_PADA, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
  foundation of knowledge within themselves. Truth to them
  had become real. Peace and calmness, and perfect Purity
  became their own nature, after they had given up all these

1.04_-_Of_other_imperfections_which_these_beginners_are_apt_to_have_with_respect_to_the_third_sin,_which_is_luxury., #Dark Night of the Soul, #Saint John of the Cross, #Christianity
  
  3. The second cause whence these rebellions sometimes proceed is the devil, who, in order to disquiet and disturb the soul, at times when it is at prayer or is striving to pray, contrives to stir up these motions of imPurity in its nature; and if the soul gives heed to any of these, they cause it great harm. For through fear of these not only do persons become lax in prayerwhich is the aim of the devil when he begins to strive with thembut some give up prayer altogether, because they think that these things attack them more during that exercise than apart from it, which is true, since the devil attacks them then more than at other times, so that they may give up spiritual exercises. And not only so, but he succeeds in portraying to them very vividly things that are most foul and impure, and at times are very closely related to certain spiritual things and persons that are of profit to their souls, in order to terrify them and make them fearful; so that those who are affected by this dare not even look at anything or meditate upon anything, because they immediately encounter this temptation. And upon those who are inclined to melancholy this acts with such effect that they become greatly to be pitied since they are suffering so sadly; for this trial reaches such a point in certain persons, when they have this evil humour, that they believe it to be clear that the devil is ever present with them and that they have no power to prevent this, although some of these persons can prevent his attack by dint of great effort and labour. When these impurities attack such souls through the medium of melancholy, they are not as a rule freed from them until they have been cured of that kind of humour, unless the dark night has entered the soul, and rids them of all impurities, one after another.36
  

1.04_-_Religion_and_Occultism, #Words Of The Mother III, #The Mother, #Integral Yoga
  Why do men cling to a religion?
  Religions are based on creeds which are spiritual experiences brought down to a level where they become more easy to grasp, but at the cost of their integral Purity and truth.
  
  --
  
  We have entered the age of universal spirituality, of spiritual experience in its initial Purity.
  
  --
  What is the meaning of the drawing You sent me on the envelope?
  It is a lamb, which means Purity.
  

1.04_-_The_Paths, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  Its jewel is the Peridot ; its flowers the Snowdrop and
  Narcissus, both implying Purity and innocence ; and its colour Grey.
  

1.04_-_The_Praise, #Tara - The Feminine Divine, #Bokar Rinpoche, #Buddhism
  Who conquers the greatly harmful deeds
  With the Purity of SOHA and
  
  --
  WHO CONQUERS THE GREATLY HARMFUL DEEDS
  WITH THE Purity OF SOHA AND OM.
  
  --
   SOHA and OM: mantras used by Tara.
   Purity: these mantras are pure, that is, perfectly
  authentic. This explains their benefits.

1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  A union by identity may be ours, a liberation and change of our substance of being into that supreme Spirit-substance, of our consciousness into that divine Consciousness, of our soul-state into that ecstasy of spiritual beatitude or that calm eternal bliss of existence. A luminous indwelling in the Divine can be attained by us secure against any fall or exile into this lower consciousness of the darkness and the Ignorance, the soul ranging freely and firmly in its own natural world of light and joy and freedom and oneness. And since this is not merely to be attained in some other existence beyond but pursued and discovered here also, it can only be by a descent, by a bringing down of the Divine
  Truth, by the establishment here of the soul's native world of light, joy, freedom, oneness. A union of our instrumental being no less than of our soul and spirit must change our imperfect nature into the very likeness and image of Divine Nature; it must put off the blind, marred, mutilated, discordant movements of the Ignorance and put on the inherence of that light, peace, bliss, harmony, universality, mastery, Purity, perfection; it must convert itself into a receptacle of divine knowledge, an instrument of divine Will-Power and Force of Being, a channel of divine
  Love, Joy and Beauty. This is the transformation to be effected,

1.04_-_Wake-Up_Sermon, #The Zen Teaching of Bodhidharma, #Bodhidharma, #Buddhism
  a land of filth. When the three poisons are absent from your mind,
  you live in a land of Purity. The sutras say, "If you fill a land with
  imPurity and filth, no buddha will ever appear." ImPurity and filth
  

1.05_-_CHARITY, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  
  If you wish to tranquillize your mind and restore its original Purity, you must proceed as you would do if you were purifying a jar of muddy water. You first let it stand, until the sediment settles at the bottom, when the water will become clear, which corresponds with the state of the mind before it was troubled by defiling passions. Then you carefully strain off the pure water. When the mind becomes tranquillized and concentrated into perfect unity, then all things will be seen, not in their separateness, but in their unity, wherein there is no place for the passions to enter, and which is in full conformity with the mysterious and indescribable Purity of Nirvana.
  

1.05_-_Christ,_A_Symbol_of_the_Self, #Aion, #Carl Jung, #Psychology
  est into "formlessness." This third "sonship" is obviously the
  grossest and heaviest because of its imPurity. In these three
  emanations or manifestations of the non-existent God it is not

1.05_-_Qualifications_of_the_Aspirant_and_the_Teacher, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
  
  The conditions necessary for the taught are Purity, a real thirst after knowledge, and perseverance.
  
  No impure soul can be really religious. Purity in thought, speech, and act is absolutely necessary for any one to be religious. As to the thirst after knowledge, it is an old law that we all get whatever we want. None of us can get anything other than what we fix our hearts upon. To pant for religion truly is a very difficult thing, not at all so easy as we generally imagine. Hearing religious talks or reading religious books is no proof yet of a real want felt in the heart; there must be a continuous struggle, a constant fight, an unremitting grappling with our lower nature, till the higher want is actually felt and the victory is achieved. It is not a question of one or two days, of years, or of lives; the struggle may have to go on for hundreds of lifetimes. The success sometimes may come immediately, but we must be ready to wait patiently even for what may look like an infinite length of time. The student who sets out with such a spirit of perseverance will surely find success and realisation at last.
  
  --
  
  "Why should we look into the character and personality of a teacher? We have only to judge of what he says, and take that up." This is not right. If a man wants to teach me something of dynamics, or chemistry, or any other physical science, he may be anything he likes, because what the physical sciences require is merely an intellectual equipment; but in the spiritual sciences it is impossible from first to last that there can be any spiritual light in the soul that is impure. What religion can an impure man teach? The sine qua non of acquiring spiritual truth for one's self or for imparting it to others is the Purity of heart and soul. A vision of God or a glimpse of the beyond never comes until the soul is pure.
  

1.05_-_The_Ascent_of_the_Sacrifice_-_The_Psychic_Being, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
     For all must be done as a sacrifice, all activities must have the One Divine for their object and the heart of their meaning. The Yogin's aim in the sciences that make for knowledge should be to discover and understand the workings of the Divine Consciousness-Puissance in man and creatures and things and forces, her creative significances, her execution of the mysteries, the symbols in which she arranges the manifestation. The Yogin's aim in the practical sciences, whether mental and physical or occult and psychic, should be to enter into the ways of the Divine and his processes, to know the materials and means for the work given to us so that we may use that knowledge for a conscious and faultless expression of the spirit's mastery, joy and self-fulfilment. The Yogin's aim in the Arts should not be a mere aesthetic, mental or vital gratification, but, seeing the Divine everywhere, worshipping it with a revelation of the meaning of its works, to express that One Divine in gods and men and creatures and objects. The theory that sees an intimate connection between religious aspiration and the truest and greatest Art is in essence right; but we must substitute for the mixed and doubtful religious motive a spiritual aspiration, vision, interpreting experience. For the wider and more comprehensive the seeing, the more it contains in itself the sense of the hidden Divine in humanity and in all things and rises beyond a superficial religiosity into the spiritual life, the more luminous, flexible, deep and powerful will the Art be that springs from the high motive. The Yogin's distinction from other men is this that he lives in a higher and vaster spiritual consciousness; all his work of knowledge or creation must then spring from there: it must not be made in the mind, -- for it is a greater truth and vision than mental man's that he has to express or rather that presses to express itself through him and mould his works, not for his personal satisfaction, but for a divine purpose.
     At the same time the Yogin who knows the Supreme is not subject to any need or compulsion in these activities; for to him they are neither a duty nor a necessary occupation for the mind nor a high amusement, nor imposed by the loftiest human purpose. He is not attached, bound and limited by any nor has he any personal motive of fame, greatness or personal satisfaction in these works; he can leave or pursue them as the Divine in him wills, but he need not otherwise abandon them in his pursuit of the higher integral knowledge. He will do these things just as the supreme Power acts and creates, for a certain spiritual joy in creation and expression or to help in the holding together and right ordering or leading of this world of God's workings. The Gita teaches that the man of knowledge shall by his way of life give to those who have not yet the spiritual consciousness, the love and habit of all works and not only of actions recognised as pious, religious or ascetic in their character; he should not draw men away from the world-action by his example. For the world must proceed in its great upward aspiring; men and nations must not be led to fall away from even an ignorant activity into a worse ignorance of inaction or to sink down into that miserable disintegration and tendency of dissolution which comes upon communities and peoples when there predominates the tamasic principle, the principle whether of obscure confusion and error or of weariness and inertia. "For I too," says the Lord in the Gita, "have no need to do works, since there is nothing I have not or must yet gain for myself; yet I do works in the world; for if I did not do works, all laws would fall into confusion, the worlds would sink towards chaos and I would be the destroyer of these peoples." The spiritual life does not need, for its Purity, to destroy interest in all things except the Inexpressible or to cut at the roots of the Sciences, the Arts and Life. It may well be one of the effects of an integral spiritual knowledge and activity to lift them out of their limitations, substitute for our mind's ignorant, limited, tepid or trepidant pleasure in them a free, intense and uplifting urge of delight and supply a new source of creative spiritual power and illumination by which they can be carried more swiftly and profoundly towards their absolute light in knowledge and their yet undreamed possibilities and most dynamic energy of content and form and practice. The one thing needful must be pursued first and always, but all things else come with it as its outcome and have not so much to be added to us as recovered and reshaped in its self-light and as portions of its self-expressive force.
  

1.05_-_The_True_Doer_of_Works, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  3:But a time will come when you will feel more and more that you are the instrument and not the worker. For first by the force of your devotion your contact with the Divine Mother will become so intimate that at all times you will have only to concentrate and to put everything into her hands to have her present guidance, her direct command or impulse, the sure indication of the thing to be done and the way to do it and the result. And afterwards you will realise that the divine Shakti not only inspires and guides, but initiates and carries out your works; all your movements are originated by her, all your powers are hers, mind, life and body are conscious and joyful instruments of her action, means for her play, moulds for her manifestation in the physical universe. There can be no more happy condition than this union and dependence; for this step carries you back beyond the border-line from the life of stress and suffering in the ignorance into the truth of your spiritual being, into its deep peace and its intense Ananda.
  4:While this transformation is being done it is more than ever necessary to keep yourself free from all taint of the perversions of the ego. Let no demand or insistence creep in to stain the Purity of the self-giving and the sacrifice. There must be no attachment to the work or the result, no laying down of conditions, no claim to possess the Power that should possess you, no pride of the instrument, no vanity or arrogance. Nothing in the mind or in the vital or physical parts should be suffered to distort to its own use or seize for its own personal and separate satisfaction the greatness of the forces that are acting through you. Let your faith, your sincerity, your Purity of aspiration be absolute and pervasive of all the planes and layers of the being; then every disturbing element and distorting influence will progressively fall away from your nature.
  5:The last stage of this perfection will come when you are completely identified with the Divine Mother and feel yourself to be no longer another and separate being, instrument, servant or worker but truly a child and eternal portion of her consciousness and force. Always she will be in you and you in her; it will be your constant, simple and natural experience that all your thought and seeing and action, your very breathing and moving come from her and are hers. You will know and see and feel that you are a person and power formed by her out of herself, put out from her for the play and yet always safe in her, being of her being, consciousness of her consciousness, force of her force, ananda of her Ananda. When this condition is entire and her supramental energies can freely move you, then you will be perfect in divine works; knowledge, will, action will become sure, simple, luminous, spontaneous, flawless, an outflow from the Supreme, a divine movement of the Eternal.

1.05_-_To_Know_How_To_Suffer, #Words Of Long Ago, #The Mother, #Integral Yoga
  IF AT any time a deep sorrow, a searing doubt or an intense pain overwhelms you and drives you to despair, there is an infallible way to regain calm and peace.
     In the depths of our being there shines a light whose brilliance is equalled only by its Purity; a light, a living and conscious portion of a universal godhead who animates and nourishes and illumines Matter, a powerful and unfailing guide for those who are willing to heed his law, a helper full of solace and loving forbearance towards all who aspire to see and hear and obey him. No sincere and lasting aspiration towards him can be in vain; no strong and respectful trust can be disappointed, no expectation ever deceived.
     My heart has suffered and lamented, almost breaking beneath a sorrow too heavy, almost sinking beneath a pain too strong.... But I have called to thee, O divine comforter, I have prayed ardently to thee, and the splendour of thy dazzling light has appeared to me and revived me.

1.06_-_Man_in_the_Universe, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  3:This Truth of things that has to emerge out of the phenomenal world's contradictions is declared to be an infinite Bliss and self-conscious Existence, the same everywhere, in all things, in all times and beyond Time, and aware of itself behind all these phenomena by whose intensest vibrations of activity or by whose largest totality it can never be entirely expressed or in any way limited; for it is self-existent and does not depend for its being upon its manifestations. They represent it, but do not exhaust it; point to it, but do not reveal it. It is revealed only to itself within their forms. The conscious existence involved in the form comes, as it evolves, to know itself by intuition, by self-vision, by self-experience. It becomes itself in the world by knowing itself; it knows itself by becoming itself. Thus possessed of itself inwardly, it imparts also to its forms and modes the conscious delight of Sachchidananda. This becoming of the infinite Bliss-Existence-Consciousness in mind and life and body, - for independent of them it exists eternally, - is the transfiguration intended and the utility of individual existence. Through the individual it manifests in relation even as of itself it exists in identity.
  4:The Unknowable knowing itself as Sachchidananda is the one supreme affirmation of Vedanta; it contains all the others or on it they depend. This is the one veritable experience that remains when all appearances have been accounted for negatively by the elimination of their shapes and coverings or positively by the reduction of their names and forms to the constant truth that they contain. For fulfilment of life or for transcendence of life, and whether Purity, calm and freedom in the spirit be our aim or puissance, joy and perfection, Sachchidananda is the unknown, omnipresent, indispensable term for which the human consciousness, whether in knowledge and sentiment or in sensation and action, is eternally seeking.
  5:The universe and the individual are the two essential appearances into which the Unknowable descends and through which it has to be approached; for other intermediate collectivities are born only of their interaction. This descent of the supreme Reality is in its nature a self-concealing; and in the descent there are successive levels, in the concealing successive veils. Necessarily, the revelation takes the form of an ascent; and necessarily also the ascent and the revelation are both progressive. For each successive level in the descent of the Divine is to man a stage in an ascension; each veil that hides the unknown God becomes for the God-lover and God-seeker an instrument of His unveiling. Out of the rhythmic slumber of material Nature unconscious of the Soul and the Idea that maintain the ordered activities of her energy even in her dumb and mighty material trance, the world struggles into the more quick, varied and disordered rhythm of Life labouring on the verges of self-consciousness. Out of Life it struggles upward into Mind in which the unit becomes awake to itself and its world, and in that awakening the universe gains the leverage it required for its supreme work, it gains self-conscious individuality. But Mind takes up the work to continue, not to complete it. It is a labourer of acute but limited intelligence who takes the confused materials offered by Life and, having improved, adapted, varied, classified according to its power, hands them over to the supreme Artist of our divine manhood. That Artist dwells in supermind; for supermind is superman. Therefore our world has yet to climb beyond Mind to a higher principle, a higher status, a higher dynamism in which universe and individual become aware of and possess that which they both are and therefore stand explained to each other, in harmony with each other, unified.

1.06_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  
  Happy is the man who, by continually effacing all images and through introversion and the lifting up of his mind to God, at last forgets and leaves behind all such hindrances. For by such means only, he operates inwardly, with his naked, pure, simple intellect and affections, about the most pure and simple object, God. Therefore see that thy whole exercise about God within thee may depend wholly and only on that naked intellect, affection and will. For indeed, this exercise cannot be discharged by any bodily organ, or by the external senses, but only by that which constitutes the essence of manunderstanding and love. If, therefore, thou desirest a safe stair and short path to arrive at the end of true bliss, then, with an intent mind, earnestly desire and aspire after continual cleanness of heart and Purity of mind. Add to this a constant calm and tranquillity of the senses, and a recollecting of the affections of the heart, continually fixing them above. Work to simplify the heart, that being immovable and at peace from any invading vain phantasms, thou mayest always stand fast in the Lord within thee, to that degree as if thy soul had already entered the always present now of eternitythat is, the state of the deity. To mount to God is to enter into oneself. For he who so mounts and enters and goes above and beyond himself, he truly mounts up to God. The mind must then raise itself above itself and say, He who above all I need is above all I know. And so carried into the darkness of the mind, gathering itself into that all-sufficient good, it learns to stay at home and with its whole affection it cleaves and becomes habitually fixed in the supreme good within. Thus continue, until thou becomest immutable and dost arrive at that true life which is God Himself, perpetually, without any vicissitude of space or time, reposing in that inward quiet and secret mansion of the deity.
  

1.06_-_Of_imperfections_with_respect_to_spiritual_gluttony., #Dark Night of the Soul, #Saint John of the Cross, #Christianity
  
  WITH respect to the fourth sin, which is spiritual gluttony, there is much to be said, for there is scarce one of these beginners who, however satisfactory his progress, falls not into some of the many imperfections which come to these beginners with respect to this sin, on account of the sweetness which they find at first in spiritual exercises. For many of these, lured by the sweetness and pleasure which they find in such exercises, strive more after spiritual sweetness than after spiritual Purity and discretion, which is that which God regards and accepts throughout the spiritual journey.40 Therefore, besides the imperfections into which the seeking for sweetness of this kind makes them fall, the gluttony which they now have makes them continually go to extremes, so that they pass beyond the limits of moderation within which the virtues are acquired and wherein they have their being. For some of these persons, attracted by the pleasure which they find therein, kill themselves with penances, and others weaken themselves with fasts, by performing more than their frailty can bear, without the order or advice of any, but rather endeavouring to avoid those whom they should obey in these matters; some, indeed, dare to do these things even though the contrary has been commanded them.
  
  --
  
  5. These persons, in communicating, strive with every nerve to obtain some kind of sensible sweetness and pleasure, instead of humbly doing reverence and giving praise within themselves to God. And in such wise do they devote themselves to this that, when they have received no pleasure or sweetness in the senses, they think that they have accomplished nothing at all. This is to judge God very unworthily; they have not realized that the least of the benefits which come from this Most Holy Sacrament is that which concerns the senses; and that the invisible part of the grace that it bestows is much greater; for, in order that they may look at it with the eyes of faith, God oftentimes withholds from them these other consolations and sweetnesses of sense. And thus they desire to feel and taste God as though He were comprehensible by them and accessible to them, not only in this, but likewise in other spiritual practices. All this is very great imperfection and completely opposed to the nature of God, since it is ImPurity in faith.
  

1.06_-_Quieting_the_Vital, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  but only one who has never tried to make progress would doubt it. As long as we move with the common herd, life is relatively easy, with its moderate ups and downs; but the moment we want to get out of the rut, a thousand forces rise up, suddenly very interested that we should behave "like everyone else," then we realize how well organized the imprisonment is. We even realize that we can go as far downward as we can ascend, that our downward movements are in exact proportion to our capacity of ascent; many scales fall from our eyes. If we are a little honest with ourselves, we see that we are capable of anything,
  and that, as Sri Aurobindo says, our virtue is a pretentious imPurity.66
  Only those who have never gone beyond the frontal personality can still harbor any illusion about themselves.
  --
  but if it was not there to besiege and defy us, we would long ago have seized the eternal Truth and turned it into a nice, tidy piece of platitude. Truth moves on; it has legs; and the princes of darkness are there to make sure, however brutally, that it does not slumber. God's negations are as useful to us as His affirmations,68 says Sri Aurobindo. The Adversary will disappear only when he is no longer necessary in the world, remarked Mother. He is undoubtedly necessary, as is the touchstone for gold, to make sure we are true.
  Indeed, God may not be a pure mathematical point, external to this world; perhaps He is all this world and all this imPurity laboring and suffering to become perfect, and to remember Itself here on earth.
  The method for dealing with these adverse forces is the same as for the other vibrations: silence, inner stillness that lets the storm blow over. We may not succeed the first time in dissolving these attacks,

1.06_-_Raja_Yoga, #Amrita Gita, #Swami Sivananda Saraswati, #Hinduism
  
  7. Niyama is observance of five canons, viz., Saucha (internal and external Purity), Santosha (contentment), Tapas (austerity), Svadhyaya (study of religious books and repetitions of Mantras), and Ishvarapranidhana (self-surrender to God, and His worship).
  

1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  It is here that the emergence of the secret psychic being in us as the leader of the sacrifice is of the utmost importance; for this inmost being alone can bring with it the full power of the spirit in the act, the soul in the symbol. It alone can assure, even while the spiritual consciousness is incomplete, the perennial freshness and sincerity and beauty of the symbol and prevent it from becoming a dead form or a corrupted and corrupting magic; it alone can preserve for the act its power with its significance. All the other members of our being, mind, life-force, physical or body consciousness, are too much under the control of the Ignorance to be a sure instrumentation and much less can they be a guide or the source of an unerring impulse. Always the greater part of the motive and action of these powers clings to the old law, the deceiving tablets, the cherished inferior movements of Nature and they meet with reluctance, alarm or revolt or obstructing inertia the voices and the forces that call and impel us to exceed and transform ourselves into a greater being and a wider Nature. In their major part the response is either a resistance or a qualified or temporising acquiescence; for even if they follow the call, they yet tend - when not consciously, then by automatic habit - to bring into the spiritual action their own natural disabilities and errors. At every moment they are moved to take egoistic advantage of the psychic and spiritual influences and can be detected using the power, joy or light these bring into us for a lower life-motive. Afterwards too, even when the seeker has opened to the Divine Love transcendental, universal or immanent, yet if he tries to pour it into life, he meets the power of obscuration and perversion of these lower Natureforces. Always they draw away towards pitfalls, pour into that higher intensity their diminishing elements, seek to capture the descending Power for themselves and their interests and degrade it into an aggrandised mental, vital or physical instrumentation for desire and ego. Instead of a Divine Love creator of a new heaven and a new earth of Truth and Light, they would hold it here prisoner as a tremendous sanction and glorifying force of sublimation to gild the mud of the old earth and colour with its rose and sapphire the old turbid unreal skies of sentimentalising vital imagination and mental idealised chimera. If that falsification is permitted, the higher Light and Power and Bliss withdraw, there is a fall back to a lower status; or else the realisation remains tied to an insecure half-way and mixture or is covered and even submerged by an inferior exaltation that is not the true Ananda. It is for this reason that Divine Love which is at the heart of all creation and the most powerful of all redeeming and creative forces has yet been the least frontally present in earthly life, the least successfully redemptive, the least creative. Human nature has been unable to bear it in its Purity for the very reason that it is the most powerful, pure, rare and intense of all the divine energies; what little could be seized has been corrupted at once into a vital pietistic ardour, a defenceless religious or ethical sentimentalism, a sensuous or even sensual erotic mysticism of the roseate coloured mind or passionately turbid life-impulse and with these simulations compensated its inability to house the Mystic Flame that could rebuild the world with its tongues of sacrifice. It is only the inmost psychic being unveiled and emerging in its full power that can lead the pilgrim sacrifice unscathed through these ambushes and pitfalls; at each moment it catches, exposes, repels the mind's and the life's falsehoods, seizes hold on the truth of the Divine Love and Ananda and separates it from the excitement of the mind's ardours and the blind enthusiasms of the misleading life-force. But all things that are true at their core in mind and life and the physical being it extricates and takes with it in the journey till they stand on the heights, new in spirit and sublime in figure.
  
  And yet even the leading of the inmost psychic being is not found sufficient until it has succeeded in raising itself out of this mass of inferior Nature to the highest spiritual levels and the divine spark and flame descended here have rejoined themselves to their original fiery Ether. For there is there no longer a spiritual consciousness still imperfect and half lost to itself in the thick sheaths of human mind, life and body, but the full spiritual consciousness in its Purity, freedom and intense wideness. There, as it is the eternal Knower that becomes the Knower in us and mover and user of all knowledge, so it is the eternal All-Blissful who is the Adored attracting to himself the eternal divine portion of his being and joy that has gone out into the play of the universe, the infinite Lover pouring himself out in the multiplicity of his own manifested selves in a happy Oneness.
  
  --
  The Yoga of Divine Works
   aware of in himself and finds all around him and has to struggle and combat incessantly to be rid of their grip and dislodge the long-entrenched mastery they have exercised over his own being as over the environing human existence. The difficulty is great; for their hold is so strong, so apparently invincible that it justifies the disdainful dictum which compares human nature to a dog's tail, - for, straighten it never so much by force of ethics, religion, reason or any other redemptive effort, it returns in the end always to the crooked curl of Nature. And so great is the vim, the clutch of that more agitated Life-Will, so immense the peril of its passions and errors, so subtly insistent or persistently invasive, so obstinate up to the very gates of Heaven the fury of its attack or the tedious obstruction of its obstacles that even the saint and the Yogin cannot be sure of their liberated Purity or their trained self-mastery against its intrigue or its violence. All labour to straighten out this native crookedness strikes the struggling will as a futility; a flight, a withdrawal to happy Heaven or peaceful dissolution easily finds credit as the only wisdom and to find a way not to be born again gets established as the only remedy for the dull bondage or the poor shoddy delirium or the blinded and precarious happiness and achievement of earthly existence.
  
  --
  The Yoga of Divine Works
   detect the origin and law of our feelings, emotions, sensations, passions, are free to accept, reject, new-create, open to wider, rise to higher planes of Life-Power. We begin to perceive too the key to the enigma of Matter, follow the interplay of Mind and Life and Consciousness upon it, discover more and more its instrumental and resultant function and detect ultimately the last secret of Matter as a form not merely of Energy but of involved and arrested or unstably fixed and restricted consciousness and begin to see too the possibility of its liberation and plasticity of response to higher Powers, its possibilities for the conscious and no longer the more than half-inconscient incarnation and self-expression of the Spirit. All this and more becomes more and more possible as the working of the Divine Shakti increases in us and, against much resistance or labour to respond of our obscure consciousness, through much struggle and movement of progress and regression and renewed progress necessitated by the work of intensive transformation of a half-inconscient into a conscious substance, moves to a greater Purity, truth, height, range. All depends on the psychic awakening in us, the completeness of our response to her and our growing surrender.
  
  --
  Gnosis. For then alone all the forces that are divided and express themselves imperfectly in life and its works are raised to their original unity, harmony, single truth, authentic absoluteness and entire significance. There Knowledge and Will are one, Love and
  Force a single movement; the opposites that afflict us here are resolved into their reconciled unity: good develops its absolute and evil divesting itself of its error returns to the good that was behind it; sin and virtue vanish in a divine Purity and an infallible truth-movement; the dubious evanescence of pleasure disappears in a Bliss that is the play of an eternal and happy spiritual certitude, and pain in perishing discovers the touch of an Ananda which was betrayed by some dark perversion and
  

1.070_-_The_Seven_Stages_of_Perfection, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  This body is the house. This individuality is the vehicle that has been manufactured by these tendencies to object-perception, and they themselves form the substance of this body-mind complex. And, the presence of this vehicle is simultaneous with the attachment of consciousness to that vehicle; this is the bondage of the soul. Thus, it is hard for one to attain salvation, because it is the abolition of individuality itself a total extinction of personality that is known as nirvana, the complete vanishing from sight of the very possibility of objectivity. The blowing out of a lamp is what is actually meant by nirvana. The lamp of world-consciousness the light with which we see objects is blown out completely, and there is the return of the spirit to its own pristine Purity and status.
  

1.075_-_Self-Control,_Study_and_Devotion_to_God, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  When this contentment arises and serenity of mind is attained, it is understood that distractions are not there; and the absence of distractions is the same as concentration of mind. Thus, the power of concentrating the mind arises automatically on account of this rise of sattva within oneself. In the Chhandogya Upanishad we have a similar proclamation regarding the results that follow from the development of sattva. hra-uddhau sattva-uddhi, sattva-uddhau dhruv smti, smitilambhe sarva-granthna vipramoka (C.U. VII.26.2), says Sanatkumara to Narada in the Chhandogya Upanishad. hra-uddhau sattva-uddhi: When there is a purification of the modes of intake by the senses when what the senses grasp by way of knowledge is pure Purity of mind is automatically generated within because the mind is made up of nothing but the impressions of the senses. So, whatever the senses convey, that the mind also is, and does.
  
  --
  
  Sattvauddhi saumanasya aikgrye indriyajaya tmadarana yogyatvni ca (II.41) is the sutra of Patanjali which tells us that luminosity lustre of the mind, tranquillity, a serenity of mood, concentration, or the power to focus the mind, and control over the senses, indriyajaya all these are spontaneously the results of Purity, which finally ends in fitness of oneself to receive the light of the Self.
  
  --
  
  Due to the destruction of imPurity, asuddhi ksayat, there will be the realisation of ones powers. We are unconscious of what we are, what we are endowed with and what our capacities are, due to a certain dross that is covering the mind and, consequently, covering everything that we are. The powers that we seek, the joys that we expect, do not come from anywhere other than our own selves. All the powers are inside us, just as tremendous energy is hidden in an atom. It does not come from outside, from somewhere else. It is there inside and has only to be released by adopting certain procedures. If it is not released, it will seem like nothing; it is a meaningless particle of matter about which nobody will bother, in spite of the fact that it is charged with such power and impregnated with incredible energy.
  
  Likewise is the human being and anything in this world everything is inside it. All powers and all perfections are potentials and, therefore, what is required is not an externalised effort in the direction of contact with the objects of sense, but an inward research which will find out ways and means of releasing this energy that is latent inside. It is a great foolishness on the part of anyone not to know this fact and to pursue ideals which are different from, or even contrary to, what is really good for oneself. The whole practice of yoga is an inwardisation of effort for the purpose of the release of the potentialities that are inside, and the realisation of their presence and capacities, which will put an end to all cravings of the senses, the mind and the ego. This removal of the dross, or the imPurity of the mind, is what is known as asuddhi ksayat. When this takes place, when the impurities of the mind are removed, there is perfection of the body, the senses and the mind all of which is the effect of tapas: kya indriya siddhi auddhikayt tapasa (II.43).
  
  --
  
  These three methods tapas, svadhyaya and Ishvara pranidhana are really the training of the will, the intellect and the emotion. It requires tremendous will to practise tapas, great understanding or intellectual capacity to probe into the meaning of the scriptures, and emotional Purity to love God. These three are emphasised in the canons of tapas, svadhyaya and Ishvara pranidhana. By svadhyaya there is ishtadevata samprayogah,says the sutra; there is union of oneself with the deity of ones worship and adoration by a daily brooding over its characters.
  

1.07_-_A_Song_of_Longing_for_Tara,_the_Infallible, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  being stained by the world? Their wisdom realizing emptiness ensures the
  Purity of their view and of their motivation. After completing a session of
  meditative equipoise on emptiness, they do not lose the perspective of emptiness, and thus, they see things as like illusions. Consequently, they can work

1.07_-_Hymn_of_Paruchchhepa, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  their worship, - the Flame-Seers, the Fire becomes master
  of the riches, he who in his Purity holds them within him,
  wise he enjoys the things laid upon him and they are pleasant

1.07_-_Raja-Yoga_in_Brief, #Raja-Yoga, #Swami Vivkenanda, #unset
  
  The following are helps to success in Yoga and are called Niyama or regular habits and observances; Tapas, austerity; Svdhyya, study; Santosha, contentment; Shaucha, Purity; Ishvara-pranidhna, worshipping God. Fasting, or in other ways controlling the body, is called physical Tapas. Repeating the Vedas and other Mantras, by which the Sattva material in the body is purified, is called study, Svadhyaya. There are three sorts of repetitions of these Mantras. One is called the verbal, another semi-verbal, and the third mental. The verbal or audible is the lowest, and the inaudible is the highest of all. The repetition which is loud is the verbal; the next one is where only the lips move, but no sound is heard. The inaudible repetition of the Mantra, accompanied with the thinking of its meaning, is called the "mental repetition," and is the highest. The sages have said that there are two sorts of purification, external and internal. The purification of the body by water, earth, or other materials is the external purification, as bathing etc. Purification of the mind by truth, and by all the other virtues, is what is called internal purification. Both are necessary. It is not sufficient that a man should be internally pure and externally dirty. When both are not attainable the internal Purity is the better, but no one will be a Yogi until he has both. Worship of God is by praise, by thought, by devotion.
  

1.07_-_Standards_of_Conduct_and_Spiritual_Freedom, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  32:In the actual state of humanity, it is the individual who must climb to this height as a pioneer and precursor. His isolation will necessarily give a determination and a form to his outward activities that must be quite other than those of a consciously divine collective action. The inner state, the root of his acts, will be the same; but the acts themselves may well be very different from what they would be on an earth liberated from ignorance. Nevertheless his consciousness and the divine mechanism of his conduct, if such a word can be used of so free a thing, would be such as has been described, free from that subjection to vital imPurity and desire and wrong impulse which we call sin, unbound by that rule of prescribed moral formulas which we call virtue, spontaneously sure and pure and perfect in a greater consciousness than the mind's, governed in all its steps by the light and truth of the Spirit. But if a collectivity or group could be formed of those who had reached the supramental perfection, there indeed some divine creation could take shape; a new earth could descend that would be a new heaven, a world of supramental light could be created here amidst the receding darkness of this terrestrial ignorance.

1.07_-_The_Ego_and_the_Dualities, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  7:The transcendence, the abolition are not possible here on earth and in our human life if the terms of that life are necessarily bound to our present egoistic valuations. If life is in its nature individual phenomenon and not representation of a universal existence and the breathing of a mighty Life-Spirit, if the dualities which are the response of the individual to its contacts are not merely a response but the very essence and condition of all living, if limitation is the inalienable nature of the substance of which our mind and body are formed, disintegration of death the first and last condition of all life, its end and its beginning, pleasure and pain the inseparable dual stuff of all sensation, joy and grief the necessary light and shade of all emotion, truth and error the two poles between which all knowledge must eternally move, then transcendence is only attainable by the abandonment of human life in a Nirvana beyond all existence or by attainment to another world, a heaven quite otherwise constituted than this material universe.
  8:It is not very easy for the customary mind of man, always attached to its past and present associations, to conceive of an existence still human, yet radically changed in what are now our fixed circumstances. We are in respect to our possible higher evolution much in the position of the original Ape of the Darwinian theory. It would have been impossible for that Ape leading his instinctive arboreal life in primeval forests to conceive that there would be one day an animal on the earth who would use a new faculty called reason upon the materials of his inner and outer existence, who would dominate by that power his instincts and habits, change the circumstances of his physical life, build for himself houses of stone, manipulate Nature's forces, sail the seas, ride the air, develop codes of conduct, evolve conscious methods for his mental and spiritual development. And if such a conception had been possible for the Ape-mind, it would still have been difficult for him to imagine that by any progress of Nature or long effort of Will and tendency he himself could develop into that animal. Man, because he has acquired reason and still more because he has indulged his power of imagination and intuition, is able to conceive an existence higher than his own and even to envisage his personal elevation beyond his present state into that existence. His idea of the supreme state is an absolute of all that is positive to his own concepts and desirable to his own instinctive aspiration, - Knowledge without its negative shadow of error, Bliss without its negation in experience of suffering, Power without its constant denial by incapacity, Purity and plenitude of being without the opposing sense of defect and limitation. It is so that he conceives his gods; it is so that he constructs his heavens. But it is not so that his reason conceives of a possible earth and a possible humanity. His dream of God and Heaven is really a dream of his own perfection; but he finds the same difficulty in accepting its practical realisation here for his ultimate aim as would the ancestral Ape if called upon to believe in himself as the future Man. His imagination, his religious aspirations may hold that end before him; but when his reason asserts itself, rejecting imagination and transcendent intuition, he puts it by as a brilliant superstition contrary to the hard facts of the material universe. It becomes then only his inspiring vision of the impossible. All that is possible is a conditioned, limited and precarious knowledge, happiness, power and good.
  9:Yet in the principle of reason itself there is the assertion of a Transcendence. For reason is in its whole aim and essence the pursuit of Knowledge, the pursuit, that is to say, of Truth by the elimination of error. Its view, its aim is not that of a passage from a greater to a lesser error, but it supposes a positive, pre-existent Truth towards which through the dualities of right knowledge and wrong knowledge we can progressively move. If our reason has not the same instinctive certitude with regard to the other aspirations of humanity, it is because it lacks the same essential illumination inherent in its own positive activity. We can just conceive of a positive or absolute realisation of happiness, because the heart to which that instinct for happiness belongs has its own form of certitude, is capable of faith, and because our minds can envisage the elimination of unsatisfied want which is the apparent cause of suffering. But how shall we conceive of the elimination of pain from nervous sensation or of death from the life of the body? Yet the rejection of pain is a sovereign instinct of the sensations, the rejection of death a dominant claim inherent in the essence of our vitality. But these things present themselves to our reason as instinctive aspirations, not as realisable potentialities.

1.07_-_The_Psychic_Center, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  
  marvelously fresh and crystalline Purity, as it exists irresistibly outside all the traps we set for it, outside all our ideas, feelings, and pronouncements, we must create a transparency within ourselves.
  Beethoven, the sea, or our churches were only instruments for achieving that transparency. Because it is always the same: the moment we are clear. Truth, vision, joy emerge spontaneously; it is all there without the least effort, because Truth is the most natural thing in the world; it's the rest that clouds everything the mind and vital with their unruly vibrations and erudite complications. All spiritual disciplines worthy of the name, all tapasya, must ultimately tend toward that completely natural point where no effort is necessary; for effort is yet another clouding, another layer of complication. So the seeker will not attempt to enter the muddle of the moral mind, or try the impossible task of sorting out good from evil in order to bring the psychic to light, for, actually, the purpose of good and evil is intimately linked to their mutual harmfulness. (My lover took away my robe of sin and I let it fall, rejoicing; then he plucked at my robe of virtue, but I was ashamed and alarmed and prevented him. It was not till he wrested it from me by force that I saw how my soul had been hidden from me79 .) He will simply try to let everything settle in the silence, for silence is clean in itself; it is lustral water. "Do not try to wash off one by one the stains on the robe," a very ancient Chaldean tradition exhorts, "change it altogether." This is what Sri Aurobindo calls a change of consciousness. In that transparency, the old habits of the being will indeed quietly lose their hold, and we will feel a new poise of consciousness within ourselves not an intellectual poise, but a new center of gravity. At heart level, but deeper than the vital center of the heart (which covers and imitates the psychic), we will feel a region of concentration more intense than the others, as if they had all converged there; this is the psychic center. We had already felt the onset of a current of consciousness-force within us, taking on a life of its own, moving in the body, and becoming increasingly intense as it gradually freed itself from its mental and vital activities. Now,
  --
  
  The psychic personality, or true personality, expresses each person's unique destiny (perhaps we should say his unique angle) beneath his cultural, social, and religious layers. Thus, a person might be successively a navigator, a musician, a revolutionary, a Christian, a Moslem, and an atheist; yet through each life he would express the same angle of love, say, or of conquering energy, or joy, or Purity, which would impart a unique nuance to everything he undertook. From lifetime to lifetime this particular angle would become more prominent, refined, and extensive.
  

1.07_-_The_Three_Schools_of_Magick_2, #Magick Without Tears, #Aleister Crowley, #Philosophy
  
  A fairly pure example of the first stage of this type of thought is to be found in the Vedas, of the second stage, in the Upanishads. But the answer to the question, "How is the illusion of evil to be destroyed?", depends on another point of theory. We may postulate a Parabrahm infinitely good, etc. etc. etc., in which case we consider the destruction of the illusion of evil as the reuniting of the consciousness with Parabrahm. The unfortunate part of this scheme of things is that on seeking to define Parabrahm for the purpose of returning to Its Purity, it is discovered sooner or later, that It possesses no qualities at all! In other words, as the farmer said, on being shown the elephant: There ain't no sich animile. It was Gautama Buddha who perceived the inutility of dragging in this imaginary pachyderm. Since our Parabrahm, he said to the Hindu philosophers, is actually nothing, why not stick to or original perception that everything is sorrow, and admit that the only way to escape from sorrow is to arrive at nothingness?
  
  --
  
  We may define the doctrine of the White School in its Purity in very simple terms.
  

1.07_-_TRUTH, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  
  The amount and kind of knowledge we acquire depends first upon the will and, second, upon our psycho-physical constitution and the modifications imposed upon it by environment and our own choice. Thus, Professor Burkitt has pointed out that, where technological discovery is concerned mans desire has been the important factor. Once something is definitely wanted, again and again it has been produced in an extremely short time Conversely, nothing will teach the Bushmen of South Africa to plant and herd. They have no desire to do so. The same is true in regard to ethical and spiritual discoveries. You are as holy as you wish to be, was the motto given by Ruysbroeck to the students who came to visit him. And he might have added, You can therefore know as much of Reality as you wish to knowfor knowledge is in the knower according to the mode of the knower, and the mode of the knower is, in certain all-important respects, within the knowers control. Liberating knowledge of God comes to the pure in heart and poor in spirit; and though such Purity and poverty are enormously difficult of achievement, they are nevertheless possible to all.
  
  She said, moreover, that if one would attain to Purity of mind it was necessary to abstain altogether from any judgment on ones neighbour and from all empty talk about his conduct. In creatures one should always seek only for the will of God. With great force she said: For no reason whatever should one judge the actions of creatures or their motives. Even when we see that it is an actual sin, we ought not to pass judgment on it, but have holy and sincere compassion and offer it up to God with humble and devout prayer.
  
  --
  
  This total abstention from judgment upon ones fellows is only one of the conditions of inward Purity. The others have already been described in the section on Mortification.
  

1.089_-_The_Levels_of_Concentration, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  The sutra, tatra abda artha jna vikalpai sa
  kr savitark sampatti (I.42), tells us that the gross form of samyama is in the form of the envisagement of the object as it is defined by a mix-up of the essential nature of the object, together with the name and the idea of it. But when the name and the idea are withdrawn, the object stands in its pristine Purity. When we can conceive the object independent of our idea about it and divested of the name that we have foisted upon it, we go to nirvitarka: smtipariuddhau svarpanye ivaarthamtranirbhs nirvitark (I.43). But nobody can reach that state, however much we may scratch our heads. We cannot go even one step above. We are always in the lowest because who can be free from the idea of the object and the name that is attached to the object? When we look at the tree, we have an idea of tree: It is a tree. We have attached some name to that particular substance which we call by this name or that name. The independent concept of an object, free from ideational evaluations, is difficult because we have been brought up in an atmosphere of prejudice. Yoga is against all prejudice. We must be thoroughly dispassionate and impersonal to the core if we want to know the nature of anything in this world.
  

1.08_-_Adhyatma_Yoga, #Amrita Gita, #Swami Sivananda Saraswati, #Hinduism
  
  28. Cultivate the divine qualities: humility, harmlessness, Purity, steadfastness, self-control, dispassion, unostentatiousness, non-attachment, balance of mind, fearlessness, angerlessness, self-restraint, renunciation, straightforwardness, truthfulness, compassion, non-covetousness, steadiness. You will attain Wisdom of the Self or Brahma-Jnana.
  
  --
  
  40. Rajas is passion, motion. It causes attachment and thirst for mundane life. Inertia is darkness. It causes heedlessness, laziness, indolence, and sloth. Sattva is Purity, harmony. It produces peace and bliss.
  

1.08_-_The_Depths_of_the_Divine, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy
  Abiding as I-I, the world arises as before, but now there is no one to witness it. I-I is not "in here" looking "out there": there is no in here, no out there, only this. It is the radical end to all egocentrism, all geocentrism, all biocentrism, all sociocentrism, all theocentrism, because it is the radical end of all centrisms, period. It is the final decentering of all manifest realms, in all domains, at all times, in all places. As Dzogchen Buddhism would put it, because all phenomena are primordially empty, all phenomena, just as they are, are self-liberated as they arise.
  In that pure empty awareness, I-I am the rise and fall of all worlds, ceaselessly, endlessly. I-I swallow the Kosmos and span the centuries, untouched by time or turmoil, embracing each with primordial Purity, fierce compassion. It has never started, this nightmare of evolution, and therefore it will never end.
  It is as it is, self-liberated at the moment of its very arising. And it is only this.

1.097_-_Sublimation_of_Object-Consciousness, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  Sattva puruayo uddhi smye kaivalyam iti (III.56). Kaivalya, or ultimate independence of the spirit, arises when there is equanimity of the structural character of sattva and the purusha. Sattva means the mind, or we may call it prakriti; purusha is the consciousness. When there is similarity established between the two, then the one does not remain as an object of the other, nor is one a subject in relation to the other. When the two become one on account of the intense Purity of the experiencing consciousness, infinity enters into experience. This is kaivalya, this is moksha sattva puruayo uddhi smye kaivalyam iti (III.56). These sutras have given us, in a concise manner, the principles of spiritual contemplation.
  

1.09_-_Kundalini_Yoga, #Amrita Gita, #Swami Sivananda Saraswati, #Hinduism
  
  27. He who has Chitta-suddhi or Purity of heart will be benefited by the awakening of Kundalini Sakti.
  

1.09_-_Sleep_and_Death, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  that mental language is the only language we know, so as we wake up,
  its own transcriptions will tend unconsciously to interfere with and to distort the Purity of the experience. Without a knowledgeable guide to unravel this tangle, we must learn to remain as mentally silent as possible upon awakening, and to feel, intuitively, the meaning of these other languages; this occurs fairly rapidly as our consciousness develops and our experiences multiply. At first, it is like a jungle of a Chinese marketplace: everything looks the same. Then, over the months and years, one eventually makes out paths and faces, places and signs, and a more vivid proliferation than on earth.
  But how to remember one's sleep? For most people it is a total blank a link is missing. There are in fact many links, or bridges, as the Mother puts it, as if we were made of a series of countries connected to one another by bridges. Thus, we may easily remember some parts of our being and their travels, while others are forgotten for lack of a bridge to the rest of our consciousness. When crossing this void, or untrained part of the consciousness, we forget (which generally happens to those who fall into "ecstasy," a subject we will return to). Usually, a sufficiently developed person travels through the whole range of planes of consciousness in his or her sleep and goes right to the supreme Light of the Spirit Sat-Chit-Ananda most often unconsciously, but those few minutes are the true sleep, true repose in the absolute relaxation of Joy and Light. Sri Aurobindo used to say that the real purpose of sleep is to return spontaneously to the Source and reimmerse oneself in it. From there we come down slowly through each plane the Mind, Vital, Subtle Physical, and Subconscient (the last one is remembered the most easily) where each part of our being has its own corresponding experiences. There are also many zones within each plane, each with its own particular bridge. The major difficulty is in building the first bridge, the connection with the external waking consciousness. The one and only way to do this is to remain perfectly motionless and silent upon awakening. If we turn over or move, everything vanishes or, rather,

1.1.01_-_Seeking_the_Divine, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  Divine Light and Truth, the Divine Power and Force, the Divine
  Purity and Peace working within us, dealing with our actions as well as our consciousness, making use of them to reshape us into the Divine Image, removing the dross, substituting the pure gold of the Spirit. Only when the Divine Presence is there in us always and the consciousness transformed, can we have the right to say that we are ready to manifest the Divine on the material plane. To hold up a mental ideal or principle and impose that on the inner working brings the danger of limiting ourselves to a mental realisation or of impeding or even falsifying by a
  

1.1.01_-_The_Divine_and_Its_Aspects, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  
      When one follows after the impersonal Self, one is moving between two opposite principles - the silence and Purity of the impersonal inactive Atman and the activity of the ignorant Prakriti. One can pass into the Self, leaving the ignorant Nature or reducing it to silence. Or else, one can live in the peace and freedom of the Self and watch the action of Nature as a witness.
      Even one may put some sattwic control, by tapasya, over the action of the Prakriti; but the impersonal Self has no power to change or divinise the Nature. For that one has to go beyond the impersonal Self and seek after the Divine who is both personal and impersonal and beyond these two aspects. If, however, you practise living in the impersonal Self and can achieve a certain spiritual impersonality, then you grow in equality, Purity, peace, detachment, you get the power of living in an inner freedom not touched by the surface movement or struggle of the mental, vital and physical nature, and this becomes a great help when you have to go beyond the impersonal and to change the troubled nature also into something divine.
  

1.1.02_-_The_Aim_of_the_Integral_Yoga, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  
  Spiritual perfection and fulfilment means that the nature should be spiritualised, new-formed in the consciousness of the free Self and the divine consciousness of infinity, Purity, light, power, bliss and knowledge.
  

1.10_-_Concentration_-_Its_Practice, #Raja-Yoga, #Swami Vivkenanda, #unset
  
  Now we shall understand the aphorism that the states of the qualities are defined, undefined, indicated only, and signess. By the "defined" are meant the gross elements, which we can sense. By the "undefined" are meant the very fine materials, the Tanmatras, which cannot be sensed by ordinary men. If you practise Yoga, however, says Patanjali, after a while your perceptions will become so fine that you will actually see the Tanmatras. For instance, you have heard how every man has a certain light about him; every living being emits a certain light, and this, he says, can be seen by the Yogi. We do not all see it, but we all throw out these Tanmatras, just as a flower continuously sends out fine particles which enable us to smell it. Every day of our lives we throw out a mass of good or evil, and everywhere we go the atmosphere is full of these materials. That is how there came to the human mind, unconsciously, the idea of building temples and churches. Why should man build churches in which to worship God? Why not worship Him anywhere? Even if he did not know the reason, man found that the place where people worshipped God became full of good Tanmatras. Every day people go there, and the more they go the holier they get, and the holier that place becomes. If any man who has not much Sattva in him goes there, the place will influence him and arouse his Sattva quality. Here, therefore, is the significance of all temples and holy places, but you must remember that their holiness depends on holy people congregating there. The difficulty with man is that he forgets the original meaning, and puts the cart before the horse. It was men who made these places holy, and then the effect became the cause and made men holy. If the wicked only were to go there, it would become as bad as any other place. It is not the building, but the people that make a church, and that is what we always forget. That is why sages and holy persons, who have much of this Sattva quality, can send it out and exert a tremendous influence day and night on their surroundings. A man may become so pure that his Purity will become tangible. Whosoever comes in contact with him becomes pure.
  
  --
  
  External purification is keeping the body pure; a dirty man will never be a Yogi. There must be internal purification also. That is obtained by the virtues named in I.33. Of course, internal Purity is of greater value than external, but both are necessary, and external Purity, without internal, is of no good.
  
  --
  
  When there is real purification of the body, external and internal, there arises neglect of the body, and the idea of keeping it nice vanishes. A face which others call most beautiful will appear to the Yogi as merely animal, if there is not intelligence behind it. What the world calls a very common face he regards as heavenly, if the spirit shines behind it. This thirst after body is the great bane of human life. So the first sign of the establishment of Purity is that you do not care to think you are a body. It is only when Purity comes that we get rid of the body idea.
  
  --
  
  43. The result of mortification is bringing powers to the organs and the body, by destroying the imPurity.
  

1.10_-_Mantra_Yoga, #Amrita Gita, #Swami Sivananda Saraswati, #Hinduism
  
  3. A Mantra is Divinity, Mantra and its presiding Devata are one. The Mantra itself is Devata. Mantra is divine power, Daivi Sakti, manifesting in a sound-body. Constant repetition of the Mantra with faith, devotion and Purity augments the Sakti or power of the aspirant, purifies and awakens the Mantra Chaitanya latent in the Mantra and bestows on the Sadhaka Mantra Siddhi, illumination, freedom, peace, eternal bliss, immortality.
  

1.10_-_The_Methods_and_the_Means, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
  
  In regard to the method and the means of Bhakti-Yoga we read in the commentary of Bhagavan Ramanuja on the Vedanta-Sutras: "The attaining of That comes through discrimination, controlling the passions, practice, sacrificial work, Purity, strength, and suppression of excessive joy." Viveka or discrimination is, according to Ramanuja, discriminating, among other things, the pure food from the impure. According to him, food becomes impure from three causes: (1) by the nature of the food itself, as in the case of garlic etc.; (2) owing to its coming from wicked and accursed persons; and (3) from physical impurities, such as dirt, or hair, etc. The Shrutis say, When the food is pure, the Sattva element gets purified, and the memory becomes unwavering", and Ramanuja quotes this from the Chhndogya Upanishad.
  
  --
  
  Purity is absolutely the basic work, the bed-rock upon which the whole Bhakti-building rests.
  
  Cleansing the external body and discriminating the food are both easy, but without internal cleanliness and Purity, these external observances are of no value whatsoever. In the list of qualities conducive to Purity, as given by Ramanuja, there are enumerated, Satya, truthfulness; rjava, sincerity; Day, doing good to others without any gain to one's self; Ahims, not injuring others by thought, word, or deed; Anabhidhy, not coveting others' goods, not thinking vain thoughts, and not brooding over injuries received from another. In this list, the one idea that deserves special notice is Ahimsa, non-injury to others. This duty of non-injury is, so to speak, obligatory on us in relation to all beings. As with some, it does not simply mean the non-injuring of human beings and mercilessness towards the lower animals; nor, as with some others, does it mean the protecting of cats and dogs and feeding of ants with sugar with liberty to injure brother-man in every horrible way! It is remarkable that almost every good idea in this world can be carried to a disgusting extreme. A good practice carried to an extreme and worked in accordance with the letter of the law becomes a positive evil. The stinking monks of certain religious sects, who do not bathe lest the vermin on their bodies should be killed, never think of the discomfort and disease they bring to their fellow human beings. They do not, however, belong to the religion of the Vedas!
  
  The test of Ahimsa is absence of jealousy. Any man may do a good deed or make a good gift on the spur of the moment or under the pressure of some superstition or priestcraft; but the real lover of mankind is he who is jealous of none. The so-called great men of the world may all be seen to become jealous of each other for a small name, for a little fame, and for a few bits of gold. So long as this jealousy exists in a heart, it is far away from the perfection of Ahimsa. The cow does not eat meat, nor does the sheep. Are they great Yogis, great non-injurers (Ahimsakas)? Any fool may abstain from eating this or that; surely that gives him no more distinction than to herbivorous animals. The man who will mercilessly cheat widows and orphans and do the vilest deeds for money is worse than any brute even if he lives entirely on grass. The man whose heart never cherishes even the thought of injury to any one, who rejoices at the prosperity of even his greatest enemy, that man is the Bhakta, he is the Yogi, he is the Guru of all, even though he lives every day of his life on the flesh of swine. Therefore we must always remember that external practices have value only as helps to develop internal Purity. It is better to have internal Purity alone when minute attention to external observances is not practicable.
  

1.10_-_The_Yoga_of_the_Intelligent_Will, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  
  For evidently there are two possibilities of the action of the intelligent will. It may take its downward and outward orientation towards a discursive action of the perceptions and the will in the triple play of Prakriti, or it may take its upward and inward orientation towards a settled peace and equality in the calm and immutable Purity of the conscious silent soul no longer subject to the distractions of Nature. In the former alternative the subjective being is at the mercy of the objects of sense, it lives in the outward contact of things. That life is the life of desire. For the senses excited by their objects create a restless or often violent disturbance, a strong or even headlong outward movement towards the seizure of these objects and their enjoyment, and they carry away the sense-mind, "as the winds carry away a ship upon the sea"; the mind subjected to the emotions, passions, longings, impulsions awakened by this outward movement of the senses carries away similarly the intelligent will, which loses therefore its power of calm discrimination and mastery. Subjection of the soul to the confused play
  

1.11_-_Delight_of_Existence_-_The_Problem, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  8:In truth, the difficulty thus sharply presented arises only if we assume the existence of an extra-cosmic personal God, not Himself the universe, one who has created good and evil, pain and suffering for His creatures, but Himself stands above and unaffected by them, watching, ruling, doing His will with a suffering and struggling world or, if not doing His will, if allowing the world to be driven by an inexorable law, unhelped by Him or inefficiently helped, then not God, not omnipotent, not allgood and all-loving. On no theory of an extra-cosmic moral God, can evil and suffering be explained, - the creation of evil and suffering, - except by an unsatisfactory subterfuge which avoids the question at issue instead of answering it or a plain or implied Manicheanism which practically annuls the Godhead in attempting to justify its ways or excuse its works. But such a God is not the Vedantic Sachchidananda. Sachchidananda of the Vedanta is one existence without a second; all that is, is He. If then evil and suffering exist, it is He that bears the evil and suffering in the creature in whom He has embodied Himself. The problem then changes entirely. The question is no longer how came God to create for His creatures a suffering and evil of which He is Himself incapable and therefore immune, but how came the sole and infinite Existence-Consciousness-Bliss to admit into itself that which is not bliss, that which seems to be its positive negation.
  9:Half of the moral difficulty - that difficulty in its one unanswerable form disappears. It no longer arises, can no longer be put. Cruelty to others, I remaining immune or even participating in their sufferings by subsequent repentance or belated pity, is one thing; self-infliction of suffering, I being the sole existence, is quite another. Still the ethical difficulty may be brought back in a modified form; All-Delight being necessarily all-good and alllove, how can evil and suffering exist in Sachchidananda, since he is not mechanical existence, but free and conscious being, free to condemn and reject evil and suffering? We have to recognise that the issue so stated is also a false issue because it applies the terms of a partial statement as if they were applicable to the whole. For the ideas of good and of love which we thus bring into the concept of the All-Delight spring from a dualistic and divisional conception of things; they are based entirely on the relations between creature and creature, yet we persist in applying them to a problem which starts, on the contrary, from the assumption of One who is all. We have to see first how the problem appears or how it can be solved in its original Purity, on the basis of unity in difference; only then can we safely deal with its parts and its developments, such as the relations between creature and creature on the basis of division and duality.
  10:We have to recognise, if we thus view the whole, not limiting ourselves to the human difficulty and the human standpoint, that we do not live in an ethical world. The attempt of human thought to force an ethical meaning into the whole of Nature is one of those acts of wilful and obstinate self-confusion, one of those pathetic attempts of the human being to read himself, his limited habitual human self into all things and judge them from the standpoint he has personally evolved, which most effectively prevent him from arriving at real knowledge and complete sight. Material Nature is not ethical; the law which governs it is a co-ordination of fixed habits which take no cognisance of good and evil, but only of force that creates, force that arranges and preserves, force that disturbs and destroys impartially, nonethically, according to the secret Will in it, according to the mute satisfaction of that Will in its own self-formations and self-dissolutions. Animal or vital Nature is also non-ethical, although as it progresses it manifests the crude material out of which the higher animal evolves the ethical impulse. We do not blame the tiger because it slays and devours its prey any more than we blame the storm because it destroys or the fire because it tortures and kills; neither does the conscious-force in the storm, the fire or the tiger blame or condemn itself. Blame and condemnation, or rather self-blame and self-condemnation, are the beginning of true ethics. When we blame others without applying the same law to ourselves, we are not speaking with a true ethical judgment, but only applying the language ethics has evolved for us to an emotional impulse of recoil from or dislike of that which displeases or hurts us.
  --
  15:How shall we solve it? Shall we say that Sachchidananda is not the beginning and end of things, but the beginning and end is Nihil, an impartial void, itself nothing but containing all potentialities of existence or non-existence, consciousness or non-consciousness, delight or undelight? We may accept this answer if we choose; but although we seek thereby to explain everything, we have really explained nothing, we have only included everything. A Nothing which is full of all potentialities is the most complete opposition of terms and things possible and we have therefore only explained a minor contradiction by a major, by driving the self-contradiction of things to their maximum. Nihil is the void, where there can be no potentialities; an impartial indeterminate of all potentialities is Chaos, and all that we have done is to put Chaos into the Void without explaining how it got there. Let us return, then, to our original conception of Sachchidananda and see whether on that foundation a completer solution is not possible.
  16:We must first make it clear to ourselves that just as when we speak of universal consciousness we mean something different from, more essential and wider than the waking mental consciousness of the human being, so also when we speak of universal delight of existence we mean something different from, more essential and wider than the ordinary emotional and sensational pleasure of the individual human creature. Pleasure, joy and delight, as man uses the words, are limited and occasional movements which depend on certain habitual causes and emerge, like their opposites pain and grief which are equally limited and occasional movements, from a background other than themselves. Delight of being is universal, illimitable and self-existent, not dependent on particular causes, the background of all backgrounds, from which pleasure, pain and other more neutral experiences emerge. When delight of being seeks to realise itself as delight of becoming, it moves in the movement of force and itself takes different forms of movement of which pleasure and pain are positive and negative currents. Subconscient in Matter, superconscient beyond Mind this delight seeks in Mind and Life to realise itself by emergence in the becoming, in the increasing self-consciousness of the movement. Its first phenomena are dual and impure, move between the poles of pleasure and pain, but it aims at its self-revelation in the Purity of a supreme delight of being which is self-existent and independent of objects and causes. Just as Sachchidananda moves towards the realisation of the universal existence in the individual and of the form-exceeding consciousness in the form of body and mind, so it moves towards the realisation of universal, self-existent and objectless delight in the flux of particular experiences and objects. Those objects we now seek as stimulating causes of a transient pleasure and satisfaction; free, possessed of self, we shall not seek but shall possess them as reflectors rather than causes of a delight which eternally exists.
  17:In the egoistic human being, the mental person emergent out of the dim shell of matter, delight of existence is neutral, semilatent, still in the shadow of the subconscious, hardly more than a concealed soil of plenty covered by desire with a luxuriant growth of poisonous weeds and hardly less poisonous flowers, the pains and pleasures of our egoistic existence. When the divine conscious-force working secretly in us has devoured these growths of desire, when in the image of the Rig Veda the fire of God has burnt up the shoots of earth, that which is concealed at the roots of these pains and pleasures, their cause and secret being, the sap of delight in them, will emerge in new forms not of desire, but of self-existent satisfaction which will replace mortal pleasure by the Immortal's ecstasy. And this transformation is possible because these growths of sensation and emotion are in their essential being, the pains no less than the pleasures, that delight of existence which they seek but fail to reveal, - fail because of division, ignorance of self and egoism.

1.11_-_Higher_Laws, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  
  We are conscious of an animal in us, which awakens in proportion as our higher nature slumbers. It is reptile and sensual, and perhaps cannot be wholly expelled; like the worms which, even in life and health, occupy our bodies. Possibly we may withdraw from it, but never change its nature. I fear that it may enjoy a certain health of its own; that we may be well, yet not pure. The other day I picked up the lower jaw of a hog, with white and sound teeth and tusks, which suggested that there was an animal health and vigor distinct from the spiritual. This creature succeeded by other means than temperance and Purity. That in which men differ from brute beasts, says Mencius, is a thing very inconsiderable; the common herd lose it very soon; superior men preserve it carefully. Who knows what sort of life would result if we had attained to Purity? If I knew so wise a man as could teach me Purity I would go to seek him forthwith. A command over our passions, and over the external senses of the body, and good acts, are declared by the Ved to be indispensable in the minds approximation to God. Yet the spirit can for the time pervade and control every member and function of the body, and transmute what in form is the grossest sensuality into Purity and devotion. The generative energy, which, when we are loose, dissipates and makes us unclean, when we are continent invigorates and inspires us. Chastity is the flowering of man; and what are called Genius, Heroism, Holiness, and the like, are but various fruits which succeed it. Man flows at once to God when the channel of Purity is open. By turns our Purity inspires and our imPurity casts us down. He is blessed who is assured that the animal is dying out in him day by day, and the divine being established. Perhaps there is none but has cause for shame on account of the inferior and brutish nature to which he is allied. I fear that we are such gods or demigods only as fauns and satyrs, the divine allied to beasts, the creatures of appetite, and that, to some extent, our very life is our disgrace.
  
  --
  
  All sensuality is one, though it takes many forms; all Purity is one.
  
  It is the same whether a man eat, or drink, or cohabit, or sleep sensually. They are but one appetite, and we only need to see a person do any one of these things to know how great a sensualist he is. The impure can neither stand nor sit with Purity. When the reptile is attacked at one mouth of his burrow, he shows himself at another. If you would be chaste, you must be temperate. What is chastity? How shall a man know if he is chaste? He shall not know it. We have heard of this virtue, but we know not what it is. We speak conformably to the rumor which we have heard. From exertion come wisdom and Purity; from sloth ignorance and sensuality. In the student sensuality is a sluggish habit of mind. An unclean person is universally a slothful one, one who sits by a stove, whom the sun shines on prostrate, who reposes without being fatigued. If you would avoid uncleanness, and all the sins, work earnestly, though it be at cleaning a stable. Nature is hard to be overcome, but she must be overcome. What avails it that you are
  Christian, if you are not purer than the heathen, if you deny yourself no more, if you are not more religious? I know of many systems of religion esteemed heathenish whose precepts fill the reader with shame, and provoke him to new endeavors, though it be to the performance of rites merely.
  --
  
  I hesitate to say these things, but it is not because of the subject,I care not how obscene my _words_ are,but because I cannot speak of them without betraying my imPurity. We discourse freely without shame of one form of sensuality, and are silent about another. We are so degraded that we cannot speak simply of the necessary functions of human nature.
  

1.11_-_Oneness, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  then why the mask? If it is only an illusion, then why this cruel game?
  Perhaps it is a blessing after all that the Lord did not make the world according to our idea of perfection, because we have so many ideas about what is "perfect," about what God should be, and especially about what He should not be, that there would be nothing left in our world after we had whittled away everything that protrudes, except for one big Zero that would not tolerate even the imPurity of our own existence or perhaps a military camp. Virtue, the Mother observed,
  has always suppressed elements of life; if all the virtues of the different countries in the world were joined together, there would be hardly anything left of life. Indeed, we still know only one kind of perfection, that which eliminates, not that which embraces all; yet perfection is totality. Because we see only one instant of Eternity at a time, and because that instant fails to contain what we wanted to see or to have, we complain and declare this world erroneously built; but when we emerge from our instantaneity and enter the Totality,

1.11_-_Powers, #Raja-Yoga, #Swami Vivkenanda, #unset
  
  All these can come without any Samyama to the man who has the power of Pratibha (spontaneous enlightenment from Purity). When a man has risen to a high state of Pratibha, he has that great light. All things are apparent to him. Everything comes to him naturally without making Samyama.
  
  --
  
  56. By the similarity of Purity between the Sattva and the Purusha comes Kaivalya.
  
  When the soul realises that it depends on nothing in the universe, from gods to the lowest atom, that is called Kaivalya (isolation) and perfection. It is attained when this mixture of Purity and imPurity called Sattva (intellect) has been made as pure as the Purusha itself; then the Sattva reflects only the unqualified essence of Purity, which is the Purusha.
  

1.11_-_The_Master_of_the_Work, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
     The Master of our works respects our nature even when he is transforming it; he works always through the nature and not by any arbitrary caprice. This imperfect nature of ours contains the materials of our perfection, but inchoate, distorted, misplaced, thrown together in disorder or a poor imperfect order. All this material has to be patiently perfected, purified, reorganised, new-moulded and transformed, not backed and hewn and slam or mutilated, not obliterated by simple coercion and denial. This world and we who live in it are his creation and manifestation, and he deals with it and us in a way our narrow and ignorant mind cannot understand unless it falls silent and opens to a divine knowledge. In our errors is the substance of a truth which labours to reveal its meaning to our groping intelligence. The human intellect cuts out the error and the truth with it and replaces it by another half-truth half-error; but the Divine Wisdom suffers our mistakes to continue until we are able to arrive at the truth hidden and protected under every false cover. Our sins are the misdirected steps of a seeking Power that aims, not at sin, but at perfection, at something that we might call a divine virtue. Often they are the veils of a quality that has to be transformed and delivered out of this ugly disguise: otherwise, in the perfect providence of things, they would not have been suffered to exist or to continue. The Master of our works is neither a blunderer nor an indifferent witness nor a dallier with the luxury of unneeded evils. He is wiser than our reason and wiser than our virtue.
     Our nature is not only mistaken in will and ignorant in knowledge but weak in power; but the Divine Force is there and will lead us if we trust in it and will use our deficiencies and our powers for the divine purpose. If we fail in our immediate aim, it is because he has intended the failure; often our failure or ill-result is the right road to a truer issue than an immediate and complete success would have put in our reach. If we suffer, it is because something in us has to be prepared for a rarer possibility of delight. If we stumble, it is to learn in the end the secret of a more perfect walking. Let us not be in too furious a haste to acquire even peace, Purity and perfection. Peace must be ours, but not the peace of an empty or devastated nature or of slam or mutilated capacities incapable of unrest because we have made them incapable of intensity and fire and force. Purity must be our aim, but not the Purity of a void or of a bleak and rigid coldness. Perfection is demanded of us, but not the perfection that can exist only by confining its scope within narrow limits or putting an arbitrary full stop to the ever self-extending scroll of the Infinite. Our object is to change into the divine nature, but the divine nature is not a mental or moral but a spiritual condition, difficult to achieve, difficult even to conceive by our intelligence. The Master of our work and our Yoga knows the thing to be done, and we must allow him to do it in us by his own means and in his own manner.
     The movement of the Ignorance is egoistic at its core and nothing is more difficult for us than to get rid of egoism while yet we admit personality and adhere to action in the half-light and half-force of our unfinished nature. It is easier to starve the ego by renouncing the impulse to act or to kill it by cutting away from us all movement of personality. It is easier to exalt it into self-forgetfulness immersed in a trance of peace or an ecstasy of divine Love. But our more difficult problem is to liberate the true Person and attain to a divine manhood which shall be the pure vessel of a divine force and the perfect instrument of a divine action. Step after step has to be firmly taken; difficulty after difficulty has to be entirely experienced and entirely mastered. Only the Divine Wisdom and Power can do this for us and it will do all if we yield to it in an entire faith and follow and assent to its workings with a constant courage and patience.
  --
  
     There are gradations in this last integralising movement; for it cannot be done at once or without long approaches that bring it progressively nearer and make it at last possible. The first attitude to be taken is to cease to regard ourselves as the worker and firmly to realise that we are only one instrument of the cosmic Force. At first it is not the one Force but many cosmic forces that seem to move us; but these may be turned into feeders of the ego and this vision liberates the mind but not the rest of the nature. Even when we become aware of all as the working of one cosmic Force and of the Divine behind it, that too need not liberate. If the egoism of the worker disappears, the egoism of the instrument may replace it or else prolong it in a disguise. The life of the world has been full of instances of egoism of this kind and it can be more engrossing and enormous than any other; there is the same danger in Yoga. A man becomes a leader of men or eminent in a large or lesser circle and feels himself full of a power that he knows to be beyond his own ego-Force; he may be aware of a Fate acting through him or a Will mysterious and unfathomable or a Light within of great brilliance. There are extraordinary results of his thoughts, his actions or his creative genius. He effects some tremendous destruction that clears the path for humanity or some great construction that becomes its momentary resting-place. He is a scourge or he is a bringer of light and healing, a creator of beauty or a messenger of knowledge. Or, if his work and its effects are on a lesser scale and have a limited field, still they are attended by the strong sense that he is an instrument and chosen for his mission or his labour. Men who have this destiny and these powers come easily to believe and declare themselves to be mere instruments in the hand of God or of Fate: but even in tile declaration we can see that there can intrude or take refuge an intenser and more exaggerated egoism than ordinary men have the courage to assert or the strength to house within them. And often if men of this kind speak of God, it is to erect all image of him which is really nothing but a huge shadow of themselves or their own nature, a sustaining Deific Essence of their own type of will and thought and quality and force. This magnified image of their ego is the Master whom they serve. This happens only too often in Yoga to strong but crude vital natures or minds too easily exalted when they allow ambition, pride or the desire of greatness to enter into their spiritual seeking and vitiate its Purity of motive; a magnified ego stands between them and their true being and grasps for its own personal purpose the strength from a greater unseen Power, divine or undivine, acting through them of which they become vaguely or intensely aware. An intellectual perception or vital sense of a Force greater than ours and of ourselves as moved by it is not sufficient to liberate from the ego.
     This perception, this sense of a greater Power in us or above and moving us, is not a hallucination or a megalomania. Those who thus feel and see have a larger sight than ordinary men and have advanced a step beyond the limited physical intelligence, but theirs is riot the plenary vision or the direct experience. For, because they are not clear in mind and aware in the soul, because their awakening is more in the vital parts than into the spiritual substance of Self, they cannot be the conscious instruments of the Divine or come face to face with the Master, but are used through their fallible arid imperfect nature. The most they see of the Divinity is a Fate or a cosmic Force or else they give his name to a limited Godhead or, worse, to a titanic or demoniac Power that veils him. Even certain religious founders have erected the image of the God of a sect or a national God or a Power of terror and punishment or a Numen of sattwic love and mercy and virtue and seem not to have seen the One and Eternal. The Divine accepts the image they make of him and does his work in them through that medium, but, since the one Force is felt and acts in their imperfect nature but more intensely than in others, the motive principle of egoism too can be more intense in them than in others. An exalted rajasic or sattwic ego still holds them and stands between them and the integral Truth. Even this is something, a beginning, although far from the true and perfect experience. A much worse thing may befall those who break something of the human bonds but have not Purity and have not -- the knowledge, for they may become instruments, but not of the Divine; too often, using his name, they serve unconsciously his masks and black Contraries, the Powers of Darkness. Our nature must house the cosmic Force but not in its lower aspect or in its rajasic or sattwic movement; it must serve the universal Will, but in the light of a greater liberating knowledge. There must be no egoism of any kind in the attitude of the instrument, even when we are fully conscious of the greatness of the Force within us. Every man is knowingly or unknowingly the instrument of a universal Power and, apart from the inner Presence, there is no such essential difference between one action and another, one kind of instrumentation and another as would warrant the folly of an egoistic pride. The difference between knowledge and ignorance is a grace of the Spirit; the breath of divine Power blows where it lists and fills today one and tomorrow another with the word or the puissance. If the potter shapes one pot more perfectly than another, the merit lies not in the vessel but the maker. The attitude of our mind must not be "This is my strength" or "Behold God's power in me", but rather "A Divine Power works in this mind and body and it is the same that works in all men and in the animal, in the plant and in the metal, in conscious and living things and in things appearing to be inconscient arid inanimate." This large view of the One working in all and of the whole world as the equal instrument of a divine action and gradual self-expression, if it becomes our entire experience, will help to eliminate all rajasic egoism out of us and even the sattwic ego-sense will begin to pass away from our nature.
     The elimination of this form of ego leads straight towards the true instrumental action which Is the essence of a perfect Karmayoga. For while we cherish the instrumental ego, we may pretend to ourselves that we are conscious instruments of the Divine, but in reality we are trying to make of the Divine shakti an instrument of our own desires or our egoistic purpose. And even if the ego is subjected but not eliminated, we may indeed be engines of the divine Work, but we shall be imperfect tools and deflect or impair the working by our mental errors, our vital distortions or the obstinate incapacities of our physical nature. If this ego disappears, then we can truly become, not only pure instruments consciously consenting to every turn of the divine Hand that moves us, but aware of our true nature, conscious portions of the one Eternal and Infinite put out in herself for her works by the supreme shakti.
  --
     There is another greater step to be taken after the surrender of our instrumental ego to the Divine shakti. It is not enough to know her as the one Cosmic Force that moves us and all creatures on the planes of mind, life and Matter; for this is the lower Nature and, although the Divine Knowledge, Light, Power are there concealed and at work in the Ignorance and can break partly its veil and manifest something of their true character or descend from above and uplift these inferior workings, yet, even if we realise the One ill a spiritualised mind, a spiritualised life-movement, a spiritualised body-consciousness, an imperfection remains in the dynamic parts. There is a stumbling response to the Supreme Power, a veil over the face of the Divine, a constant mixture of the Ignorance. It is only when we open to the Divine shakti in the truth of her force which transcends this lower prakriti that we can be perfect instruments of her power and knowledge.
     Not only liberation but perfection must be the aim of the Karmayoga. The Divine works through our nature and according to our nature; if our nature is imperfect, the work also will be imperfect, mixed, inadequate. Even it may be marred by gross errors, falsehoods, moral weaknesses, diverting influences. The work of the Divine will be done in us even then, but according to our weakness, not according to the strength and Purity of its source. If ours were not an integral Yoga, if we sought only the liberation of the self within us or the motionless existence of Purusha separated from prakriti, this dynamic imperfection might not matter. Calm, untroubled, not depressed, not elated, refusing to accept the perfection or imperfection, fault or merit, sin or virtue as ours, perceiving that it is the modes of Nature working in the field of her modes that make this mixture, we could withdraw into the silence of the spirit and, pure, untouched, witness only the workings of prakriti. But in an integral realisation this can only be a step on the way, not our last resting-place. For we aim at the divine realisation not only in the immobility of the Spirit, but also in the movement of Nature. And this cannot be altogether until we can feel the presence and power of the Divine in every step, motion, figure of our activities, in every turn of our will, in every thought, feeling and impulse. No doubt, we can feel that in a sense even in the nature of the Ignorance, but it is the divine Power and Presence in a disguise, a diminution, an inferior figure. Ours is a greater demand, that our nature shall be a power of the Divine in the Truth of the Divine, in the Light, in the force of the eternal self-conscient Will, in the wideness of the sempiternal Knowledge.
     After the removal of the veil of ego, the removal of the veil of Nature and her inferior modes that govern our mind, life and body. As soon as the limits of the ego begin to fade, we see how that veil is constituted and detect the action of cosmic Nature in us, and in or behind cosmic Nature we sense the presence of the cosmic Self and the dynamisms of the world-pervading Ishwara. The Master of the instrument stands behind all this working, and even within the working there is his touch and the drive of a great guiding or disposing Influence. It is no longer ego or ego-force that we serve; we obey the World-Master and his evolutionary impulse. At each step we say in the language of the Sanskrit verse, "Even as I am appointed by Thee seated in my heart, so, 0 Lord, I act." But still this action may be of two very different kinds, one only illumined, the other transformed and uplifted into a greater supernature. For we may keep on in the way of action upheld and followed by our nature when by her and her illusion of egoism we were "turned as if mounted on a machine," but now with a perfect understanding of the mechanism and its utilisation for his world purposes by the Master of works whom we feel behind it. This is indeed as far as even many great Yogis have reached on the levels of spiritualised mind; but it need not be so always, for there is a greater supramental possibility. It is possible to rise beyond spiritualised mind and to act spontaneously in the living presence of the original divine Truth-Force of the Supreme Mother Our motion one with her motion and merged in it, our will one with her will, our energy absolved

1.11_-_The_Seven_Rivers, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  Varuna moves looking down on the truth and the falsehood of creatures, they that stream honey and are pure and purifying, - may those divine waters foster me. In whom Varuna the king, in whom Soma, in whom all the Gods have the intoxication of the energy, into whom Agni Vaishwanara has entered, may those divine waters foster me."
  It is evident that Vasishtha is speaking here of the same waters, the same streams that Vamadeva hymns, the waters that rise from the ocean and flow into the ocean, the honeyed wave that rises upward from the sea, from the flood that is the heart of things, streams of the clarity, ghr.tasya dharah.. They are the floods of the supreme and universal conscious existence in which Varuna moves looking down on the truth and the falsehood of mortals, - a phrase that can apply neither to the descending rains nor to the physical ocean. Varuna in the Veda is not an Indian Neptune, neither is he precisely, as the European scholars at first imagined, the Greek Ouranos, the sky. He is the master of an ethereal wideness, an upper ocean, of the vastness of being, of its Purity; in that vastness, it is elsewhere said, he has made paths in the pathless infinite along which Surya, the
  Sun, the Lord of Truth and the Light can move. Thence he looks down on the mingled truths and falsehoods of the mortal consciousness. And we have farther to note that these divine waters are those which Indra has cloven out and made to flow upon the earth, - a description which throughout the Veda is applied to the seven rivers.
  --
  
  Ashwa, the Horse, is the dynamic force of Life, and the rivers labouring over Agni on the earth become the waters of Life, of the vital dynamis or kinesis, the Prana, which moves and acts and desires and enjoys. Agni himself begins as material heat and power, manifests secondarily as the Horse and then only becomes the heavenly fire. His first work is to give as the child of the Waters its full form and extension and Purity to the middle world, the vital or dynamic plane, raja atatanvan.
  

1.12_-_Brute_Neighbors, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  
  A phbe soon built in my shed, and a robin for protection in a pine which grew against the house. In June the partridge (_Tetrao umbellus_,) which is so shy a bird, led her brood past my windows, from the woods in the rear to the front of my house, clucking and calling to them like a hen, and in all her behavior proving herself the hen of the woods. The young suddenly disperse on your approach, at a signal from the mother, as if a whirlwind had swept them away, and they so exactly resemble the dried leaves and twigs that many a traveler has placed his foot in the midst of a brood, and heard the whir of the old bird as she flew off, and her anxious calls and mewing, or seen her trail her wings to attract his attention, without suspecting their neighborhood. The parent will sometimes roll and spin round before you in such a dishabille, that you cannot, for a few moments, detect what kind of creature it is. The young squat still and flat, often running their heads under a leaf, and mind only their mothers directions given from a distance, nor will your approach make them run again and betray themselves. You may even tread on them, or have your eyes on them for a minute, without discovering them. I have held them in my open hand at such a time, and still their only care, obedient to their mother and their instinct, was to squat there without fear or trembling. So perfect is this instinct, that once, when I had laid them on the leaves again, and one accidentally fell on its side, it was found with the rest in exactly the same position ten minutes afterward. They are not callow like the young of most birds, but more perfectly developed and precocious even than chickens. The remarkably adult yet innocent expression of their open and serene eyes is very memorable. All intelligence seems reflected in them. They suggest not merely the Purity of infancy, but a wisdom clarified by experience. Such an eye was not born when the bird was, but is coeval with the sky it reflects.
  

1.12_-_Delight_of_Existence_-_The_Solution, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  15:Since the nature of suffering is a failure of the consciousforce in us to meet the shocks of existence and a consequent shrinking and contraction and its root is an inequality of that receptive and possessing force due to our self-limitation by egoism consequent on the ignorance of our true Self, of Sachchidananda, the elimination of suffering must first proceed by the substitution of titiks.a, the facing, enduring and conquest of all shocks of existence for jugupsa, the shrinking and contraction: by this endurance and conquest we proceed to an equality which may be either an equal indifference to all contacts or an equal gladness in all contacts; and this equality again must find a firm foundation in the substitution of the Sachchidananda consciousness which is All-Bliss for the ego-consciousness which enjoys and suffers. The Sachchidananda consciousness may be transcendent of the universe and aloof from it, and to this state of distant Bliss the path is equal indifference; it is the path of the ascetic. Or the Sachchidananda consciousness may be at once transcendent and universal; and to this state of present and all-embracing Bliss the path is surrender and loss of the ego in the universal and possession of an all-pervading equal delight; it is the path of the ancient Vedic sages. But neutrality to the imperfect touches of pleasure and the perverse touches of pain is the first direct and natural result of the soul's self-discipline and the conversion to equal delight can, usually, come only afterwards. The direct transformation of the triple vibration into Ananda is possible, but less easy to the human being.
  16:Such then is the view of the universe which arises out of the integral Vedantic affirmation. An infinite, indivisible existence all-blissful in its pure self-consciousness moves out of its fundamental Purity into the varied play of Force that is consciousness, into the movement of Prakriti which is the play of Maya. The delight of its existence is at first self-gathered, absorbed, subconscious in the basis of the physical universe; then emergent in a great mass of neutral movement which is not yet what we call sensation; then further emergent with the growth of mind and ego in the triple vibration of pain, pleasure and indifference originating from the limitation of the force of consciousness in the form and from its exposure to shocks of the universal Force which it finds alien to it and out of harmony with its own measure and standard; finally, the conscious emergence of the full Sachchidananda in its creations by universality, by equality, by self-possession and conquest of Nature. This is the course and movement of the world.
  17:If it then be asked why the One Existence should take delight in such a movement, the answer lies in the fact that all possibilities are inherent in Its infinity and that the delight of existence - in its mutable becoming, not in its immutable being, - lies precisely in the variable realisation of its possibilities. And the possibility worked out here in the universe of which we are a part, begins from the concealment of Sachchidananda in that which seems to be its own opposite and its self-finding even amid the terms of that opposite. Infinite being loses itself in the appearance of non-being and emerges in the appearance of a finite Soul; infinite consciousness loses itself in the appearance of a vast indeterminate inconscience and emerges in the appearance of a superficial limited consciousness; infinite selfsustaining Force loses itself in the appearance of a chaos of atoms and emerges in the appearance of the insecure balance of a world; infinite Delight loses itself in the appearance of an insensible Matter and emerges in the appearance of a discordant rhythm of varied pain, pleasure and neutral feeling, love, hatred and indifference; infinite unity loses itself in the appearance of a chaos of multiplicity and emerges in a discord of forces and beings which seek to recover unity by possessing, dissolving and devouring each other. In this creation the real Sachchidananda has to emerge. Man, the individual, has to become and to live as a universal being; his limited mental consciousness has to widen to the superconscient unity in which each embraces all; his narrow heart has to learn the infinite embrace and replace its lusts and discords by universal love and his restricted vital being to become equal to the whole shock of the universe upon it and capable of universal delight; his very physical being has to know itself as no separate entity but as one with and sustaining in itself the whole flow of the indivisible Force that is all things; his whole nature has to reproduce in the individual the unity, the harmony, the oneness-in-all of the supreme Existence-Consciousness-Bliss.

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