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

TOPICS

AUTH

BOOKS
18000_books_ranked
Achieving_Oneness_With_The_Higher_Soul___Meditations_for_Soul_Realization
Big_Mind,_Big_Heart
books_(quotes)
Collected_Poems
Dark_Night_of_the_Soul
Essays_In_Philosophy_And_Yoga
Evolution_II
Faust
Full_Circle
General_Principles_of_Kabbalah
God_Exists
Heart_of_Matter
Hymn_of_the_Universe
Infinite_Library
Initiation_Into_Hermetics
Let_Me_Explain
Letters_On_Yoga
Letters_On_Yoga_I
Letters_On_Yoga_III
Liber_157_-_The_Tao_Teh_King
Life_without_Death
Mantras_Of_The_Mother
Marriage_of_Sense_and_Soul
Modern_Man_in_Search_of_a_Soul
My_Burning_Heart
old_bookshelf
On_Interpretation
On_Thoughts_And_Aphorisms
Plotinus_-_Complete_Works_Vol_01
Process_and_Reality
Questions_And_Answers_1929-1931
Questions_And_Answers_1954
Questions_And_Answers_1955
Ride_the_Tiger__A_Survival_Manual_for_the_Aristocrats_of_the_Soul
Savitri
The_Archetypes_and_the_Collective_Unconscious
the_Book_of_God
The_Book_of_Light
the_Book_of_Wisdom
The_Castle_of_Crossed_Destinies
The_Categories
The_Diamond_Sutra
The_Divine_Comedy
The_Divine_Milieu
The_Ever-Present_Origin
The_Gateless_Gate
The_Genius_of_Language
The_Heros_Journey
The_Human_Cycle
The_Imitation_of_Christ
The_Interior_Castle_or_The_Mansions
The_Ladder_of_Divine_Ascent
The_Life_Divine
The_Odyssey
Theosophy
The_Practice_of_Psycho_therapy
The_Red_Book_-_Liber_Novus
The_Republic
The_Seat_of_the_Soul
The_Secret_Doctrine
The_Secret_Of_The_Veda
The_Study_and_Practice_of_Yoga
The_Synthesis_Of_Yoga
The_Tarot_of_Paul_Christian
The_Wit_and_Wisdom_of_Alfred_North_Whitehead
The_Yoga_Sutras
Three_Books_on_Occult_Philosophy
Toward_the_Future
Words_Of_The_Mother_II
Words_Of_The_Mother_III

IN CHAPTERS TITLE
0.07_-_DARK_NIGHT_OF_THE_SOUL
01.02_-_The_Creative_Soul
01.03_-_The_Yoga_of_the_King__The_Yoga_of_the_Souls_Release
02.14_-_The_World-Soul
03.10_-_Hamlet:_A_Crisis_of_the_Evolving_Soul
03.17_-_The_Souls_Odyssey
05.03_-_Bypaths_of_Souls_Journey
05.11_-_The_Soul_of_a_Nation
05.12_-_The_Soul_and_its_Journey
05.26_-_The_Soul_in_Anguish
06.11_-_The_Steps_of_the_Soul
06.25_-_Individual_and_Collective_Soul
07.02_-_The_Parable_of_the_Search_for_the_Soul
07.04_-_The_Triple_Soul-Forces
07.05_-_The_Finding_of_the_Soul
07.27_-_Equality_of_the_Body,_Equality_of_the_Soul
1.01_-_Soul_and_God
1.028_-_Bringing_About_Whole-Souled_Dedication
1.02_-_On_the_Service_of_the_Soul
1.02_-_The_Human_Soul
1.02_-_The_Soul_Being_of_Man
1.03_-_Of_some_imperfections_which_some_of_these_souls_are_apt_to_have,_with_respect_to_the_second_capital_sin,_which_is_avarice,_in_the_spiritual_sense
1.03_-_The_Tale_of_the_Alchemist_Who_Sold_His_Soul
1.04_-_Body,_Soul_and_Spirit
1.04_-_The_Discovery_of_the_Nation-Soul
11.01_-_The_Eternal_Day__The_Souls_Choice_and_the_Supreme_Consummation
1.11_-_The_Soul_or_the_Astral_Body
1.17_-_The_Divine_Soul
1.18_-_On_insensibility,_that_is,_deadening_of_the_soul_and_the_death_of_the_mind_before_the_death_of_the_body.
1.18_-_The_Perils_of_the_Soul
1.23_-_The_Double_Soul_in_Man
1.27_-_On_holy_solitude_of_body_and_soul.
1.27_-_Succession_to_the_Soul
1.29_-_Concerning_heaven_on_earth,_or_godlike_dispassion_and_perfection,_and_the_resurrection_of_the_soul_before_the_general_resurrection.
15.07_-_Souls_Freedom
1.66_-_The_External_Soul_in_Folk-Tales
1.67_-_The_External_Soul_in_Folk-Custom
1954-10-06_-_What_happens_is_for_the_best_-_Blaming_oneself_-Experiences_-_The_vital_desire-soul_-Creating_a_spiritual_atmosphere_-Thought_and_Truth
1955-10-19_-_The_rhythms_of_time_-_The_lotus_of_knowledge_and_perfection_-_Potential_knowledge_-_The_teguments_of_the_soul_-_Shastra_and_the_Gurus_direct_teaching_-_He_who_chooses_the_Infinite...
1955-11-02_-_The_first_movement_in_Yoga_-_Interiorisation,_finding_ones_soul_-_The_Vedic_Age_-_An_incident_about_Vivekananda_-_The_imaged_language_of_the_Vedas_-_The_Vedic_Rishis,_involutionary_beings_-_Involution_and_evolution
1956-02-22_-_Strong_immobility_of_an_immortal_spirit_-_Equality_of_soul_-_Is_all_an_expression_of_the_divine_Will?_-_Loosening_the_knot_of_action_-_Using_experience_as_a_cloak_to_cover_excesses_-_Sincerity,_a_rare_virtue
1956-04-04_-_The_witness_soul_-_A_Gita_enthusiast_-_Propagandist_spirit,_Tolstoys_son
1956-04-18_-_Ishwara_and_Shakti,_seeing_both_aspects_-_The_Impersonal_and_the_divine_Person_-_Soul,_the_presence_of_the_divine_Person_-_Going_to_other_worlds,_exteriorisation,_dreams_-_Telling_stories_to_oneself
1956-06-20_-_Hearts_mystic_light,_intuition_-_Psychic_being,_contact_-_Secular_ethics_-_True_role_of_mind_-_Realise_the_Divine_by_love_-_Depression,_pleasure,_joy_-_Heart_mixture_-_To_follow_the_soul_-_Physical_process_-_remember_the_Mother
1956-06-27_-_Birth,_entry_of_soul_into_body_-_Formation_of_the_supramental_world_-_Aspiration_for_progress_-_Bad_thoughts_-_Cerebral_filter_-_Progress_and_resistance
1956-09-26_-_Soul_of_desire_-_Openness,_harmony_with_Nature_-_Communion_with_divine_Presence_-_Individuality,_difficulties,_soul_of_desire_-_personal_contact_with_the_Mother_-_Inner_receptivity_-_Bad_thoughts_before_the_Mother
1956-10-24_-_Taking_a_new_body_-_Different_cases_of_incarnation_-_Departure_of_soul_from_body
1958-04-09_-_The_eyes_of_the_soul_-_Perceiving_the_soul
1.A_-_ANTHROPOLOGY,_THE_SOUL
1.bts_-_The_Souls_Flight
1.fua_-_I_shall_grasp_the_souls_skirt_with_my_hand
1.hs_-_Bold_Souls
1.ia_-_In_Memory_of_Those_Who_Melt_the_Soul_Forever
1.jr_-_Any_Soul_That_Drank_The_Nectar
1.jr_-_Last_Night_My_Soul_Cried_O_Exalted_Sphere_Of_Heaven
1.jr_-_There_Is_A_Life-Force_Within_Your_Soul
1.jr_-_This_love_sacrifices_all_souls,_however_wise,_however_awakened
1.jt_-_How_the_Soul_Through_the_Senses_Finds_God_in_All_Creatures
1.jt_-_In_losing_all,_the_soul_has_risen_(from_Self-Annihilation_and_Charity_Lead_the_Soul...)
1.jt_-_Love_beyond_all_telling_(from_Self-Annihilation_and_Charity_Lead_the_Soul...)
1.jt_-_Oh,_the_futility_of_seeking_to_convey_(from_Self-Annihilation_and_Charity_Lead_the_Soul...)
1.jt_-_When_you_no_longer_love_yourself_(from_Self-Annihilation_and_Charity_Lead_the_Soul...)
1.kbr_-_The_Bride-Soul
1.lla_-_The_soul,_like_the_moon
1.mbn_-_The_Soul_Speaks_(from_Hymn_on_the_Fate_of_the_Soul)
1.mb_-_souls_festival
1.okym_-_51_-_later_edition_-_Why,_if_the_Soul_can_fling_the_Dust_aside
1.okym_-_53_-_later_edition_-_I_sent_my_Soul_through_the_Invisible
1.pbs_-_Fragment_-_Wedded_Souls
1.rwe_-_The_World-Soul
1.sjc_-_Song_of_the_Soul_That_Delights_in_Knowing_God_by_Faith
1.tm_-_When_in_the_soul_of_the_serene_disciple
1.wby_-_A_Dialogue_Of_Self_And_Soul
1.wby_-_All_Souls_Night
1.whitman_-_Come,_Said_My_Soul
1.whitman_-_Darest_Thou_Now_O_Soul
1.whitman_-_Think_Of_The_Soul
1.whitman_-_This_Day,_O_Soul
1.ww_-_5_-_I_believe_in_you_my_soul,_the_other_I_am_must_not_abase_itself_to_you
2.01_-_The_Ordinary_Life_and_the_True_Soul
2.17_-_The_Soul_and_Nature
2.18_-_The_Soul_and_Its_Liberation
2.22_-_Rebirth_and_Other_Worlds;_Karma,_the_Soul_and_Immortality
3.01_-_The_Soul_World
3.02_-_The_Soul_in_the_Soul_World_after_Death
3.03_-_The_Soul_Is_Mortal
3.05_-_The_Physical_World_and_its_Connection_with_the_Soul_and_Spirit-Lands
3.07_-_The_Ascent_of_the_Soul
3.09_-_The_Return_of_the_Soul
3.7.1.02_-_The_Reincarnating_Soul
3.7.1.04_-_Rebirth_and_Soul_Evolution
4.1.1.03_-_Three_Realisations_for_the_Soul
4.15_-_Soul-Force_and_the_Fourfold_Personality
7.01_-_The_Soul_(the_Psychic)
7.9.20_-_Soul,_my_soul
CHAPTER_25_-_Describes_the_great_gain_which_comes_to_a_soul_when_it_practises_vocal_prayer_perfectly._Shows_how_God_may_raise_it_thence_to_things_supernatural.
ENNEAD_01.03_-_Of_Dialectic,_or_the_Means_of_Raising_the_Soul_to_the_Intelligible_World.
ENNEAD_03.06_-_Of_the_Impassibility_of_Incorporeal_Entities_(Soul_and_and_Matter).
ENNEAD_03.09_-_Fragments_About_the_Soul,_the_Intelligence,_and_the_Good.
ENNEAD_04.01_-_Of_the_Being_of_the_Soul.
ENNEAD_04.02_-_How_the_Soul_Mediates_Between_Indivisible_and_Divisible_Essence.
ENNEAD_04.02_-_Of_the_Nature_of_the_Soul.
ENNEAD_04.03_-_Problems_About_the_Soul.
ENNEAD_04.04_-_Questions_About_the_Soul.
ENNEAD_04.07_-_Of_the_Immortality_of_the_Soul:_Polemic_Against_Materialism.
ENNEAD_04.08_-_Of_the_Descent_of_the_Soul_Into_the_Body.
ENNEAD_04.09_-_Whether_All_Souls_Form_a_Single_One?

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
00.01_-_The_Approach_to_Mysticism
00.02_-_Mystic_Symbolism
00.03_-_Upanishadic_Symbolism
00.04_-_The_Beautiful_in_the_Upanishads
0.00_-_Introduction
0.01f_-_FOREWARD
0.01_-_I_-__Sri_Aurobindos_personality,_his_outer_retirement_-_outside_contacts_after_1910_-_spiritual_personalities:_Vibhutis_and_Avatars_-__transformtion_of_human_personality
0.03_-_Letters_to_My_little_smile
0.03_-_The_Threefold_Life
0.04_-_The_Systems_of_Yoga
0.05_-_The_Synthesis_of_the_Systems
0.06_-_INTRODUCTION
0.06_-_Letters_to_a_Young_Sadhak
0.07_-_DARK_NIGHT_OF_THE_SOUL
0.07_-_Letters_to_a_Sadhak
0.08_-_Letters_to_a_Young_Captain
0.09_-_Letters_to_a_Young_Teacher
01.01_-_A_Yoga_of_the_Art_of_Life
01.01_-_Sri_Aurobindo_-_The_Age_of_Sri_Aurobindo
01.01_-_The_New_Humanity
01.01_-_The_Symbol_Dawn
01.02_-_Natures_Own_Yoga
01.02_-_Sri_Aurobindo_-_Ahana_and_Other_Poems
01.02_-_The_Creative_Soul
01.02_-_The_Issue
01.03_-_Mystic_Poetry
01.03_-_Rationalism
01.03_-_Sri_Aurobindo_and_his_School
01.03_-_The_Yoga_of_the_King__The_Yoga_of_the_Souls_Release
01.04_-_Motives_for_Seeking_the_Divine
01.04_-_Sri_Aurobindos_Gita
01.04_-_The_Intuition_of_the_Age
01.04_-_The_Poetry_in_the_Making
01.04_-_The_Secret_Knowledge
01.05_-_Rabindranath_Tagore:_A_Great_Poet,_a_Great_Man
01.05_-_The_Nietzschean_Antichrist
01.05_-_The_Yoga_of_the_King__The_Yoga_of_the_Spirits_Freedom_and_Greatness
01.06_-_On_Communism
01.06_-_Vivekananda
01.07_-_Blaise_Pascal_(1623-1662)
01.07_-_The_Bases_of_Social_Reconstruction
01.08_-_A_Theory_of_Yoga
01.08_-_Walter_Hilton:_The_Scale_of_Perfection
01.09_-_The_Parting_of_the_Way
01.09_-_William_Blake:_The_Marriage_of_Heaven_and_Hell
0.10_-_Letters_to_a_Young_Captain
01.10_-_Nicholas_Berdyaev:_God_Made_Human
01.10_-_Principle_and_Personality
01.11_-_Aldous_Huxley:_The_Perennial_Philosophy
01.11_-_The_Basis_of_Unity
01.12_-_Goethe
01.12_-_Three_Degrees_of_Social_Organisation
01.13_-_T._S._Eliot:_Four_Quartets
01.14_-_Nicholas_Roerich
0.11_-_Letters_to_a_Sadhak
02.01_-_A_Vedic_Story
02.01_-_Metaphysical_Thought_and_the_Supreme_Truth
02.01_-_Our_Ideal
02.01_-_The_World-Stair
02.01_-_The_World_War
02.02_-_Lines_of_the_Descent_of_Consciousness
02.02_-_The_Kingdom_of_Subtle_Matter
02.03_-_The_Glory_and_the_Fall_of_Life
02.04_-_The_Kingdoms_of_the_Little_Life
02.04_-_The_Right_of_Absolute_Freedom
02.04_-_Two_Sonnets_of_Shakespeare
02.05_-_The_Godheads_of_the_Little_Life
02.06_-_Boris_Pasternak
02.06_-_The_Kingdoms_and_Godheads_of_the_Greater_Life
02.06_-_Vansittartism
02.07_-_George_Seftris
02.07_-_The_Descent_into_Night
02.08_-_Jules_Supervielle
02.08_-_The_World_of_Falsehood,_the_Mother_of_Evil_and_the_Sons_of_Darkness
02.09_-_The_Paradise_of_the_Life-Gods
02.09_-_Two_Mystic_Poems_in_Modern_French
02.10_-_The_Kingdoms_and_Godheads_of_the_Little_Mind
02.11_-_New_World-Conditions
02.11_-_The_Kingdoms_and_Godheads_of_the_Greater_Mind
02.12_-_Mysticism_in_Bengali_Poetry
02.12_-_The_Heavens_of_the_Ideal
02.13_-_In_the_Self_of_Mind
02.13_-_On_Social_Reconstruction
02.13_-_Rabindranath_and_Sri_Aurobindo
02.14_-_Appendix
02.14_-_Panacea_of_Isms
02.14_-_The_World-Soul
02.15_-_The_Kingdoms_of_the_Greater_Knowledge
03.01_-_Humanism_and_Humanism
03.01_-_The_Evolution_of_Consciousness
03.01_-_The_Malady_of_the_Century
03.01_-_The_Pursuit_of_the_Unknowable
03.02_-_The_Adoration_of_the_Divine_Mother
03.02_-_The_Gradations_of_Consciousness__The_Gradation_of_Planes
03.02_-_The_Philosopher_as_an_Artist_and_Philosophy_as_an_Art
03.02_-_Yogic_Initiation_and_Aptitude
03.03_-_Arjuna_or_the_Ideal_Disciple
03.03_-_A_Stainless_Steel_Frame
03.03_-_Modernism_-_An_Oriental_Interpretation
03.03_-_The_House_of_the_Spirit_and_the_New_Creation
03.03_-_The_Inner_Being_and_the_Outer_Being
03.04_-_The_Body_Human
03.04_-_The_Other_Aspect_of_European_Culture
03.04_-_The_Vision_and_the_Boon
03.04_-_Towardsa_New_Ideology
03.05_-_Some_Conceptions_and_Misconceptions
03.05_-_The_Spiritual_Genius_of_India
03.06_-_Divine_Humanism
03.06_-_The_Pact_and_its_Sanction
03.07_-_Some_Thoughts_on_the_Unthinkable
03.07_-_The_Sunlit_Path
03.08_-_The_Spiritual_Outlook
03.08_-_The_Standpoint_of_Indian_Art
03.09_-_Art_and_Katharsis
03.09_-_Buddhism_and_Hinduism
03.09_-_Sectarianism_or_Loyalty
03.10_-_Hamlet:_A_Crisis_of_the_Evolving_Soul
03.10_-_Sincerity
03.11_-_Modernist_Poetry
03.11_-_The_Language_Problem_and_India
03.12_-_TagorePoet_and_Seer
03.12_-_The_Spirit_of_Tapasya
03.13_-_Dynamic_Fatalism
03.15_-_Origin_and_Nature_of_Suffering
03.16_-_The_Tragic_Spirit_in_Nature
03.17_-_The_Souls_Odyssey
04.01_-_The_Birth_and_Childhood_of_the_Flame
04.01_-_The_Divine_Man
04.01_-_The_March_of_Civilisation
04.01_-_To_the_Heights_I
04.02_-_Human_Progress
04.02_-_The_Growth_of_the_Flame
04.03_-_Consciousness_as_Energy
04.03_-_The_Call_to_the_Quest
04.04_-_A_Global_Humanity
04.04_-_The_Quest
04.04_-_To_the_Heights_IV
04.05_-_The_Freedom_and_the_Force_of_the_Spirit
04.05_-_The_Immortal_Nation
04.05_-_To_the_Heights_V
04.09_-_Values_Higher_and_Lower
04.11_-_To_the_Heights-XI
04.13_-_To_the_HeightsXIII
04.15_-_To_the_Heights-XV_(God_the_Supreme_Mystery)
04.19_-_To_the_Heights-XIX_(The_March_into_the_Night)
04.20_-_To_the_Heights-XX
04.21_-_To_the_HeightsXXI
04.22_-_To_the_Heights-XXII
04.23_-_To_the_Heights-XXIII
04.25_-_To_the_Heights-XXV
04.31_-_To_the_Heights-XXXI
04.34_-_To_the_Heights-XXXIV
04.36_-_To_the_Heights-XXXVI
04.37_-_To_the_Heights-XXXVII
04.38_-_To_the_Heights-XXXVIII
04.43_-_To_the_Heights-XLIII
04.44_-_To_the_Heights-XLIV
04.47_-_To_the_Heights-XLVII
05.01_-_Man_and_the_Gods
05.01_-_Of_Love_and_Aspiration
05.01_-_The_Destined_Meeting-Place
05.02_-_Gods_Labour
05.02_-_Of_the_Divine_and_its_Help
05.02_-_Physician,_Heal_Thyself
05.02_-_Satyavan
05.03_-_Bypaths_of_Souls_Journey
05.03_-_Satyavan_and_Savitri
05.04_-_Of_Beauty_and_Ananda
05.04_-_The_Immortal_Person
05.05_-_In_Quest_of_Reality
05.05_-_Man_the_Prototype
05.05_-_Of_Some_Supreme_Mysteries
05.06_-_The_Role_of_Evil
05.09_-_Varieties_of_Religious_Experience
05.10_-_Children_and_Child_Mentality
05.11_-_The_Soul_of_a_Nation
05.12_-_The_Soul_and_its_Journey
05.14_-_The_Sanctity_of_the_Individual
05.18_-_Man_to_be_Surpassed
05.19_-_Lone_to_the_Lone
05.20_-_The_Urge_for_Progression
05.21_-_Being_or_Becoming_and_Having
05.22_-_Success_and_its_Conditions
05.23_-_The_Base_of_Sincerity
05.24_-_Process_of_Purification
05.25_-_Sweet_Adversity
05.26_-_The_Soul_in_Anguish
05.27_-_The_Nature_of_Perfection
05.28_-_God_Protects
05.29_-_Vengeance_is_Mine
05.31_-_Divine_Intervention
05.33_-_Caesar_versus_the_Divine
05.34_-_Light,_more_Light
06.01_-_The_End_of_a_Civilisation
06.01_-_The_Word_of_Fate
06.02_-_The_Way_of_Fate_and_the_Problem_of_Pain
06.08_-_The_Individual_and_the_Collective
06.10_-_Fatigue_and_Work
06.11_-_The_Steps_of_the_Soul
06.12_-_The_Expanding_Body-Consciousness
06.16_-_A_Page_of_Occult_History
06.17_-_Directed_Change
06.20_-_Mind,_Origin_of_Separative_Consciousness
06.23_-_Here_or_Elsewhere
06.24_-_When_Imperfection_is_Greater_Than_Perfection
06.25_-_Individual_and_Collective_Soul
06.26_-_The_Wonder_of_It_All
06.29_-_Towards_Redemption
06.30_-_Sweet_Holy_Tears
06.35_-_Second_Sight
06.36_-_The_Mother_on_Herself
07.01_-_Realisation,_Past_and_Future
07.01_-_The_Joy_of_Union;_the_Ordeal_of_the_Foreknowledge
07.02_-_The_Parable_of_the_Search_for_the_Soul
07.03_-_The_Entry_into_the_Inner_Countries
07.04_-_The_Triple_Soul-Forces
07.05_-_The_Finding_of_the_Soul
07.06_-_Nirvana_and_the_Discovery_of_the_All-Negating_Absolute
07.07_-_The_Discovery_of_the_Cosmic_Spirit_and_the_Cosmic_Consciousness
07.13_-_Divine_Justice
07.16_-_Things_Significant_and_Insignificant
07.26_-_Offering_and_Surrender
07.27_-_Equality_of_the_Body,_Equality_of_the_Soul
07.28_-_Personal_Effort_and_Will
07.31_-_Images_of_Gods_and_Goddesses
07.32_-_The_Yogic_Centres
07.36_-_The_Body_and_the_Psychic
07.37_-_The_Psychic_Being,_Some_Mysteries
07.38_-_Past_Lives_and_the_Psychic_Being
07.40_-_Service_Human_and_Divine
07.41_-_The_Divine_Family
07.43_-_Music_Its_Origin_and_Nature
08.03_-_Death_in_the_Forest
08.16_-_Perfection_and_Progress
08.17_-_Psychological_Perfection
08.19_-_Asceticism
08.21_-_Human_Birth
08.30_-_Dealing_with_a_Wrong_Movement
09.01_-_Towards_the_Black_Void
09.02_-_The_Journey_in_Eternal_Night_and_the_Voice_of_the_Darkness
09.03_-_The_Psychic_Being
09.05_-_The_Story_of_Love
09.14_-_Education_of_Girls
09.17_-_Health_in_the_Ashram
10.01_-_A_Dream
1.001_-_The_Aim_of_Yoga
10.01_-_The_Dream_Twilight_of_the_Ideal
10.02_-_The_Gospel_of_Death_and_Vanity_of_the_Ideal
10.03_-_Life_in_and_Through_Death
10.03_-_The_Debate_of_Love_and_Death
10.04_-_Lord_of_Time
10.04_-_The_Dream_Twilight_of_the_Earthly_Real
10.04_-_Transfiguration
10.07_-_The_Demon
1.008_-_The_Principle_of_Self-Affirmation
1.00a_-_DIVISION_A_-_THE_INTERNAL_FIRES_OF_THE_SHEATHS.
1.00a_-_Introduction
1.00b_-_INTRODUCTION
1.00c_-_DIVISION_C_-_THE_ETHERIC_BODY_AND_PRANA
1.00d_-_Introduction
1.00_-_Gospel
1.00_-_Gospel_Preface
1.00_-_INTRODUCTORY_REMARKS
1.00_-_Main
1.00_-_Preface
1.00_-_PRELUDE_AT_THE_THEATRE
1.00_-_The_Constitution_of_the_Human_Being
1.00_-_The_way_of_what_is_to_come
10.10_-_A_Poem
10.10_-_Education_is_Organisation
10.11_-_Savitri
1.012_-_Sublimation_-_A_Way_to_Reshuffle_Thought
1.01_-_Adam_Kadmon_and_the_Evolution
1.01_-_An_Accomplished_Westerner
1.01_-_A_NOTE_ON_PROGRESS
1.01_-_Appearance_and_Reality
1.01_-_Archetypes_of_the_Collective_Unconscious
1.01_-_BOOK_THE_FIRST
1.01_-_Description_of_the_Castle
1.01_-_Economy
1.01_-_Foreward
1.01_-_Fundamental_Considerations
1.01_-_Historical_Survey
1.01_-_How_is_Knowledge_Of_The_Higher_Worlds_Attained?
1.01_-_Isha_Upanishad
1.01_-_MAPS_OF_EXPERIENCE_-_OBJECT_AND_MEANING
1.01_-_Necessity_for_knowledge_of_the_whole_human_being_for_a_genuine_education.
1.01_-_NIGHT
1.01_-_On_Love
1.01_-_On_renunciation_of_the_world
1.01_-_ON_THE_THREE_METAMORPHOSES
1.01_-_Our_Demand_and_Need_from_the_Gita
1.01_-_Prayer
1.01_-_Principles_of_Practical_Psycho_therapy
1.01_-_Proem
1.01_-_SAMADHI_PADA
1.01_-_Sets_down_the_first_line_and_begins_to_treat_of_the_imperfections_of_beginners.
1.01_-_Soul_and_God
1.01_-_THAT_ARE_THOU
1.01_-_the_Call_to_Adventure
1.01_-_The_Corporeal_Being_of_Man
1.01_-_The_Cycle_of_Society
1.01_-_The_Dark_Forest._The_Hill_of_Difficulty._The_Panther,_the_Lion,_and_the_Wolf._Virgil.
1.01_-_The_First_Steps
1.01_-_The_Four_Aids
1.01_-_The_Ideal_of_the_Karmayogin
1.01_-_The_Offering
1.01_-_THE_OPPOSITES
1.01_-_The_Rape_of_the_Lock
1.01_-_The_Three_Metamorphoses
1.01_-_The_True_Aim_of_Life
1.02.1_-_The_Inhabiting_Godhead__Life_and_Action
1.02.2.1_-_Brahman__Oneness_of_God_and_the_World
1.02.2.2_-_Self-Realisation
1.02.3.1_-_The_Lord
1.02.3.2_-_Knowledge_and_Ignorance
1.02.3.3_-_Birth_and_Non-Birth
10.23_-_Prayers_and_Meditations_of_the_Mother
1.02.4.1_-_The_Worlds_-_Surya
1.02.4.2_-_Action_and_the_Divine_Will
10.24_-_Savitri
10.25_-_How_to_Read_Sri_Aurobindo_and_the_Mother
1.025_-_Sadhana_-_Intensifying_a_Lighted_Flame
10.26_-_A_True_Professor
10.27_-_Consciousness
1.028_-_Bringing_About_Whole-Souled_Dedication
1.02.9_-_Conclusion_and_Summary
10.29_-_Gods_Debt
1.02_-_BEFORE_THE_CITY-GATE
1.02_-_Fire_over_the_Earth
1.02_-_Isha_Analysis
1.02_-_Karmayoga
1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.02_-_Of_certain_spiritual_imperfections_which_beginners_have_with_respect_to_the_habit_of_pride.
1.02_-_On_detachment
1.02_-_On_the_Service_of_the_Soul
1.02_-_ON_THE_TEACHERS_OF_VIRTUE
1.02_-_Prana
1.02_-_SADHANA_PADA
1.02_-_Self-Consecration
1.02_-_SOCIAL_HEREDITY_AND_PROGRESS
1.02_-_The_Age_of_Individualism_and_Reason
1.02_-_The_Child_as_growing_being_and_the_childs_experience_of_encountering_the_teacher.
1.02_-_The_Concept_of_the_Collective_Unconscious
1.02_-_The_Descent._Dante's_Protest_and_Virgil's_Appeal._The_Intercession_of_the_Three_Ladies_Benedight.
1.02_-_The_Development_of_Sri_Aurobindos_Thought
1.02_-_The_Divine_Is_with_You
1.02_-_The_Divine_Teacher
1.02_-_The_Doctrine_of_the_Mystics
1.02_-_The_Eternal_Law
1.02_-_The_Great_Process
1.02_-_The_Human_Soul
1.02_-_THE_NATURE_OF_THE_GROUND
1.02_-_The_Philosophy_of_Ishvara
1.02_-_The_Pit
1.02_-_THE_QUATERNIO_AND_THE_MEDIATING_ROLE_OF_MERCURIUS
1.02_-_The_Refusal_of_the_Call
1.02_-_The_Soul_Being_of_Man
1.02_-_The_Stages_of_Initiation
1.02_-_The_Three_European_Worlds
1.02_-_The_Two_Negations_1_-_The_Materialist_Denial
1.02_-_THE_WITHIN_OF_THINGS
1.02_-_What_is_Psycho_therapy?
1.02_-_Where_I_Lived,_and_What_I_Lived_For
10.30_-_India,_the_World_and_the_Ashram
1.031_-_Intense_Aspiration
1.032_-_Our_Concept_of_God
1.035_-_The_Recitation_of_Mantra
10.36_-_Cling_to_Truth
1.036_-_The_Rise_of_Obstacles_in_Yoga_Practice
1.037_-_Preventing_the_Fall_in_Yoga
1.03_-_APPRENTICESHIP_AND_ENCULTURATION_-_ADOPTION_OF_A_SHARED_MAP
1.03_-_Bloodstream_Sermon
1.03_-_BOOK_THE_THIRD
1.03_-_Concerning_the_Archetypes,_with_Special_Reference_to_the_Anima_Concept
1.03_-_Fire_in_the_Earth
1.03_-_Hieroglypics__Life_and_Language_Necessarily_Symbolic
1.03_-_Meeting_the_Master_-_Meeting_with_others
1.03_-_Of_some_imperfections_which_some_of_these_souls_are_apt_to_have,_with_respect_to_the_second_capital_sin,_which_is_avarice,_in_the_spiritual_sense
1.03_-_On_Children
1.03_-_On_exile_or_pilgrimage
1.03_-_PERSONALITY,_SANCTITY,_DIVINE_INCARNATION
1.03_-_Preparing_for_the_Miraculous
1.03_-_Questions_and_Answers
1.03_-_Self-Surrender_in_Works_-_The_Way_of_The_Gita
1.03_-_Some_Aspects_of_Modern_Psycho_therapy
1.03_-_Some_Practical_Aspects
1.03_-_Spiritual_Realisation,_The_aim_of_Bhakti-Yoga
1.03_-_Supernatural_Aid
1.03_-_Sympathetic_Magic
1.03_-_The_Coming_of_the_Subjective_Age
1.03_-_The_Desert
1.03_-_The_Gate_of_Hell._The_Inefficient_or_Indifferent._Pope_Celestine_V._The_Shores_of_Acheron._Charon._The
1.03_-_The_Gods,_Superior_Beings_and_Adverse_Forces
1.03_-_THE_GRAND_OPTION
1.03_-_The_House_Of_The_Lord
1.03_-_The_Human_Disciple
1.03_-_THE_ORPHAN,_THE_WIDOW,_AND_THE_MOON
1.03_-_The_Phenomenon_of_Man
1.03_-_The_Psychic_Prana
1.03_-_The_Sephiros
1.03_-_The_Spiritual_Being_of_Man
1.03_-_THE_STUDY_(The_Exorcism)
1.03_-_The_Syzygy_-_Anima_and_Animus
1.03_-_The_Tale_of_the_Alchemist_Who_Sold_His_Soul
1.03_-_YIBHOOTI_PADA
1.04_-_ALCHEMY_AND_MANICHAEISM
1.04_-_A_Leader
1.04_-_Body,_Soul_and_Spirit
1.04_-_BOOK_THE_FOURTH
1.04_-_Descent_into_Future_Hell
1.04_-_GOD_IN_THE_WORLD
1.04_-_KAI_VALYA_PADA
1.04_-_Nada_Yoga
1.04_-_Of_other_imperfections_which_these_beginners_are_apt_to_have_with_respect_to_the_third_sin,_which_is_luxury.
1.04_-_On_blessed_and_ever-memorable_obedience
1.04_-_ON_THE_DESPISERS_OF_THE_BODY
1.04_-_Reality_Omnipresent
1.04_-_Relationship_with_the_Divine
1.04_-_Religion_and_Occultism
1.04_-_SOME_REFLECTIONS_ON_PROGRESS
1.04_-_Sounds
1.04_-_THE_APPEARANCE_OF_ANOMALY_-_CHALLENGE_TO_THE_SHARED_MAP
1.04_-_The_Conditions_of_Esoteric_Training
1.04_-_The_Core_of_the_Teaching
1.04_-_The_Discovery_of_the_Nation-Soul
1.04_-_The_Divine_Mother_-_This_Is_She
1.04_-_The_Future_of_Man
1.04_-_The_Gods_of_the_Veda
1.04_-_The_Need_of_Guru
1.04_-_The_Paths
1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice
1.04_-_The_Self
1.04_-_THE_STUDY_(The_Compact)
1.04_-_Vital_Education
1.04_-_What_Arjuna_Saw_-_the_Dark_Side_of_the_Force
1.04_-_Wherefore_of_World?
1.05_-_2010_and_1956_-_Doomsday?
1.052_-_Yoga_Practice_-_A_Series_of_Positive_Steps
1.053_-_A_Very_Important_Sadhana
1.05_-_Adam_Kadmon
1.05_-_BOOK_THE_FIFTH
1.05_-_CHARITY
1.05_-_Christ,_A_Symbol_of_the_Self
1.05_-_Consciousness
1.05_-_MORALITY_AS_THE_ENEMY_OF_NATURE
1.05_-_Of_the_imperfections_into_which_beginners_fall_with_respect_to_the_sin_of_wrath
1.05_-_ON_ENJOYING_AND_SUFFERING_THE_PASSIONS
1.05_-_On_painstaking_and_true_repentance_which_constitute_the_life_of_the_holy_convicts;_and_about_the_prison.
1.05_-_Pratyahara_and_Dharana
1.05_-_Prayer
1.05_-_Problems_of_Modern_Psycho_therapy
1.05_-_Qualifications_of_the_Aspirant_and_the_Teacher
1.05_-_Ritam
1.05_-_Some_Results_of_Initiation
1.05_-_Splitting_of_the_Spirit
1.05_-_The_Activation_of_Human_Energy
1.05_-_The_Ascent_of_the_Sacrifice_-_The_Psychic_Being
1.05_-_The_Destiny_of_the_Individual
1.05_-_THE_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN
1.05_-_The_Magical_Control_of_the_Weather
1.05_-_THE_NEW_SPIRIT
1.05_-_The_Second_Circle__The_Wanton._Minos._The_Infernal_Hurricane._Francesca_da_Rimini.
1.05_-_The_True_Doer_of_Works
1.05_-_The_Universe__The_0_=_2_Equation
1.05_-_True_and_False_Subjectivism
1.05_-_War_And_Politics
1.06_-_Being_Human_and_the_Copernican_Principle
1.06_-_BOOK_THE_SIXTH
1.06_-_Definition_of_Tragedy.
1.06_-_Dhyana
1.06_-_Dhyana_and_Samadhi
1.06_-_Incarnate_Teachers_and_Incarnation
1.06_-_LIFE_AND_THE_PLANETS
1.06_-_Magicians_as_Kings
1.06_-_Man_in_the_Universe
1.06_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD
1.06_-_Of_imperfections_with_respect_to_spiritual_gluttony.
1.06_-_On_remembrance_of_death.
1.06_-_ON_THE_PALE_CRIMINAL
1.06_-_On_Work
1.06_-_Psychic_Education
1.06_-_Psycho_therapy_and_a_Philosophy_of_Life
1.06_-_Quieting_the_Vital
1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life
1.06_-_The_Desire_to_be
1.06_-_The_Four_Powers_of_the_Mother
1.06_-_The_Literal_Qabalah
1.06_-_The_Objective_and_Subjective_Views_of_Life
1.06_-_The_Sign_of_the_Fishes
1.06_-_The_Third_Circle__The_Gluttonous._Cerberus._The_Eternal_Rain._Ciacco._Florence.
1.06_-_The_Transformation_of_Dream_Life
1.070_-_The_Seven_Stages_of_Perfection
1.075_-_Self-Control,_Study_and_Devotion_to_God
1.07_-_A_STREET
1.07_-_BOOK_THE_SEVENTH
1.07_-_Bridge_across_the_Afterlife
1.07_-_Incarnate_Human_Gods
1.07_-_Jnana_Yoga
1.07_-_Note_on_the_word_Go
1.07_-_Of_imperfections_with_respect_to_spiritual_envy_and_sloth.
1.07_-_On_Dreams
1.07_-_On_mourning_which_causes_joy.
1.07_-_ON_READING_AND_WRITING
1.07_-_Raja-Yoga_in_Brief
1.07_-_Samadhi
1.07_-_Savitri
1.07_-_Standards_of_Conduct_and_Spiritual_Freedom
1.07_-_The_Continuity_of_Consciousness
1.07_-_The_Ego_and_the_Dualities
1.07_-_The_Farther_Reaches_of_Human_Nature
1.07_-_The_Fourth_Circle__The_Avaricious_and_the_Prodigal._Plutus._Fortune_and_her_Wheel._The_Fifth_Circle__The_Irascible_and_the_Sullen._Styx.
1.07_-_THE_GREAT_EVENT_FORESHADOWED_-_THE_PLANETIZATION_OF_MANKIND
1.07_-_The_Ideal_Law_of_Social_Development
1.07_-_The_Literal_Qabalah_(continued)
1.07_-_The_Mantra_-_OM_-_Word_and_Wisdom
1.07_-_The_Primary_Data_of_Being
1.07_-_The_Process_of_Evolution
1.07_-_The_Psychic_Center
1.07_-_The_Three_Schools_of_Magick_2
1.07_-_TRUTH
1.089_-_The_Levels_of_Concentration
1.08_-_Adhyatma_Yoga
1.08a_-_The_Ladder
1.08_-_Attendants
1.08_-_BOOK_THE_EIGHTH
1.08_-_Civilisation_and_Barbarism
1.08_-_EVENING_A_SMALL,_NEATLY_KEPT_CHAMBER
1.08_-_Introduction_to_Patanjalis_Yoga_Aphorisms
1.08_-_On_freedom_from_anger_and_on_meekness.
1.08_-_ON_THE_TREE_ON_THE_MOUNTAINSIDE
1.08_-_Phlegyas._Philippo_Argenti._The_Gate_of_the_City_of_Dis.
1.08_-_Psycho_therapy_Today
1.08_-_RELIGION_AND_TEMPERAMENT
1.08_-_SOME_REFLECTIONS_ON_THE_SPIRITUAL_REPERCUSSIONS_OF_THE_ATOM_BOMB
1.08_-_Sri_Aurobindos_Descent_into_Death
1.08_-_Stead_and_the_Spirits
1.08_-_Summary
1.08_-_The_Depths_of_the_Divine
1.08_-_The_Four_Austerities_and_the_Four_Liberations
1.08_-_The_Gods_of_the_Veda_-_The_Secret_of_the_Veda
1.08_-_The_Historical_Significance_of_the_Fish
1.08_-_The_Magic_Sword,_Dagger_and_Trident
1.08_-_The_Methods_of_Vedantic_Knowledge
1.08_-_The_Splitting_of_the_Human_Personality_during_Spiritual_Training
1.08_-_The_Supreme_Discovery
1.08_-_The_Supreme_Will
1.08_-_The_Three_Schools_of_Magick_3
1.08_-_THINGS_THE_GERMANS_LACK
1.08_-_Wherein_is_expounded_the_first_line_of_the_first_stanza,_and_a_beginning_is_made_of_the_explanation_of_this_dark_night
1.08_-_Worship_of_Substitutes_and_Images
1.094_-_Understanding_the_Structure_of_Things
1.097_-_Sublimation_of_Object-Consciousness
1.098_-_The_Transformation_from_Human_to_Divine
1.09_-_BOOK_THE_NINTH
1.09_-_Concentration_-_Its_Spiritual_Uses
1.09_-_Equality_and_the_Annihilation_of_Ego
1.09_-_FAITH_IN_PEACE
1.09_-_Fundamental_Questions_of_Psycho_therapy
1.09_-_Of_the_signs_by_which_it_will_be_known_that_the_spiritual_person_is_walking_along_the_way_of_this_night_and_purgation_of_sense.
1.09_-_On_remembrance_of_wrongs.
1.09_-_ON_THE_PREACHERS_OF_DEATH
1.09_-_PROMENADE
1.09_-_Saraswati_and_Her_Consorts
1.09_-_SELF-KNOWLEDGE
1.09_-_SKIRMISHES_IN_A_WAY_WITH_THE_AGE
1.09_-_Sleep_and_Death
1.09_-_Sri_Aurobindo_and_the_Big_Bang
1.09_-_Talks
1.09_-_Taras_Ultimate_Nature
1.09_-_The_Absolute_Manifestation
1.09_-_The_Ambivalence_of_the_Fish_Symbol
1.09_-_The_Chosen_Ideal
1.09_-_The_Furies_and_Medusa._The_Angel._The_City_of_Dis._The_Sixth_Circle__Heresiarchs.
1.09_-_The_Greater_Self
1.09_-_The_Guardian_of_the_Threshold
1.09_-_The_Worship_of_Trees
1.1.01_-_Seeking_the_Divine
1.1.01_-_The_Divine_and_Its_Aspects
11.01_-_The_Eternal_Day__The_Souls_Choice_and_the_Supreme_Consummation
1.1.02_-_Sachchidananda
1.1.02_-_The_Aim_of_the_Integral_Yoga
11.02_-_The_Golden_Life-line
1.1.04_-_Philosophy
1.1.04_-_The_Self_or_Atman
1.1.05_-_The_Siddhis
11.06_-_The_Mounting_Fire
11.09_-_Towards_the_Immortal_Body
1.10_-_Aesthetic_and_Ethical_Culture
1.10_-_BOOK_THE_TENTH
1.10_-_Concentration_-_Its_Practice
1.10_-_Conscious_Force
1.10_-_Farinata_and_Cavalcante_de'_Cavalcanti._Discourse_on_the_Knowledge_of_the_Damned.
1.10_-_Fate_and_Free-Will
1.10_-_GRACE_AND_FREE_WILL
1.10_-_Life_and_Death._The_Greater_Guardian_of_the_Threshold
1.10_-_On_slander_or_calumny.
1.10_-_ON_WAR_AND_WARRIORS
1.10_-_The_Absolute_of_the_Being
1.10_-_THE_FORMATION_OF_THE_NOOSPHERE
1.10_-_The_Image_of_the_Oceans_and_the_Rivers
1.10_-_The_Magical_Garment
1.10_-_The_Methods_and_the_Means
1.10_-_THE_NEIGHBORS_HOUSE
1.10_-_Theodicy_-_Nature_Makes_No_Mistakes
1.10_-_The_Revolutionary_Yogi
1.10_-_The_Secret_of_the_Veda
1.10_-_The_Three_Modes_of_Nature
1.10_-_The_Yoga_of_the_Intelligent_Will
1.10_-_THINGS_I_OWE_TO_THE_ANCIENTS
1.1.1.04_-_Joy_of_Poetic_Creation
11.10_-_The_Test_of_Truth
11.13_-_In_these_Fateful_Days
11.14_-_Our_Finest_Hour
11.15_-_Sri_Aurobindo
1.11_-_A_STREET
1.11_-_BOOK_THE_ELEVENTH
1.11_-_Delight_of_Existence_-_The_Problem
1.11_-_FAITH_IN_MAN
1.11_-_GOOD_AND_EVIL
1.11_-_Higher_Laws
1.11_-_Oneness
1.11_-_ON_THE_NEW_IDOL
1.11_-_Powers
1.11_-_The_Kalki_Avatar
1.11_-_The_Master_of_the_Work
1.11_-_The_Reason_as_Governor_of_Life
1.11_-_The_Seven_Rivers
1.11_-_The_Soul_or_the_Astral_Body
1.11_-_The_Three_Purushas
1.11_-_Works_and_Sacrifice
1.12_-_BOOK_THE_TWELFTH
1.1.2_-_Commentary
1.12_-_Delight_of_Existence_-_The_Solution
1.12_-_GARDEN
1.12_-_God_Departs
1.12_-_Independence
1.1.2_-_Intellect_and_the_Intellectual
1.12_-_Love_The_Creator
1.12_-_On_lying.
1.12_-_ON_THE_FLIES_OF_THE_MARKETPLACE
1.12_-_The_Divine_Work
1.12_-_The_Left-Hand_Path_-_The_Black_Brothers
1.12_-_The_Minotaur._The_Seventh_Circle__The_Violent._The_River_Phlegethon._The_Violent_against_their_Neighbours._The_Centaurs._Tyrants.
1.12_-_The_Office_and_Limitations_of_the_Reason
1.12_-_The_Sacred_Marriage
1.12_-_The_Significance_of_Sacrifice
1.12_-_The_Sociology_of_Superman
1.12_-_The_Superconscient
1.12_-_TIME_AND_ETERNITY
1.13_-_A_Dream
1.13_-_And_Then?
1.13_-_BOOK_THE_THIRTEENTH
1.13_-_Conclusion_-_He_is_here
1.13_-_Gnostic_Symbols_of_the_Self
1.13_-_ON_CHASTITY
1.13_-_On_despondency.
1.13_-_Reason_and_Religion
1.13_-_SALVATION,_DELIVERANCE,_ENLIGHTENMENT
1.13_-_The_Divine_Maya
1.13_-_THE_HUMAN_REBOUND_OF_EVOLUTION_AND_ITS_CONSEQUENCES
1.13_-_The_Lord_of_the_Sacrifice
1.13_-_The_Spirit
1.13_-_The_Supermind_and_the_Yoga_of_Works
1.13_-_The_Wood_of_Thorns._The_Harpies._The_Violent_against_themselves._Suicides._Pier_della_Vigna._Lano_and_Jacopo_da_Sant'_Andrea.
1.13_-_Under_the_Auspices_of_the_Gods
1.14_-_FOREST_AND_CAVERN
1.14_-_IMMORTALITY_AND_SURVIVAL
1.14_-_Noise
1.14_-_On_the_clamorous,_yet_wicked_master-the_stomach.
1.14_-_ON_THE_FRIEND
1.14_-_The_Book_of_Magic_Formulae
1.14_-_The_Mental_Plane
1.14_-_The_Principle_of_Divine_Works
1.14_-_The_Sand_Waste_and_the_Rain_of_Fire._The_Violent_against_God._Capaneus._The_Statue_of_Time,_and_the_Four_Infernal_Rivers.
1.14_-_The_Structure_and_Dynamics_of_the_Self
1.14_-_The_Supermind_as_Creator
1.14_-_The_Suprarational_Beauty
1.14_-_The_Victory_Over_Death
1.15_-_Index
1.15_-_In_the_Domain_of_the_Spirit_Beings
1.15_-_On_incorruptible_purity_and_chastity_to_which_the_corruptible_attain_by_toil_and_sweat.
1.15_-_ON_THE_THOUSAND_AND_ONE_GOALS
1.15_-_Prayers
1.15_-_Sex_Morality
1.15_-_SILENCE
1.15_-_The_Possibility_and_Purpose_of_Avatarhood
1.15_-_The_Supramental_Consciousness
1.15_-_The_Suprarational_Good
1.15_-_The_Supreme_Truth-Consciousness
1.15_-_The_Transformed_Being
1.15_-_The_Value_of_Philosophy
1.15_-_The_Violent_against_Nature._Brunetto_Latini.
1.1.5_-_Thought_and_Knowledge
1.16_-_Advantages_and_Disadvantages_of_Evocational_Magic
1.16_-_Guidoguerra,_Aldobrandi,_and_Rusticucci._Cataract_of_the_River_of_Blood.
1.16_-_Man,_A_Transitional_Being
1.16_-_MARTHAS_GARDEN
1.16_-_On_Self-Knowledge
1.16_-_PRAYER
1.16_-_The_Process_of_Avatarhood
1.16_-_The_Suprarational_Ultimate_of_Life
1.16_-_The_Triple_Status_of_Supermind
1.17_-_Geryon._The_Violent_against_Art._Usurers._Descent_into_the_Abyss_of_Malebolge.
1.17_-_Religion_as_the_Law_of_Life
1.17_-_The_Divine_Birth_and_Divine_Works
1.17_-_The_Divine_Soul
1.17_-_The_Seven-Headed_Thought,_Swar_and_the_Dashagwas
1.17_-_The_Transformation
1.18_-_Asceticism
1.18_-_Mind_and_Supermind
1.18_-_On_insensibility,_that_is,_deadening_of_the_soul_and_the_death_of_the_mind_before_the_death_of_the_body.
1.18_-_ON_LITTLE_OLD_AND_YOUNG_WOMEN
1.18_-_The_Divine_Worker
1.18_-_THE_HEART_OF_THE_PROBLEM
1.18_-_The_Human_Fathers
1.18_-_The_Perils_of_the_Soul
1.19_-_Equality
1.19_-_GOD_IS_NOT_MOCKED
1.19_-_Life
1.19_-_NIGHT
1.19_-_On_Talking
1.19_-_ON_THE_PROBABLE_EXISTENCE_AHEAD_OF_US_OF_AN_ULTRA-HUMAN
1.19_-_Tabooed_Acts
1.19_-_The_Curve_of_the_Rational_Age
1.19_-_The_Practice_of_Magical_Evocation
1.19_-_The_Third_Bolgia__Simoniacs._Pope_Nicholas_III._Dante's_Reproof_of_corrupt_Prelates.
1.19_-_The_Victory_of_the_Fathers
1.200-1.224_Talks
1.201_-_Socrates
1.2.01_-_The_Call_and_the_Capacity
12.01_-_The_Return_to_Earth
1.2.01_-_The_Upanishadic_and_Purancic_Systems
12.01_-_This_Great_Earth_Our_Mother
1.2.02_-_Qualities_Needed_for_Sadhana
12.02_-_The_Stress_of_the_Spirit
1.2.03_-_The_Interpretation_of_Scripture
12.03_-_The_Sorrows_of_God
12.04_-_Love_and_Death
1.2.04_-_Sincerity
1.2.05_-_Aspiration
12.05_-_Beauty
12.06_-_The_Hero_and_the_Nymph
1.2.07_-_Surrender
12.07_-_The_Double_Trinity
1.2.08_-_Faith
12.08_-_Notes_on_Freedom
1.2.09_-_Consecration_and_Offering
12.09_-_The_Story_of_Dr._Faustus_Retold
1.20_-_CATHEDRAL
1.20_-_Death,_Desire_and_Incapacity
1.20_-_Equality_and_Knowledge
1.20_-_HOW_MAY_WE_CONCEIVE_AND_HOPE_THAT_HUMAN_UNANIMIZATION_WILL_BE_REALIZED_ON_EARTH?
1.20_-_On_bodily_vigil_and_how_to_use_it_to_attain_spiritual_vigil_and_how_to_practise_it.
1.20_-_ON_CHILD_AND_MARRIAGE
1.20_-_Tabooed_Persons
1.20_-_TANTUM_RELIGIO_POTUIT_SUADERE_MALORUM
1.20_-_The_End_of_the_Curve_of_Reason
1.20_-_The_Hound_of_Heaven
1.21_-_IDOLATRY
1.2.1_-_Mental_Development_and_Sadhana
1.21_-_ON_FREE_DEATH
1.21_-_On_unmanly_and_puerile_cowardice.
1.21_-_Tabooed_Things
1.21_-_The_Ascent_of_Life
1.21_-_The_Spiritual_Aim_and_Life
1.2.2.01_-_The_Poet,_the_Yogi_and_the_Rishi
1.22_-_EMOTIONALISM
1.22_-_How_to_Learn_the_Practice_of_Astrology
1.22_-_On_Prayer
1.22_-_ON_THE_GIFT-GIVING_VIRTUE
1.22_-_On_the_many_forms_of_vainglory.
1.22_-_Tabooed_Words
1.22_-_THE_END_OF_THE_SPECIES
1.22_-_The_Necessity_of_the_Spiritual_Transformation
1.22_-_The_Problem_of_Life
1.23_-_Conditions_for_the_Coming_of_a_Spiritual_Age
1.23_-_DREARY_DAY
1.23_-_Improvising_a_Temple
1.23_-_On_mad_price,_and,_in_the_same_Step,_on_unclean_and_blasphemous_thoughts.
1.23_-_Our_Debt_to_the_Savage
1.23_-_The_Double_Soul_in_Man
1.23_-_THE_MIRACULOUS
1.240_-_1.300_Talks
1.240_-_Talks_2
1.24_-_Describes_how_vocal_prayer_may_be_practised_with_perfection_and_how_closely_allied_it_is_to_mental_prayer
1.24_-_Matter
1.24_-_On_Beauty
1.24_-_On_meekness,_simplicity,_guilelessness_which_come_not_from_nature_but_from_habit,_and_about_malice.
1.24_-_RITUAL,_SYMBOL,_SACRAMENT
1.24_-_The_Advent_and_Progress_of_the_Spiritual_Age
1.24_-_The_Killing_of_the_Divine_King
1.25_-_On_Religion
1.25_-_On_the_destroyer_of_the_passions,_most_sublime_humility,_which_is_rooted_in_spiritual_feeling.
1.25_-_SPIRITUAL_EXERCISES
1.25_-_The_Knot_of_Matter
1.25_-_Vanni_Fucci's_Punishment._Agnello_Brunelleschi,_Buoso_degli_Abati,_Puccio_Sciancato,_Cianfa_de'_Donati,_and_Guercio_Cavalcanti.
1.26_-_Mental_Processes_-_Two_Only_are_Possible
1.26_-_On_discernment_of_thoughts,_passions_and_virtues
1.26_-_PERSEVERANCE_AND_REGULARITY
1.26_-_The_Ascending_Series_of_Substance
1.27_-_CONTEMPLATION,_ACTION_AND_SOCIAL_UTILITY
1.27_-_Guido_da_Montefeltro._His_deception_by_Pope_Boniface_VIII.
1.27_-_On_holy_solitude_of_body_and_soul.
1.27_-_Structure_of_Mind_Based_on_that_of_Body
1.27_-_Succession_to_the_Soul
1.27_-_The_Sevenfold_Chord_of_Being
1.28_-_On_holy_and_blessed_prayer,_mother_of_virtues,_and_on_the_attitude_of_mind_and_body_in_prayer.
1.28_-_Supermind,_Mind_and_the_Overmind_Maya
1.29_-_Concerning_heaven_on_earth,_or_godlike_dispassion_and_perfection,_and_the_resurrection_of_the_soul_before_the_general_resurrection.
1.29_-_The_Myth_of_Adonis
1.29_-_What_is_Certainty?
1.2_-_Katha_Upanishads
1.300_-_1.400_Talks
13.02_-_A_Review_of_Sri_Aurobindos_Life
1.3.02_-_Equality__The_Chief_Support
13.03_-_A_Programme_for_the_Second_Century_of_the_Divine_Manifestation
13.05_-_A_Dream_Of_Surreal_Science
13.06_-_The_Passing_of_Satyavan
13.07_-_The_Inter-Zone
13.08_-_The_Return
1.30_-_Concerning_the_linking_together_of_the_supreme_trinity_among_the_virtues.
1.30_-_Do_you_Believe_in_God?
1.30_-_Other_Falsifiers_or_Forgers._Gianni_Schicchi,_Myrrha,_Adam_of_Brescia,_Potiphar's_Wife,_and_Sinon_of_Troy.
1.31_-_The_Giants,_Nimrod,_Ephialtes,_and_Antaeus._Descent_to_Cocytus.
1.3.2.01_-_I._The_Entire_Purpose_of_Yoga
1.32_-_The_Ritual_of_Adonis
1.33_-_Count_Ugolino_and_the_Archbishop_Ruggieri._The_Death_of_Count_Ugolino's_Sons.
1.3.4.01_-_The_Beginning_and_the_End
1.3.4.02_-_The_Hour_of_God
1.34_-_Fourth_Division_of_the_Ninth_Circle,_the_Judecca__Traitors_to_their_Lords_and_Benefactors._Lucifer,_Judas_Iscariot,_Brutus,_and_Cassius._The_Chasm_of_Lethe._The_Ascent.
1.3.5.01_-_The_Law_of_the_Way
1.3.5.02_-_Man_and_the_Supermind
1.3.5.03_-_The_Involved_and_Evolving_Godhead
1.3.5.04_-_The_Evolution_of_Consciousness
1.3.5.05_-_The_Path
1.35_-_The_Tao_2
1.36_-_Human_Representatives_of_Attis
1.37_-_Oriential_Religions_in_the_West
1.38_-_The_Myth_of_Osiris
1.39_-_The_Ritual_of_Osiris
1.3_-_Mundaka_Upanishads
1.400_-_1.450_Talks
1.4.01_-_The_Divine_Grace_and_Guidance
14.01_-_To_Read_Sri_Aurobindo
14.02_-_Occult_Experiences
14.03_-_Janaka_and_Yajnavalkya
1.4.03_-_The_Guru
14.04_-_More_of_Yajnavalkya
14.05_-_The_Golden_Rule
14.06_-_Liberty,_Self-Control_and_Friendship
14.07_-_A_Review_of_Our_Ashram_Life
1.439
1.43_-_Dionysus
1.450_-_1.500_Talks
1.45_-_Unserious_Conduct_of_a_Pupil
1.46_-_Selfishness
1.46_-_The_Corn-Mother_in_Many_Lands
1.47_-_Lityerses
1.48_-_The_Corn-Spirit_as_an_Animal
1.4_-_Readings_in_the_Taittiriya_Upanishad
15.04_-_The_Mother_Abides
15.06_-_Words,_Words,_Words...
15.07_-_Souls_Freedom
15.08_-_Ashram_-_Inner_and_Outer
1.50_-_A.C._and_the_Masters;_Why_they_Chose_him,_etc.
1.50_-_Eating_the_God
1.51_-_Homeopathic_Magic_of_a_Flesh_Diet
1.51_-_How_to_Recognise_Masters,_Angels,_etc.,_and_how_they_Work
1.52_-_Family_-_Public_Enemy_No._1
1.52_-_Killing_the_Divine_Animal
1.53_-_Mother-Love
1.53_-_The_Propitation_of_Wild_Animals_By_Hunters
1.54_-_On_Meanness
1.550_-_1.600_Talks
1.55_-_The_Transference_of_Evil
1.56_-_Marriage_-_Property_-_War_-_Politics
1.56_-_The_Public_Expulsion_of_Evils
1.57_-_Public_Scapegoats
1.58_-_Human_Scapegoats_in_Classical_Antiquity
1.62_-_The_Fire-Festivals_of_Europe
1.65_-_Man
1.66_-_The_External_Soul_in_Folk-Tales
1.67_-_The_External_Soul_in_Folk-Custom
1.68_-_The_Golden_Bough
17.01_-_Hymn_to_Dawn
17.02_-_Hymn_to_the_Sun
1.70_-_Morality_1
1.75_-_The_AA_and_the_Planet
1.78_-_Sore_Spots
1.79_-_Progress
18.01_-_Padavali
18.02_-_Ramprasad
18.03_-_Tagore
18.04_-_Modern_Poems
18.05_-_Ashram_Poets
19.06_-_The_Wise
19.08_-_Thousands
1913_02_05p
1913_07_21p
1913_10_07p
1914_01_10p
1914_03_25p
1914_03_28p
1914_03_29p
1914_06_12p
1914_08_03p
1914_08_04p
1914_11_20p
1914_11_21p
1915_03_04p
1915_04_19p
19.15_-_On_Happiness
1916_12_20p
1916_12_30p
19.16_-_Of_the_Pleasant
1917_01_05p
1917_03_27p
1917_03_31p
1917_04_01p
1917_04_07p
1919_09_03p
19.21_-_Miscellany
1929-04-28_-_Offering,_general_and_detailed_-_Integral_Yoga_-_Remembrance_of_the_Divine_-_Reading_and_Yoga_-_Necessity,_predetermination_-_Freedom_-_Miracles_-_Aim_of_creation
1929-05-05_-_Intellect,_true_and_wrong_movement_-_Attacks_from_adverse_forces_-_Faith,_integral_and_absolute_-_Death,_not_a_necessity_-_Descent_of_Divine_Consciousness_-_Inner_progress_-_Memory_of_former_lives
1929-05-12_-_Beings_of_vital_world_(vampires)_-_Money_power_and_vital_beings_-_Capacity_for_manifestation_of_will_-_Entry_into_vital_world_-_Body,_a_protection_-_Individuality_and_the_vital_world
1929-06-02_-__Divine_love_and_its_manifestation_-_Part_of_the_vital_being_in_Divine_love
1929-06-09_-_Nature_of_religion_-_Religion_and_the_spiritual_life_-_Descent_of_Divine_Truth_and_Force_-_To_be_sure_of_your_religion,_country,_family-choose_your_own_-_Religion_and_numbers
1929-08-04_-_Surrender_and_sacrifice_-_Personality_and_surrender_-_Desire_and_passion_-_Spirituality_and_morality
1951-01-08_-_True_vision_and_understanding_of_the_world._Progress,_equilibrium._Inner_reality_-_the_psychic._Animals_and_the_psychic.
1951-01-20_-_Developing_the_mind._Misfortunes,_suffering;_developed_reason._Knowledge_and_pure_ideas.
1951-02-10_-_Liberty_and_license_-_surrender_makes_you_free_-_Men_in_authority_as_representatives_of_the_divine_Truth_-_Work_as_offering_-_total_surrender_needs_time_-_Effort_and_inspiration_-_will_and_patience
1951-02-12_-_Divine_force_-_Signs_indicating_readiness_-_Weakness_in_mind,_vital_-_concentration_-_Divine_perception,_human_notion_of_good,_bad_-_Conversion,_consecration_-_progress_-_Signs_of_entering_the_path_-_kinds_of_meditation_-_aspiration
1951-02-17_-_False_visions_-_Offering_ones_will_-_Equilibrium_-_progress_-_maturity_-_Ardent_self-giving-_perfecting_the_instrument_-_Difficulties,_a_help_in_total_realisation_-_paradoxes_-_Sincerity_-_spontaneous_meditation
1951-02-22_-_Surrender,_offering,_consecration_-_Experiences_and_sincerity_-_Aspiration_and_desire_-_Vedic_hymns_-_Concentration_and_time
1951-02-24_-_Psychic_being_and_entity_-_dimensions_-_in_the_atom_-_Death_-_exteriorisation_-_unconsciousness_-_Past_lives_-_progress_upon_earth_-_choice_of_birth_-_Consecration_to_divine_Work_-_psychic_memories_-_Individualisation_-_progress
1951-04-07_-_Origin_of_Evil_-_Misery-_its_cause
1951-04-09_-_Modern_Art_-_Trend_of_art_in_Europe_in_the_twentieth_century_-_Effect_of_the_Wars_-_descent_of_vital_worlds_-_Formation_of_character_-_If_there_is_another_war
1951-04-12_-_Japan,_its_art,_landscapes,_life,_etc_-_Fairy-lore_of_Japan_-_Culture-_its_spiral_movement_-_Indian_and_European-_the_spiritual_life_-_Art_and_Truth
1951-04-23_-_The_goal_and_the_way_-_Learning_how_to_sleep_-_relaxation_-_Adverse_forces-_test_of_sincerity_-_Attitude_to_suffering_and_death
1951-04-26_-_Irrevocable_transformation_-_The_divine_Shakti_-_glad_submission_-_Rejection,_integral_-_Consecration_-_total_self-forgetfulness_-_work
1951-05-12_-_Mahalakshmi_and_beauty_in_life_-_Mahasaraswati_-_conscious_hand_-_Riches_and_poverty
1953-04-15
1953-05-06
1953-07-22
1953-09-02
1953-10-28
1953-11-11
1953-11-25
1953-12-30
1954-02-17_-_Experience_expressed_in_different_ways_-_Origin_of_the_psychic_being_-_Progress_in_sports_-Everything_is_not_for_the_best
1954-04-14_-_Love_-_Can_a_person_love_another_truly?_-_Parental_love
1954-05-19_-_Affection_and_love_-_Psychic_vision_Divine_-_Love_and_receptivity_-_Get_out_of_the_ego
1954-07-07_-_The_inner_warrior_-_Grace_and_the_Falsehood_-_Opening_from_below_-_Surrender_and_inertia_-_Exclusive_receptivity_-_Grace_and_receptivity
1954-07-21_-_Mistakes_-_Success_-_Asuras_-_Mental_arrogance_-_Difficulty_turned_into_opportunity_-_Mothers_use_of_flowers_-_Conversion_of_men_governed_by_adverse_forces
1954-08-11_-_Division_and_creation_-_The_gods_and_human_formations_-_People_carry_their_desires_around_them
1954-09-29_-_The_right_spirit_-_The_Divine_comes_first_-_Finding_the_Divine_-_Mistakes_-_Rejecting_impulses_-_Making_the_consciousness_vast_-_Firm_resolution
1954-10-06_-_What_happens_is_for_the_best_-_Blaming_oneself_-Experiences_-_The_vital_desire-soul_-Creating_a_spiritual_atmosphere_-Thought_and_Truth
1955-04-06_-_Freuds_psychoanalysis,_the_subliminal_being_-_The_psychic_and_the_subliminal_-_True_psychology_-_Changing_the_lower_nature_-_Faith_in_different_parts_of_the_being_-_Psychic_contact_established_in_all_in_the_Ashram
1955-07-06_-_The_psychic_and_the_central_being_or_jivatman_-_Unity_and_multiplicity_in_the_Divine_-_Having_experiences_and_the_ego_-_Mental,_vital_and_physical_exteriorisation_-_Imagination_has_a_formative_power_-_The_function_of_the_imagination
1955-08-03_-_Nothing_is_impossible_in_principle_-_Psychic_contact_and_psychic_influence_-_Occult_powers,_adverse_influences;_magic_-_Magic,_occultism_and_Yogic_powers_-Hypnotism_and_its_effects
1955-10-19_-_The_rhythms_of_time_-_The_lotus_of_knowledge_and_perfection_-_Potential_knowledge_-_The_teguments_of_the_soul_-_Shastra_and_the_Gurus_direct_teaching_-_He_who_chooses_the_Infinite...
1955-10-26_-_The_Divine_and_the_universal_Teacher_-_The_power_of_the_Word_-_The_Creative_Word,_the_mantra_-_Sound,_music_in_other_worlds_-_The_domains_of_pure_form,_colour_and_ideas
1955-11-02_-_The_first_movement_in_Yoga_-_Interiorisation,_finding_ones_soul_-_The_Vedic_Age_-_An_incident_about_Vivekananda_-_The_imaged_language_of_the_Vedas_-_The_Vedic_Rishis,_involutionary_beings_-_Involution_and_evolution
1955-11-16_-_The_significance_of_numbers_-_Numbers,_astrology,_true_knowledge_-_Divines_Love_flowers_for_Kali_puja_-_Desire,_aspiration_and_progress_-_Determining_ones_approach_to_the_Divine_-_Liberation_is_obtained_through_austerities_-_...
1956-01-11_-_Desire_and_self-deception_-_Giving_all_one_is_and_has_-_Sincerity,_more_powerful_than_will_-_Joy_of_progress_Definition_of_youth
1956-01-25_-_The_divine_way_of_life_-_Divine,_Overmind,_Supermind_-_Material_body__for_discovery_of_the_Divine_-_Five_psychological_perfections
1956-02-15_-_Nature_and_the_Master_of_Nature_-_Conscious_intelligence_-_Theory_of_the_Gita,_not_the_whole_truth_-_Surrender_to_the_Lord_-_Change_of_nature
1956-02-22_-_Strong_immobility_of_an_immortal_spirit_-_Equality_of_soul_-_Is_all_an_expression_of_the_divine_Will?_-_Loosening_the_knot_of_action_-_Using_experience_as_a_cloak_to_cover_excesses_-_Sincerity,_a_rare_virtue
1956-02-29_-_Sacrifice,_self-giving_-_Divine_Presence_in_the_heart_of_Matter_-_Divine_Oneness_-_Divine_Consciousness_-_All_is_One_-_Divine_in_the_inconscient_aspires_for_the_Divine
1956-04-04_-_The_witness_soul_-_A_Gita_enthusiast_-_Propagandist_spirit,_Tolstoys_son
1956-04-11_-_Self-creator_-_Manifestation_of_Time_and_Space_-_Brahman-Maya_and_Ishwara-Shakti_-_Personal_and_Impersonal
1956-04-18_-_Ishwara_and_Shakti,_seeing_both_aspects_-_The_Impersonal_and_the_divine_Person_-_Soul,_the_presence_of_the_divine_Person_-_Going_to_other_worlds,_exteriorisation,_dreams_-_Telling_stories_to_oneself
1956-04-25_-_God,_human_conception_and_the_true_Divine_-_Earthly_existence,_to_realise_the_Divine_-_Ananda,_divine_pleasure_-_Relations_with_the_divine_Presence_-_Asking_the_Divine_for_what_one_needs_-_Allowing_the_Divine_to_lead_one
1956-05-02
1956-05-02_-_Threefold_union_-_Manifestation_of_the_Supramental_-_Profiting_from_the_Divine_-_Recognition_of_the_Supramental_Force_-_Ascent,_descent,_manifestation
1956-05-30_-_Forms_as_symbols_of_the_Force_behind_-_Art_as_expression_of_contact_with_the_Divine_-_Supramental_psychological_perfection_-_Division_of_works_-_The_Ashram,_idle_stupidities
1956-06-20_-_Hearts_mystic_light,_intuition_-_Psychic_being,_contact_-_Secular_ethics_-_True_role_of_mind_-_Realise_the_Divine_by_love_-_Depression,_pleasure,_joy_-_Heart_mixture_-_To_follow_the_soul_-_Physical_process_-_remember_the_Mother
1956-06-27_-_Birth,_entry_of_soul_into_body_-_Formation_of_the_supramental_world_-_Aspiration_for_progress_-_Bad_thoughts_-_Cerebral_filter_-_Progress_and_resistance
1956-07-18_-_Unlived_dreams_-_Radha-consciousness_-_Separation_and_identification_-_Ananda_of_identity_and_Ananda_of_union_-_Sincerity,_meditation_and_prayer_-_Enemies_of_the_Divine_-_The_universe_is_progressive
1956-07-25_-_A_complete_act_of_divine_love_-_How_to_listen_-_Sports_programme_same_for_boys_and_girls_-_How_to_profit_by_stay_at_Ashram_-_To_Women_about_Their_Body
1956-08-01_-_Value_of_worship_-_Spiritual_realisation_and_the_integral_yoga_-_Symbols,_translation_of_experience_into_form_-_Sincerity,_fundamental_virtue_-_Intensity_of_aspiration,_with_anguish_or_joy_-_The_divine_Grace
1956-08-15_-_Protection,_purification,_fear_-_Atmosphere_at_the_Ashram_on_Darshan_days_-_Darshan_messages_-_Significance_of_15-08_-_State_of_surrender_-_Divine_Grace_always_all-powerful_-_Assumption_of_Virgin_Mary_-_SA_message_of_1947-08-15
1956-09-05_-_Material_life,_seeing_in_the_right_way_-_Effect_of_the_Supermind_on_the_earth_-_Emergence_of_the_Supermind_-_Falling_back_into_the_same_mistaken_ways
1956-09-19_-_Power,_predominant_quality_of_vital_being_-_The_Divine,_the_psychic_being,_the_Supermind_-_How_to_come_out_of_the_physical_consciousness_-_Look_life_in_the_face_-_Ordinary_love_and_Divine_love
1956-09-26_-_Soul_of_desire_-_Openness,_harmony_with_Nature_-_Communion_with_divine_Presence_-_Individuality,_difficulties,_soul_of_desire_-_personal_contact_with_the_Mother_-_Inner_receptivity_-_Bad_thoughts_before_the_Mother
1956-10-03_-_The_Mothers_different_ways_of_speaking_-_new_manifestation_-_new_element,_possibilities_-_child_prodigies_-_Laws_of_Nature,_supramental_-_Logic_of_the_unforeseen_-_Creative_writers,_hands_of_musicians_-_Prodigious_children,_men
1956-10-10_-_The_supramental_race__in_a_few_centuries_-_Condition_for_new_realisation_-_Everyone_must_follow_his_own_path_-_Progress,_no_two_paths_alike
1956-10-17_-_Delight,_the_highest_state_-_Delight_and_detachment_-_To_be_calm_-_Quietude,_mental_and_vital_-_Calm_and_strength_-_Experience_and_expression_of_experience
1956-10-24_-_Taking_a_new_body_-_Different_cases_of_incarnation_-_Departure_of_soul_from_body
1956-12-05_-_Even_and_objectless_ecstasy_-_Transform_the_animal_-_Individual_personality_and_world-personality_-_Characteristic_features_of_a_world-personality_-_Expressing_a_universal_state_of_consciousness_-_Food_and_sleep_-_Ordered_intuition
1956-12-19_-_Preconceived_mental_ideas_-_Process_of_creation_-_Destructive_power_of_bad_thoughts_-_To_be_perfectly_sincere
1956-12-26_-_Defeated_victories_-_Change_of_consciousness_-_Experiences_that_indicate_the_road_to_take_-_Choice_and_preference_-_Diversity_of_the_manifestation
1957-01-16_-_Seeking_something_without_knowing_it_-_Why_are_we_here?
1957-01-23_-_How_should_we_understand_pure_delight?_-_The_drop_of_honey_-_Action_of_the_Divine_Will_in_the_world
1957-01-30_-_Artistry_is_just_contrast_-_How_to_perceive_the_Divine_Guidance?
1957-02-07_-_Individual_and_collective_meditation
1957-02-13_-_Suffering,_pain_and_pleasure_-_Illness_and_its_cure
1957-02-20_-_Limitations_of_the_body_and_individuality
1957-03-20_-_Never_sit_down,_true_repose
1957-03-22_-_A_story_of_initiation,_knowledge_and_practice
1957-04-03_-_Different_religions_and_spirituality
1957-04-24_-_Perfection,_lower_and_higher
1957-06-12_-_Fasting_and_spiritual_progress
1957-07-10_-_A_new_world_is_born_-_Overmind_creation_dissolved
1957-07-17_-_Power_of_conscious_will_over_matter
1957-10-30_-_Double_movement_of_evolution_-_Disappearance_of_a_species
1957-12-04_-_The_method_of_The_Life_Divine_-_Problem_of_emergence_of_a_new_species
1957-12-13
1958-03-12_-_The_key_of_past_transformations
1958-03-26_-_Mental_anxiety_and_trust_in_spiritual_power
1958-04-09_-_The_eyes_of_the_soul_-_Perceiving_the_soul
1958-05-07_-_The_secret_of_Nature
1958-05-11_-_the_ship_that_said_OM
1958-05-28_-_The_Avatar
1958-06-04_-_New_birth
1958-06-18_-_Philosophy,_religion,_occultism,_spirituality
1958-07-06
1958-07-09_-_Faith_and_personal_effort
1958-08-13_-_Profit_by_staying_in_the_Ashram_-_What_Sri_Aurobindo_has_come_to_tell_us_-_Finding_the_Divine
1958-08-27_-_Meditation_and_imagination_-_From_thought_to_idea,_from_idea_to_principle
1958-09-17_-_Power_of_formulating_experience_-_Usefulness_of_mental_development
1958-10-10
1958_10_17
1958-11-04_-_Myths_are_True_and_Gods_exist_-_mental_formation_and_occult_faculties_-_exteriorization_-_work_in_dreams
1958-11-05_-_Knowing_how_to_be_silent
1958-11-12_-_The_aim_of_the_Supreme_-_Trust_in_the_Grace
1958-11-14
1958_11_14
1958_11_21
1958-11-22
1958-11-26_-_The_role_of_the_Spirit_-_New_birth
1958-11-27_-_Intermediaries_and_Immediacy
1958_11_28
1958-12-04
1958_12_05
1959-01-06
1959-05-25
1959-05-28
1959-06-13a
1959-06-17
1959-06-25
1959-07-14
1960-04-13
1960_04_27
1960_05_04
1960-05-28_-_death_of_K_-_the_death_process-_the_subtle_physical
1960-08-10_-_questions_from_center_of_Education_-_reading_Sri_Aurobindo
1960-11-08
1960-11-15
1960-12-31
1961-01-22
1961-02-14
1961-02-25
1961-03-17
1961_03_17_-_57
1961-03-25
1961-06-24
1961-07-28
1961-08-02
1961-09-03
1961-09-30
1961-10-02
1961-10-30
1961-12-16
1961-12-20
1961-12-23
1962-01-09
1962_01_12
1962-01-12_-_supramental_ship
1962-02-17
1962-05-22
1962-05-27
1962-06-06
1962-06-30
1962-07-21
1962-07-25
1962-08-11
1962-11-17
1963-01-12
1963-03-06
1963_03_06
1963-03-09
1963-03-13
1963-03-16
1963-03-23
1963-05-03
1963-05-11
1963-05-18
1963-06-03
1963-06-15
1963-06-26a
1963-07-06
1963-07-10
1963-08-10
1963_08_10
1963-08-13a
1963-08-31
1963-10-05
1963_11_05?_-_96
1963_11_06?_-_97
1964-01-04
1964-01-15
1964-01-18
1964-01-22
1964-02-05
1964_02_05_-_98
1964-02-13
1964-04-23
1964-09-23
1964-09-26
1964-11-14
1965-01-12
1965_01_12
1965-03-20
1965-04-28
1965-05-08
1965-05-29
1965_05_29
1965-06-12
1965-06-14
1965-06-18_-_supramental_ship
1965-07-28
1965-08-07
1965-12-25
1965_12_25
1966-01-26
1966-04-20
1966-04-24
1966-08-15
1966-08-24
1966-09-14
1966_09_14
1966-11-03
1966-12-07
1966-12-20
1967-01-28
1967-02-21
1967-03-07
1967-04-19
1967-05-24.2_-_Defining_God
1967-06-07
1967-06-14
1967-07-15
1967-07-26
1967-07-29
1967-09-30
1967-10-04
1967-11-08
1967-11-Prayers_of_the_Consciousness_of_the_Cells
1968-02-14
1968-05-18
1968-05-22
1968-07-03
1968-07-17
1968-08-28
1968-11-02
1968-11-27
1969-03-26
1969-04-12
1969-04-16
1969-05-03
1969-07-26
1969-08-02
1969_08_05
1969-08-06
1969_08_14
1969_08_19
1969_08_21
1969_08_28
1969_08_31_-_141
1969_09_07_-_145
1969_09_14
1969_09_22
1969_09_30
1969_10_01?_-_166
1969_10_07
1969-10-11
1969-10-18
1969_10_23
1969_10_29
1969_10_30
1969_10_31
1969_11_13
1969_11_15
1969_11_16
1969-11-22
1969_12_03
1969_12_13
1969_12_14
1969_12_15
1969-12-17
1969_12_17
1969-12-24
1969_12_29?
1970_01_03
1970_01_04
1970_01_06
1970-01-07
1970_01_07
1970_01_08
1970_01_10
1970_01_12
1970_01_13?
1970_01_23
1970_01_24
1970_02_01
1970_02_02
1970_02_07
1970_02_18
1970_02_19
1970_02_23
1970-02-25
1970_02_25
1970_02_27?
1970_03_02
1970_03_03
1970-03-04
1970_03_12
1970-03-14
1970_03_24
1970-03-25
1970_03_27
1970_03_30
1970-04-01
1970_04_01
1970_04_04
1970_04_06
1970_04_07
1970_04_09
1970_04_11
1970_04_12
1970_04_14
1970_04_20_-_485
1970_04_21_-_490
1970-04-22
1970_04_22_-_482
1970_04_24_-_497
1970_04_28
1970_04_29
1970_05_03?
1970-05-09
1970_05_12
1970_05_16
1970-05-20
1970_05_23
1970_05_24
1970_05_25
1970-06-06
1970-06-17
1970-06-20
1970-07-29
1970-08-05
1970-10-17
1970-10-24
1970-10-28
1971-03-03
1971-03-10
1971-04-17
1971-05-19
1971-08-Undated
1971-10-16
1971-10-20
1972-01-02
1972-12-20
1.A_-_ANTHROPOLOGY,_THE_SOUL
1.ac_-_A_Birthday
1.ac_-_Adela
1.ac_-_An_Oath
1.ac_-_At_Sea
1.ac_-_Happy_Dust
1.ac_-_Leah_Sublime
1.ac_-_Lyric_of_Love_to_Leah
1.ac_-_On_-_On_-_Poet
1.ac_-_The_Garden_of_Janus
1.ac_-_The_Mantra-Yoga
1.ac_-_The_Neophyte
1.ac_-_The_Priestess_of_Panormita
1.ac_-_The_Quest
1.ac_-_The_Titanic
1.ac_-_The_Twins
1.ac_-_The_Wizard_Way
1.ami_-_Bright_are_Thy_tresses,_brighten_them_even_more_(from_Baal-i-Jibreel)
1.ami_-_O_Cup-bearer!_Give_me_again_that_wine_of_love_for_Thee_(from_Baal-i-Jibreel)
1.ami_-_Selfhood_can_demolish_the_magic_of_this_world_(from_Baal-i-Jibreel)
1.ami_-_The_secret_divine_my_ecstasy_has_taught_(from_Baal-i-Jibreel)
1.anon_-_The_Poem_of_Antar
1.anon_-_The_Song_of_Songs
1.asak_-_In_my_heart_Thou_dwellest--else_with_blood_Ill_drench_it
1.asak_-_Mansoor,_that_whale_of_the_Oceans_of_Love
1.asak_-_On_Unitys_Way
1.at_-_If_thou_wouldst_hear_the_Nameless_(from_The_Ancient_Sage)
1.at_-_St._Agnes_Eve
1.at_-_The_Higher_Pantheism
1.bni_-_Raga_Ramkali
1.bsf_-_Raga_Asa
1.bsf_-_Turn_cheek
1.bs_-_Look_into_Yourself
1.bts_-_Invocation
1.bts_-_The_Souls_Flight
1.bv_-_When_I_see_the_lark_beating
1.cs_-_We_were_enclosed_(from_Prayer_20)
1.da_-_The_glory_of_Him_who_moves_all_things_rays_forth_(from_The_Paradiso,_Canto_I)
1.da_-_The_love_of_God,_unutterable_and_perfect
1f.lovecraft_-_Ashes
1f.lovecraft_-_At_the_Mountains_of_Madness
1f.lovecraft_-_Beyond_the_Wall_of_Sleep
1f.lovecraft_-_Cool_Air
1f.lovecraft_-_Deaf,_Dumb,_and_Blind
1f.lovecraft_-_He
1f.lovecraft_-_Herbert_West-Reanimator
1f.lovecraft_-_Hypnos
1f.lovecraft_-_In_the_Vault
1f.lovecraft_-_Medusas_Coil
1f.lovecraft_-_Nyarlathotep
1f.lovecraft_-_Pickmans_Model
1f.lovecraft_-_Poetry_and_the_Gods
1f.lovecraft_-_Polaris
1f.lovecraft_-_Sweet_Ermengarde
1f.lovecraft_-_The_Alchemist
1f.lovecraft_-_The_Call_of_Cthulhu
1f.lovecraft_-_The_Case_of_Charles_Dexter_Ward
1f.lovecraft_-_The_Cats_of_Ulthar
1f.lovecraft_-_The_Challenge_from_Beyond
1f.lovecraft_-_The_Colour_out_of_Space
1f.lovecraft_-_The_Crawling_Chaos
1f.lovecraft_-_The_Curse_of_Yig
1f.lovecraft_-_The_Descendant
1f.lovecraft_-_The_Disinterment
1f.lovecraft_-_The_Dream-Quest_of_Unknown_Kadath
1f.lovecraft_-_The_Dunwich_Horror
1f.lovecraft_-_The_Electric_Executioner
1f.lovecraft_-_The_Festival
1f.lovecraft_-_The_Green_Meadow
1f.lovecraft_-_The_Horror_at_Martins_Beach
1f.lovecraft_-_The_Horror_at_Red_Hook
1f.lovecraft_-_The_Hound
1f.lovecraft_-_The_Last_Test
1f.lovecraft_-_The_Loved_Dead
1f.lovecraft_-_The_Lurking_Fear
1f.lovecraft_-_The_Mound
1f.lovecraft_-_The_Nameless_City
1f.lovecraft_-_The_Night_Ocean
1f.lovecraft_-_The_Other_Gods
1f.lovecraft_-_The_Shadow_out_of_Time
1f.lovecraft_-_The_Shadow_over_Innsmouth
1f.lovecraft_-_The_Shunned_House
1f.lovecraft_-_The_Silver_Key
1f.lovecraft_-_The_Statement_of_Randolph_Carter
1f.lovecraft_-_The_Strange_High_House_in_the_Mist
1f.lovecraft_-_The_Street
1f.lovecraft_-_The_Terrible_Old_Man
1f.lovecraft_-_The_Thing_on_the_Doorstep
1f.lovecraft_-_The_Tomb
1f.lovecraft_-_The_Tree_on_the_Hill
1f.lovecraft_-_The_Unnamable
1f.lovecraft_-_The_Whisperer_in_Darkness
1f.lovecraft_-_Through_the_Gates_of_the_Silver_Key
1f.lovecraft_-_Till_A_the_Seas
1f.lovecraft_-_Two_Black_Bottles
1f.lovecraft_-_Under_the_Pyramids
1f.lovecraft_-_Winged_Death
1.fs_-_Amalia
1.fs_-_Cassandra
1.fs_-_Columbus
1.fs_-_Elegy_On_The_Death_Of_A_Young_Man
1.fs_-_Elysium
1.fs_-_Fantasie_--_To_Laura
1.fs_-_Fridolin_(The_Walk_To_The_Iron_Factory)
1.fs_-_Friendship
1.fs_-_Genius
1.fs_-_Hero_And_Leander
1.fs_-_Honor_To_Woman
1.fs_-_Hope
1.fs_-_Light_And_Warmth
1.fs_-_Melancholy_--_To_Laura
1.fs_-_Ode_To_Joy
1.fs_-_Ode_To_Joy_-_With_Translation
1.fs_-_Shakespeare's_Ghost_-_A_Parody
1.fs_-_The_Artists
1.fs_-_The_Bards_Of_Olden_Time
1.fs_-_The_Celebrated_Woman_-_An_Epistle_By_A_Married_Man
1.fs_-_The_Conflict
1.fs_-_The_Cranes_Of_Ibycus
1.fs_-_The_Driver
1.fs_-_The_Eleusinian_Festival
1.fs_-_The_Favor_Of_The_Moment
1.fs_-_The_Flowers
1.fs_-_The_Fortune-Favored
1.fs_-_The_Gods_Of_Greece
1.fs_-_The_Hostage
1.fs_-_The_Ideal_And_The_Actual_Life
1.fs_-_The_Ideals
1.fs_-_The_Infanticide
1.fs_-_The_Invincible_Armada
1.fs_-_Thekla_-_A_Spirit_Voice
1.fs_-_The_Lay_Of_The_Mountain
1.fs_-_The_Meeting
1.fs_-_The_Poetry_Of_Life
1.fs_-_The_Triumph_Of_Love
1.fs_-_The_Words_Of_Error
1.fs_-_To_Laura_At_The_Harpsichord
1.fs_-_To_Laura_(Mystery_Of_Reminiscence)
1.fs_-_Written_In_A_Young_Lady's_Album
1.fua_-_God_Speaks_to_David
1.fua_-_I_shall_grasp_the_souls_skirt_with_my_hand
1.fua_-_The_angels_have_bowed_down_to_you_and_drowned
1.fua_-_The_moths_and_the_flame
1.fua_-_The_Nightingale
1.fua_-_The_peacocks_excuse
1.fua_-_The_Pupil_asks-_the_Master_answers
1.fua_-_The_Simurgh
1.hcyc_-_50_-_The_Buddhas_doctrine_of_directness_(from_The_Shodoka)
1.hs_-_Arise_And_Fill_A_Golden_Goblet
1.hs_-_Bold_Souls
1.hs_-_If_life_remains,_I_shall_go_back_to_the_tavern
1.hs_-_I_Know_The_Way_You_Can_Get
1.hs_-_Lady_That_Hast_My_Heart
1.hs_-_Lifes_Mighty_Flood
1.hs_-_Melt_yourself_down_in_this_search
1.hs_-_Not_Worth_The_Toil!
1.hs_-_Rubys_Heart
1.hs_-_Silence
1.hs_-_Streaming
1.hs_-_Sweet_Melody
1.hs_-_The_Garden
1.hs_-_The_Great_Secret
1.hs_-_The_Lute_Will_Beg
1.hs_-_The_Margin_Of_A_Stream
1.hs_-_Then_through_that_dim_murkiness
1.hs_-_The_Pearl_on_the_Ocean_Floor
1.hs_-_The_Secret_Draught_Of_Wine
1.hs_-_Tidings_Of_Union
1.hs_-_To_Linger_In_A_Garden_Fair
1.ia_-_In_Memory_Of_Those
1.ia_-_In_Memory_of_Those_Who_Melt_the_Soul_Forever
1.ia_-_My_Journey
1.ia_-_Reality
1.ia_-_Silence
1.ia_-_When_The_Suns_Eye_Rules_My_Sight
1.ia_-_When_We_Came_Together
1.ia_-_When_we_came_together
1.ia_-_While_the_suns_eye_rules_my_sight
1.jh_-_Lord,_Where_Shall_I_Find_You?
1.jk_-_A_Draught_Of_Sunshine
1.jk_-_A_Thing_Of_Beauty_(Endymion)
1.jk_-_Calidore_-_A_Fragment
1.jk_-_Character_Of_Charles_Brown
1.jk_-_Endymion_-_Book_I
1.jk_-_Endymion_-_Book_II
1.jk_-_Endymion_-_Book_III
1.jk_-_Endymion_-_Book_IV
1.jk_-_Epistle_To_John_Hamilton_Reynolds
1.jk_-_Fill_For_Me_A_Brimming_Bowl
1.jk_-_Hyperion,_A_Vision_-_Attempted_Reconstruction_Of_The_Poem
1.jk_-_Isabella;_Or,_The_Pot_Of_Basil_-_A_Story_From_Boccaccio
1.jk_-_I_Stood_Tip-Toe_Upon_A_Little_Hill
1.jk_-_Lamia._Part_I
1.jk_-_Lamia._Part_II
1.jk_-_Lines_On_Seeing_A_Lock_Of_Miltons_Hair
1.jk_-_Lines_On_The_Mermaid_Tavern
1.jk_-_Lines_To_Fanny
1.jk_-_Lines_Written_In_The_Highlands_After_A_Visit_To_Burnss_Country
1.jk_-_Ode_On_A_Grecian_Urn
1.jk_-_Ode_On_Indolence
1.jk_-_Ode_On_Melancholy
1.jk_-_Ode_To_A_Nightingale
1.jk_-_Ode_To_Apollo
1.jk_-_Ode_To_Fanny
1.jk_-_Ode._Written_On_The_Blank_Page_Before_Beaumont_And_Fletchers_Tragi-Comedy_The_Fair_Maid_Of_The_In
1.jk_-_Otho_The_Great_-_Act_I
1.jk_-_Otho_The_Great_-_Act_II
1.jk_-_Otho_The_Great_-_Act_III
1.jk_-_Otho_The_Great_-_Act_V
1.jk_-_Sleep_And_Poetry
1.jk_-_Sonnet._A_Dream,_After_Reading_Dantes_Episode_Of_Paulo_And_Francesca
1.jk_-_Sonnet_-_As_From_The_Darkening_Gloom_A_Silver_Dove
1.jk_-_Sonnet_-_Oh!_How_I_Love,_On_A_Fair_Summers_Eve
1.jk_-_Sonnet._The_Human_Seasons
1.jk_-_Sonnet._To_A_Lady_Seen_For_A_Few_Moments_At_Vauxhall
1.jk_-_Sonnet_To_Byron
1.jk_-_Sonnet_To_John_Hamilton_Reynolds
1.jk_-_Sonnet_To_Sleep
1.jk_-_Sonnet_VIII._To_My_Brothers
1.jk_-_Sonnet_VII._To_Solitude
1.jk_-_Sonnet_XIII._Addressed_To_Haydon
1.jk_-_Spenserian_Stanzas_On_Charles_Armitage_Brown
1.jk_-_The_Cap_And_Bells;_Or,_The_Jealousies_-_A_Faery_Tale_.._Unfinished
1.jk_-_The_Eve_Of_Saint_Mark._A_Fragment
1.jk_-_The_Eve_Of_St._Agnes
1.jk_-_To_Charles_Cowden_Clarke
1.jk_-_To_Fanny
1.jk_-_To_Hope
1.jk_-_Translated_From_A_Sonnet_Of_Ronsard
1.jk_-_Woman!_When_I_Behold_Thee_Flippant,_Vain
1.jk_-_Written_In_The_Cottage_Where_Burns_Was_Born
1.jlb_-_Daybreak
1.jlb_-_Emanuel_Swedenborg
1.jlb_-_Empty_Drawing_Room
1.jlb_-_History_Of_The_Night
1.jlb_-_Inscription_on_any_Tomb
1.jlb_-_Simplicity
1.jlb_-_The_Other_Tiger
1.jlb_-_The_Recoleta
1.jlb_-_Unknown_Street
1.jr_-_Ah,_what_was_there_in_that_light-giving_candle_that_it_set_fire_to_the_heart,_and_snatched_the_heart_away?
1.jr_-_All_Through_Eternity
1.jr_-_A_Moment_Of_Happiness
1.jr_-_Any_Soul_That_Drank_The_Nectar
1.jr_-_A_World_with_No_Boundaries_(Ghazal_363)
1.jr_-_Birdsong
1.jr_-_Book_1_-_Prologue
1.jr_-_Bring_Wine
1.jr_-_By_the_God_who_was_in_pre-eternity_living_and_moving_and_omnipotent,_everlasting
1.jr_-_Description_Of_Love
1.jr_-_Every_day_I_Bear_A_Burden
1.jr_-_I_Am_A_Sculptor,_A_Molder_Of_Form
1.jr_-_I_Closed_My_Eyes_To_Creation
1.jr_-_If_I_Weep
1.jr_-_I_Have_A_Fire_For_You_In_My_Mouth
1.jr_-_I_Have_Fallen_Into_Unconsciousness
1.jr_-_I_Will_Beguile_Him_With_The_Tongue
1.jr_-_Laila_And_The_Khalifa
1.jr_-_Last_Night_My_Soul_Cried_O_Exalted_Sphere_Of_Heaven
1.jr_-_Like_This
1.jr_-_Lovers
1.jr_-_Moving_Water
1.jr_-_My_Mother_Was_Fortune,_My_Father_Generosity_And_Bounty
1.jr_-_On_Love
1.jr_-_Only_Breath
1.jr_-_Out_Beyond_Ideas
1.jr_-_Rise,_Lovers
1.jr_-_Seeking_the_Source
1.jr_-_Suddenly,_in_the_sky_at_dawn,_a_moon_appeared
1.jr_-_That_moon_which_the_sky_never_saw
1.jr_-_The_glow_of_the_light_of_daybreak_is_in_your_emerald_vault,_the_goblet_of_the_blood_of_twilight_is_your_blood-measuring_bowl
1.jr_-_There_Is_A_Life-Force_Within_Your_Soul
1.jr_-_The_Self_We_Share
1.jr_-_The_Springtime_Of_Lovers_Has_Come
1.jr_-_The_Taste_Of_Morning
1.jr_-_The_Time_Has_Come_For_Us_To_Become_Madmen_In_Your_Chain
1.jr_-_This_love_sacrifices_all_souls,_however_wise,_however_awakened
1.jr_-_Until_You've_Found_Pain
1.jr_-_Weary_Not_Of_Us,_For_We_Are_Very_Beautiful
1.jr_-_What_can_I_do,_Muslims?_I_do_not_know_myself
1.jr_-_Who_Says_Words_With_My_Mouth?
1.jr_-_You_and_I_have_spoken_all_these_words
1.jr_-_You_are_closer_to_me_than_myself_(Ghazal_2798)
1.jt_-_As_air_carries_light_poured_out_by_the_rising_sun
1.jt_-_How_the_Soul_Through_the_Senses_Finds_God_in_All_Creatures
1.jt_-_In_losing_all,_the_soul_has_risen_(from_Self-Annihilation_and_Charity_Lead_the_Soul...)
1.jt_-_Love_beyond_all_telling_(from_Self-Annihilation_and_Charity_Lead_the_Soul...)
1.jt_-_Oh,_the_futility_of_seeking_to_convey_(from_Self-Annihilation_and_Charity_Lead_the_Soul...)
1.jt_-_When_you_no_longer_love_yourself_(from_Self-Annihilation_and_Charity_Lead_the_Soul...)
1.jwvg_-_A_Legacy
1.jwvg_-_A_Plan_the_Muses_Entertained
1.jwvg_-_From
1.jwvg_-_June
1.jwvg_-_The_Beautiful_Night
1.jwvg_-_The_Faithless_Boy
1.jwvg_-_The_Treasure_Digger
1.jwvg_-_True_Enjoyment
1.jwvg_-_Wont_And_Done
1.kbr_-_Hope_For_Him
1.kbr_-_I_Laugh_When_I_Hear_That_The_Fish_In_The_Water_Is_Thirsty
1.kbr_-_I_Said_To_The_Wanting-Creature_Inside_Me
1.kbr_-_My_Body_Is_Flooded
1.kbr_-_My_body_is_flooded
1.kbr_-_My_Swan,_Let_Us_Fly
1.kbr_-_O_Friend
1.kbr_-_Poem_14
1.kbr_-_Poem_2
1.kbr_-_The_Bride-Soul
1.kbr_-_The_Guest_Is_Inside_You,_And_Also_Inside_Me
1.kbr_-_The_Guest_is_inside_you,_and_also_inside_me
1.kbr_-_The_Light_of_the_Sun
1.kbr_-_The_light_of_the_sun,_the_moon,_and_the_stars_shines_bright
1.kbr_-_The_Lord_Is_In_Me
1.kbr_-_The_Lord_is_in_Me
1.kbr_-_The_Time_Before_Death
1.kbr_-_What_Kind_Of_God?
1.kbr_-_When_The_Day_Came
1.kbr_-_When_the_Day_Came
1.lb_-_A_Mountain_Revelry
1.lb_-_Endless_Yearning_by_Li_Po
1.lb_-_His_Dream_Of_Skyland
1.lb_-_Talk_in_the_Mountains_[Question_&_Answer_on_the_Mountain]
1.lla_-_One_shrine_to_the_next,_the_hermit_cant_stop_for_breath
1.lla_-_The_soul,_like_the_moon
1.lla_-_Wear_the_robe_of_wisdom
1.lovecraft_-_An_American_To_Mother_England
1.lovecraft_-_An_Epistle_To_Rheinhart_Kleiner,_Esq.,_Poet-Laureate,_And_Author_Of_Another_Endless_Day
1.lovecraft_-_Astrophobos
1.lovecraft_-_Despair
1.lovecraft_-_Lines_On_General_Robert_Edward_Lee
1.lovecraft_-_Poemata_Minora-_Volume_II
1.lovecraft_-_Psychopompos-_A_Tale_in_Rhyme
1.lovecraft_-_Revelation
1.lovecraft_-_Sunset
1.lovecraft_-_The_Bride_Of_The_Sea
1.lovecraft_-_The_City
1.lovecraft_-_The_House
1.lovecraft_-_Theodore_Roosevelt
1.lovecraft_-_The_Poe-ets_Nightmare
1.lovecraft_-_To_Alan_Seeger-
1.lovecraft_-_To_Edward_John_Moreton_Drax_Plunkelt,
1.mah_-_I_am_the_One_Whom_I_Love
1.mah_-_I_am_the_One_whom_I_love
1.mah_-_You_glide_between_the_heart_and_its_casing
1.mah_-_Your_spirit_is_mingled_with_mine
1.mbn_-_From_the_beginning,_before_the_world_ever_was_(from_Before_the_World_Ever_Was)
1.mbn_-_The_Soul_Speaks_(from_Hymn_on_the_Fate_of_the_Soul)
1.mb_-_souls_festival
1.mm_-_Effortlessly
1.mm_-_Of_the_voices_of_the_Godhead
1.mm_-_Set_Me_on_Fire
1.mm_-_The_devil_also_offers_his_spirit
1.okym_-_44_-_The_mighty_Mahmud,_the_victorious_Lord
1.okym_-_4_-_Now_the_New_Year_reviving_old_Desires
1.okym_-_51_-_later_edition_-_Why,_if_the_Soul_can_fling_the_Dust_aside
1.okym_-_53_-_later_edition_-_I_sent_my_Soul_through_the_Invisible
1.okym_-_54_-_I_tell_Thee_this_--_When,_starting_from_the_Goal
1.pbs_-_A_Dialogue
1.pbs_-_Adonais_-_An_elegy_on_the_Death_of_John_Keats
1.pbs_-_Alastor_-_or,_the_Spirit_of_Solitude
1.pbs_-_A_New_National_Anthem
1.pbs_-_Archys_Song_From_Charles_The_First_(A_Widow_Bird_Sate_Mourning_For_Her_Love)
1.pbs_-_Asia_-_From_Prometheus_Unbound
1.pbs_-_A_Tale_Of_Society_As_It_Is_-_From_Facts,_1811
1.pbs_-_Bigotrys_Victim
1.pbs_-_Charles_The_First
1.pbs_-_Despair
1.pbs_-_Epigram_II_-_Kissing_Helena
1.pbs_-_Epipsychidion
1.pbs_-_Epipsychidion_(Excerpt)
1.pbs_-_Epipsychidion_-_Passages_Of_The_Poem,_Or_Connected_Therewith
1.pbs_-_Eyes_-_A_Fragment
1.pbs_-_Fiordispina
1.pbs_-_Fragment_-_Apostrophe_To_Silence
1.pbs_-_Fragment_Of_A_Satire_On_Satire
1.pbs_-_Fragment_Of_A_Sonnet._Farewell_To_North_Devon
1.pbs_-_Fragment_Of_A_Sonnet_-_To_Harriet
1.pbs_-_Fragment_Of_The_Elegy_On_The_Death_Of_Adonis
1.pbs_-_Fragments_Of_An_Unfinished_Drama
1.pbs_-_Fragments_Supposed_To_Be_Parts_Of_Otho
1.pbs_-_Fragment_-_Supposed_To_Be_An_Epithalamium_Of_Francis_Ravaillac_And_Charlotte_Corday
1.pbs_-_Fragment_-_To_A_Friend_Released_From_Prison
1.pbs_-_Fragment_-_Wedded_Souls
1.pbs_-_Fragment_-_Yes!_All_Is_Past
1.pbs_-_Ghasta_Or,_The_Avenging_Demon!!!
1.pbs_-_Hellas_-_A_Lyrical_Drama
1.pbs_-_HERE_I_sit_with_my_paper
1.pbs_-_Homers_Hymn_To_Venus
1.pbs_-_Hymn_To_Mercury
1.pbs_-_Julian_and_Maddalo_-_A_Conversation
1.pbs_-_Letter_To_Maria_Gisborne
1.pbs_-_Lines_Written_Among_The_Euganean_Hills
1.pbs_-_Love
1.pbs_-_Marenghi
1.pbs_-_Mont_Blanc_-_Lines_Written_In_The_Vale_of_Chamouni
1.pbs_-_Ode_To_Heaven
1.pbs_-_Ode_To_Liberty
1.pbs_-_Ode_To_Naples
1.pbs_-_Oedipus_Tyrannus_or_Swellfoot_The_Tyrant
1.pbs_-_On_An_Icicle_That_Clung_To_The_Grass_Of_A_Grave
1.pbs_-_On_Death
1.pbs_-_On_Leaving_London_For_Wales
1.pbs_-_Peter_Bell_The_Third
1.pbs_-_Prince_Athanase
1.pbs_-_Prometheus_Unbound
1.pbs_-_Queen_Mab_-_Part_I.
1.pbs_-_Queen_Mab_-_Part_II.
1.pbs_-_Queen_Mab_-_Part_III.
1.pbs_-_Queen_Mab_-_Part_IV.
1.pbs_-_Queen_Mab_-_Part_IX.
1.pbs_-_Queen_Mab_-_Part_V.
1.pbs_-_Queen_Mab_-_Part_VI.
1.pbs_-_Queen_Mab_-_Part_Vi_(Excerpts)
1.pbs_-_Queen_Mab_-_Part_VII.
1.pbs_-_Queen_Mab_-_Part_VIII.
1.pbs_-_Revenge
1.pbs_-_Rosalind_and_Helen_-_a_Modern_Eclogue
1.pbs_-_Sister_Rosa_-_A_Ballad
1.pbs_-_Song._Sorrow
1.pbs_-_Sonnet_-_On_Launching_Some_Bottles_Filled_With_Knowledge_Into_The_Bristol_Channel
1.pbs_-_Stanzas._--_April,_1814
1.pbs_-_Stanza-_Written_At_Bracknell
1.pbs_-_The_Aziola
1.pbs_-_The_Boat_On_The_Serchio
1.pbs_-_The_Cenci_-_A_Tragedy_In_Five_Acts
1.pbs_-_The_Cyclops
1.pbs_-_The_Daemon_Of_The_World
1.pbs_-_The_Devils_Walk._A_Ballad
1.pbs_-_The_First_Canzone_Of_The_Convito
1.pbs_-_The_Magnetic_Lady_To_Her_Patient
1.pbs_-_The_Mask_Of_Anarchy
1.pbs_-_The_Retrospect_-_CWM_Elan,_1812
1.pbs_-_The_Revolt_Of_Islam_-_Canto_I-XII
1.pbs_-_The_Sensitive_Plant
1.pbs_-_The_Solitary
1.pbs_-_The_Spectral_Horseman
1.pbs_-_The_Witch_Of_Atlas
1.pbs_-_The_Woodman_And_The_Nightingale
1.pbs_-_To_A_Skylark
1.pbs_-_To_Coleridge
1.pbs_-_To_Constantia-_Singing
1.pbs_-_To_Death
1.pbs_-_To_Harriet
1.pbs_-_To_Harriet_--_It_Is_Not_Blasphemy_To_Hope_That_Heaven
1.pbs_-_To_Ireland
1.pbs_-_To_Jane_-_The_Invitation
1.pbs_-_To_Jane_-_The_Keen_Stars_Were_Twinkling
1.pbs_-_To_Mary_Who_Died_In_This_Opinion
1.pbs_-_To_Mary_Wollstonecraft_Godwin
1.pbs_-_To--_Oh!_there_are_spirits_of_the_air
1.pbs_-_To_Sophia_(Miss_Stacey)
1.pbs_-_To_The_Lord_Chancellor
1.pbs_-_To_The_Nile
1.pbs_-_Ugolino
1.pbs_-_Verses_On_A_Cat
1.pbs_-_Written_At_Bracknell
1.poe_-_Al_Aaraaf-_Part_1
1.poe_-_Annabel_Lee
1.poe_-_A_Valentine
1.poe_-_Dreamland
1.poe_-_Elizabeth
1.poe_-_Eulalie
1.poe_-_Eureka_-_A_Prose_Poem
1.poe_-_Hymn
1.poe_-_Hymn_To_Aristogeiton_And_Harmodius
1.poe_-_Imitation
1.poe_-_Lenore
1.poe_-_Sancta_Maria
1.poe_-_Serenade
1.poe_-_Sonnet-_Silence
1.poe_-_Spirits_Of_The_Dead
1.poe_-_Tamerlane
1.poe_-_The_Bridal_Ballad
1.poe_-_The_Coliseum
1.poe_-_The_Conqueror_Worm
1.poe_-_The_Conversation_Of_Eiros_And_Charmion
1.poe_-_The_Happiest_Day-The_Happiest_Hour
1.poe_-_The_Power_Of_Words_Oinos.
1.poe_-_The_Raven
1.poe_-_The_Sleeper
1.poe_-_The_Village_Street
1.poe_-_To_--_(3)
1.poe_-_To_F--
1.poe_-_To_Helen_-_1848
1.poe_-_To_Isadore
1.poe_-_To_My_Mother
1.poe_-_To_One_Departed
1.poe_-_To_One_In_Paradise
1.poe_-_To_The_Lake
1.poe_-_To_The_River
1.poe_-_Ulalume
1.raa_-_A_Holy_Tabernacle_in_the_Heart_(from_Life_of_the_Future_World)
1.raa_-_And_YHVH_spoke_to_me_when_I_saw_His_name
1.raa_-_Circles_3_(from_Life_of_the_Future_World)
1.rb_-_Abt_Vogler
1.rb_-_A_Grammarian's_Funeral_Shortly_After_The_Revival_Of_Learning
1.rb_-_Aix_In_Provence
1.rb_-_A_Light_Woman
1.rb_-_A_Lovers_Quarrel
1.rb_-_Andrea_del_Sarto
1.rb_-_An_Epistle_Containing_the_Strange_Medical_Experience_of_Kar
1.rb_-_Any_Wife_To_Any_Husband
1.rb_-_A_Pretty_Woman
1.rb_-_A_Toccata_Of_Galuppi's
1.rb_-_Bishop_Blougram's_Apology
1.rb_-_Bishop_Orders_His_Tomb_at_Saint_Praxed's_Church,_Rome,_The
1.rb_-_By_The_Fire-Side
1.rb_-_Childe_Roland_To_The_Dark_Tower_Came
1.rb_-_Cleon
1.rb_-_Cristina
1.rb_-_Evelyn_Hope
1.rb_-_Fra_Lippo_Lippi
1.rb_-_In_A_Gondola
1.rb_-_In_A_Year
1.rb_-_Introduction:_Pippa_Passes
1.rb_-_Love_Among_The_Ruins
1.rb_-_Mesmerism
1.rb_-_My_Star
1.rb_-_Now!
1.rb_-_Old_Pictures_In_Florence
1.rb_-_O_Lyric_Love
1.rb_-_Paracelsus_-_Part_III_-_Paracelsus
1.rb_-_Paracelsus_-_Part_II_-_Paracelsus_Attains
1.rb_-_Paracelsus_-_Part_I_-_Paracelsus_Aspires
1.rb_-_Paracelsus_-_Part_IV_-_Paracelsus_Aspires
1.rb_-_Paracelsus_-_Part_V_-_Paracelsus_Attains
1.rb_-_Pauline,_A_Fragment_of_a_Question
1.rb_-_Pippa_Passes_-_Part_III_-_Evening
1.rb_-_Pippa_Passes_-_Part_II_-_Noon
1.rb_-_Pippa_Passes_-_Part_I_-_Morning
1.rb_-_Pippa_Passes_-_Part_IV_-_Night
1.rb_-_Prospice
1.rb_-_Rabbi_Ben_Ezra
1.rb_-_Rhyme_for_a_Child_Viewing_a_Naked_Venus_in_a_Painting_of_'The_Judgement_of_Paris'
1.rb_-_Soliloquy_Of_The_Spanish_Cloister
1.rb_-_Sordello_-_Book_the_Fifth
1.rb_-_Sordello_-_Book_the_First
1.rb_-_Sordello_-_Book_the_Fourth
1.rb_-_Sordello_-_Book_the_Second
1.rb_-_Sordello_-_Book_the_Sixth
1.rb_-_Sordello_-_Book_the_Third
1.rb_-_The_Flight_Of_The_Duchess
1.rb_-_The_Guardian-Angel
1.rb_-_The_Laboratory-Ancien_Rgime
1.rb_-_The_Last_Ride_Together
1.rb_-_The_Lost_Leader
1.rb_-_The_Lost_Mistress
1.rb_-_Times_Revenges
1.rb_-_Two_In_The_Campagna
1.rb_-_Why_I_Am_a_Liberal
1.rb_-_Women_And_Roses
1.rmpsd_-_Kulakundalini,_Goddess_Full_of_Brahman,_Tara
1.rmr_-_Abishag
1.rmr_-_English_translationGerman
1.rmr_-_Love_Song
1.rmr_-_My_Life
1.rmr_-_Song_Of_The_Women_To_The_Poet
1.rmr_-_Water_Lily
1.rt_-_Accept_me,_my_lord,_accept_me_for_this_while
1.rt_-_Benediction
1.rt_-_Cruel_Kindness
1.rt_-_Fireflies
1.rt_-_Gitanjali
1.rt_-_Hes_there_among_the_scented_trees_(from_The_Lover_of_God)
1.rt_-_I_Am_Restless
1.rt_-_Lovers_Gifts_IV_-_She_Is_Near_To_My_Heart
1.rt_-_Rare
1.rt_-_Sail_Away
1.rt_-_The_End
1.rt_-_Who_are_You,_who_keeps_my_heart_awake?_(from_The_Lover_of_God)
1.rt_-_Your_flute_plays_the_exact_notes_of_my_pain._(from_The_Lover_of_God)
1.rwe_-_Celestial_Love
1.rwe_-_Dmonic_Love
1.rwe_-_Etienne_de_la_Boce
1.rwe_-_From_the_Persian_of_Hafiz_I
1.rwe_-_Gnothi_Seauton
1.rwe_-_Initial_Love
1.rwe_-_In_Memoriam
1.rwe_-_Life_Is_Great
1.rwe_-_May-Day
1.rwe_-_Monadnoc
1.rwe_-_Nature
1.rwe_-_Ode_To_Beauty
1.rwe_-_Quatrains
1.rwe_-_Solution
1.rwe_-_Teach_Me_I_Am_Forgotten_By_The_Dead
1.rwe_-_The_Adirondacs
1.rwe_-_The_Park
1.rwe_-_The_Problem
1.rwe_-_The_Sphinx
1.rwe_-_The_Titmouse
1.rwe_-_The_World-Soul
1.rwe_-_Threnody
1.rwe_-_To_Rhea
1.rwe_-_Uriel
1.rwe_-_Voluntaries
1.rwe_-_Wakdeubsankeit
1.rwe_-_Woodnotes
1.sca_-_Place_your_mind_before_the_mirror_of_eternity!
1.sfa_-_Prayer_Inspired_by_the_Our_Father
1.shvb_-_O_ignee_Spiritus_-_Hymn_to_the_Holy_Spirit
1.shvb_-_O_spectabiles_viri_-_Antiphon_for_Patriarchs_and_Prophets
1.sig_-_Before_I_was,_Thy_mercy_came_to_me
1.sig_-_Come_to_me_at_dawn,_my_beloved,_and_go_with_me
1.sig_-_Ecstasy
1.sig_-_Humble_of_Spirit
1.sig_-_Lord_of_the_World
1.sig_-_Thou_art_the_Supreme_Light
1.sig_-_Thou_Livest
1.sig_-_Who_can_do_as_Thy_deeds
1.sig_-_Who_could_accomplish_what_youve_accomplished
1.sjc_-_Dark_Night
1.sjc_-_Loves_Living_Flame
1.sjc_-_Not_for_All_the_Beauty
1.sjc_-_Song_of_the_Soul_That_Delights_in_Knowing_God_by_Faith
1.sjc_-_Without_a_Place_and_With_a_Place
1.snt_-_As_soon_as_your_mind_has_experienced
1.snt_-_By_what_boundless_mercy,_my_Savior
1.snt_-_In_the_midst_of_that_night,_in_my_darkness
1.snt_-_The_Light_of_Your_Way
1.snt_-_What_is_this_awesome_mystery
1.srm_-_The_Marital_Garland_of_Letters
1.srm_-_The_Necklet_of_Nine_Gems
1.srm_-_The_Song_of_the_Poppadum
1.stav_-_I_Live_Without_Living_In_Me
1.stav_-_In_the_Hands_of_God
1.stav_-_My_Beloved_One_is_Mine
1.stav_-_On_Those_Words_I_am_for_My_Beloved
1.stl_-_My_Song_for_Today
1.stl_-_The_Atom_of_Jesus-Host
1.sv_-_Kali_the_Mother
1.sv_-_Song_of_the_Sanyasin
1.tm_-_A_Psalm
1.tm_-_The_Sowing_of_Meanings
1.tm_-_When_in_the_soul_of_the_serene_disciple
1.wb_-_Auguries_of_Innocence
1.wb_-_Awake!_awake_O_sleeper_of_the_land_of_shadows
1.wb_-_Hear_the_voice_of_the_Bard!
1.wb_-_The_Errors_of_Sacred_Codes_(from_The_Marriage_of_Heaven_and_Hell)
1.wby_-_A_Bronze_Head
1.wby_-_A_Crazed_Girl
1.wby_-_A_Dialogue_Of_Self_And_Soul
1.wby_-_A_Dramatic_Poem
1.wby_-_A_Friends_Illness
1.wby_-_A_Last_Confession
1.wby_-_All_Souls_Night
1.wby_-_A_Man_Young_And_Old_-_Complete
1.wby_-_A_Man_Young_And_Old_-_VIII._Summer_And_Spring
1.wby_-_Among_School_Children
1.wby_-_A_Prayer_For_My_Daughter
1.wby_-_A_Prayer_On_Going_Into_My_House
1.wby_-_A_Woman_Young_And_Old
1.wby_-_Beggar_To_Beggar_Cried
1.wby_-_Coole_Park_1929
1.wby_-_Coole_Park_And_Ballylee,_1931
1.wby_-_Crazy_Jane_On_The_Day_Of_Judgment
1.wby_-_Ephemera
1.wby_-_Fergus_And_The_Druid
1.wby_-_From_A_Full_Moon_In_March
1.wby_-_Hound_Voice
1.wby_-_John_Kinsellas_Lament_For_Mr._Mary_Moore
1.wby_-_King_And_No_King
1.wby_-_Meditations_In_Time_Of_Civil_War
1.wby_-_Michael_Robartes_And_The_Dancer
1.wby_-_Nineteen_Hundred_And_Nineteen
1.wby_-_On_A_Picture_Of_A_Black_Centaur_By_Edmund_Dulac
1.wby_-_Parnells_Funeral
1.wby_-_Paudeen
1.wby_-_Sailing_to_Byzantium
1.wby_-_Shepherd_And_Goatherd
1.wby_-_Supernatural_Songs
1.wby_-_That_The_Night_Come
1.wby_-_The_Ballad_Of_Father_Gilligan
1.wby_-_The_Blessed
1.wby_-_The_Cap_And_Bells
1.wby_-_The_Circus_Animals_Desertion
1.wby_-_The_Double_Vision_Of_Michael_Robartes
1.wby_-_The_Fairy_Pendant
1.wby_-_The_Falling_Of_The_Leaves
1.wby_-_The_Gift_Of_Harun_Al-Rashid
1.wby_-_The_Gyres
1.wby_-_The_Hour_Before_Dawn
1.wby_-_The_Ladys_First_Song
1.wby_-_The_Ladys_Second_Song
1.wby_-_The_Ladys_Third_Song
1.wby_-_The_Lover_Speaks_To_The_Hearers_Of_His_Songs_In_Coming_Days
1.wby_-_The_Man_And_The_Echo
1.wby_-_The_Municipal_Gallery_Revisited
1.wby_-_The_Phases_Of_The_Moon
1.wby_-_The_Rose_Of_The_World
1.wby_-_The_Shadowy_Waters_-_The_Shadowy_Waters
1.wby_-_The_Spirit_Medium
1.wby_-_The_Stolen_Child
1.wby_-_The_Three_Bushes
1.wby_-_The_Tower
1.wby_-_The_Wanderings_Of_Oisin_-_Book_II
1.wby_-_The_Wanderings_Of_Oisin_-_Book_III
1.wby_-_The_Winding_Stair
1.wby_-_Three_Marching_Songs
1.wby_-_Three_Songs_To_The_Same_Tune
1.wby_-_Tom_At_Cruachan
1.wby_-_To_Some_I_Have_Talked_With_By_The_Fire
1.wby_-_Under_Ben_Bulben
1.wby_-_Upon_A_Dying_Lady
1.wby_-_Vacillation
1.wby_-_When_You_Are_Old
1.whitman_-_Aboard_At_A_Ships_Helm
1.whitman_-_A_Broadway_Pageant
1.whitman_-_A_Carol_Of_Harvest_For_1867
1.whitman_-_A_Clear_Midnight
1.whitman_-_Adieu_To_A_Solider
1.whitman_-_American_Feuillage
1.whitman_-_A_Noiseless_Patient_Spider
1.whitman_-_Apostroph
1.whitman_-_A_Riddle_Song
1.whitman_-_As_A_Strong_Bird_On_Pinious_Free
1.whitman_-_As_Consequent,_Etc.
1.whitman_-_Ashes_Of_Soldiers
1.whitman_-_As_I_Ponderd_In_Silence
1.whitman_-_As_I_Sat_Alone_By_Blue_Ontarios_Shores
1.whitman_-_Assurances
1.whitman_-_As_The_Time_Draws_Nigh
1.whitman_-_A_Woman_Waits_For_Me
1.whitman_-_Behavior
1.whitman_-_Brother_Of_All,_With_Generous_Hand
1.whitman_-_Carol_Of_Occupations
1.whitman_-_Carol_Of_Words
1.whitman_-_Chanting_The_Square_Deific
1.whitman_-_Come,_Said_My_Soul
1.whitman_-_Come_Up_From_The_Fields,_Father
1.whitman_-_Crossing_Brooklyn_Ferry
1.whitman_-_Darest_Thou_Now_O_Soul
1.whitman_-_Eidolons
1.whitman_-_Faces
1.whitman_-_From_Pent-up_Aching_Rivers
1.whitman_-_Give_Me_The_Splendid,_Silent_Sun
1.whitman_-_Gliding_Over_All
1.whitman_-_God
1.whitman_-_Great_Are_The_Myths
1.whitman_-_How_Solemn_As_One_By_One
1.whitman_-_Hushd_Be_the_Camps_Today
1.whitman_-_In_Paths_Untrodden
1.whitman_-_I_Sing_The_Body_Electric
1.whitman_-_Joy,_Shipmate,_Joy!
1.whitman_-_Laws_For_Creations
1.whitman_-_Longings_For_Home
1.whitman_-_Manhattan_Streets_I_Saunterd,_Pondering
1.whitman_-_Night_On_The_Prairies
1.whitman_-_Not_Heat_Flames_Up_And_Consumes
1.whitman_-_Not_Heaving_From_My_Ribbd_Breast_Only
1.whitman_-_One_Hour_To_Madness_And_Joy
1.whitman_-_One_Song,_America,_Before_I_Go
1.whitman_-_On_Journeys_Through_The_States
1.whitman_-_On_Old_Mans_Thought_Of_School
1.whitman_-_Or_From_That_Sea_Of_Time
1.whitman_-_O_Star_Of_France
1.whitman_-_O_Sun_Of_Real_Peace
1.whitman_-_Out_From_Behind_His_Mask
1.whitman_-_Out_of_the_Cradle_Endlessly_Rocking
1.whitman_-_Passage_To_India
1.whitman_-_Perfections
1.whitman_-_Pioneers!_O_Pioneers!
1.whitman_-_Poems_Of_Joys
1.whitman_-_Prayer_Of_Columbus
1.whitman_-_Proud_Music_Of_The_Storm
1.whitman_-_Quicksand_Years
1.whitman_-_Red_Jacket_(From_Aloft)
1.whitman_-_Respondez!
1.whitman_-_Rise,_O_Days
1.whitman_-_Salut_Au_Monde
1.whitman_-_Says
1.whitman_-_Scented_Herbage_Of_My_Breast
1.whitman_-_Sea-Shore_Memories
1.whitman_-_Sing_Of_The_Banner_At_Day-Break
1.whitman_-_So_Long
1.whitman_-_Song_At_Sunset
1.whitman_-_Song_For_All_Seas,_All_Ships
1.whitman_-_Song_of_Myself
1.whitman_-_Song_Of_Myself-_III
1.whitman_-_Song_Of_Myself-_V
1.whitman_-_Song_Of_Myself-_XL
1.whitman_-_Song_Of_Myself-_XLIV
1.whitman_-_Song_Of_Myself-_XLVIII
1.whitman_-_Song_Of_Myself-_XXI
1.whitman_-_Song_Of_Myself-_XXV
1.whitman_-_Song_Of_Myself-_XXX
1.whitman_-_Song_Of_Myself-_XXXIII
1.whitman_-_Song_Of_The_Broad-Axe
1.whitman_-_Song_Of_The_Exposition
1.whitman_-_Song_Of_The_Open_Road
1.whitman_-_Song_Of_The_Redwood-Tree
1.whitman_-_Song_Of_The_Universal
1.whitman_-_Starting_From_Paumanok
1.whitman_-_Tests
1.whitman_-_That_Last_Invocation
1.whitman_-_The_Artillerymans_Vision
1.whitman_-_The_City_Dead-House
1.whitman_-_The_Great_City
1.whitman_-_The_Last_Invocation
1.whitman_-_The_Mystic_Trumpeter
1.whitman_-_The_Singer_In_The_Prison
1.whitman_-_The_Sleepers
1.whitman_-_Think_Of_The_Soul
1.whitman_-_This_Day,_O_Soul
1.whitman_-_To_A_Foild_European_Revolutionaire
1.whitman_-_To_A_Pupil
1.whitman_-_To_The_Man-of-War-Bird
1.whitman_-_To_Think_Of_Time
1.whitman_-_Unnamed_Lands
1.whitman_-_Voices
1.whitman_-_Wandering_At_Morn
1.whitman_-_Warble_Of_Lilac-Time
1.whitman_-_When_Lilacs_Last_in_the_Dooryard_Bloomd
1.whitman_-_Whispers_Of_Heavenly_Death
1.whitman_-_Who_Learns_My_Lesson_Complete?
1.whitman_-_Years_Of_The_Modern
1.ww_-_0-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons_-_Dedication
1.ww_-_1_-_I_celebrate_myself,_and_sing_myself
1.ww_-_1-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_2-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_3_-_I_have_heard_what_the_talkers_were_talking,_the_talk_of_the_beginning_and_the_end
1.ww_-_44_-_It_is_time_to_explain_myself_--_let_us_stand_up
1.ww_-_5_-_I_believe_in_you_my_soul,_the_other_I_am_must_not_abase_itself_to_you
1.ww_-_7-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_Address_To_Kilchurn_Castle,_Upon_Loch_Awe
1.ww_-_Advance__Come_Forth_From_Thy_Tyrolean_Ground
1.ww_-_A_Fact,_And_An_Imagination,_Or,_Canute_And_Alfred,_On_The_Seashore
1.ww_-_A_Jewish_Family_In_A_Small_Valley_Opposite_St._Goar,_Upon_The_Rhine
1.ww_-_A_Narrow_Girdle_Of_Rough_Stones_And_Crags,
1.ww_-_And_Is_It_Among_Rude_Untutored_Dales
1.ww_-_An_Evening_Walk
1.ww_-_A_noiseless_patient_spider
1.ww_-_A_Poet's_Epitaph
1.ww_-_As_faith_thus_sanctified_the_warrior's_crest
1.ww_-_A_Whirl-Blast_From_Behind_The_Hill
1.ww_-_Book_Eighth-_Retrospect--Love_Of_Nature_Leading_To_Love_Of_Man
1.ww_-_Book_Eleventh-_France_[concluded]
1.ww_-_Book_Fifth-Books
1.ww_-_Book_First_[Introduction-Childhood_and_School_Time]
1.ww_-_Book_Fourteenth_[conclusion]
1.ww_-_Book_Fourth_[Summer_Vacation]
1.ww_-_Book_Ninth_[Residence_in_France]
1.ww_-_Book_Second_[School-Time_Continued]
1.ww_-_Book_Seventh_[Residence_in_London]
1.ww_-_Book_Sixth_[Cambridge_and_the_Alps]
1.ww_-_Book_Tenth_{Residence_in_France_continued]
1.ww_-_Book_Third_[Residence_at_Cambridge]
1.ww_-_Book_Thirteenth_[Imagination_And_Taste,_How_Impaired_And_Restored_Concluded]
1.ww_-_Book_Twelfth_[Imagination_And_Taste,_How_Impaired_And_Restored_]
1.ww_-_Brook!_Whose_Society_The_Poet_Seeks
1.ww_-_Character_Of_The_Happy_Warrior
1.ww_-_Composed_During_A_Storm
1.ww_-_Composed_on_The_Eve_Of_The_Marriage_Of_A_Friend_In_The_Vale_Of_Grasmere
1.ww_-_Composed_Upon_Westminster_Bridge,_September_3,_1802
1.ww_-_Composed_While_The_Author_Was_Engaged_In_Writing_A_Tract_Occasioned_By_The_Convention_Of_Cintra
1.ww_-_Dion_[See_Plutarch]
1.ww_-_Elegiac_Stanzas_Suggested_By_A_Picture_Of_Peele_Castle
1.ww_-_Epitaphs_Translated_From_Chiabrera
1.ww_-_Extract_From_The_Conclusion_Of_A_Poem_Composed_In_Anticipation_Of_Leaving_School
1.ww_-_Feelings_Of_A_Noble_Biscayan_At_One_Of_Those_Funerals
1.ww_-_For_The_Spot_Where_The_Hermitage_Stood_On_St._Herbert's_Island,_Derwentwater.
1.ww_-_Grand_is_the_Seen
1.ww_-_Great_Men_Have_Been_Among_Us
1.ww_-_Guilt_And_Sorrow,_Or,_Incidents_Upon_Salisbury_Plain
1.ww_-_Here_Pause-_The_Poet_Claims_At_Least_This_Praise
1.ww_-_Her_Eyes_Are_Wild
1.ww_-_Influence_of_Natural_Objects
1.ww_-_Is_There_A_Power_That_Can_Sustain_And_Cheer
1.ww_-_It_Is_No_Spirit_Who_From_Heaven_Hath_Flown
1.ww_-_Lament_Of_Mary_Queen_Of_Scots
1.ww_-_Laodamia
1.ww_-_Lines_Composed_a_Few_Miles_above_Tintern_Abbey
1.ww_-_Lines_Left_Upon_The_Seat_Of_A_Yew-Tree,
1.ww_-_Lines_On_The_Expected_Invasion,_1803
1.ww_-_Lines_Written_As_A_School_Exercise_At_Hawkshead,_Anno_Aetatis_14
1.ww_-_Lines_Written_In_Early_Spring
1.ww_-_London,_1802
1.ww_-_Maternal_Grief
1.ww_-_Matthew
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1803
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1803_X._Rob_Roys_Grave
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1814_I._Suggested_By_A_Beautiful_Ruin_Upon_One_Of_The_Islands_Of_Lo
1.ww_-_November_1813
1.ww_-_Nuns_Fret_Not_at_Their_Convent's_Narrow_Room
1.ww_-_Ode
1.ww_-_Ode_Composed_On_A_May_Morning
1.ww_-_Ode_on_Intimations_of_Immortality
1.ww_-_Ode_to_Duty
1.ww_-_Ode_To_Lycoris._May_1817
1.ww_-_Oer_The_Wide_Earth,_On_Mountain_And_On_Plain
1.ww_-_Oerweening_Statesmen_Have_Full_Long_Relied
1.ww_-_On_The_Final_Submission_Of_The_Tyrolese
1.ww_-_Power_Of_Music
1.ww_-_Remembrance_Of_Collins
1.ww_-_Resolution_And_Independence
1.ww_-_Ruth
1.ww_-_Scorn_Not_The_Sonnet
1.ww_-_September,_1819
1.ww_-_Song_Of_The_Wandering_Jew
1.ww_-_Stanzas_Written_In_My_Pocket_Copy_Of_Thomsons_Castle_Of_Indolence
1.ww_-_Star-Gazers
1.ww_-_Sweet_Was_The_Walk
1.ww_-_The_Brothers
1.ww_-_The_Childless_Father
1.ww_-_The_Excursion-_II-_Book_First-_The_Wanderer
1.ww_-_The_Excursion-_IV-_Book_Third-_Despondency
1.ww_-_The_Excursion-_IX-_Book_Eighth-_The_Parsonage
1.ww_-_The_Excursion-_V-_Book_Fouth-_Despondency_Corrected
1.ww_-_The_Excursion-_VII-_Book_Sixth-_The_Churchyard_Among_the_Mountains
1.ww_-_The_Excursion-_X-_Book_Ninth-_Discourse_of_the_Wanderer,_and_an_Evening_Visit_to_the_Lake
1.ww_-_The_Farmer_Of_Tilsbury_Vale
1.ww_-_The_Force_Of_Prayer,_Or,_The_Founding_Of_Bolton,_A_Tradition
1.ww_-_The_Horn_Of_Egremont_Castle
1.ww_-_The_Idiot_Boy
1.ww_-_The_Kitten_And_Falling_Leaves
1.ww_-_The_Morning_Of_The_Day_Appointed_For_A_General_Thanksgiving._January_18,_1816
1.ww_-_The_Old_Cumberland_Beggar
1.ww_-_The_Prelude,_Book_1-_Childhood_And_School-Time
1.ww_-_The_Primrose_of_the_Rock
1.ww_-_The_Prioresss_Tale_[from_Chaucer]
1.ww_-_The_Recluse_-_Book_First
1.ww_-_There_Is_A_Bondage_Worse,_Far_Worse,_To_Bear
1.ww_-_The_Sonnet_Ii
1.ww_-_The_Waggoner_-_Canto_First
1.ww_-_The_Waggoner_-_Canto_Second
1.ww_-_Thought_Of_A_Briton_On_The_Subjugation_Of_Switzerland
1.ww_-_To_a_Sky-Lark
1.ww_-_To_B._R._Haydon
1.ww_-_To_Dora
1.ww_-_To_May
1.ww_-_To_My_Sister
1.ww_-_To_Sleep
1.ww_-_To_The_Daisy_(Fourth_Poem)
1.ww_-_Translation_Of_Part_Of_The_First_Book_Of_The_Aeneid
1.ww_-_Tribute_To_The_Memory_Of_The_Same_Dog
1.ww_-_Troilus_And_Cresida
1.ww_-_Upon_The_Sight_Of_A_Beautiful_Picture_Painted_By_Sir_G._H._Beaumont,_Bart
1.ww_-_Vernal_Ode
1.ww_-_Written_In_A_Blank_Leaf_Of_Macpherson's_Ossian
1.ww_-_Yarrow_Revisited
20.01_-_Charyapada_-_Old_Bengali_Mystic_Poems
20.03_-_Act_I:The_Descent
20.04_-_Act_II:_The_Play_on_Earth
2.00_-_BIBLIOGRAPHY
2.01_-_Indeterminates,_Cosmic_Determinations_and_the_Indeterminable
2.01_-_Isha_Upanishad__All_that_is_world_in_the_Universe
2.01_-_Mandala_One
2.01_-_MASTER_AND_DISCIPLE
2.01_-_On_Books
2.01_-_THE_ADVENT_OF_LIFE
2.01_-_THE_ARCANE_SUBSTANCE_AND_THE_POINT
2.01_-_The_Attributes_of_Omega_Point_-_a_Transcendent_God
2.01_-_THE_CHILD_WITH_THE_MIRROR
2.01_-_The_Object_of_Knowledge
2.01_-_The_Ordinary_Life_and_the_True_Soul
2.01_-_The_Preparatory_Renunciation
2.01_-_The_Road_of_Trials
2.01_-_The_Sefirot
2.01_-_The_Therapeutic_value_of_Abreaction
2.01_-_The_Two_Natures
2.01_-_The_Yoga_and_Its_Objects
2.01_-_War.
2.02_-_Brahman,_Purusha,_Ishwara_-_Maya,_Prakriti,_Shakti
2.02_-_Indra,_Giver_of_Light
2.02_-_IN_THE_COMPANY_OF_DEVOTEES
2.02_-_Meeting_With_the_Goddess
2.02_-_On_Letters
2.02_-_The_Bhakta.s_Renunciation_results_from_Love
2.02_-_THE_EXPANSION_OF_LIFE
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.02_-_THE_SCINTILLA
2.02_-_The_Status_of_Knowledge
2.02_-_The_Synthesis_of_Devotion_and_Knowledge
2.02_-_UPON_THE_BLESSED_ISLES
2.03_-_Atomic_Forms_And_Their_Combinations
2.03_-_DEMETER
2.03_-_Indra_and_the_Thought-Forces
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_On_Medicine
2.03_-_ON_THE_PITYING
2.03_-_The_Christian_Phenomenon_and_Faith_in_the_Incarnation
2.03_-_THE_ENIGMA_OF_BOLOGNA
2.03_-_The_Eternal_and_the_Individual
2.03_-_The_Integral_Yoga
2.03_-_The_Naturalness_of_Bhakti-Yoga_and_its_Central_Secret
2.03_-_The_Purified_Understanding
2.03_-_The_Pyx
2.03_-_The_Supreme_Divine
2.03_-_VISIT_TO_VIDYASAGAR
2.04_-_Absence_Of_Secondary_Qualities
2.04_-_ADVICE_TO_HOUSEHOLDERS
2.04_-_Agni,_the_Illumined_Will
2.04_-_Concentration
2.04_-_On_Art
2.04_-_ON_PRIESTS
2.04_-_Positive_Aspects_of_the_Mother-Complex
2.04_-_The_Divine_and_the_Undivine
2.04_-_The_Scourge,_the_Dagger_and_the_Chain
2.04_-_The_Secret_of_Secrets
2.05_-_Apotheosis
2.05_-_On_Poetry
2.05_-_ON_THE_VIRTUOUS
2.05_-_Renunciation
2.05_-_The_Cosmic_Illusion;_Mind,_Dream_and_Hallucination
2.05_-_The_Divine_Truth_and_Way
2.05_-_The_Holy_Oil
2.05_-_The_Line_of_Light_and_The_Impression
2.05_-_THE_MASTER_AND_KESHAB
2.05_-_The_Tale_of_the_Vampires_Kingdom
2.05_-_Universal_Love_and_how_it_leads_to_Self-Surrender
2.06_-_On_Beauty
2.06_-_Reality_and_the_Cosmic_Illusion
2.06_-_The_Higher_Knowledge_and_the_Higher_Love_are_one_to_the_true_Lover
2.06_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES
2.06_-_The_Synthesis_of_the_Disciplines_of_Knowledge
2.06_-_The_Wand
2.06_-_Two_Tales_of_Seeking_and_Losing
2.06_-_Works_Devotion_and_Knowledge
2.07_-_I_Also_Try_to_Tell_My_Tale
2.07_-_On_Congress_and_Politics
2.07_-_ON_THE_TARANTULAS
2.07_-_Ten_Internal_and_Ten_External_Sefirot
2.07_-_The_Cup
2.07_-_The_Knowledge_and_the_Ignorance
2.07_-_THE_MASTER_AND_VIJAY_GOSWAMI
2.07_-_The_Mother__Relations_with_Others
2.07_-_The_Release_from_Subjection_to_the_Body
2.07_-_The_Supreme_Word_of_the_Gita
2.07_-_The_Triangle_of_Love
2.07_-_The_Upanishad_in_Aphorism
2.08_-_ALICE_IN_WONDERLAND
2.08_-_God_in_Power_of_Becoming
2.08_-_Memory,_Self-Consciousness_and_the_Ignorance
2.08_-_On_Non-Violence
2.08_-_The_Branches_of_The_Archetypal_Man
2.08_-_THE_MASTERS_BIRTHDAY_CELEBRATION_AT_DAKSHINESWAR
2.08_-_The_Release_from_the_Heart_and_the_Mind
2.08_-_The_Sword
2.09_-_ADVICE_TO_THE_BRAHMOS
2.09_-_Memory,_Ego_and_Self-Experience
2.09_-_THE_NIGHT_SONG
2.09_-_The_Release_from_the_Ego
2.09_-_The_World_of_Points
2.0_-_Reincarnation_and_Karma
2.0_-_THE_ANTICHRIST
2.1.01_-_God_The_One_Reality
21.01_-_The_Mother_The_Nature_of_Her_Work
2.1.02_-_Classification_of_the_Parts_of_the_Being
21.02_-_Gods_and_Men
2.1.02_-_Love_and_Death
2.1.02_-_Nature_The_World-Manifestation
2.1.03_-_Man_and_Superman
2.10_-_Knowledge_by_Identity_and_Separative_Knowledge
2.10_-_The_Lamp
2.10_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES_(II)
2.10_-_The_Realisation_of_the_Cosmic_Self
2.10_-_The_Vision_of_the_World-Spirit_-_Time_the_Destroyer
2.11_-_The_Boundaries_of_the_Ignorance
2.11_-_The_Modes_of_the_Self
2.11_-_THE_TOMB_SONG
2.11_-_The_Vision_of_the_World-Spirit_-_The_Double_Aspect
2.11_-_WITH_THE_DEVOTEES_AT_DAKSHINEWAR
2.12_-_On_Miracles
2.12_-_ON_SELF-OVERCOMING
2.12_-_THE_FESTIVAL_AT_PNIHTI
2.12_-_The_Origin_of_the_Ignorance
2.12_-_The_Realisation_of_Sachchidananda
2.1.2_-_The_Vital_and_Other_Levels_of_Being
2.12_-_The_Way_and_the_Bhakta
2.1.3.1_-_Students
2.1.3.4_-_Conduct
2.13_-_Exclusive_Concentration_of_Consciousness-Force_and_the_Ignorance
2.13_-_On_Psychology
2.13_-_ON_THOSE_WHO_ARE_SUBLIME
2.13_-_Psychic_Presence_and_Psychic_Being_-_Real_Origin_of_Race_Superiority
2.13_-_The_Difficulties_of_the_Mental_Being
2.13_-_THE_MASTER_AND_M.
2.1.3_-_Wrong_Movements_of_the_Vital
2.1.4.2_-_Teaching
2.14_-_Faith
2.14_-_INSTRUCTION_TO_VAISHNAVS_AND_BRHMOS
2.1.4_-_The_Lower_Vital_Being
2.14_-_The_Origin_and_Remedy_of_Falsehood,_Error,_Wrong_and_Evil
2.14_-_The_Passive_and_the_Active_Brahman
2.14_-_The_Unpacking_of_God
2.1.5.4_-_Arts
2.15_-_LAST_VISIT_TO_KESHAB
2.15_-_ON_IMMACULATE_PERCEPTION
2.15_-_On_the_Gods_and_Asuras
2.15_-_Reality_and_the_Integral_Knowledge
2.15_-_The_Cosmic_Consciousness
2.16_-_Oneness
2.16_-_ON_SCHOLARS
2.16_-_The_15th_of_August
2.16_-_The_Integral_Knowledge_and_the_Aim_of_Life;_Four_Theories_of_Existence
2.16_-_The_Magick_Fire
2.16_-_WITH_THE_DEVOTEES_AT_DAKSHINESWAR
2.1.7.08_-_Comments_on_Specific_Lines_and_Passages_of_the_Poem
2.17_-_December_1938
2.17_-_M._AT_DAKSHINEWAR
2.17_-_ON_POETS
2.17_-_The_Progress_to_Knowledge_-_God,_Man_and_Nature
2.17_-_The_Soul_and_Nature
2.18_-_January_1939
2.18_-_M._AT_DAKSHINESWAR
2.18_-_ON_GREAT_EVENTS
2.18_-_The_Evolutionary_Process_-_Ascent_and_Integration
2.18_-_The_Soul_and_Its_Liberation
2.19_-_Feb-May_1939
2.19_-_Out_of_the_Sevenfold_Ignorance_towards_the_Sevenfold_Knowledge
2.19_-_THE_MASTER_AND_HIS_INJURED_ARM
2.19_-_The_Planes_of_Our_Existence
2.19_-_THE_SOOTHSAYER
2.2.01_-_The_Outer_Being_and_the_Inner_Being
2.2.01_-_The_Problem_of_Consciousness
2.2.01_-_Work_and_Yoga
2.20_-_2.29_-_RULES_FOR_HOUSEHOLDERS_AND_MONKS
2.2.02_-_Consciousness_and_the_Inconscient
2.2.02_-_The_True_Being_and_the_True_Consciousness
2.2.03_-_The_Psychic_Being
2.2.03_-_The_Science_of_Consciousness
2.2.05_-_Creative_Activity
22.05_-_On_The_Brink(2)
22.07_-_The_Ashram,_the_World_and_The_Individual[^4]
2.20_-_ON_REDEMPTION
2.20_-_The_Infancy_and_Maturity_of_ZO,_Father_and_Mother,_Israel_The_Ancient_and_Understanding
2.20_-_The_Lower_Triple_Purusha
2.20_-_The_Philosophy_of_Rebirth
2.21_-_1940
2.2.1_-_Cheerfulness_and_Happiness
2.21_-_ON_HUMAN_PRUDENCE
2.21_-_The_Ladder_of_Self-transcendence
2.21_-_The_Order_of_the_Worlds
2.2.1_-_The_Prusna_Upanishads
2.21_-_Towards_the_Supreme_Secret
2.22_-_1941-1943
2.22_-_Rebirth_and_Other_Worlds;_Karma,_the_Soul_and_Immortality
2.2.2_-_Sorrow_and_Suffering
2.2.2_-_The_Mandoukya_Upanishad
2.22_-_THE_STILLEST_HOUR
2.22_-_The_Supreme_Secret
2.22_-_Vijnana_or_Gnosis
2.2.3_-_Depression_and_Despondency
2.23_-_Man_and_the_Evolution
2.23_-_The_Conditions_of_Attainment_to_the_Gnosis
2.23_-_The_Core_of_the_Gita.s_Meaning
2.24_-_Back_to_Back__Face_to_Face__and_The_Process_of_Sawing_Through
2.24_-_Gnosis_and_Ananda
2.2.4_-_Taittiriya_Upanishad
2.24_-_The_Evolution_of_the_Spiritual_Man
2.24_-_The_Message_of_the_Gita
2.25_-_List_of_Topics_in_Each_Talk
2.25_-_Mercies_and_Judgements_of_Knowledge
2.25_-_The_Higher_and_the_Lower_Knowledge
2.25_-_The_Triple_Transformation
2.26_-_Samadhi
2.26_-_The_Ascent_towards_Supermind
2.26_-_The_First_and_Second_Unions
2.2.7.01_-_Some_General_Remarks
2.27_-_Hathayoga
2.27_-_The_Gnostic_Being
2.28_-_Rajayoga
2.28_-_The_Divine_Life
2.2.9.02_-_Plato
2.2.9.04_-_Plotinus
2.29_-_The_Worlds_of_Creation,_Formation_and_Action
2.3.01_-_Aspiration_and_Surrender_to_the_Mother
2.3.01_-_Concentration_and_Meditation
2.3.01_-_The_Planes_or_Worlds_of_Consciousness
2.30_-_2.39_-_THE_MASTER_IN_VARIOUS_MOODS
2.3.02_-_Mantra_and_Japa
2.3.02_-_Opening,_Sincerity_and_the_Mother's_Grace
2.3.02_-_The_Supermind_or_Supramental
2.3.03_-_Integral_Yoga
2.3.03_-_The_Mother's_Presence
2.3.05_-_The_Lower_Nature_or_Lower_Hemisphere
2.3.06_-_The_Mind
2.3.07_-_The_Vital_Being_and_Vital_Consciousness
2.3.08_-_The_Mother's_Help_in_Difficulties
2.3.08_-_The_Physical_Consciousness
23.09_-_Observations_I
2.30_-_The_Uniting_of_the_Names_45_and_52
2.3.10_-_The_Subconscient_and_the_Inconscient
2.3.1_-_Ego_and_Its_Forms
2.3.1_-_Svetasvatara_Upanishad
2.3.2_-_Desire
2.3.3_-_Anger_and_Violence
2.4.01_-_Divine_Love,_Psychic_Love_and_Human_Love
2.40_-_2.49_-_THE_MASTER_AT_THE_HOUSES_OF_BALARM_AND_GIRISH
2.4.02_-_Bhakti,_Devotion,_Worship
24.03_-_Notes_on_Savitri_II
2.4.1_-_Human_Relations_and_the_Spiritual_Life
2.4.2_-_Interactions_with_Others_and_the_Practice_of_Yoga
2.4.3_-_Problems_in_Human_Relations
25.02_-_HYMN_TO_DAWN
27.02_-_The_Human_Touch_Divine
28.02_-_An_Impression
29.03_-_In_Her_Company
29.04_-_Mothers_Playground
29.08_-_The_Iron_Chain
2_-_Other_Hymns_to_Agni
30.01_-_World-Literature
3.00.2_-_Introduction
30.03_-_Spirituality_in_Art
30.05_-_Rhythm_in_Poetry
30.06_-_The_Poet_and_The_Seer
30.07_-_The_Poet_and_the_Yogi
30.09_-_Lines_of_Tantra_(Charyapada)
3.00_-_Hymn_To_Pan
3.00_-_Introduction
30.10_-_The_Greatness_of_Poetry
30.11_-_Modern_Poetry
30.12_-_The_Obscene_and_the_Ugly_-_Form_and_Essence
30.13_-_Rabindranath_the_Artist
30.14_-_Rabindranath_and_Modernism
30.15_-_The_Language_of_Rabindranath
30.16_-_Tagore_the_Unique
30.17_-_Rabindranath,_Traveller_of_the_Infinite
3.01_-_Fear_of_God
3.01_-_Forms_of_Rebirth
3.01_-_Hymn_to_Matter
3.01_-_INTRODUCTION
3.01_-_Love_and_the_Triple_Path
3.01_-_Proem
3.01_-_THE_BIRTH_OF_THOUGHT
3.01_-_The_Mercurial_Fountain
3.01_-_The_Soul_World
3.02_-_Aridity_in_Prayer
3.02_-_King_and_Queen
3.02_-_Mysticism
3.02_-_Nature_And_Composition_Of_The_Mind
3.02_-_ON_THE_VISION_AND_THE_RIDDLE
3.02_-_SOL
3.02_-_THE_DEPLOYMENT_OF_THE_NOOSPHERE
3.02_-_The_Great_Secret
3.02_-_The_Motives_of_Devotion
3.02_-_The_Psychology_of_Rebirth
3.02_-_The_Soul_in_the_Soul_World_after_Death
3.03_-_ON_INVOLUNTARY_BLISS
3.03_-_SULPHUR
3.03_-_The_Consummation_of_Mysticism
3.03_-_The_Godward_Emotions
3.03_-_THE_MODERN_EARTH
3.03_-_The_Soul_Is_Mortal
3.03_-_The_Spirit_Land
3.04_-_BEFORE_SUNRISE
3.04_-_Folly_Of_The_Fear_Of_Death
3.04_-_Immersion_in_the_Bath
3.04_-_LUNA
3.04_-_The_Spirit_in_Spirit-Land_after_Death
3.04_-_The_Way_of_Devotion
3.05_-_Cerberus_And_Furies,_And_That_Lack_Of_Light
3.05_-_ON_VIRTUE_THAT_MAKES_SMALL
3.05_-_SAL
3.05_-_The_Conjunction
3.05_-_The_Formula_of_I.A.O.
3.05_-_The_Physical_World_and_its_Connection_with_the_Soul_and_Spirit-Lands
3.06_-_Charity
3.06_-_Death
3.06_-_The_Delight_of_the_Divine
3.06_-_Thought-Forms_and_the_Human_Aura
3.06_-_UPON_THE_MOUNT_OF_OLIVES
3.07_-_ON_PASSING_BY
3.07_-_The_Ananda_Brahman
3.07_-_The_Ascent_of_the_Soul
3.07_-_The_Formula_of_the_Holy_Grail
3.08_-_ON_APOSTATES
3.08_-_Purification
3.08_-_The_Myster_of_Love
3.09_-_Of_Silence_and_Secrecy
3.09_-_THE_RETURN_HOME
3.09_-_The_Return_of_the_Soul
3.0_-_THE_ETERNAL_RECURRENCE
3.1.01_-_Distinctive_Features_of_the_Integral_Yoga
31.01_-_The_Heart_of_Bengal
3.1.01_-_The_Problem_of_Suffering_and_Evil
3.1.02_-_Asceticism_and_the_Integral_Yoga
3.1.02_-_Spiritual_Evolution_and_the_Supramental
3.1.03_-_A_Realistic_Adwaita
31.03_-_The_Trinity_of_Bengal
3.1.04_-_Reminiscence
31.04_-_Sri_Ramakrishna
3.1.05_-_A_Vision_of_Science
31.05_-_Vivekananda
31.06_-_Jagadish_Chandra_Bose
3.1.07_-_A_Tree
31.08_-_The_Unity_of_India
3.1.08_-_To_the_Sea
3.10_-_ON_THE_THREE_EVILS
3.10_-_The_New_Birth
31.10_-_East_and_West
3.1.10_-_Karma
3.1.15_-_Rebirth
3.11_-_Epilogue
3.11_-_ON_THE_SPIRIT_OF_GRAVITY
3.1.23_-_The_Rishi
3.1.24_-_In_the_Moonlight
3.1.2_-_Levels_of_the_Physical_Being
3.12_-_Of_the_Bloody_Sacrifice
3.12_-_ON_OLD_AND_NEW_TABLETS
3.13_-_THE_CONVALESCENT
3.14_-_ON_THE_GREAT_LONGING
3.16.1_-_Of_the_Oath
3.18_-_Of_Clairvoyance_and_the_Body_of_Light
31_Hymns_to_the_Star_Goddess
3.2.01_-_On_Ideals
3.2.01_-_The_Newness_of_the_Integral_Yoga
32.01_-_Where_is_God?
3.2.02_-_Yoga_and_Skill_in_Works
3.2.03_-_Conservation_and_Progress
3.2.03_-_Jainism_and_Buddhism
3.2.04_-_The_Conservative_Mind_and_Eastern_Progress
3.2.05_-_Our_Ideal
3.2.05_-_The_Yoga_of_the_Bhagavad_Gita
3.2.06_-_The_Adwaita_of_Shankaracharya
32.07_-_The_God_of_the_Scientist
3.2.08_-_Bhakti_Yoga_and_Vaishnavism
3.2.09_-_The_Teachings_of_Some_Modern_Indian_Yogis
3.20_-_Of_the_Eucharist
3.2.10_-_Christianity_and_Theosophy
32.12_-_The_Evolutionary_Imperative
3.2.4_-_Sex
3.3.01_-_The_Superman
3.3.02_-_All-Will_and_Free-Will
3.3.03_-_The_Delight_of_Works
33.05_-_Muraripukur_-_II
33.08_-_I_Tried_Sannyas
33.09_-_Shyampukur
33.10_-_Pondicherry_I
33.13_-_My_Professors
33.16_-_Soviet_Gymnasts
33.18_-_I_Bow_to_the_Mother
3.3.1_-_Agni,_the_Divine_Will-Force
3.4.01_-_Evolution
3.4.02_-_The_Inconscient
3.4.03_-_Materialism
34.07_-_The_Bride_of_Brahman
3.4.1.01_-_Poetry_and_Sadhana
34.10_-_Hymn_To_Earth
3.5.01_-_Aphorisms
3.5.02_-_Religion
3.5.02_-_Thoughts_and_Glimpses
3-5_Full_Circle
3.6.01_-_Heraclitus
36.07_-_An_Introduction_To_The_Vedas
36.08_-_A_Commentary_on_the_First_Six_Suktas_of_Rigveda
37.01_-_Yama_-_Nachiketa_(Katha_Upanishad)
3.7.1.01_-_Rebirth
3.7.1.02_-_The_Reincarnating_Soul
3.7.1.03_-_Rebirth,_Evolution,_Heredity
3.7.1.04_-_Rebirth_and_Soul_Evolution
3.7.1.05_-_The_Significance_of_Rebirth
3.7.1.06_-_The_Ascending_Unity
3.7.1.07_-_Involution_and_Evolution
3.7.1.08_-_Karma
3.7.1.09_-_Karma_and_Freedom
3.7.1.10_-_Karma,_Will_and_Consequence
3.7.1.11_-_Rebirth_and_Karma
3.7.1.12_-_Karma_and_Justice
3.7.2.01_-_The_Foundation
3.7.2.02_-_The_Terrestial_Law
3.7.2.03_-_Mind_Nature_and_Law_of_Karma
3.7.2.04_-_The_Higher_Lines_of_Karma
3.7.2.05_-_Appendix_I_-_The_Tangle_of_Karma
3.7.2.06_-_Appendix_II_-_A_Clarification
38.01_-_Asceticism_and_Renunciation
38.03_-_Mute
38.04_-_Great_Time
38.05_-_Living_Matter
38.07_-_A_Poem
3.8.1.05_-_Occult_Knowledge_and_the_Hindu_Scriptures
3.8.1.06_-_The_Universal_Consciousness
39.08_-_Release
39.11_-_A_Prayer
3_-_Commentaries_and_Annotated_Translations
40.02_-_The_Two_Chains_Of_The_Mother
4.01_-_INTRODUCTION
4.01_-_Introduction
4.01_-_Sweetness_in_Prayer
4.01_-_THE_COLLECTIVE_ISSUE
4.01_-_THE_HONEY_SACRIFICE
4.01_-_The_Presence_of_God_in_the_World
4.01_-_The_Principle_of_the_Integral_Yoga
4.02_-_Autobiographical_Evidence
4.02_-_BEYOND_THE_COLLECTIVE_-_THE_HYPER-PERSONAL
4.02_-_Difficulties
4.02_-_Divine_Consolations.
4.02_-_Existence_And_Character_Of_The_Images
4.02_-_GOLD_AND_SPIRIT
4.02_-_Humanity_in_Progress
4.02_-_THE_CRY_OF_DISTRESS
4.02_-_The_Integral_Perfection
4.02_-_The_Psychology_of_the_Child_Archetype
4.03_-_Mistakes
4.03_-_Prayer_of_Quiet
4.03_-_Prayer_to_the_Ever-greater_Christ
4.03_-_The_Meaning_of_Human_Endeavor
4.03_-_The_Psychology_of_Self-Perfection
4.03_-_THE_TRANSFORMATION_OF_THE_KING
4.03_-_THE_ULTIMATE_EARTH
4.04_-_Conclusion
4.04_-_In_the_Total_Christ
4.04_-_Some_Vital_Functions
4.04_-_The_Perfection_of_the_Mental_Being
4.04_-_THE_REGENERATION_OF_THE_KING
4.04_-_Weaknesses
4.05_-_THE_DARK_SIDE_OF_THE_KING
4.05_-_The_Instruments_of_the_Spirit
4.05_-_The_Passion_Of_Love
4.06_-_Purification-the_Lower_Mentality
4.06_-_THE_KING_AS_ANTHROPOS
4.07_-_Purification-Intelligence_and_Will
4.07_-_THE_RELATION_OF_THE_KING-SYMBOL_TO_CONSCIOUSNESS
4.07_-_THE_UGLIEST_MAN
4.08_-_The_Liberation_of_the_Spirit
4.08_-_THE_RELIGIOUS_PROBLEM_OF_THE_KINGS_RENEWAL
4.08_-_THE_VOLUNTARY_BEGGAR
4.09_-_REGINA
4.09_-_The_Liberation_of_the_Nature
4.0_-_NOTES_TO_ZARATHUSTRA
4.0_-_The_Path_of_Knowledge
4.1.01_-_The_Intellect_and_Yoga
4.10_-_AT_NOON
4.10_-_The_Elements_of_Perfection
4.1.1.03_-_Three_Realisations_for_the_Soul
4.1.1.04_-_Foundations_of_the_Sadhana
4.1.1.05_-_The_Central_Process_of_the_Yoga
4.1.1_-_The_Difficulties_of_Yoga
4.11_-_The_Perfection_of_Equality
4.11_-_THE_WELCOME
4.1.2.02_-_The_Three_Transformations
4.1.2_-_The_Difficulties_of_Human_Nature
4.12_-_The_Way_of_Equality
4.1.3_-_Imperfections_and_Periods_of_Arrest
4.13_-_ON_THE_HIGHER_MAN
4.13_-_The_Action_of_Equality
4.1.4_-_Resistances,_Sufferings_and_Falls
4.14_-_The_Power_of_the_Instruments
4.14_-_THE_SONG_OF_MELANCHOLY
4.15_-_ON_SCIENCE
4.15_-_Soul-Force_and_the_Fourfold_Personality
4.16_-_The_Divine_Shakti
4.17_-_The_Action_of_the_Divine_Shakti
4.18_-_Faith_and_shakti
4.18_-_THE_ASS_FESTIVAL
4.19_-_THE_DRUNKEN_SONG
4.19_-_The_Nature_of_the_supermind
4.1_-_Jnana
4.2.01_-_The_Mother_of_Dreams
4.20_-_The_Intuitive_Mind
4.2.1.01_-_The_Importance_of_the_Psychic_Change
4.2.1.03_-_The_Psychic_Deep_Within
4.2.1.04_-_The_Psychic_and_the_Mental,_Vital_and_Physical_Nature
4.2.1.05_-_The_Psychic_Awakening
4.2.1.06_-_Living_in_the_Psychic
4.21_-_The_Gradations_of_the_supermind
4.2.1_-_The_Right_Attitude_towards_Difficulties
4.2.2.02_-_Conditions_for_the_Psychic_Opening
4.2.2_-_Steps_towards_Overcoming_Difficulties
4.22_-_The_supramental_Thought_and_Knowledge
4.2.3.01_-_The_Meaning_of_Coming_to_the_Front
4.2.3.02_-_Signs_of_the_Psychic's_Coming_Forward
4.2.3.03_-_The_Psychic_and_the_Relation_with_the_Divine
4.2.3.05_-_Obstacles_to_the_Psychic's_Emergence
4.23_-_The_supramental_Instruments_--_Thought-process
4.2.3_-_Vigilance,_Resolution,_Will_and_the_Divine_Help
4.2.4.01_-_The_Psychic_Touch_or_Influence
4.2.4.06_-_Agni_and_the_Psychic_Fire
4.2.4.07_-_Psychic_Joy
4.2.4.08_-_Psychic_Sorrow
4.2.4.09_-_Psychic_Tears_or_Weeping
4.24_-_The_supramental_Sense
4.2.4_-_Time_and_CHange_of_the_Nature
4.2.5_-_Dealing_with_Depression_and_Despondency
4.25_-_Towards_the_supramental_Time_Vision
4.2_-_Karma
4.3.1.01_-_Peace,_Calm,_Silence_and_the_Self
4.3.1_-_The_Hostile_Forces_and_the_Difficulties_of_Yoga
4.3.3_-_Dealing_with_Hostile_Attacks
4.3_-_Bhakti
4.4.1.05_-_Ascent_and_Descent_of_the_Kundalini_Shakti
4.43_-_Chapter_Three
4.4.4.05_-_The_Descent_of_Force_or_Power
4.4.5.02_-_Descent_and_Psychic_Experiences
4.4.5.03_-_Descent_and_Other_Experiences
5.01_-_ADAM_AS_THE_ARCANE_SUBSTANCE
5.01_-_EPILOGUE
5.02_-_Against_Teleological_Concept
5.02_-_Perfection_of_the_Body
5.02_-_THE_STATUE
5.03_-_ADAM_AS_THE_FIRST_ADEPT
5.03_-_The_Divine_Body
5.04_-_Formation_Of_The_World
5.04_-_Supermind_and_the_Life_Divine
5.04_-_THE_POLARITY_OF_ADAM
5.05_-_Supermind_and_Humanity
5.05_-_The_War
5.06_-_Supermind_in_the_Evolution
5.06_-_THE_TRANSFORMATION
5.07_-_ROTUNDUM,_HEAD,_AND_BRAIN
5.08_-_ADAM_AS_TOTALITY
5.1.01.1_-_The_Book_of_the_Herald
5.1.01.2_-_The_Book_of_the_Statesman
5.1.01.3_-_The_Book_of_the_Assembly
5.1.01.4_-_The_Book_of_Partings
5.1.01.5_-_The_Book_of_Achilles
5.1.01.6_-_The_Book_of_the_Chieftains
5.1.01.7_-_The_Book_of_the_Woman
5.1.01.8_-_The_Book_of_the_Gods
5.1.01.9_-_Book_IX
5.1.01_-_Terminology
5.1.02_-_Ahana
5.1.03_-_The_Hostile_Forces_and_Hostile_Beings
5.2.01_-_The_Descent_of_Ahana
5.2.01_-_Word-Formation
5.2.02_-_The_Meditations_of_Mandavya
5.2.03_-_The_An_Family
5.4.01_-_Notes_on_Root-Sounds
5.4.01_-_Occult_Knowledge
5.4.02_-_Occult_Powers_or_Siddhis
5_-_The_Phenomenology_of_the_Spirit_in_Fairytales
6.01_-_THE_ALCHEMICAL_VIEW_OF_THE_UNION_OF_OPPOSITES
6.02_-_STAGES_OF_THE_CONJUNCTION
6.03_-_Extraordinary_And_Paradoxical_Telluric_Phenomena
6.04_-_THE_MEANING_OF_THE_ALCHEMICAL_PROCEDURE
6.04_-_The_Plague_Athens
6.05_-_THE_PSYCHOLOGICAL_INTERPRETATION_OF_THE_PROCEDURE
6.06_-_Remembrances
6.06_-_SELF-KNOWLEDGE
6.07_-_THE_MONOCOLUS
6.08_-_Intellectual_Visions
6.08_-_THE_CONTENT_AND_MEANING_OF_THE_FIRST_TWO_STAGES
6.09_-_Imaginary_Visions
6.09_-_THE_THIRD_STAGE_-_THE_UNUS_MUNDUS
6.0_-_Conscious,_Unconscious,_and_Individuation
6.10_-_THE_SELF_AND_THE_BOUNDS_OF_KNOWLEDGE
7.01_-_The_Soul_(the_Psychic)
7.02_-_Courage
7.06_-_The_Simple_Life
7.08_-_Sincerity
7.15_-_The_Family
7.2.04_-_Thought_the_Paraclete
7.3.10_-_The_Lost_Boat
7.3.13_-_Ascent
7.4.01_-_Man_the_Enigma
7.4.02_-_The_Infinitismal_Infinite
7.4.03_-_The_Cosmic_Dance
7.5.21_-_The_Pilgrim_of_the_Night
7.5.27_-_The_Infinite_Adventure
7.5.28_-_The_Greater_Plan
7.5.31_-_The_Stone_Goddess
7.5.32_-_Krishna
7.5.33_-_Shiva
7.5.52_-_The_Unseen_Infinite
7.5.59_-_The_Hill-top_Temple
7.5.61_-_Because_Thou_Art
7.5.62_-_Divine_Sight
7.5.65_-_Form
7.5.66_-_Immortality
7.6.01_-_Symbol_Moon
7.6.02_-_The_World_Game
7.6.12_-_The_Mother_of_God
7.6.13_-_The_End?
7.9.20_-_Soul,_my_soul
Aeneid
Apology
APPENDIX_I_-_Curriculum_of_A._A.
Big_Mind_(ten_perfections)
Blazing_P3_-_Explore_the_Stages_of_Postconventional_Consciousness
BOOK_I._-_Augustine_censures_the_pagans,_who_attri_buted_the_calamities_of_the_world,_and_especially_the_sack_of_Rome_by_the_Goths,_to_the_Christian_religion_and_its_prohibition_of_the_worship_of_the_gods
BOOK_II._-_A_review_of_the_calamities_suffered_by_the_Romans_before_the_time_of_Christ,_showing_that_their_gods_had_plunged_them_into_corruption_and_vice
BOOK_II._--_PART_I._ANTHROPOGENESIS.
BOOK_II._--_PART_III._ADDENDA._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS
BOOK_I._--_PART_I._COSMIC_EVOLUTION
BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_I._--_PART_II._THE_EVOLUTION_OF_SYMBOLISM_IN_ITS_APPROXIMATE_ORDER
BOOK_IV._-_That_empire_was_given_to_Rome_not_by_the_gods,_but_by_the_One_True_God
BOOK_IX._-_Of_those_who_allege_a_distinction_among_demons,_some_being_good_and_others_evil
Book_of_Exodus
Book_of_Genesis
Book_of_Imaginary_Beings_(text)
Book_of_Proverbs
Book_of_Psalms
BOOK_VIII._-_Some_account_of_the_Socratic_and_Platonic_philosophy,_and_a_refutation_of_the_doctrine_of_Apuleius_that_the_demons_should_be_worshipped_as_mediators_between_gods_and_men
BOOK_VII._-_Of_the_select_gods_of_the_civil_theology,_and_that_eternal_life_is_not_obtained_by_worshipping_them
BOOK_VI._-_Of_Varros_threefold_division_of_theology,_and_of_the_inability_of_the_gods_to_contri_bute_anything_to_the_happiness_of_the_future_life
BOOK_V._-_Of_fate,_freewill,_and_God's_prescience,_and_of_the_source_of_the_virtues_of_the_ancient_Romans
BOOK_XI._-_Augustine_passes_to_the_second_part_of_the_work,_in_which_the_origin,_progress,_and_destinies_of_the_earthly_and_heavenly_cities_are_discussed.Speculations_regarding_the_creation_of_the_world
BOOK_XIII._-_That_death_is_penal,_and_had_its_origin_in_Adam's_sin
BOOK_XII._-_Of_the_creation_of_angels_and_men,_and_of_the_origin_of_evil
BOOK_XIV._-_Of_the_punishment_and_results_of_mans_first_sin,_and_of_the_propagation_of_man_without_lust
BOOK_XIX._-_A_review_of_the_philosophical_opinions_regarding_the_Supreme_Good,_and_a_comparison_of_these_opinions_with_the_Christian_belief_regarding_happiness
BOOK_X._-_Porphyrys_doctrine_of_redemption
BOOK_XVIII._-_A_parallel_history_of_the_earthly_and_heavenly_cities_from_the_time_of_Abraham_to_the_end_of_the_world
BOOK_XVII._-_The_history_of_the_city_of_God_from_the_times_of_the_prophets_to_Christ
BOOK_XVI._-_The_history_of_the_city_of_God_from_Noah_to_the_time_of_the_kings_of_Israel
BOOK_XV._-_The_progress_of_the_earthly_and_heavenly_cities_traced_by_the_sacred_history
BOOK_XXII._-_Of_the_eternal_happiness_of_the_saints,_the_resurrection_of_the_body,_and_the_miracles_of_the_early_Church
BOOK_XXI._-_Of_the_eternal_punishment_of_the_wicked_in_hell,_and_of_the_various_objections_urged_against_it
BOOK_XX._-_Of_the_last_judgment,_and_the_declarations_regarding_it_in_the_Old_and_New_Testaments
BS_1_-_Introduction_to_the_Idea_of_God
CHAPTER_25_-_Describes_the_great_gain_which_comes_to_a_soul_when_it_practises_vocal_prayer_perfectly._Shows_how_God_may_raise_it_thence_to_things_supernatural.
CHAPTER_26_-_Continues_the_description_of_a_method_for_recollecting_the
CHAPTER_27_-_Describes_the_great_love_shown_us_by_the_Lord_in_the_first_words
CHAPTER_28_-_Describes_the_nature_of_the_Prayer_of_Recollection_and_sets_down
CHAPTER_29_-_Continues_to_describe_methods_for_achieving_this_Prayer_of
CHAPTER_30_-_Describes_the_importance_of_understanding_what_we_ask_for_in
CHAPTER_31_-_Continues_the_same_subject._Explains_what_is_meant_by_the_Prayer
CHAPTER_32_-_Expounds_these_words_of_the_Paternoster__"Fiat_voluntas_tua_sicut
CHAPTER_34_-_Continues_the_same_subject._This_is_very_suitable_for_reading_after
CHAPTER_35_-_Describes_the_recollection_which_should_be_practised_after
CHAPTER_36_-_Treats_of_these_words_in_the_Paternoster__"Dimitte_nobis_debita
CHAPTER_37_-_Describes_the_excellence_of_this_prayer_called_the_Paternoster,
CHAPTER_38_-_Treats_of_the_great_need_which_we_have_to_beseech_the_Eternal
CHAPTER_39_-_Continues_the_same_subject_and_gives_counsels_concerning
CHAPTER_40_-_Describes_how,_by_striving_always_to_walk_in_the_love_and_fear_of
CHAPTER_41_-_Speaks_of_the_fear_of_God_and_of_how_we_must_keep_ourselves
CHAPTER_42_-_Treats_of_these_last_words_of_the_Paternoster__"Sed_libera_nos_a
Chapter_III_-_WHEREIN_IS_RELATED_THE_DROLL_WAY_IN_WHICH_DON_QUIXOTE_HAD_HIMSELF_DUBBED_A_KNIGHT
Chapter_I_-_WHICH_TREATS_OF_THE_CHARACTER_AND_PURSUITS_OF_THE_FAMOUS_GENTLEMAN_DON_QUIXOTE_OF_LA_MANCHA
City_of_God_-_BOOK_I
Conversations_with_Sri_Aurobindo
COSA_-_BOOK_I
COSA_-_BOOK_II
COSA_-_BOOK_III
COSA_-_BOOK_IV
COSA_-_BOOK_IX
COSA_-_BOOK_V
COSA_-_BOOK_VI
COSA_-_BOOK_VII
COSA_-_BOOK_VIII
COSA_-_BOOK_X
COSA_-_BOOK_XI
COSA_-_BOOK_XII
COSA_-_BOOK_XIII
Cratylus
Deutsches_Requiem
DS3
DS4
ENNEAD_01.01_-_The_Organism_and_the_Self.
ENNEAD_01.02_-_Concerning_Virtue.
ENNEAD_01.02_-_Of_Virtues.
ENNEAD_01.03_-_Of_Dialectic,_or_the_Means_of_Raising_the_Soul_to_the_Intelligible_World.
ENNEAD_01.04_-_Whether_Animals_May_Be_Termed_Happy.
ENNEAD_01.05_-_Does_Happiness_Increase_With_Time?
ENNEAD_01.06_-_Of_Beauty.
ENNEAD_01.07_-_Of_the_First_Good,_and_of_the_Other_Goods.
ENNEAD_01.08_-_Of_the_Nature_and_Origin_of_Evils.
ENNEAD_01.09a_-_Of_Suicide.
ENNEAD_01.09b_-_Of_Suicide.
ENNEAD_02.01_-_Of_the_Heaven.
ENNEAD_02.02_-_About_the_Movement_of_the_Heavens.
ENNEAD_02.03_-_Whether_Astrology_is_of_any_Value.
ENNEAD_02.04a_-_Of_Matter.
ENNEAD_02.05_-_Of_the_Aristotelian_Distinction_Between_Actuality_and_Potentiality.
ENNEAD_02.06_-_Of_Essence_and_Being.
ENNEAD_02.09_-_Against_the_Gnostics;_or,_That_the_Creator_and_the_World_are_Not_Evil.
ENNEAD_03.01_-_Concerning_Fate.
ENNEAD_03.02_-_Of_Providence.
ENNEAD_03.03_-_Continuation_of_That_on_Providence.
ENNEAD_03.04_-_Of_Our_Individual_Guardian.
ENNEAD_03.05_-_Of_Love,_or_Eros.
ENNEAD_03.06_-_Of_the_Impassibility_of_Incorporeal_Entities_(Soul_and_and_Matter).
ENNEAD_03.06_-_Of_the_Impassibility_of_Incorporeal_Things.
ENNEAD_03.07_-_Of_Time_and_Eternity.
ENNEAD_03.08a_-_Of_Nature,_Contemplation,_and_of_the_One.
ENNEAD_03.08b_-_Of_Nature,_Contemplation_and_Unity.
ENNEAD_03.09_-_Fragments_About_the_Soul,_the_Intelligence,_and_the_Good.
ENNEAD_04.01_-_Of_the_Being_of_the_Soul.
ENNEAD_04.02_-_How_the_Soul_Mediates_Between_Indivisible_and_Divisible_Essence.
ENNEAD_04.02_-_Of_the_Nature_of_the_Soul.
ENNEAD_04.03_-_Problems_About_the_Soul.
ENNEAD_04.03_-_Psychological_Questions.
ENNEAD_04.04_-_Questions_About_the_Soul.
ENNEAD_04.05_-_Psychological_Questions_III._-_About_the_Process_of_Vision_and_Hearing.
ENNEAD_04.06a_-_Of_Sensation_and_Memory.
ENNEAD_04.06b_-_Of_Sensation_and_Memory.
ENNEAD_04.07_-_Of_the_Immortality_of_the_Soul:_Polemic_Against_Materialism.
ENNEAD_04.08_-_Of_the_Descent_of_the_Soul_Into_the_Body.
ENNEAD_04.09_-_Whether_All_Souls_Form_a_Single_One?
ENNEAD_05.01_-_The_Three_Principal_Hypostases,_or_Forms_of_Existence.
ENNEAD_05.02_-_Of_Generation_and_of_the_Order_of_Things_that_Follow_the_First.
ENNEAD_05.02_-_Of_Generation,_and_of_the_Order_of_things_that_Rank_Next_After_the_First.
ENNEAD_05.03_-_Of_the_Hypostases_that_Mediate_Knowledge,_and_of_the_Superior_Principle.
ENNEAD_05.03_-_The_Self-Consciousnesses,_and_What_is_Above_Them.
ENNEAD_05.04_-_How_What_is_After_the_First_Proceeds_Therefrom;_of_the_One.
ENNEAD_05.05_-_That_Intelligible_Entities_Are_Not_External_to_the_Intelligence_of_the_Good.
ENNEAD_05.06_-_The_Superessential_Principle_Does_Not_Think_-_Which_is_the_First_Thinking_Principle,_and_Which_is_the_Second?
ENNEAD_05.07_-_Do_Ideas_of_Individuals_Exist?
ENNEAD_05.08_-_Concerning_Intelligible_Beauty.
ENNEAD_05.09_-_Of_Intelligence,_Ideas_and_Essence.
ENNEAD_06.01_-_Of_the_Ten_Aristotelian_and_Four_Stoic_Categories.
ENNEAD_06.02_-_The_Categories_of_Plotinos.
ENNEAD_06.03_-_Plotinos_Own_Sense-Categories.
ENNEAD_06.04_-_The_One_and_Identical_Being_Is_Everywhere_Present_As_a_Whole.
ENNEAD_06.04_-_The_One_Identical_Essence_is_Everywhere_Entirely_Present.
ENNEAD_06.05_-_The_One_and_Identical_Being_is_Everywhere_Present_In_Its_Entirety.345
ENNEAD_06.05_-_The_One_Identical_Essence_is_Everywhere_Entirely_Present.
ENNEAD_06.06_-_Of_Numbers.
ENNEAD_06.07_-_How_Ideas_Multiplied,_and_the_Good.
ENNEAD_06.08_-_Of_the_Will_of_the_One.
ENNEAD_06.09_-_Of_the_Good_and_the_One.
Gods_Script
Gorgias
Guru_Granth_Sahib_first_part
Ion
Isha_Upanishads
I._THE_ATTRACTIVE_POWER_OF_GOD
Kafka_and_His_Precursors
Liber
Liber_111_-_The_Book_of_Wisdom_-_LIBER_ALEPH_VEL_CXI
Liber_46_-_The_Key_of_the_Mysteries
Liber_71_-_The_Voice_of_the_Silence_-_The_Two_Paths_-_The_Seven_Portals
Medea_-_A_Vergillian_Cento
Meno
MoM_References
new_computer
Phaedo
r1912_01_16
r1912_07_01
r1912_07_20
r1912_07_22
r1913_02_03
r1913_09_07
r1914_04_04
r1914_04_05
r1914_05_23
r1914_06_15
r1914_06_18
r1914_06_19
r1914_06_20
r1914_07_08
r1914_09_04
r1914_11_27
r1914_12_19
r1915_01_30
r1915_08_01
Sayings_of_Sri_Ramakrishna_(text)
SB_1.1_-_Questions_by_the_Sages
Sophist
Symposium
Talks_001-025
Talks_026-050
Talks_051-075
Talks_076-099
Talks_125-150
Talks_151-175
Talks_225-239
Talks_500-550
Talks_600-652
Talks_With_Sri_Aurobindo_1
Talks_With_Sri_Aurobindo_2
The_Act_of_Creation_text
Theaetetus
The_Anapanasati_Sutta__A_Practical_Guide_to_Mindfullness_of_Breathing_and_Tranquil_Wisdom_Meditation
the_Castle
The_Circular_Ruins
The_Coming_Race_Contents
The_Dream_of_a_Ridiculous_Man
The_Dwellings_of_the_Philosophers
The_Egg
The_Essentials_of_Education
the_Eternal_Wisdom
The_Garden_of_Forking_Paths_2
The_Golden_Bough
The_Golden_Sentences_of_Democrates
The_Golden_Verses_of_Pythagoras
The_Gospel_According_to_John
The_Gospel_According_to_Luke
The_Gospel_According_to_Mark
The_Gospel_According_to_Matthew
The_Gospel_of_Thomas
The_Logomachy_of_Zos
The_Lottery_in_Babylon
The_Mirror_of_Enigmas
The_Monadology
The_One_Who_Walks_Away
The_Pilgrims_Progress
The_Pythagorean_Sentences_of_Demophilus
The_Riddle_of_this_World
The_Shadow_Out_Of_Time
The_Theologians
The_Way_of_Perfection
Thus_Spoke_Zarathustra_text
Timaeus
Verses_of_Vemana

PRIMARY CLASS

SEE ALSO

SIMILAR TITLES
Achieving Oneness With The Higher Soul _ Meditations for Soul Realization
Dark Night of the Soul
is the Soul
Marriage of Sense and Soul
Modern Man in Search of a Soul
Ride the Tiger A Survival Manual for the Aristocrats of the Soul
Soul
soul of God
The Seat of the Soul

DEFINITIONS

Soul and pjyc/iic being ::: The soul, representative of the central being, is a spark of the Divine supporting all individual existence in Nature ; the psychic being is a conscious form of that soul growing in the evolution — in the persistent process that develops first life in matter, mind in life, until finally mind can develop into overniind and ovetmind into the Supramental Truth.

Soul and Self ::: The pure self is unborn, does not pass through death or birth, is independent of birth or body, mind or life or this manifested Nature. It is not bound by these things, sot limited, not alTected, even though it assumes and supports them.

Soul :::
The animating life or consciousness within man (or any other creature, see Sefer HaTanya, ch. 1). The Jew possesses an additional &

Soul Generally, the manifesting vehicle or garment in which an ego clothes itself. First in serial order is the monad, on whatever plane and of whatever class; its vehicle or carrier is its efflux, the ego; which in its turn clothes itself in its own vital garment which is soul. Cosmically, therefore, soul is the vehicle or upadhi of spirit. As the monad creates for its manifestation successive vehicles, soul in its widest sense includes all these, even the physical body; but it is usually used in an aggregative sense to designate the intermediate nature, excluding the monad on the one hand and the physical body on the other. Such division produces the triad of spirit, soul, body, where soul is the vehicle of spirit, and body is the vehicle of soul and spirit. The soul is evolved by experiences on different planes. In itself it is merely a vehicle; but, informed by the monad, through the latter’s ego, it is a living conscious entity. The broad meaning is particularized with qualifying adjectives such as animal soul, human soul, etc. Saying that every living thing — animal, vegetable, or mineral — has a soul, refers to the intermediate nature of the being, of which its physical body is the vehicle. Souls, like bodies, are aggregates of innumerable subordinate lives or life-atoms of various orders. Equivalent to the Greek psyche and the Hebrew nephesh.

Soul: (Gr. psyche) In Aristotle the vital principle; the formal cause, essence, or entelechy of a natural organic body. -- G.R.M.

Soulless Beings Men and women who are still connected, but usually quite unconsciously, with the monad, the spiritual essence within them, but not self-consciously so; they live very largely in the brain-mind and in the fields of sensuous consciousness. “We elbow soulless men in the streets at every turn,” wrote Blavatsky. This does not mean that those people have no soul, but that the spiritual part of these human beings is unable to manifest itself through the unawakened brain-mind and feelings. They are animate humans with an animate working brain-mind, but otherwise soulless in the sense that the soul is insufficiently expressive. This is what Pythagoras meant when he spoke of the living dead, or the spiritually useless portion of mankind. They live in the ordinary mind and in the body, thinking only of and in these small and restricted spheres of consciousness. Such “soulless” people are very numerous. Soulless beings are not to be confused with lost souls.

Soulless Beings ::: "We elbow soulless men in the streets at every turn," wrote H. P. Blavatsky. This is an actual fact. Thestatement does not mean that those whom we thus elbow have no soul. The significance is that thespiritual part of these human beings is sleeping, not awake. They are animate humans with an animateworking brain-mind, an animal mind, but otherwise "soulless" in the sense that the soul is inactive,sleeping; and this is also just what Pythagoras meant when he spoke of the "living dead." They areeverywhere, these people. We elbow them, just as H. P. Blavatsky says, at every turn. The eyes may bephysically bright, and filled with the vital physical fire, but they lack soul; they lack tenderness, thefervid yet gentle warmth of the living flame of inspiration within. Sometimes impersonal love willawaken the soul in a man or in a woman; sometimes it will kill it if the love become selfish and gross.The streets are filled with such "soulless" people; but the phrase soulless people does not mean "lostsouls." The latter is again something else. The term soulless people therefore is a technical term. It meansmen and women who are still connected, but usually quite unconsciously, with the monad, the spiritualessence within them, but who are not self-consciously so connected. They live very largely in thebrain-mind and in the fields of sensuous consciousness. They turn with pleasure to the frivolities of life.They have the ordinary feelings of honor, etc., because it is conventional and good breeding so to havethem; but the deep inner fire of yearning, the living warmth that comes from being more or less at onewith the god within, they know not. Hence, they are "soulless," because the soul is not working with fieryenergy in and through them.A lost soul, on the other hand, means an entity who through various rebirths, it may be a dozen, or moreor less, has been slowly following the "easy descent to Avernus," and in whom the threads ofcommunication with the spirit within have been snapped one after the other. Vice will do this, continuousvice. Hate snaps these spiritual threads more quickly than anything else perhaps. Selfishness, the parentof hate, is the root of all human evil; and therefore a lost soul is one who is not merely soulless in theordinary theosophical usage of the word, but is one who has lost the last link, the last delicate thread ofconsciousness, connecting him with his inner god. He will continue "the easy descent," passing fromhuman birth to an inferior human birth, and then to one still more inferior, until finally the degenerateastral monad -- all that remains of the human being that once was -- may even enter the body of somebeast to which it feels attracted (and this is one side of the teaching of transmigration, which has been sobadly misunderstood in the Occident); some finally go even to plants perhaps, at the last, and willultimately vanish. The astral monad will then have faded out. Such lost souls are exceedingly rare,fortunately; but they are not what we call soulless people.If the student will remember the fact that when a human being is filled with the living spiritual andintellectual fiery energies flowing into his brain-mind from his inner god, he is then an insouled being, hewill readily understand that when these fiery energies can no longer reach the brain-mind and manifest ina man's life, there is thus produced what is called a soulless being. A good man, honorable, loyal,compassionate, aspiring, gentle, and true-hearted, and a student of wisdom, is an "insouled" man; abuddha is one who is fully, completely insouled; and there are all the intermediate grades between.

Soul of the world: See: World Soul.

Soul of the World Translates the Latin anima mundi. In its highest aspect it is akasa and the seat of nirvanic conditions; in its lower aspects it is the astral light and the physical world — the last both its physical carrier and its grossest expression. See also ANIMA MUNDI

Soul ::: On this site we generally use self to refer to what the soul might otherwise refer. The soul, on here at least, can be thought of as a multi-parted construct that defines one's principal identity. We have a physical body but most of what could be thought of as the main identity of that body is defined by layers more subtle than that and the sum total of those through a physical lens become the soul of the body. The parts of the soul then are sheaths at various planes of experience.

Soul Plane ::: In the Seven Planes Model this is the fourth plane (up from and including the Physical) and roughly corresponds with the higher Astral Plane in the Four Worlds model. The primary difference between this level and the Astral Plane is the more transcendental nature of the visionary experiences here and the dropping off of some of the more base and animalistic notions of the Lower Astral and experiencing more refined emotional and spiritual states.

Soul-rule ::: The rule and guidance of the soul brings into an experience the tendency of light, of integration, of harmony and intimate rightness which is native to the psychic essence.

Soul (Scholastic): With few exceptions (e.g., Tertullian) already the Fathers were agreed that the soul is a simple spiritual substance. Some held that it derived from the souls of the parents (Traducianism), others that it is created individually by God (Creationism), the latter view being generally accepted and made an article of faith. Regarding the union with the body, the early Middle-Ages, following St. Augustine, professed a modified Platonic Dualism: the body is a substance in itself to which the soul is added and with which it enters a more or less accidental union. With the revival of Aristoteleanism, the hylemorphic theory became general: the soul is the substantial form of the body, the only origin of all vital and mental performances, there is no other form besides. This strictly Aristotelian-Thomistic view has been modified by later Scholastics who assume the existence of a forma corporeitatis distinct from the soul. (See Form) -- The soul is simple but not devoid of accidents; the "faculties" (q.v.) are its proper accidents; every experience adds an accidental form to the soul. Though a substance in itself, the soul is naturally ordained towards a body; separated, it is an "incomplete" substance. It is created in respect to the body it will inform, so that the inheritance of bodily features and of mental characteristics insofar as they depend on organic functions is safeguarded. -- As a simple and spiritual substance, the soul is immortal. It is not the total human nature, since person is the composite of niatter informed by the soul. -- Animals and plants too have souls, the former a sensitive, the latter a vegetative soul, which function as the principles of life. These souls are perishable, they too are substantial forms. The human soul contains all the powers of the two other souls and is the origin of the vegetative and sensitive performances in man. -- R.A.

Souls :::
The Ba&

Soul-stuff: Impersonal supernatural power in general, or the subtle, diffuse spiritual essence associated with a particular human being or object. (Cf. astral body, aura.)

Soul-Substance Theory: Theory that the unity of the individual mind is constituted by a single, permanent, and indivisible spiritual substance. (See Ego, Pure) The theory is usually combined with a faculty psychology. See Faculty Psychology. -- L.W.

Soul: The divine, immortal part of man. The psyche of the Greek philosophers, the nephesh of the Hebrew Bible. According to occult philosophy, the vital principle (“breath of life”) which all living beings possess.

Soul ::: The real spiritual substance created by God which, united to the body, constitutes a person.

Soul ::: This word in the ancient wisdom signifies "vehicle," and upadhi -- that vehicle, or any vehicle, in whichthe monad, in any sphere of manifestation, is working out its destiny. A soul is an entity which is evolvedby experiences; it is not a spirit, but it is a vehicle of a spirit -- the monad. It manifests in matter throughand by being a substantial portion of the lower essence of the spirit. Touching another plane below it, orit may be above it, the point of union allowing ingress and egress to the consciousness, is a laya-center -the neutral center, in matter or substance, through which consciousness passes -- and the center of thatconsciousness is the monad. The soul in contradistinction with the monad is its vehicle for manifestationon any one plane. The spirit or monad manifests in seven vehicles, and each one of these vehicles is asoul.On the higher planes the soul is a vehicle manifesting as a sheaf or pillar of light; similarly with thevarious egos and their related vehicle-souls on the inferior planes, all growing constantly more dense, asthe planes of matter gradually thicken downwards and become more compact, into which the monadicray penetrates until the final soul, which is the physical body, the general vehicle or bearer or carrier ofthem all.Our teachings give to every animate thing a soul -- not a human soul, or a divine soul, or a spiritual soul-- but a soul corresponding to its own type. What it is, what its type is, actually comes from its soul;hence we properly may speak of the different beasts as having one or the other, a "duck soul," an "ostrichsoul," a "bull" or a "cow soul," and so forth. The entities lower than man -- in this case the beasts,considered as a kingdom, are differentiated into the different families of animals by the different soulswithin each. Of course behind the soul from which it springs there are in each individual entity all theother principles that likewise inform man; but all these higher principles are latent in the beast.Speaking generally, however, we may say that the soul is the intermediate part between the spirit whichis deathless and immortal on the one hand and, on the other hand, the physical frame, entirely mortal.The soul, therefore, is the intermediate part of the human constitution. It must be carefully noted in thisconnection that soul as a term employed in the esoteric philosophy, while indeed meaning essentially a"vehicle" or "sheath," this vehicle or sheath is nevertheless an animate or living entity much after themanner that the physical body, while being the sheath or vehicle of the other parts of man's constitution,is nevertheless in itself a discrete, animate, personalized being. (See also Vahana)

soul appears to man in the form of a yellowish

soul ::: a. --> Sole.
Sole. ::: v. i. --> To afford suitable sustenance. ::: n.


soul at death. [Rf Apocalypse of Salathiel (embodied

soul, at death.

SOUL. ::: Soul is something of the Divine that descends into evolution as a divine Principle within it to support the evolution of the individual out of the IgnoraR<% into the Light. It deve- lops in the course of the evolution a psychic individual or soul individuality which grows from life to life, using the evolving mind, vital and body as its instruments, it is the soul that is immortal while the rest disintegrates ; it passes from life to life carrying its experience in essence and the continuity of the evolu- tion of the individual.

SOUL (B.) The following seven distinct meanings of the word
&


souled ::: a. --> Furnished with a soul; possessing soul and feeling; -- used chiefly in composition; as, great-souled Hector.

soulili ::: n. --> A long-tailed, crested Javan monkey (Semnopithecus mitratus). The head, the crest, and the upper surface of the tail, are black.

soulless ::: a. --> Being without a soul, or without greatness or nobleness of mind; mean; spiritless.

soullessly ::: adv. --> In a soulless manner.

soul of Moses, God is reminded that “the angels

souls into the eternal light” at the yielding up of

souls of just men (the saints). In The Zohar, they

souls of the recently deceased so as to determine

soul ::: Sri Aurobindo: “The word ‘soul’, as also the word ‘psychic’, is used very vaguely and in many different senses in the English language. More often than not, in ordinary parlance, no clear distinction is made between mind and soul and often there is an even more serious confusion, for the vital being of desire — the false soul or desire-soul — is intended by the words ‘soul’ and ‘psychic’ and not the true soul, the psychic being.” *Letters on Yoga

  “The word soul is very vaguely used in English — as it often refers to the whole non-physical consciousness including even the vital with all its desires and passions. That was why the word psychic being has to be used so as to distinguish this divine portion from the instrumental parts of the nature.” *Letters on Yoga

  “The word soul has various meanings according to the context; it may mean the Purusha supporting the formation of Prakriti, which we call a being, though the proper word would be rather a becoming; it may mean, on the other hand, specifically the psychic being in an evolutionary creature like man; it may mean the spark of the Divine which has been put into Matter by the descent of the Divine into the material world and which upholds all evolving formations here.” *Letters on Yoga

  “A distinction has to be made between the soul in its essence and the psychic being. Behind each and all there is the soul which is the spark of the Divine — none could exist without that. But it is quite possible to have a vital and physical being supported by such a soul essence but without a clearly evolved psychic being behind it.” *Letters on Yoga

  “The soul and the psychic being are practically the same, except that even in things which have not developed a psychic being, there is still a spark of the Divine which can be called the soul. The psychic being is called in Sanskrit the Purusha in the heart or the Chaitya Purusha. (The psychic being is the soul developing in the evolution.)” *Letters on Yoga

  “The soul or spark is there before the development of an organised vital and mind. The soul is something of the Divine that descends into the evolution as a divine Principle within it to support the evolution of the individual out of the Ignorance into the Light. It develops in the course of the evolution a psychic individual or soul individuality which grows from life to life, using the evolving mind, vital and body as its instruments. It is the soul that is immortal while the rest disintegrates; it passes from life to life carrying its experience in essence and the continuity of the evolution of the individual.” *Letters on Yoga

  “. . . for the soul is seated within and impervious to the shocks of external events. . . .” *Essays on the Gita

  “. . . the soul is at first but a spark and then a little flame of godhead burning in the midst of a great darkness; for the most part it is veiled in its inner sanctum and to reveal itself it has to call on the mind, the life-force and the physical consciousness and persuade them, as best they can, to express it; ordinarily, it succeeds at most in suffusing their outwardness with its inner light and modifying with its purifying fineness their dark obscurities or their coarser mixture. Even when there is a formed psychic being able to express itself with some directness in life, it is still in all but a few a smaller portion of the being — ‘no bigger in the mass of the body than the thumb of a man’ was the image used by the ancient seers — and it is not always able to prevail against the obscurity or ignorant smallness of the physical consciousness, the mistaken surenesses of the mind or the arrogance and vehemence of the vital nature.” *The Synthesis of Yoga

“. . . the soul is an eternal portion of the Supreme and not a fraction of Nature.” The Life Divine

“The true soul secret in us, — subliminal, we have said, but the word is misleading, for this presence is not situated below the threshold of waking mind, but rather burns in the temple of the inmost heart behind the thick screen of an ignorant mind, life and body, not subliminal but behind the veil, — this veiled psychic entity is the flame of the Godhead always alight within us, inextinguishable even by that dense unconsciousness of any spiritual self within which obscures our outward nature. It is a flame born out of the Divine and, luminous inhabitant of the Ignorance, grows in it till it is able to turn it towards the Knowledge. It is the concealed Witness and Control, the hidden Guide, the Daemon of Socrates, the inner light or inner voice of the mystic. It is that which endures and is imperishable in us from birth to birth, untouched by death, decay or corruption, an indestructible spark of the Divine.” The Life Divine

*Soul, soul’s, Soul’s, souls, soulless, soul-bridals, soul-change, soul-force, Soul-Forces, soul-ground, soul-joy, soul-nature, soul-range, soul-ray, soul-scapes, soul-scene, soul-sense, soul-severance, soul-sight, soul-slaying, soul-space,, soul-spaces, soul-strength, soul-stuff, soul-truth, soul-vision, soul-wings, world-soul, World-Soul.



souls “the bird of God.” The poem derives from

souls to be “taken” that day. These orders Meta¬

soul ::: the psychic essence or entity, the divine essence in the individual; a spark of the Divine that comes down into the manifestation to support the evolution of the individual. In the course of the evolution, the soul grows and evolves in the form of a soul-personality, the psychic being. The term "soul" is often used as a synonym for "psychic being."

soul with a kiss” ; and that Miriam also “breathed



QUOTES [1025 / 1025 - 500 / 42855]


KEYS (10k)

  805 Sri Aurobindo
   25 The Mother
   10 Ken Wilber
   10 Aleister Crowley
   8 Manly P Hall
   7 Joseph Campbell
   5 Swami Vivekananda
   5 Heraclitus
   5 Anonymous
   4 Sri Ramakrishna
   4 Saint Teresa of Avila
   4 Saint Augustine of Hippo
   4 Jalaluddin Rumi
   4 Hazrat Inayat Khan
   3 Sri Ramana Maharshi
   3 Plotinus
   3 Plato
   3 Pierre Teilhard de Chardin
   3 Kabir
   3 Friedrich Nietzsche
   3 Edgar Allan Poe
   3 Dante Alighieri
   2 Tom Butler-Bowdon
   2 Saint John of the Cross
   2 Rudolf Steiner
   2 Proclus
   2 Pablo Neruda
   2 Nolini Kanta Gupta
   2 Kahlil Gibran
   2 Jordan Peterson
   2 Imam al-Ghazali
   2 Hermann Hesse
   2 Carl Jung
   2 Aristotle
   2 Alan Turing
   1 Zora Neale Hurston
   1 Zen Proverb
   1 Yamamoto Tsunetomo
   1 Yajnavalkya
   1 William Butler Yeats
   1 Wikipedia
   1 Walt Whitman
   1 Viktor Frankl
   1 Vemana
   1 Velimir Khlebnikov
   1 Thomas Jefferson
   1 Thomas Carlyle
   1 The Song of the Avadhut
   1 The Mother?
   1 The Hashish Eater
   1 The Book of Wisdom
   1 Socrates
   1 Sir D'Arcy Wentworth Thompson
   1 Simone de Beauvoir
   1 Satprem
   1 Samael Aun Weor
   1 Saint Thérèse of Lisieux
   1 Saint Teresa of Calcutta
   1 Saint Seraphim of Sarov in Georgia
   1 Saint Porphyrios
   1 Saint Padre Pio
   1 Saint John Bosco
   1 Saint Francis of Assisi
   1 Saint Ephrem of Syria
   1 Saint Augustine
   1 Roald Dahl
   1 Ralph Waldo Emerson
   1 Pythagoras
   1 Pope Leo XIII
   1 Peter J Carroll
   1 Oriah Mountain Dreamer
   1 Nirodbaran
   1 Nagarjuna
   1 Murali Sivaramakrishnan
   1 Mozart
   1 Michel de Montaigne
   1 Marianne Williamson
   1 Marcel Proust
   1 Manly P Hall (Resurrection 1964
   1 Maimonides
   1 Lewis Carroll
   1 Laws of Manu
   1 Koran
   1 Khalil Gibran
   1 Katha Upanishad
   1 Kapila
   1 Johann Wolfgang von Goethe
   1 Jiddu Krishnamurti
   1 James S A Corey
   1 James Joyce
   1 Integral Yoga; Sri Aurobindo's Teaching and Method of Practice
   1 Henry David Thoreau
   1 Haruki Murakami
   1 Giordano Bruno
   1 Georges Van Vrekhem
   1 George Bernard Shaw
   1 Gabor Mate
   1 F Scott Fitzgerald
   1 Franz Kafka
   1 Eliphas Levi
   1 Dr. John Dee
   1 David Mitchell
   1 Daniel C Matt
   1 C S Lewis
   1 collab summer & fall 2011
   1 Bruce Lee
   1 Book of Wisdom
   1 Arthur Koestler
   1 A Edward Newton
   1 Abu Hamid al-Ghazali

NEW FULL DB (2.4M)

   21 Rumi
   11 Anonymous
   8 Plato
   7 Toba Beta
   6 Aristotle
   5 Carl Jung
   4 William Shakespeare
   4 Rupi Kaur
   4 Homer
   4 Emily Dickinson
   4 Cassandra Clare
   3 Walt Whitman
   3 Swami Vivekananda
   3 Socrates
   3 Sister Souljah
   3 Omar Khayyam
   3 John Dryden
   3 J K Rowling
   3 Hermann Hesse
   3 George Herbert

1:Lord help my poor soul. ~ Edgar Allan Poe,
2:Beauty awakens the soul to act. ~ Dante Alighieri,
3:Courage is a sign of soul's nobility.
   ~ The Mother?,
4:The soul bound is man; free, it is God. ~ Sri Ramakrishna,
5:Intuition is the whisper of the soul. ~ Jiddu Krishnamurti,
6:Purity of soul cannot be lost without consent. ~ Saint Augustine,
7:Faith is the union of God and the soul. ~ Saint John of the Cross,
8:Out of suffering have emerged the strongest Souls; ~ Kahlil Gibran,
9:Sometimes, simply by sitting, the soul collects wisdom. ~ Zen Proverb,
10:A school without music is a school without a soul, for music aids education. It is a most effective means to obtain discipline, morality, and help good feeling. ~ Saint John Bosco,
11:Love makes your soul crawl out from its hiding place. ~ Zora Neale Hurston,
12:Happiness is the settling of the soul into its most appropriate spot. ~ Aristotle,
13:The unfolding of the bare human soul ... that is what interests me.
   ~ Bruce Lee,
14:The desire to know your own soul will end all other desires. ~ Jalaluddin Rumi, [T5],
15:The words that enlighten the soul are more precious than jewels.
   ~ Hazrat Inayat Khan,
16:A formless spirit became the soul of form. ~ Sri Aurobindo, Savitri, The World-Soul,
17:Must fire always test the great of soul? ~ Sri Aurobindo, Savitri, The Word of Fate,
18:Our smallness saves us from the Infinite
   ~ Sri Aurobindo, Savitri, The Triple Soul-Forces,
19:The end of life is to be like God, and the soul following God will be like Him.
   ~ Socrates,
20:All, even pain, was the soul’s pleasure here; ~ Sri Aurobindo, Savitri, The World-Stair,
21:But still the invisible Magnet drew his soul
   ~ Sri Aurobindo, Savitri, The World-Stair, [T5],
22:I remembered you with my soul clenched
in that sadness of mine that you know. ~ Pablo Neruda,
23:I carry the fire that never can be quenched.
   ~ Sri Aurobindo, Savitri, The Triple Soul-Forces,
24:At the heart of our universe, each soul exists for God, in our Lord. ~ Pierre Teilhard de Chardin,
25:Beauty of our dim soul is amorous. ~ Sri Aurobindo, Collected Poems, Our godhead calls us,
26:Each in himself is sole by Nature’s law. ~ Sri Aurobindo, Savitri, The Triple Soul-Forces,
27:He moves there as the Soul, as Nature she. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
28:The body is the chrysalis of a soul. ~ Sri Aurobindo, Savitri, The Debate of Love and Death,
29:His hunger for the eternal thou must nurse
   ~ Sri Aurobindo, Savitri, The Triple Soul-Forces, [T5],
30:A saviour gesture stretched her lifted arm, ~ Sri Aurobindo, Savitri, The Finding of the Soul,
31:People will do anything, no matter how absurd, in order to avoid facing their own soul.
   ~ Carl Jung,
32:You use a glass mirror to see your face; you use works of art to see your soul. ~ George Bernard Shaw,
33:To desire with one’s very soul every second of every day to accomplish one’s aim. ~ Yamamoto Tsunetomo,
34:When all has been explained nothing is known. ~ Sri Aurobindo, Savitri, The Triple Soul-Forces,
35:Many are God’s forms by which he grows in man; ~ Sri Aurobindo, Savitri, The Triple Soul-Forces,
36:My body a dot in the soul’s vast expanse. ~ Sri Aurobindo, Collected Poems, The Self’s Infinity,
37:Even a soul submerged in sleep
is hard at work and helps
make something of the world. ~ Heraclitus,
38:One man’s perfection still can save the world. ~ Sri Aurobindo, Savitri, The Finding of the Soul,
39:A dry soul is wisest and best. ~ Heraclitus,
40:The soul is dyed the color of its thoughts. ~ Heraclitus,
41:You won't discover the limits of the soul, however far you go. ~ Heraclitus,
42:To fight with desire is hard: whatever it wishes, it buys at the price of soul. ~ Heraclitus,
43:The soul is the image of what is above it and the model of what is below. Therefore by knowing and analysing itself it knows all things without going out of its own nature. ~ Proclus, “Commentary on the Timaeus”,
44:This therefore is Mathematics: She reminds you of the invisible forms of the soul; She gives life to her own discoveraies; She awakens the mind and purifies the intellect; She brings light to our intrinsic ideas; She abolishes oblivion and ignorance which are ours by birth. ~ Proclus,
45:But all power is in the end one, all power is really soul-power.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
46:Her smile could persuade a dead lacerated heart
   ~ Sri Aurobindo, Savitri, The Triple Soul-Forces, [T5],
47:Our souls deputed selves of the Supreme. ~ Sri Aurobindo, Savitri, The Godheads of the Little Life,
48:Rhythm is the subtle soul of poetry. ~ Sri Aurobindo, The Future Poetry, Recent English Poetry - I,
49:The highest goal of music is to connect one's soul to their Divine Nature, not entertainment.
   ~ Pythagoras,
50:Aggression is necessary for self-preservation. ~ Sri Aurobindo, Karmayogin, The Awakening Soul of India,
51:Even an hour of the soul can unveil the Unborn, the Everlasting, ~ Sri Aurobindo, Collected Poems, Ahana,
52:His soul was freed and given to her alone.
   ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother, [T5],
53:I love you as certain dark things are to be loved,
in secret, between the shadow and the soul. ~ Pablo Neruda,
54:It is the soul in us which turns always towards Truth, Good and Beauty.
   ~ Sri Aurobindo, The Life Divine, [T5],
55:Open God’s door, enter into his trance. ~ Sri Aurobindo, Savitri, The Parable of the Search for the Soul,
56:Our souls are moved by powers behind the wall. ~ Sri Aurobindo, Savitri, The Godheads of the Little Life,
57:The soul is a figure of the Unmanifest, ~ Sri Aurobindo, Savitri, The Dream Twilight of the Earthly Real,
58:The soul which has no fixed purpose in life is lost; to be everywhere, is to be nowhere.
   ~ Michel de Montaigne,
59:A fiery portion of the Wonderful,
   ~ Sri Aurobindo, Savitri, The Yoga of the King The Yoga of the Souls Release,
60:Aspiring he transcends his earthly self. ~ Sri Aurobindo, Savitri, The Parable of the Search for the Soul,
61:Faith is not intellectual belief but a function of the soul. ~ Sri Aurobindo, Letters on Yoga - II, Faith,
62:The dim subconscient is his cavern base. ~ Sri Aurobindo, Savitri, The Parable of the Search for the Soul,
63:The spiritual man is one who has discovered his soul. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
64:Be grateful to people who make us happy, they are the gentle gardeners who make our souls blossom. ~ Marcel Proust,
65:In a real dark night of the soul, it is always three o'clock in the morning, day after day.
   ~ F Scott Fitzgerald,
66:A whole mysterious world is locked within. ~ Sri Aurobindo, Savitri, The Parable of the Search for the Soul,
67:Each soul is the great Father’s crucified Son, ~ Sri Aurobindo, Savitri, The Entry into the Inner Countries,
68:that Soul shines not forth; yet He is seen by subtle seers with superior, subtle intellect. ~ Katha Upanishad, 3:12,
69:The soul suffering is not eternity’s key, ~ Sri Aurobindo, Savitri, The Way of Fate and the Problem of Pain,
70:When a force ceases to conquer, it ceases to live. ~ Sri Aurobindo, Karmayogin, The Awakening Soul of India,
71:The gnostic soul is the child, but the king-child. ~ Sri Aurobindo, The Synthesis Of Yoga, Gnosis and Ananda,
72:A vast subliminal is man’s measureless part. ~ Sri Aurobindo, Savitri, The Parable of the Search for the Soul,
73:In silence seek God’s meaning in thy depths, ~ Sri Aurobindo, Savitri, The Parable of the Search for the Soul,
74:To the soul and Shakti in man nothing is impossible. ~ Sri Aurobindo, The Synthesis Of Yoga, Faith and Shakti,
75:To the soul and Shakti in man nothing is impossible. ~ Sri Aurobindo, The Synthesis Of Yoga, Faith and Shakti,
76:Above her brows where will and knowledge meet ~ Sri Aurobindo, Savitri, The Parable of the Search for the Soul,
77:Beauty of whatever kind, in its supreme development, invariably excites the sensitive soul to tears. ~ Edgar Allan Poe,
78:Our dead selves come to slay our living soul. ~ Sri Aurobindo, Savitri, The Parable of the Search for the Soul,
79:Soul determines Form & Action & is not determined by them. ~ Sri Aurobindo, Isha Upanishad, The Isha Upanishad,
80:The real truth of man is to be found in his soul. ~ Sri Aurobindo, The Human Cycle, The Spiritual Aim and Life,
81:A beam of the Eternal smites his heart,
   ~ Sri Aurobindo, Savitri, The Yoga of the King The Yoga of the Souls Release,
82:Oneness is the soul of multitude. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul’s Release,
83:The buying of more books than one can read is nothing less than the soul reaching toward infinity...
   ~ A Edward Newton,
84:The lyric is a moment of heightened soul experience. ~ Sri Aurobindo, The Future Poetry, The Form and the Spirit,
85:The soul that can live alone with itself meets God;
   ~ Sri Aurobindo, Savitri, The Way of Fate and the Problem of Pain,
86:Truth made the world, not a blind Nature-Force. ~ Sri Aurobindo, Savitri, The Parable of the Search for the Soul,
87:The senses there were outlets of the soul; ~ Sri Aurobindo, Savitri, The House of the Spirit and the New Creation,
88:And plundered the Unknowable's vast estate.
   ~ Sri Aurobindo, Savitri, The Yoga of the King The Yoga of the Souls Release,
89:His days were a long growth to the Supreme.
   ~ Sri Aurobindo, Savitri, The Yoga of the King The Yoga of the Souls Release,
90:Real faith is something spiritual, a knowledge of the soul. ~ Sri Aurobindo, Letters on Yoga - I, Morality and Yoga,
91:Yea, the soul of a man too is mighty
More than the stone and the mortar! ~ Sri Aurobindo, Collected Poems, Ilion,
92:A sun of wisdom in a miracled grove. ~ Sri Aurobindo, Savitri, The Eternal Day The Souls Choice and the Supreme Consummation,
93:A wide God-knowledge poured down from above,
   ~ Sri Aurobindo, Savitri, The Yoga of the King The Yoga of the Souls Release,
94:Learn to distinguish what should be done and what not; The clever soul will always select his opportunity. ~ Nagarjuna, [T5],
95:Love dwells in us like an unopened flower
Awaiting a rapid moment of the soul, ~ Sri Aurobindo, Savitri, Satyavan,
96:Do you believe there is some place that will make the soul less thirsty? In that great absence you will find nothing. ~ Kabir,
97:Sraddha: the soul's belief in the Divine's existence, wisdom, power, love and grace.
   ~ Sri Aurobindo, Letters On Yoga - II,
98:The heart is the meeting place of God and the Soul. ~ Sri Aurobindo, Bande Mataram - II, The Soul and India’s Mission,
99:The soul is the watchful builder of its fate; ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Life,
100:The soul is the watchful builder of its fate; ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Life,
101:The soul that can live alone with itself meets God; ~ Sri Aurobindo, Savitri, The Way of Fate and the Problem of Pain,
102:Superfluous wealth can buy superfluities only. Money is not required to buy one necessary of the soul.
   ~ Henry David Thoreau,
103:A deeper interpretation greatened Truth, ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul’s Release,
104:Each finite is that deep Infinity
Enshrining His veiled soul of pure delight. ~ Sri Aurobindo, Collected Poems, Form,
105:Beauty is a sweet difference of the Same. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul’s Release,
106:Helped are the souls that wait more than strengths soon fulfilled and exhausted. ~ Sri Aurobindo, Collected Poems, Ilion,
107:young portress bright
Who opens to our souls the worlds of light. ~ Sri Aurobindo, Collected Poems, The Fear of Death,
108:Love is a yearning of the One for the One. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul’s Release,
109:A knowledge which became what it perceived. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul’s Release,
110:A soul made ready through a thousand years
Is the living mould of a supreme Descent. ~ Sri Aurobindo, Savitri, Satyavan,
111:Hid deep in man celestial powers can dwell. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul’s Release,
112:In him soul and Nature, equal Presences,
Balance and fuse in a wide harmony. ~ Sri Aurobindo, Savitri, The Word of Fate,
113:THe soul cannot think the Divine but knows Him with certitude. With my blessings. ~ The Mother, Mantras of the Mother, 26 December,
114:This body which was once my universe,
Is now a pittance carried by the soul. ~ Sri Aurobindo, Collected Poems, The Body,
115:And channel to earth-mind the wizard ray
   ~ Sri Aurobindo, Savitri, The Eternal Day The Souls Choice and the Supreme Consummation,
116:Even the body shall remember God. ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
117:According to the status of the soul is the status of the Prakriti. ~ Sri Aurobindo, The Synthesis Of Yoga, Vijnana or Gnosis,
118:A jingling silver laugh of anklet bells
Travelled the roads of a solitary heart; ~ Sri Aurobindo, Savitri, The World-Soul,
119:God found in Nature, Nature fulfilled in God. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul’s Release,
120:The trudge of Time changed to a splendid march;
   ~ Sri Aurobindo, Savitri, The Yoga of the King The Yoga of the Souls Release, [T5],
121:The war of thoughts that fathers the universe, ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul’s Release,
122:Never have I dealt with anything more difficult than my own soul, which sometimes helps me and sometimes opposes me. ~ Imam al-Ghazali,
123:There knowledge needs not words to embody Idea; ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul’s Release,
124:Colour was a visible tone of ecstasy. ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
125:Grief too long continued does not help but delays the journey of the departed soul. ~ Sri Aurobindo, Letters on Yoga - I, Death,
126:Nature creates and acts, the Soul enjoys her creation and action. ~ Sri Aurobindo, Essays on the Gita, The Field and its Knower,
127:The Absolute is everywhere; it has to be seen and found everywhere. ~ Sri Aurobindo, The Synthesis Of Yoga, The Soul and Nature,
128:The business of poetry is to express the soul of man to himself. ~ Sri Aurobindo, The Future Poetry, The Ideal Spirit of Poetry,
129:Keep only my soul to adore eternally
And meet Thee in each form and soul of Thee. ~ Sri Aurobindo, Collected Poems, Surrender,
130:Then with a magic transformation's speed
   They rushed into each other and grew one
   ~ Sri Aurobindo, Savitri, The Finding of the Soul,
131:Every symbol was a reality
And brought the presence which had given it life. ~ Sri Aurobindo, Savitri, The Finding of the Soul,
132:Form was a tenuous raiment of the soul: ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
133:Imperfect is the joy not shared by all. ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
134:The calm delight that weds one soul to all,
The key to the flaming doors of ecstasy. ~ Sri Aurobindo, Savitri, The Symbol Dawn,
135:The complete soul possesses all its self and all Nature. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Involution and Evolution,
136:The soul cannot act by itself, it can only act through Nature and her modes. ~ Sri Aurobindo, Essays on the Gita, Above the Gunas,
137:The supreme Self is one, but the souls of the Self are many. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
138:All that we internally are is not ego, but consciousness, soul or spirit. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will,
139:Is measured by the throbs of the soul’s pain, ~ Sri Aurobindo, Savitri, The Journey in Eternal Night and the Voice of the Darkness,
140:One must do things with all the ardour of one's soul, with all the strength of one's will.
   ~ The Mother, Questions And Answers 1950-1951,
141:The joy of the soul in the dualities is the secret of the mind’s pleasure in living. ~ Sri Aurobindo, Essays on the Gita, Equality,
142:The malady of the world is that the individual cannot find his real soul. ~ Sri Aurobindo, The Life Divine, The Double Soul in Man,
143:The original Desire born in the Void
Peered out. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul’s Release,
144:I wear the face of Kali when I kill,
I trample the corpses of the demon hordes. ~ Sri Aurobindo, Savitri, The Triple Soul-Forces,
145:No power can slay my soul; it lives in Thee.
Thy presence is my immortality. ~ Sri Aurobindo, Collected Poems, The Divine Worker,
146:The soul in man is greater than his fate: ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
147:The truth above shall wake a nether truth, ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
148:Earth’s pains were the ransom of its prisoned delight. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul’s Release,
149:So the world, grounded in a timeless movement by the Soul which suffuses it with intelligence, becomes a living and blessed being. ~ Plotinus,
150:The limbs were trembling densities of soul. ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
151:There is no body without soul, no body that is not itself a form of soul. ~ Sri Aurobindo, The Life Divine, The Philosophy of Rebirth,
152:A cricket’s rash and fiery single note,
It marked with shrill melody night’s moonless hush ~ Sri Aurobindo, Savitri, The World-Soul,
153:All world is expression or manifestation, creation by the Word. ~ Sri Aurobindo, The Secret of the Veda, Brihaspati, Power of the Soul,
154:An evil environment worsened evil souls: ~ Sri Aurobindo, Savitri, The World of Falsehood, the Mother of Evil and the Sons of Darkness,
155:But within there is a soul and above there is Grace. 'This is all you know or need to know'
   ~ Sri Aurobindo, Letters On Poetry And Art, [T5],
156:Neither a lofty degree of intelligence nor imagination... go to the making of genius. Love, love, love, that is the soul of genius.
   ~ Mozart,
157:One can give not only one’s soul, but all one’s powers to the Divine. ~ Sri Aurobindo, Letters on Yoga - II, Consecration and Offering,
158:Our blind or erring government of life;
A loose republic once of wants and needs. ~ Sri Aurobindo, Savitri, The Finding of the Soul,
159:The soul does not move, but motion of Nature takes place in its perfect stillness. ~ Sri Aurobindo, Isha Upanishad, The Isha Upanishad,
160:For nothing have we learned, but still repeat
Our stark misuse of self and others’ souls. ~ Sri Aurobindo, Savitri, The Word of Fate,
161:His knowledge scans bright pebbles on the shore
Of the huge ocean of his ignorance. ~ Sri Aurobindo, Savitri, The Triple Soul-Forces,
162:The love of God, unutterable and perfect, flows into a pure soul the way that light rushes into a transparent object.
   ~ Dante Alighieri, [T5],
163:All light is but a flash from his closed eyes: ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
164:His pains are her means to grow, to see and feel;
His death assists her immortality. ~ Sri Aurobindo, Savitri, The Triple Soul-Forces,
165:I guide man to the path of the Divine
And guard him from the red Wolf and the Snake. ~ Sri Aurobindo, Savitri, The Triple Soul-Forces,
166:Poetry is a highly charged power of aesthetic expression of the soul of man. ~ Sri Aurobindo, The Future Poetry, New Birth or Decadence?,
167:The soul is seated within and impervious to the shocks of external events. ~ Sri Aurobindo, Essays on the Gita, The Field and its Knower,
168:The soul ... when it sees ... a trace of its kindred reality, is delighted and thrilled and returns to itself and remembers itself.
   ~ Plotinus,
169:Thought was not there but a knowledge near and one
Seized on all things by a moved identity. ~ Sri Aurobindo, Savitri, The World-Soul,
170:In the country of the lotus of the head
Which thinking mind has made its busy space, ~ Sri Aurobindo, Savitri, The Finding of the Soul,
171:To see things as parts, as incomplete elements is a lower analytic knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga, The Soul and Nature,
172:Chaff are men’s armies
Threshed by the flails of Fate; ‘tis the soul of the hero that conquers. ~ Sri Aurobindo, Collected Poems, Ilion,
173:Law and Process are one side of our existence. ~ Sri Aurobindo, The Life Divine, Rebirth and Other Worlds; Karma, the Soul and Immortality,
174:There is a need within the soul of man
    The splendours of the surface never sate. ~ Sri Aurobindo, Collected Poems, The Greater Plan,
175:A rose of splendour on a tree of dreams,
The face of Dawn out of mooned twilight grew. ~ Sri Aurobindo, Savitri, The Finding of the Soul,
176:Doubt is not a sport to indulge in with impunity; it is a poison which drop by drop corrodes the soul.
   ~ The Mother, Words Of The Mother II, [T2],
177:It is the soul within us that decides, that makes our history, that determines Fate. ~ Sri Aurobindo, Bande Mataram - II, The 7th of August,
178:Krishna and Radha for ever entwined in bliss,
The Adorer and Adored self-lost and one. ~ Sri Aurobindo, Savitri, The Finding of the Soul,
179:All relations of Soul and Nature are circumstances in the eternity of Brahman. ~ Sri Aurobindo, Essays on the Gita, The Field and its Knower,
180:As if in a rock-temple’s solitude hid,
God’s refuge from an ignorant worshipping world, ~ Sri Aurobindo, Savitri, The Finding of the Soul,
181:Doves crowded the grey musing cornices
Like sculptured postures of white-bosomed peace. ~ Sri Aurobindo, Savitri, The Finding of the Soul,
182:God to the soul that sees is the path and God is the goal of his journey. ~ Sri Aurobindo, Essays on the Gita, Works, Devotion and Knowledge,
183:Heaven’s call is rare, rarer the heart that heeds. ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
184:I give peace to the humble and the great,
And shed my grace on the foolish and the wise. ~ Sri Aurobindo, Savitri, The Triple Soul-Forces,
185:I make even sin and error stepping-stones
And all experience a long march towards Light. ~ Sri Aurobindo, Savitri, The Triple Soul-Forces,
186:My ear is leaned to the cry of the oppressed,
I topple down the thrones of tyrant kings. ~ Sri Aurobindo, Savitri, The Triple Soul-Forces,
187:All souls who aspire are always under my direct care.
   ~ The Mother, Words Of The Mother I, The Mother, Relations with Others, 'I am with You', [T1],
188:A thinking animal, Nature’s struggling lord,
Has made of her his nurse and tool and slave ~ Sri Aurobindo, Savitri, The Triple Soul-Forces,
189:Ego-centrism is our rock of safety against the cosmic and the infinite, our defence. ~ Sri Aurobindo, The Life Divine, The Double Soul in Man,
190:The soul can grow against or even by a material destiny that is adverse. ~ Sri Aurobindo, Letters on Yoga - I, Fate, Free Will and Prediction,
191:All souls are merely determinations of the universal Soul. Bodies taken separately are only varied and transient forms of material substance. ~ Kapila,
192:There is Law, but there is also spiritual freedom. ~ Sri Aurobindo, The Life Divine, Rebirth and Other Worlds; Karma, the Soul and Immortality,
193:A slowly changing order binds our will.
   This is our doom until our souls are free.
   ~ Sri Aurobindo, Savitri, The Godheads of the Little Life, [T5],
194:Authors of earth’s high change, to you it is given
To cross the dangerous spaces of the soul ~ Sri Aurobindo, Savitri, The Call to the Quest,
195:Each language is the sign and power of the soul of the people which naturally speaks it. ~ Sri Aurobindo, The Human Cycle, Diversity in Oneness,
196:The chain of Karma only binds the movement of Nature and not the soul. ~ Sri Aurobindo, Isha Upanishad: The Inhabiting Godhead, Life and Action,
197:The soul attracted leaned to the Abyss:
   It longed for the adventure of Ignorance
   ~ Sri Aurobindo, Savitri, The Way of Fate and the Problem of Pain,
198:But once the hidden doors are flung apart
Then the veiled king steps out in Nature’s front; ~ Sri Aurobindo, Savitri, The Finding of the Soul,
199:Our Spirit, our Self must be greater than its Karma. ~ Sri Aurobindo, The Life Divine, Rebirth and Other Worlds; Karma, the Soul and Immortality,
200:Philosophy and religion are the soul of Indian culture. ~ Sri Aurobindo, The Renaissance in India, A Rationalistic Critic on Indian Culture - II,
201:In the castle of the lotus twixt the brows
Whence it shoots the arrows of its sight and will ~ Sri Aurobindo, Savitri, The Finding of the Soul,
202:You have to grow from the inside out. None can teach you, none can make you spiritual. There is no other teacher but your own soul.
   ~ Swami Vivekananda,
203:A lamp of symbol lighting hidden truth
Imaged to her the world’s significance. ~ Sri Aurobindo, Savitri, The Parable of the Search for the Soul,
204:At last the soul turns to eternal things,
In every shrine it cries for the clasp of God. ~ Sri Aurobindo, Savitri, The Debate of Love and Death, [T5],
205:To know our souls and to be our selves, which must be the foundation of our true way of being. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
206:All the world’s possibilities in man
Are waiting as the tree waits in its seed: ~ Sri Aurobindo, Savitri, The Parable of the Search for the Soul,
207:Love God and do whatever you please: for the soul trained in love to God will do nothing to offend the One who is Beloved. ~ Saint Augustine of Hippo, [T5],
208:Our sight and sense are a fallible gaze and touch
And only the spirit’s vision is wholly true. ~ Sri Aurobindo, Savitri, The Finding of the Soul,
209:The Titan and the Fury and the Djinn
Lie bound in the subconscient’s cavern pit ~ Sri Aurobindo, Savitri, The Parable of the Search for the Soul,
210:An epicure of the spirit’s unseen joys,
He lives on the sweet honey of solitude: ~ Sri Aurobindo, Savitri, The Parable of the Search for the Soul,
211:Reason and intellectuality cannot make you see the Divine, it is the soul that sees. ~ Sri Aurobindo, Letters on Yoga - IV, The Difficulties of Yoga,
212:When the mind and soul have chosen the goal, the rest is bound to follow. ~ Sri Aurobindo, Letters on Yoga - IV, Imperfections and Periods of Arrest,
213:All is a single plan; each wayside act
Deepens the soul’s response, brings nearer the goal. ~ Sri Aurobindo, Savitri, The Debate of Love and Death,
214:A momentary Evil’s almightiness
Has straddled the straight path of Nature’s acts. ~ Sri Aurobindo, Savitri, The Parable of the Search for the Soul,
215:I shall hear the silver swing of heaven’s gates
When God comes out to meet the soul of the world. ~ Sri Aurobindo, Savitri, The Triple Soul-Forces,
216:Many-visaged is the cosmic Soul;
A touch can alter the fixed front of Fate. ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Little Mind,
217:Only a little of us foresees its steps,
Only a little has will and purposed pace. ~ Sri Aurobindo, Savitri, The Parable of the Search for the Soul,
218:Those who shall part who have grown one being within?
Death’s grip can break our bodies, not our souls; ~ Sri Aurobindo, Savitri, The Word of Fate,
219:The ascent of Life is in its nature the ascent of the divine Delight in things. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Double Soul in Man,
220:What the spirit sees, creates a truth
And what the soul imagines is made a world. ~ Sri Aurobindo, Savitri, The Way of Fate and the Problem of Pain,
221:Worship lifts the worshipper’s bowed strength Close to the god’s pride and bliss his soul adores: ~ Sri Aurobindo, Savitri, The Glory and Fall of Life,
222:An ictus of revealing lustre fell
As if a pointing accent upon Truth, ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul’s Release,
223:A smile on her lips welcomed earth’s bliss and grief,
A laugh was her return to pleasure and pain. ~ Sri Aurobindo, Savitri, The Finding of the Soul,
224: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,
225:Time shall be
The quivering of the spirit’s endless bliss. ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
226:Being but one, she is capable of all; immutable in herself, she renews all things; she diffuses herself among the nations in saintly souls. ~ The Book of Wisdom,
227:Duties are external things, not stuff of the soul and cannot be the ultimate standard of action. ~ Sri Aurobindo, The Synthesis Of Yoga, The Divine Work,
228:In the prone obscure beginnings of the race
The human grew in the bowed apelike man. ~ Sri Aurobindo, Savitri, The Parable of the Search for the Soul,
229:The poetic word is a vehicle of the spirit, the chosen medium of the soul’s self-expression. ~ Sri Aurobindo, The Future Poetry, The Word and the Spirit,
230:Unless the soul is pure, it cannot have genuine love of God and single-minded devotion to the ideal. The mind wanders away to various objects. ~ Sri Ramakrishna,
231:Mind keeps the soul prisoner, we are slaves to our acts;
We cannot free our gaze to reach wisdom’s sun. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
232:They shut our eyes and drive us, but at last
Our souls remember when the act is done. ~ Sri Aurobindo, Collected Plays and Short Stories - I, Act Five,
233:An old self lurks in the new self we are;
Hardly we escape from what we once had been: ~ Sri Aurobindo, Savitri, The Parable of the Search for the Soul,
234:As in the vigilance of the sleepless night
Through the slow heavy-footed silent hours, ~ Sri Aurobindo, Savitri, The Parable of the Search for the Soul,
235:His small successes are failures of the soul,
His little pleasures punctuate frequent griefs: ~ Sri Aurobindo, Savitri, The Godheads of the Little Life,
236:Sin poisons with its vivid flowers of joy
Or leaves a red scar burnt across the soul; ~ Sri Aurobindo, Savitri, The Way of Fate and the Problem of Pain,
237:The determinism of Nature or Force is not all; the soul has a word to say in the matter. ~ Sri Aurobindo, The Synthesis Of Yoga, The Three Modes of Nature,
238:The highest relation of the Soul to existence is the Purusha’s possession of Prakriti. ~ Sri Aurobindo, The Synthesis Of Yoga, The Soul and Its Liberation,
239:This huge material universe became
A small result of a stupendous force: ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul’s Release,
240:Who hug their lot and mock the saviour Light
And see in Mind wisdom’s sole tabernacle, ~ Sri Aurobindo, Savitri, The Parable of the Search for the Soul,
241:Action Human and Divine
Keep only my soul to adore eternally
And meet Thee in each form and soul of Thee. ~ Sri Aurobindo, Collected Poems, Surrender,
242:A dull gravitation drags us down
To the blind driven inertia of our base. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul’s Release,
243:There all the truths unite in a single Truth,
   And all ideas rejoin Reality.
   ~ Sri Aurobindo, Savitri, The Yoga of the King The Yoga of the Souls Release, [T5],
244:There are desirable states of the soul which it is dangerous to rest in after they have been mastered. ~ Sri Aurobindo, The Synthesis Of Yoga, Renunciation,
245:But few are they who tread the sunlit path;
   Only the pure in soul can walk in the light
   ~ Sri Aurobindo, Savitri, The Way of Fate and the Problem of Pain, [T5],
246:Death in one’s own dharma brings new birth, success in an alien path means only successful suicide. ~ Sri Aurobindo, Karmayogin, The Awakening Soul of India,
247:Count not life nor death, defeat nor triumph, Pyrrhus.
Only thy soul regard and the gods in thy joy or thy labour. ~ Sri Aurobindo, Collected Poems, Ilion,
248:Drama is the poet’s vision of some part of the world-act in the life of the human soul. ~ Sri Aurobindo, The Future Poetry, The Course of English Poetry - II,
249:Our inner Mind dwells in a larger light,
Its brightness looks at us through hidden doors. ~ Sri Aurobindo, Savitri, The Parable of the Search for the Soul,
250:This bodily appearance is not all;
The form deceives, the person is a mask; ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul’s Release,
251:Waiting the advent of a larger ray
And rescue of the lost herds of the Sun. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul’s Release,
252:Earth must transform herself and equal Heaven
Or Heaven descend into earth’s mortal state. ~ Sri Aurobindo, Savitri, The Parable of the Search for the Soul,
253:Like a sky-flare showing all the ground
A swift intuitive discernment shone. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul’s Release,
254:Purify thyself and thou shalt see God. Transform thy body into a temple, cast from thee evil thoughts and contemplate God with the eye of thy conscious soul. ~ Vemana,
255:The Gods prodigiously sometimes reverse
The common rule of Nature and compel
Matter with soul. ~ Sri Aurobindo, Collected Plays and Stories, Act II,
256:Across the threshold's sleep she entered in
And found herself amid great figures of gods ~ Sri Aurobindo, Savitri, The Book of Yoga, The Finding of the Soul, 524,
257:Action has to be complete and ungrudging, but also freedom of the soul from its works must be absolute. ~ Sri Aurobindo, Isha Upanishad, Conclusion and Summary,
258:In Supermind is the integrating Light, the consummating Force, the wide entry into the supreme Ananda. ~ Sri Aurobindo, The Life Divine, The Double Soul in Man,
259:When the soul, through its own fault... becomes rooted in a pool of pitch-black, evil smelling water, it produces nothing but misery and filth. ~ Saint Teresa of Avila,
260:India is the guru of the nations, the physician of the human soul in its profounder maladies. ~ Sri Aurobindo, Bande Mataram - II, Swaraj and the Coming Anarchy,
261:In the lower actions of the mind the soul suffers Nature rather than possesses her. ~ Sri Aurobindo, The Synthesis Of Yoga, Purification - Intelligence and Will,
262:Not mutual exclusiveness, but mutual inclusiveness is the divine truth of our individuality. ~ Sri Aurobindo, The Synthesis Of Yoga, The Soul and Its Liberation,
263:Spirits of darkness are going to inspire their human hosts to find a vaccine that will drive all inclination towards spirituality out of people's soul. ~ Rudolf Steiner,
264:The soul’s salvation cannot come without the soul’s perfection, without its growing into the divine nature. ~ Sri Aurobindo, Essays on the Gita, Above the Gunas,
265:An individual salvation in heavens beyond careless of the earth is not our highest objective. ~ Sri Aurobindo, The Synthesis Of Yoga, The Soul and Its Liberation,
266:Fate covered with an unseen necessity
The game of chance of an omnipotent Will. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul’s Release,
267:He saw the labour of a godhead’s birth.
A secret knowledge masked as Ignorance; ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul’s Release,
268:His soul must be wider than the universe
And feel eternity as its very stuff. ~ Sri Aurobindo, Savitri, Nirvana and the Discovery of the All-Negating Absolute,
269:It is the highest truth which the soul must seek out by thought and by life accomplish. ~ Sri Aurobindo, The Synthesis Of Yoga, The Realisation of Sachchidananda,
270:The raising of men towards the Divine is in the end the one effective way of helping mankind. ~ Sri Aurobindo, The Synthesis Of Yoga, The Soul and Its Liberation,
271:To conquer the lures of egoistic existence in this world is our first victory over ourselves. ~ Sri Aurobindo, The Synthesis Of Yoga, The Soul and Its Liberation,
272:But all is not Law and Process, there is also Being and Consciousness. ~ Sri Aurobindo, The Life Divine, Rebirth and Other Worlds; Karma, the Soul and Immortality,
273:As each object in the universe is really the whole universe in a different frontal appearance, so each individual soul is all Brahman regarding Itself and world from a centre of cosmic consciousness. ~ Sri Aurobindo, Isha Upanishad: Brahman, Oneness of God and the World,
274:There is a guardian power, there are Hands that save,
Calm eyes divine regard the human scene. ~ Sri Aurobindo, Savitri, The Parable of the Search for the Soul,
275:With a silver cry of opening gates
Sight’s lightnings leaped into the invisible. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul’s Release,
276:A bee-croon honey-drunk in summer isles
Ardent with ecstasy in a slumbrous noon,
Or the far anthem of a pilgrim sea. ~ Sri Aurobindo, Savitri, The World-Soul,
277:Egoistic desire is not a law for the soul that seeks liberation or aspires to its own original god-nature. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will,
278:His past lives in him; it drives his future’s pace;
His present’s acts fashion his coming fate. ~ Sri Aurobindo, Savitri, The Parable of the Search for the Soul,
279:Nature walks upon her mighty way
Unheeding when she breaks a soul, a life;
Leaving her slain behind she travels on: ~ Sri Aurobindo, Savitri, The Symbol Dawn,
280:The ecstasy of the spirit’s calm needs to be transformed by the ecstasy of the soul’s Ananda. ~ Sri Aurobindo, Essays on the Gita, The Fullness of Spiritual Action,
281:Closeness of the human soul to the Divine is the object, and fear sets always a barrier and a distance. ~ Sri Aurobindo, The Synthesis Of Yoga, The Godward Emotions,
282:His human self like a translucent cloak
   Covered the All-Wise who leads the unseeing world.
   ~ Sri Aurobindo, Savitri, The Yoga of the King The Yoga of the Souls Release,
283:Out of this world of signs suddenly he came
Into a silent self where world was not ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul’s Release,
284:Physical science may give clues of process, but cannot lay hold on the reality of things. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Rebirth and Soul Evolution,
285:Slumbering in a sealed and secret cave
The powers that sleep unused in man within. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul’s Release,
286:There are greatnesses hidden in our unseen parts
That wait their hour to step into life’s front. ~ Sri Aurobindo, Savitri, The Parable of the Search for the Soul,
287:This too the supreme Diplomat can use,
He makes our fall a means for greater rise. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul’s Release,
288:A person is a fool to become a writer. His only compensation is absolute freedom. He has no master except his own soul, and that, I am sure, is why he does it
   ~ Roald Dahl,
289:Man over woman, woman o’er man, over lover and foeman
Wrestling we strive to expand in our souls, to be wide, to be happy. ~ Sri Aurobindo, Collected Poems, Ilion,
290:Man’s soul crosses through thee to Paradise,
Heaven’s sun forces its way through death and night. ~ Sri Aurobindo, Savitri, The Dream Twilight of the Earthly Real,
291:Our spiritual orientation, the magnetism that draws the soul, is to eternal Being and not to eternal Non-Being. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Karma,
292:Something watches behind, Spirit or Self or Soul,
Viewing Space and its toil, waiting the end of Time. ~ Sri Aurobindo, Collected Poems, The Witness and the Wheel,
293:Some word that could incarnate highest Truth
Leaped out from a chance tension of the soul, ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Life,
294:The ever-living whom we name as dead
Could leave their glory beyond death and birth ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul’s Release,
295:The tinkling pace of a long caravan
It seemed at times, or a vast forest’s hymn,
The solemn reminder of a temple gong, ~ Sri Aurobindo, Savitri, The World-Soul,
296:But there is a guardian power, there are Hands that save,
   Calm eyes divine regard the human scene.
   ~ Sri Aurobindo, Savitri, The Parable of the Search for the Soul, [T5],
297:Equality of soul created by the surrender to the universal Wisdom gives us a supreme peace and calm. ~ Sri Aurobindo, The Secret of the Veda, Agni, the Illumined Will,
298:Man on whom the World-Unity shall seize,
Widening his soul-spark to an epiphany
Of the timeless vastness of Infinity. ~ Sri Aurobindo, Collected Poems, Electron,
299:The desire of the exclusive liberation is the last desire that the soul in its expanding knowledge has to abandon. ~ Sri Aurobindo, Isha Upanishad, The Worlds - Surya,
300:The lines of safety Reason draws that bar
Mind’s soar, soul’s dive into the Infinite. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul’s Release,
301:All ocean lived within a wandering drop.
   A time made body housed the illimitable.
   To live this mystery out our soul comes here.
   ~ Sri Aurobindo, Savitri, The World-Stair,
302:Calm and apart supported all that is:
His spirit’s stillness helped the toiling world. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul’s Release,
303:He heard the inspired sound of his own thoughts
Re-echoed in the vault of other minds; ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul’s Release,
304:Our life is a holocaust of the Supreme.
The great World-Mother by her sacrifice
Has made her soul the body of our state; ~ Sri Aurobindo, Savitri, The World-Stair,
305:The divine Dwarf towered to unconquered worlds,
Earth grew too narrow for his victory. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul’s Release,
306:The nearer we get to the absolute Ananda, the greater becomes our joy in man and the universe. ~ Sri Aurobindo, The Future Poetry, The Soul of Poetic Delight and Beauty,
307:The pure psychic being is of the essence of Ananda, it comes from the delight-soul in the universe. ~ Sri Aurobindo, The Synthesis Of Yoga, The Power of the Instruments,
308:For grief and pain
Are errors of the clouded soul; behind
They do not stain
The living spirit who to these is blind. ~ Sri Aurobindo, Collected Poems, The Rishi,
309:I am the inviolable Ecstasy;
   They who have looked on me, shall grieve no more.
   ~ Sri Aurobindo, Savitri, The Eternal Day The Souls Choice and the Supreme Consummation, [T5],
310:The malignancy of hostile Powers
Puts craftily back the clock of destiny
And mightier seems than the eternal Will. ~ Sri Aurobindo, Savitri, The Triple Soul-Forces,
311:Nature's Process
A nearness thrilled of the spirit to its source
And deepest things seemed obvious, close and true. ~ Sri Aurobindo, Savitri, The Triple Soul-Forces,
312:Our souls can climb into the shining planes,
The breadths from which they came can be our home. ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Mind,
313:The expression of the spiritual through the aesthetic sense is the constant sense of Indian art. ~ Sri Aurobindo, The Future Poetry, The Soul of Poetic Delight and Beauty,
314:The life values are only poetic when they have come out heightened and changed into soul values. ~ Sri Aurobindo, The Future Poetry, The Soul of Poetic Delight and Beauty,
315:The sorrow by which Nature’s hunger is fed,
The oestrus which creates with fire of pain, ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul’s Release,
316:Always a few will be left whom the threatenings of Fate cannot conquer,
Always souls are born whose courage waits not on fortune ~ Sri Aurobindo, Collected Poems, Ilion,
317:Always a few will be left whom the threatenings of Fate cannot conquer,
Always souls are born whose courage waits not on fortune ~ Sri Aurobindo, Collected Poems, Ilion,
318:An old pull of subconscious cords renews;
It draws the unwilling spirit from the heights, ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul’s Release,
319:I am the giver of the bowl of rice,
I am the worshipped Angel of the House.
I am in all that suffers and that cries. ~ Sri Aurobindo, Savitri, The Triple Soul-Forces,
320:I am the inviolable Ecstasy;
They who have looked on me, shall grieve no more. ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
321:It is in God alone, by the possession of the Divine only that all the discords of life can be resolved. ~ Sri Aurobindo, The Synthesis Of Yoga, The Soul and Its Liberation,
322:My eternity hid in moving Time
And my boundlessness cut by the curve of Space. ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
323:Only in an uplifting hour of stress
Men answer to the touch of greater things. ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
324:To enjoy the eternity to which birth and life are only outward circumstances, is the soul’s true immortality. ~ Sri Aurobindo, Essays on the Gita, The Field and its Knower,
325:But if thou wilt not wait for Time and God,
   Do then thy work and force thy will on Fate
   ~ Sri Aurobindo, Savitri, The Eternal Day The Souls Choice and the Supreme Consummation,
326:Delight is the soul of existence, beauty the intense impression, the concentrated form of delight. ~ Sri Aurobindo, The Future Poetry, The Soul of Poetic Delight and Beauty,
327:It is for ananda that the world exists; for joy that the Self puts Himself into the great and serious game of life. ~ Sri Aurobindo, Karmayogin, The Awakening Soul of India,
328:She puts forth a small portion of herself,
A being no bigger than the thumb of man
Into a hidden region of the heart ~ Sri Aurobindo, Savitri, The Finding of the Soul,
329:Our base’s Matter seems alone complete,
An absolute machine without a soul. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Spirit’s Freedom and Greatness,
330:Out beyond ideas of wrong-doing and right-doing there is a field. I will meet you there. When the soul lies down in that grass the world is too full to talk about. ~ Jalaluddin Rumi,
331:Souls that are true to themselves are immortal; the soulless for ever
Lingers helpless in Hades a shade among shades disappointed. ~ Sri Aurobindo, Collected Poems, Ilion,
332:The day when we get back to the ancient worship of delight and beauty, will be our day of salvation ~ Sri Aurobindo, The Future Poetry, The Soul of Poetic Delight and Beauty,
333:The future is for those who have the soul of a hero. The stronger and more sincere our faith, the more powerful and effective will be the help received.
   ~ The Mother, On Education,
334:And all was centred in a single view
As when by distance separate scenes grow one
And a harmony is made of hues at war. ~ Sri Aurobindo, Savitri, The Triple Soul-Forces,
335:An inspired Knowledge sat enthroned within
Whose seconds illumined more than reason’s years: ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul’s Release,
336:A Woman sat in gold and purple sheen,
Armed with the trident and the thunderbolt,
Her feet upon a couchant lion’s back. ~ Sri Aurobindo, Savitri, The Triple Soul-Forces,
337:Conduct for the Indian mind is only one means of expression and sign of a soul-state. ~ Sri Aurobindo, The Renaissance in India, A Rationalistic Critic on Indian Culture - IV,
338:Self-expression and experience are what the soul seeks by its birth into the body. ~ Sri Aurobindo, The Life Divine, Rebirth and Other Worlds; Karma, the Soul and Immortality,
339:The object of life is the growth of the soul, not outward success of the hour or even of the near future. ~ Sri Aurobindo, Letters on Yoga - I, Fate, Free Will and Prediction,
340:Human thought in the generality of men is no more than a rough and crude acceptance of unexamined ideas. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Reincarnating Soul,
341:More there is concealed in God’s Beyond
That shall one day reveal its hidden face. ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
342:On the safe land
To linger is to lose what God has planned
    For man’s wide soul,
Who set eternal godhead for its goal. ~ Sri Aurobindo, Collected Poems, To the Sea,
343:The divine soul reproduces itself in similar liberated souls as the animal reproduces itself in similar bodies. ~ Sri Aurobindo, The Life Divine, The Destiny of the Individual,
344:We regard the world not as an invention of the devil or a self-delusion of the soul, but as a manifestation of the Divine. ~ Sri Aurobindo, The Synthesis Of Yoga, Renunciation,
345:Man only sees the cosmic surfaces.
Then wondering what may lie hid from the sense
A little way he delves to depths below: ~ Sri Aurobindo, Savitri, The Triple Soul-Forces,
346:Only sometimes a holier influence comes,
A tide of mightier surgings bears our lives
And a diviner Presence moves the soul; ~ Sri Aurobindo, Savitri, The Secret Knowledge,
347:The soul in the body is not limited in space by the body or in experience by the mind; the whole universe is its habitation. ~ Sri Aurobindo, Isha Upanishad, The Isha Upanishad,
348:What most she needs, what most exceeds her scope,
A Mind unvisited by illusion’s gleams,
A Will expressive of soul’s deity, ~ Sri Aurobindo, Savitri, The Secret Knowledge,
349:Every man is born into this world as a servant. He must serve life and nature, those to whom he has personal responsibilities, and the spiritual needs of his own soul."
   ~ Manly P Hall,
350:His kindness an investment for return,
His altruism is ego’s other face:
He serves the world that him the world may serve. ~ Sri Aurobindo, Savitri, The Triple Soul-Forces,
351:Immersed in voiceless internatal trance
The beings that once wore forms on earth sat there
In shining chambers of spiritual sleep. ~ Sri Aurobindo, Savitri, The World-Soul,
352:Dear are the halls of our childhood, dear are the fields of our fathers,
Yet to the soul that is free no spot on the earth is an exile. ~ Sri Aurobindo, Collected Poems, Ilion,
353:Don't bend; don't water it down; don't try to make it logical; don't edit your own soul according to the fashion. Rather, follow your most intense obsessions mercilessly.
   ~ Franz Kafka,
354:The hierarchy of the ordered Powers,
The high changeless values, the peaked eminences,
The privileged aristocracy of Truth. ~ Sri Aurobindo, Savitri, The Triple Soul-Forces,
355:The incarnate dual Power shall open God’s door,
Eternal supermind touch earthly Time. ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
356:The incarnate dual Power shall open God’s door,
Eternal supermind touch earthly Time. ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
357:The liberation from an externalised ego sense is the first step towards the soul’s freedom and mastery. ~ Sri Aurobindo, The Synthesis Of Yoga, The Perfection of the Mental Being,
358:The nature of the energy put forth must determine the nature of the result or outcome. ~ Sri Aurobindo, The Life Divine, Rebirth and Other Worlds; Karma, the Soul and Immortality,
359:The One Spirit who has mirrored some of His modes of being in the world and in the soul, is multiple in the Jiva. ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from the Ego,
360:There was no more the dark pretence of hate,
The cruel rictus on Love’s altered face. ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
361:There was no more the dark pretence of hate,
The cruel rictus on Love’s altered face. ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
362:A mass of superconscience closed in light,
Creator of things in his all-knowing sleep. ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
363:A secret soul behind supporting all
Is master and witness of our ignorant life,
Admits the Person’s look and Nature’s role. ~ Sri Aurobindo, Savitri, The Finding of the Soul,
364:Even there shall come as a high crown of all
The end of Death, the death of Ignorance. ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
365:One is there only, apart in his greatness, the End and Beginning,—
He who has sent through his soul’s wide spaces the universe spinning. ~ Sri Aurobindo, Collected Poems, Ahana,
366:Our own minds are the justicers of doom.
For nothing have we learned, but still repeat
Our stark misuse of self and others’ souls. ~ Sri Aurobindo, Savitri, The Word of Fate,
367:Spirit is the soul and reality of that which we sense as Matter; Matter is a form and body of that which we realise as Spirit. ~ Sri Aurobindo, The Life Divine, The Knot of Matter,
368:The attempt to express in form and limit something of that which is formless and illimitable is the attempt of Indian art. ~ Sri Aurobindo, Karmayogin, The Awakening Soul of India,
369:The soul that lives in God is more perfect than the soul that lives only in outward mind. ~ Sri Aurobindo, The Renaissance in India, A Rationalistic Critic on Indian Culture - III,
370:A society that lives not by its men but by its institutions, is not a collective soul, but a machine. ~ Sri Aurobindo, The Human Cycle, The Advent and Progress of the Spiritual Age,
371:I am Prometheus under the vulture’s beak,
Man the discoverer of the undying fire,
In the flame he kindled burning like a moth ~ Sri Aurobindo, Savitri, The Triple Soul-Forces,
372:In bodies motionless like statues, fixed
In tranced cessations of their sleepless thought
Sat sleeping souls. ~ Sri Aurobindo, Savitri, The Dream Twilight of the Earthly Real,
373:The history of the cycles of man is a progress towards the unveiling of the Godhead in the soul and life of humanity. ~ Sri Aurobindo, Essays on the Gita, The Theory of the Vibhuti,
374:The omniscient Ray is shut behind his lids:
He is the Wisdom that comes not by thought, ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
375:The philosopher's soul dwells in his head, the poet's soul is in his heart; the singer's soul lingers about his throat, but the soul of the dancer abides in all her body.
   ~ Khalil Gibran,
376:And symbol of some native cosmic strength,
A sacred beast lay prone below her feet,
A silent flame-eyed mass of living force. ~ Sri Aurobindo, Savitri, The Finding of the Soul,
377:As those who have lived long made one in love
Need word nor sign for heart’s reply to heart,
He met and communed without bar of speech ~ Sri Aurobindo, Savitri, The World-Soul,
378:Prakriti is the power of the All-Soul, the power of the Eternal and Infinite self-moved to action and creation. ~ Sri Aurobindo, Essays on the Gita, The Fullness of Spiritual Action,
379:The builder Reason lost her confidence
In the successful sleight and turn of thought
That makes the soul the prisoner of a phrase. ~ Sri Aurobindo, Savitri, In the Self of Mind,
380:Soul-existence is the real Individuality which stands behind the constant mutations of the thing we call our personality. ~ Sri Aurobindo, The Synthesis Of Yoga, The Modes of the Self,
381:The Spirit shall look out through Matter’s gaze
And Matter shall reveal the Spirit’s face. ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
382:You are here to contact your soul, and that is why you live. Aspire persistently and try to silence your mind. The aspiration must come from the heart.
   ~ The Mother, Words Of The Mother II,
383:Even when we fail to look into our souls
Or lie embedded in earthly consciousness,
Still have we parts that grow towards the light, ~ Sri Aurobindo, Savitri, The Secret Knowledge,
384:I have been pity, leaning over pain
And the tender smile that heals the wounded heart
And sympathy making life less hard to bear. ~ Sri Aurobindo, Savitri, The Triple Soul-Forces,
385:I have been pity, leaning over pain
And the tender smile that heals the wounded heart
And sympathy making life less hard to bear. ~ Sri Aurobindo, Savitri, The Triple Soul-Forces,
386:I smite the Titan who bestrides the world
And slay the ogre in his blood-stained den.
I am Durga, goddess of the proud and strong ~ Sri Aurobindo, Savitri, The Triple Soul-Forces,
387:Then from the heights a greater Voice came down,
The Word that touches the heart and finds the soul, ~ Sri Aurobindo, Savitri, Nirvana and the Discovery of the All-Negating Absolute,
388:The rediscovery of the soul is the last stage of the round described by this age of the intellect and reason. ~ Sri Aurobindo, The Future Poetry, The Movement of Modern Literature - II,
389:There is a consciousness mind cannot touch,
Its speech cannot utter nor its thought reveal. ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
390:Heaven in its rapture dreams of perfect earth,
Earth in its sorrow dreams of perfect heaven. ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
391:His spirit by spiritual ego sink,
Or his soul dream shut in sainthood’s brilliant cell
Where only a bright shadow of God can come. ~ Sri Aurobindo, Savitri, The Triple Soul-Forces,
392:Humility is the foundation of all the other virtues hence, in the soul in which this virtue does not exist there cannot be any other virtue except in mere appearance. ~ Saint Augustine of Hippo,
393:Impersonality belongs to the intellectual mind and the static self, personality to the soul and heart and dynamic being. ~ Sri Aurobindo, Letters on Yoga - I, The Divine and Its Aspects,
394:O to spread forth, O to encircle and seize
More hearts till love in us has filled thy world! ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
395:Say: "O my Servants who have transgressed against their souls! Despair not of the Mercy of Allah: for Allah forgives all sins: for He is Oft-Forgiving, Most Merciful. ~ Koran, 39:53 (Yusuf Ali),
396:The doors of light are sealed to common mind
And earth’s needs nail to earth the human mass, ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
397:Without wisdom power is like a wind,
It can breathe upon the heights and kiss the sky,
It cannot build the extreme eternal things. ~ Sri Aurobindo, Savitri, The Triple Soul-Forces,
398:An inner law of beauty shapes our lives;
Our words become the natural speech of Truth,
Each thought is a ripple on a sea of Light. ~ Sri Aurobindo, Savitri, The Finding of the Soul,
399:The lust that warps the spirit’s natural good
Replaced by a manufactured virtue and vice
The frank spontaneous impulse of the soul: ~ Sri Aurobindo, Savitri, The Descent into Night,
400:A divine pity on the peaks of the world,
A spirit touched by the grief of all that lives,
She looked out far and saw from inner mind ~ Sri Aurobindo, Savitri, The Triple Soul-Forces,
401:A fourth dimension of aesthetic sense
Where all is in ourselves, ourselves in all,
To the cosmic wideness re-aligns our souls. ~ Sri Aurobindo, Savitri, The Kingdom of Subtle Matter,
402:An invisible Beauty, goal of the world’s desire,
A Sun of which all knowledge is a beam,
A Greatness without whom no life could be. ~ Sri Aurobindo, Savitri, The Finding of the Soul,
403:O Sun-Word, thou shalt raise the earth-soul to Light
And bring down God into the lives of men; ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
404:That, travellers from on high, arrive to us
Deformed by our search, tricked by costuming mind, ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
405:The crown of conscious Immortality,
The godhead promised to our struggling souls
When first man’s heart dared death and suffered life. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
406:The universe is there as a truth in God even though the individual soul may have shut its eyes to it. ~ Sri Aurobindo, The Synthesis Of Yoga, The Synthesis of the Disciplines of Knowledge,
407:To seek for delight is therefore the fundamental impulse and sense of Life; to find and possess and fulfil it is its whole motive. ~ Sri Aurobindo, The Life Divine, The Double Soul in Man,
408:All knowledge failed and the Idea’s forms
And Wisdom screened in awe her lowly head
Feeling a Truth too great for thought or speech. ~ Sri Aurobindo, Savitri, The Finding of the Soul,
409:Every conquering temptation represents a new fund of moral energy. Every trial endured and weathered in the right spirit makes a soul nobler and stronger than it was before. ~ William Butler Yeats,
410:Soul's soar
It seemed the yearning of a lonely flute
That roamed along the shores of memory
And filled the eyes with tears of longing joy. ~ Sri Aurobindo, Savitri, The World-Soul,
411:The harmony of kindred souls that seek
Each other on the strings of body and mind,
Is all the music for which life was born. ~ Sri Aurobindo, Collected Plays and Stories, Act II,
412:A lonely soul passions for the Alone,
The heart that loved man thrills to the love of God,
A body is his chamber and his shrine. ~ Sri Aurobindo, Savitri, The Debate of Love and Death,
413:Life now became a sure approach to God,
Existence a divine experiment
And cosmos the soul’s opportunity. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul’s Release,
414:One forward step is something gained,
Since little by little earth must open to heaven
Till her dim soul awakes into the Light. ~ Sri Aurobindo, Collected Plays and Stories, Act V,
415:One forward step is something gained,
Since little by little earth must open to heaven
Till her dim soul awakes into the Light. ~ Sri Aurobindo, Collected Plays and Stories, Act V,
416:They sang Infinity’s names and deathless powers
In metres that reflect the moving worlds,
Sight’s sound-waves breaking from the soul’s great deeps. ~ Sri Aurobindo, Savitri, The Quest,
417:Prakriti is the field of law and process, but the soul, the Purusha, is the giver of the sanction. ~ Sri Aurobindo, The Life Divine, Rebirth and Other Worlds; Karma, the Soul and Immortality,
418:All alters in a world that is the same.
Man most must change who is a soul of Time;
His gods too change and live in larger light. ~ Sri Aurobindo, Collected Plays and Stories, Act V,
419:A veil is kept, something is still held back,
Lest, captives of the beauty and the joy,
Our souls forget to the Highest to aspire. ~ Sri Aurobindo, Savitri, The Kingdom of Subtle Matter,
420:Music, that is the science or the sense of proper modulation, is likewise given by God's generosity to mortals having rational souls in order to lead them to higher things. ~ Saint Augustine of Hippo,
421:Nature takes us as we are and to some extent suits her movements to our need or our demands on her. ~ Sri Aurobindo, The Life Divine, Rebirth and Other Worlds; Karma, the Soul and Immortality,
422:Only when Eternity takes Time by the hand,
Only when infinity weds the finite’s thought,
Can man be free from himself and live with God. ~ Sri Aurobindo, Savitri, The Triple Soul-Forces,
423:Falsehood enthroned on awed and prostrate hearts
The cults and creeds that organise living death
And slay the soul on the altar of a lie. ~ Sri Aurobindo, Savitri, The Descent into Night,
424:In all life there are three elements, the fixed and permanent spirit, the developing yet constant soul and the brittle changeable body. ~ Sri Aurobindo, Karmayogin, The Awakening Soul of India,
425:It is only by the loss of the bound soul’s exclusive passion for its freedom that there can come an absolute liberation of our nature. ~ Sri Aurobindo, The Synthesis Of Yoga, Gnosis and Ananda,
426:My soul unhorizoned widens to measureless sight,
    My body is God’s happy living tool,
        My spirit a vast sun of deathless light. ~ Sri Aurobindo, Collected Poems, Transformation,
427:Since God has made earth, earth must make in her God;
What hides within her breast she must reveal. ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
428:Then through a tunnel dug in the last rock
She came out where there shone a deathless sun.
A house was there all made of flame and light ~ Sri Aurobindo, Savitri, The Finding of the Soul,
429:Stories lie deep in our souls. Stories lie so deep at the bottom of our hearts that they can bring people together on the deepest level. When I write a novel, I go into such depths.
   ~ Haruki Murakami,
430:Vain the soul’s hope if changeless Law is all:
Ever to the new and the unknown press on
The speeding aeons justifying God. ~ Sri Aurobindo, Savitri, The Dream Twilight of the Earthly Real,
431:Rajas is a child of the attachment of the soul to the desire of objects; it is born from the nature’s thirst for an unpossessed satisfaction. ~ Sri Aurobindo, Essays on the Gita, Above the Gunas,
432:Until we know the Truth (not mentally but by experience, by change of consciousness) we need the soul’s faith to sustain us and hold on to the Truth. ~ Sri Aurobindo, Letters on Yoga - II, Faith,
433:But many-visaged is the cosmic Soul;
A touch can alter the fixed front of Fate.
A sudden turn can come, a road appear. ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Little Mind,
434:God is very merciful to those whom He sees struggling heart and soul for spiritual realization. But remain idle, without any struggle, and you will see that His grace will never come. ~ Swami Vivekananda,
435:Faith is necessary throughout and at every step because it is a needed assent of the soul and without this assent there can be no progress. ~ Sri Aurobindo, The Synthesis Of Yoga, Faith and Shakti,
436:Heaven-fire laughed in the corners of her eyes;
Her body a mass of courage and heavenly strength,
She menaced the triumph of the nether gods. ~ Sri Aurobindo, Savitri, The Triple Soul-Forces,
437:Our life is affected not only by its own energies but by the energies of others and by universal Forces. ~ Sri Aurobindo, The Life Divine, Rebirth and Other Worlds; Karma, the Soul and Immortality,
438:Rebirth is not a constant reiteration but a progression, it is the machinery of an evolutionary process. ~ Sri Aurobindo, The Life Divine, Rebirth and Other Worlds; Karma, the Soul and Immortality,
439:The essence of religion is an aspiration and adoration of the soul towards the Divine, the Self, the Supreme, the Eternal, the Infinite. ~ Sri Aurobindo, The Future Poetry, The Sun of Poetic Truth,
440:A channel of universal harmony,
Hearing was a stream of magic audience,
A bed for occult sounds earth cannot hear. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul’s Release,
441:At last there wakes in us a witness Soul
That looks at truths unseen and scans the Unknown;
Then all assumes a new and marvellous face: ~ Sri Aurobindo, Savitri, The Godheads of the Little Life,
442:fools! whose pride
Absurd the gods permit a little space
To please their souls with laughter, then replace
In the loud limbo of futilities. ~ Sri Aurobindo, Collected Poems, Lines on Ireland,
443:Hold the ideal a thousand times, and if you fail a thousand times, make the attempt once more. . . . There is infinite life before the soul. Take your time and you will achieve your end
   ~ Swami Vivekananda,
444:In this whirl and sprawl through infinite vacancy
The Spirit became Matter and lay in the whirl,
A body sleeping without sense or soul. ~ Sri Aurobindo, Savitri, The Godheads of the Little Life,
445:Our past lives still in our unconscious selves
And by the weight of its hidden influences
Is shaped our future’s self-discovery. ~ Sri Aurobindo, Savitri, The Parable of the Search for the Soul,
446:Our souls accept what our blind thoughts refuse.
Earth’s winged chimaeras are Truth’s steeds in Heaven,
The impossible God’s sign of things to be. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
447:Whosoever can cry to the All-Powerful with sincerity and an intense passion of the soul has no need of a Master. But so profound an aspiration is very rare; hence the necessity of a Master. ~ Sri Ramakrishna,
448:Our souls and heaven are of an equal stature
And have a dateless birth;
The unending seed, the infinite mould of Nature,
They were not made on earth, ~ Sri Aurobindo, Collected Poems, Rebirth,
449:There in the silence few have ever reached,
Thou shalt see the Fire burning on the bare stone
And the deep cavern of thy secret soul. ~ Sri Aurobindo, Savitri, The Entry into the Inner Countries,
450:This universe an old enchantment guards;
Its objects are carved cups of World-Delight
Whose charmed wine is some deep soul’s rapture-drink. ~ Sri Aurobindo, Savitri, The Debate of Love and Death,
451:The harmony of the world is made manifest in form and number, and the heart and soul and all the poetry of natural philosophy are embodied in the concept of mathematical beauty. ~ Sir D'Arcy Wentworth Thompson,
452:Yes, there are happy ways near to God’s sun;
But few are they who tread the sunlit path;
Only the pure in soul can walk in light. ~ Sri Aurobindo, Savitri, The Way of Fate and the Problem of Pain,
453:I don't think there is such a thing as
an intelligent mega-rich
person.

For who with a fine mind can look
out upon this world and
hoard

what can nourish
a thousand
souls. ~ Kabir,
454:If the chamber’s door is even a little ajar,
What then can hinder God from stealing in
Or who forbid his kiss on the sleeping soul? ~ Sri Aurobindo, Savitri, The Dream Twilight of the Earthly Real,
455:Our body’s subtle self is throned within
In its viewless palace of veridical dreams
That are bright shadows of the thoughts of God. ~ Sri Aurobindo, Savitri, The Parable of the Search for the Soul,
456:Revolutions are distracting things, but they are often good for the human soul; for they bring a rapid unrolling of new horizons. ~ Sri Aurobindo, The Future Poetry, The Character of English Poetry - II,
457:Still, still we can hear them
Now, if we listen long in our souls, the bygone voices.
Earth in her fibres remembers, the breezes are stored with our echoes. ~ Sri Aurobindo, Collected Poems, Ilion,
458:Two golden serpents round the lintel curled,
Enveloping it with their pure and dreadful strength,
Looked out with wisdom’s deep and luminous eyes. ~ Sri Aurobindo, Savitri, The Finding of the Soul,
459:1FOR GOD alone my soul waits in silence; From Him comes my salvation. 2He alone is my rock and my salvation, My defense and my strong tower; I will not be shaken or disheartened. ~ Anonymous, The Bible, Psalm 62,
460:Its steps are paces of the soul’s return
From the deep adventure of material birth,
A ladder of delivering ascent
And rungs that Nature climbs to deity. ~ Sri Aurobindo, Savitri, The World-Stair,
461:Language is the sign of the cultural life of a people, the index of its soul in thought and mind that stands behind and enriches its soul in action. ~ Sri Aurobindo, The Human Cycle, Diversity in Oneness,
462:Thy soul is a brief flower by the gardener Mind
Created in thy matter’s terrain plot;
It perishes with the plant on which it grows. ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal
,
463:All souls are eternal portions of the Divine, the Asura as well as the Deva, all can come to salvation: even the greatest sinner can turn to the Divine. ~ Sri Aurobindo, Essays on the Gita, Deva and Asura,
464:He tastes the honey of tears and puts off joy
Repenting, and has laughter and has wrath,
And both are a broken music of the soul ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal,
465:In his self-integration the soul of the individual must awake to universality and to transcendence. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
466:On the white summit of eternity
    A single Soul of bare infinities,
    Guarded he keeps by a fire-screen of peace
His mystic loneliness of nude ecstasy. ~ Sri Aurobindo, Collected Poems, Shiva,
467:Pain is the touch of our Mother teaching us how to bear and grow in rapture. She has three stages of her schooling, endurance first, next equality of soul, last ecstasy.
   ~ Sri Aurobindo, Essays Divine And Human,
468:There can be no rebirth without a dark night of the soul, a total annihilation of all that you believed in and thought that you were.
   ~ Hazrat Inayat Khan, Thinking Like The Universe: The Sufi Path Of Awakening,
469:Trivial or sombre, disillusion comes,
Life’s harsh reality stares at the soul:
Heaven’s hour adjourned flees into bodiless Time. ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal,
470:Already God is near, the Truth is close:
Because the dark atheist body knows him not,
Must the sage deny the Light, the seer his soul? ~ Sri Aurobindo, Savitri, The Dream Twilight of the Earthly Real,
471:One who wants his Yoga to be a path of peace or joy, must be prepared to dwell in his soul rather than in his outer mental and emotional nature. ~ Sri Aurobindo, Letters on Yoga - IV, The Lower Vital Being,
472:The individual soul lives here by the All-Soul and depends upon it; the All-Soul very evidently does not exist by the individual or depend upon it. ~ Sri Aurobindo, The Life Divine, The Order of the Worlds,
473:Adventure leaped an unexpected friend,
And danger brought a keen sweet tang of joy;
Each happening was a deep experience. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul’s Release,
474:He who has found his identity with God
Pays with the body’s death his soul’s vast light.
His knowledge immortal triumphs by his death. ~ Sri Aurobindo, Savitri, The Way of Fate and the Problem of Pain,
475:Man is a dynamo for the cosmic work;
Nature does most in him, God the high rest:
Only his soul’s acceptance is his own. ~ Sri Aurobindo, Savitri, Nirvana and the Discovery of the All-Negating Absolute,
476:Our souls, upon the wheel of God
For ever turning, they arrive and go,
Married and sundered in the magic round
Of the great Dancer of the boundless dance. ~ Sri Aurobindo, Savitri, The Word of Fate,
477:A gnostic collectivity would be a collective soul-power of the Truth-consciousness, even as the gnostic individual would be an individual soul-power of it. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
478:A greater Personality sometimes
Possesses us which yet we know is ours:
Or we adore the Master of our souls.
Then the small bodily ego thins and falls; ~ Sri Aurobindo, Savitri, The Secret Knowledge,
479:Cast Thought from thee, that nimble ape of Light:
In his tremendous hush stilling thy brain
His vast Truth wake within and know and see. ~ Sri Aurobindo, Savitri, The Parable of the Search for the Soul,
480:Ethics deals only with the desire-soul and the active outward dynamical part of our being; its field is confined to character and action. ~ Sri Aurobindo, The Synthesis Of Yoga, The Instruments of the Spirit,
481:Great figures of gods
Conscious in stone and living without breath,
Watching with fixed regard the soul of man,
Executive figures of the cosmic self ~ Sri Aurobindo, Savitri, The Finding of the Soul,
482:They enter the valley of the wandering Gleam
Whence, captives or victims of the specious Ray,
Souls trapped in that region never can escape. ~ Sri Aurobindo, Savitri, The Entry into the Inner Countries,
483:The many souls of the universal manifestation are only faces of the one Divine, the many minds, lives, bodies are only His masks and disguises. ~ Sri Aurobindo, The Synthesis Of Yoga, The Cosmic Consciousness,
484:When we get back to our true being, the ego falls away from us; its place is taken by our supreme and integral self, the true individuality. ~ Sri Aurobindo, The Synthesis Of Yoga, The Soul and Its Liberation,
485:A oneness finding itself out in the variations of its own duality is the whole play of the soul with Nature in its cosmic birth and becoming. ~ Sri Aurobindo, The Synthesis Of Yoga, The Soul and Its Liberation,
486:He too is a machine amid machines;
A piston brain pumps out the shapes of thought,
A beating heart cuts out emotion’s modes;
An insentient energy fabricates a soul. ~ Sri Aurobindo, Savitri, The Issue,
487:In an outburst of heavenly joy and ease
Life yields to the divinity within
And gives the rapture-offering of its all,
And the soul opens to felicity. ~ Sri Aurobindo, Savitri, The Heavens of the Ideal,
488:In a veiled Nature’s hallowed secrecies
It burns for ever on the altar Mind,
Its priests the souls of dedicated gods,
Humanity its house of sacrifice. ~ Sri Aurobindo, Savitri, The Heavens of the Ideal,
489:In order to be unattached one must be unattached everywhere, in the mental, vital, physical action and not only in the silent soul somewhere inside. ~ Sri Aurobindo, Letters on Yoga - I, The Sankhya-Yoga System,
490:In the black night the wrath of storm swept by,
The thunder crashed above her, the rain hissed,
Its million footsteps pattered on the roof. ~ Sri Aurobindo, Savitri, The Parable of the Search for the Soul,
491:Our dead past round our future’s ankles clings
And drags back the new nature’s glorious stride,
Or from its buried corpse old ghosts arise, ~ Sri Aurobindo, Savitri, The Parable of the Search for the Soul,
492:Without being sceptical no spiritual progress is possible, for blind adoration is only the first stage in the spiritual development of the soul. ~ Sri Aurobindo, Bande Mataram - II, Spirituality and Nationalism,
493:Nor should he forget the aim of these external aids which is to awaken his soul to the Divine within him. Nothing has been finally accomplished if that has not been accomplished.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
494:There was a separateness of soul from soul:
An inner wall of silence could be built,
An armour of conscious might protect and shield; ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Life,
495:0:He whose self has become all existences, for he has the knowledge, how shall he be deluded, whence shall he have grief, he who sees everywhere oneness? Isha Upanishad.1 ~ Sri Aurobindo, The Life Divine, The Divine Soul,
496:Here rapture was a common incident;
The lovelinesses of whose captured thrill
Our human pleasure is a fallen thread, ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
497:Let the little troubled life-god within
Cast his veils from the still soul,
His tiger-stripes of virtue and sin,
His clamour and glamour and thole and dole ~ Sri Aurobindo, Collected Poems, Musa Spiritus,
498:Appealing to the soul and not the eye
Beauty lived there at home in her own house,
There all was beautiful by its own right
And needed not the splendour of a robe. ~ Sri Aurobindo, Savitri, The World-Soul,
499:Virtues are formed by prayer. Prayer preserves temperance. Prayer suppresses anger. Prayer prevents emotions of pride and envy. Prayer draws into the soul the Holy Spirit, and raises man to Heaven. ~ Saint Ephrem of Syria,
500:Where there is a soul that has once become awake, there is surely a capacity within that can outweigh all surface defects and can in the end conquer. ~ Sri Aurobindo, Letters on Yoga - II, The Call and the Capacity,
501:At the beginning of each far-spread plane
Pervading with her power the cosmic suns
She reigns, inspirer of its multiple works
And thinker of the symbol of its scene. ~ Sri Aurobindo, Savitri, The World-Soul,
502:The world creates itself invincibly;
For its body is the body of the Lord
And in its heart stands Virat, King of Kings. ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
503:A few can climb to an unperishing sun,
Or live on the edges of the mystic moon
And channel to earth-mind the wizard ray. ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
504:A fire of passion burned in spirit-depths,
A constant touch of sweetness linked all hearts,
The throb of one adoration’s single bliss
In a rapt ether of undying love. ~ Sri Aurobindo, Savitri, The World-Soul,
505:When, indeed, men speak of Beauty, they mean, precisely, not a quality, as is supposed, but an effect - they refer, in short, just to that intense and pure elevation of soul - not of intellect, or of heart. ~ Edgar Allan Poe,
506:A light not born of sun or moon nor fire,
A light that dwelt within and saw within
Shedding an intimate visibility,
Made secrecy more revealing than the word: ~ Sri Aurobindo, Savitri, The Finding of the Soul,
507:All my cells thrill swept by a surge of splendour,
Soul and body stir with a mighty rapture,
Light and still more light like an ocean billows
    Over me, round me. ~ Sri Aurobindo, The Future Poetry, Descent,
508:I fear not for the angry frown of Heaven,
I flinch not from the red assault of Hell;
I crush the opposition of the gods,
Tread down a million goblin obstacles. ~ Sri Aurobindo, Savitri, The Triple Soul-Forces,
509:I have broken the limits of embodied mind
And am no more the figure of a soul.
The burning galaxies are in me outlined;
The universe is my stupendous whole. ~ Sri Aurobindo, Collected Poems, The Cosmic Spirit,
510:My universal soul need no more be limited by my individual mind and body, than my individual consciousness is limited by the experiences of a single cell in my body. ~ Sri Aurobindo, Isha Upanishad, The Isha Upanishad,
511:The Great Work is the uniting of opposites. It may mean the uniting of the soul with God, of the microcosm with the macrocosm, of the female with the male, of the ego with the non-ego. ~ Aleister Crowley, Magick Without Tears,
512:By Pranayama impurities of the body are thrown out; by Dharana the impurities of the mind; by Pratyahara the impurities of attachment; and by Samadhi is taken off everything that hides the lordship of the soul.
   ~ Yajnavalkya,
513:In which the Unknown pursues himself through forms
And limits his eternity by the hours
And the blind Void struggles to live and see, ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul’s Release,
514:The daemons of the unknown overshadow his mind
Casting their dreams into live moulds of thought,
The moulds in which his mind builds out its world. ~ Sri Aurobindo, Savitri, The Parable of the Search for the Soul,
515:A high and dazzling limit shines above,
A black and blinding border rules below:
His mind is closed between two firmaments. ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
516:Because there dwelt the Eternal’s vast Idea
And his dynamic will in men and things,
So only could the enormous scene begin. ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
517:I am the Man of Sorrows, I am he
Who is nailed on the wide cross of the universe;
To enjoy my agony God built the earth,
My passion he has made his drama’s theme. ~ Sri Aurobindo, Savitri, The Triple Soul-Forces,
518:If men were not and all were brilliant gods,
The mediating stair would then be lost
By which the spirit awake in Matter winds ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
519:That lives within us by ourselves unseen;
Only sometimes a holier influence comes,
A tide of mightier surgings bears our lives
And a diviner Presence moves the soul. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
520:The grand workshop of spiritual experiment, the laboratory of the soul has been India, where thousands of great spirits have been born in every generation. ~ Sri Aurobindo, Bande Mataram - II, Spirituality and Nationalism,
521:The radiant world of the everlasting Truth
Glimmered like a faint star bordering the night
Above the golden Overmind’s shimmering ridge. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul’s Release,
522:The soul is not bound by the formula of mental humanity: it did not begin with that and will not end with it; it had a prehuman past, it has a superhuman future. ~ Sri Aurobindo, The Life Divine, The Philosophy of Rebirth,
523:A firm spiritual poise,
A constant lodging in the Eternal’s realm,
A safety in the Silence and the Ray,
A settlement in the Immutable. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul’s Release,
524:It imitates the Godhead it denies,
Puts on his figure and assumes his face.
A Manichean creator and destroyer,
This can abolish man, annul his world. ~ Sri Aurobindo, Savitri, The Parable of the Search for the Soul,
525:Then suddenly there came on her the change
Which in tremendous moments of our lives
Can overtake sometimes the human soul
And hold it up towards its luminous source. ~ Sri Aurobindo, Savitri, Towards the Black Void,
526:Walled from ours are other hearts:
For if life’s barriers twixt our souls were broken,
Men would be free and one, earth paradise
And the gods live neglected. ~ Sri Aurobindo, Collected Plays and Stories, Act I,
527:But in the end he must take his station, or better still, if he can, always and from the beginning he must live in his own soul beyond the limitations of the word that he uses.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids,
528:This is the practical and active form of that obligation of a Master of the Temple in which it said:: 'I will interpret every phenomenon as a particular dealing of God with my soul.'
   ~ Aleister Crowley, Liber ABA, Magick, The Wand,
529:To become an Initiate, one has to endure a "magical ritual", in which, the soul is momentarily liberated... and can contemplate, on one side, ones physical-animal life, and on the other side, ones spiritual life... ~ Samael Aun Weor,
530:A specialist of logic’s hard machine
Imposed its rigid artifice on the soul;
An aide of the inventor intellect,
It cut Truth into manageable bits ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Little Mind,
531:Godheads live who care not for the world
And share not in the toil of Nature’s powers:
Absorbed in their self-ecstasy they dwell. ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
532:It wore the guise of an indiscernible Vast,
Or was a subtle kernel in the soul:
A distant greatness left it huge and dim,
A mystic closeness shut it sweetly in: ~ Sri Aurobindo, Savitri, The Pursuit of the Unknowable,
533:A certain pride, a certain awe, withheld him from offering to God even one prayer at night, though he knew it was in God's power to take away his life while he slept and hurl his soul hellward ere he could beg for mercy. ~ James Joyce,
534:A new aesthesis of Inferno’s art
That trained the mind to love what the soul hates,
Imposed allegiance on the quivering nerves
And forced the unwilling body to vibrate. ~ Sri Aurobindo, Savitri, The Descent into Night,
535:In the navel lotus’ broad imperial range
Its proud ambitions and its master lusts
Were tamed into instruments of a great calm sway
To do a work of God on earthly soil. ~ Sri Aurobindo, Savitri, The Finding of the Soul,
536:Opponents of the Highest they have come
Out of their world of soulless thought and power
To serve by enmity the cosmic scheme. ~ Sri Aurobindo, Savitri, The World of Falsehood, the Mother of Evil and the Sons of Darkness,
537:The law that deprives us of the memory of past lives is a law of the cosmic Wisdom and serves, not disserves its evolutionary purpose. ~ Sri Aurobindo, The Life Divine, Rebirth and Other Worlds; Karma, the Soul and Immortality,
538:There Matter is soul’s result and not its cause.
In a contrary balance to earth’s truth of things
The gross weighs less, the subtle counts for more; ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Life,
539:What most she needs, what most exceeds her scope,
A Mind unvisited by illusion’s gleams,
A Will expressive of soul’s deity,
A Strength not forced to stumble by its speed, ~ Sri Aurobindo, Savitri, The Secret Knowledge,
540:A divine quietism discovers 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, The Instruments of the Spirit,
541:Men hail in my coming the Almighty's force
   Or praise with thankful tears his saviour Grace.
   I smite the Titan who bestrides the world
   And slay the ogre in his blood-stained den.
   ~ Sri Aurobindo, Savitri, The Triple Soul-Forces,
542:Arisen beneath a triple mystic heaven
The seven immortal earths were seen, sublime:
Homes of the blest released from death and sleep ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
543:In the narrow nether centre’s petty parts
Its childish game of daily dwarf desires
Was changed into a sweet and boisterous play,
A romp of little gods with life in Time. ~ Sri Aurobindo, Savitri, The Finding of the Soul,
544:There is a silence greater than any known
To earth’s dumb spirit, motionless in the soul
    That has become Eternity’s foothold,
        Touched by the infinitudes for ever. ~ Sri Aurobindo, Collected Poems, Jivanmukta,
545:Climbed back from Time into undying Self,
Up a golden ladder carrying the soul,
Tying with diamond threads the Spirit’s extremes. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Spirit’s Freedom and Greatness,
546:There is a place where words are born of silence,
A place where the whispers of the heart arise.

There is a place where voices sing your beauty,
A place where every breath
carves your image
in my soul. ~ Jalaluddin Rumi,
547:Earth is the chosen place of mightiest souls;
Earth is the heroic spirit’s battlefield,
The forge where the Archmason shapes his works. ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
548:I make even sin and error stepping-stones
   And all experience a long march towards Light.
   Out of the Inconscient I build consciousness,
   And lead through death to reach immortal Life.
   ~ Sri Aurobindo, Savitri, The Triple Soul-Forces,
549:The Mother is the Divine Consciousness-Force that makes Him manifested. It is She who forms all worlds and beings and things and souls for the Divine Inhabitant. She is the Divine Will that is one with Divine Truth.
   ~ Sri Aurobindo, [T6],
550:In this investiture of fleshly life
A soul that is a spark of God survives
And sometimes it breaks through the sordid screen
And kindles a fire that makes us half-divine
~ Sri Aurobindo, Savitri, The Godheads of the Little Life,
551:Ascending out of the limiting breadths of mind,
They shall discover the world’s huge design
And step into the Truth, the Right, the Vast. ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
552:In the smothering stress of this stupendous Nought
Mind could not think, breath could not breathe, the soul
Could not remember or feel itself. ~ Sri Aurobindo, Savitri, The Journey in Eternal Night and the Voice of the Darkness,
553:I saw my soul a traveller through Time;
From life to life the cosmic ways it trod,
Obscure in the depths and on the heights sublime,
Evolving from the worm into the god. ~ Sri Aurobindo, Collected Poems, The Miracle of Birth,
554:One, universal, ensphering creation,
Wheeling no more with inconscient Nature,
Feel thyself God-born, know thyself deathless.
Timeless return to thy immortal existence. ~ Sri Aurobindo, Collected Poems, Soul in the Ignorance,
555:The Inconscient could not read without man’s mind
The mystery of the world its sleep has made:
Man is its key to unlock a conscious door. ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
556:Every great flood of action needs a human soul for its centre, an embodied point of the Universal Personality from which to surge out upon others. ~ Sri Aurobindo, Early Cultural Writings: Historical Impressions, The French Revolution,
557:The glory of the integer of his soul.
A union of the Real with the unique,
A gaze of the Alone from every face,
The presence of the Eternal in the hours
~ Sri Aurobindo, Savitri, The Yoga of the King The Yoga of the Souls Release,
558:In the passage of the lotus of the throat
Where speech must rise and the expressing mind
And the heart’s impulse run towards word and act,
A glad uplift and a new working came. ~ Sri Aurobindo, Savitri, The Finding of the Soul,
559:The deathless Two-in-One,
A single being in two bodies clasped,
A diarchy of two united souls,
Seated absorbed in deep creative joy;
Their trance of bliss sustained the mobile world. ~ Sri Aurobindo, Savitri, The World-Soul,
560:Therefore, we may consequently state that: this world is indeed a living being endowed with a soul and intelligence ... a single visible living entity containing all other living entities, which by their nature are all related. ~ Plato, Timaeus,
561:Illumined theocracies of the seeing soul
   Throned in the power of the Transcendent's ray.
   A vision of grandeurs, a dream of magnitudes
   In sun-bright kingdoms moved with regal gait:
   ~ Sri Aurobindo, Savitri, The Glory and the Fall of Life,
562:Our great forefathers in those splendours moved;
Termless in power and satisfied of light,
They enjoyed the sense of all for which we strive. ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
563:Soul in the Ignorance, wake from its stupor.
Flake of the world-fire, spark of Divinity,
Lift up thy mind and thy heart into glory.
Sun in the darkness, recover thy lustre. ~ Sri Aurobindo, Collected Poems, Soul in the Ignorance,
564:The hearts of men are amorous of clay-kin
And bear not spirits lone and high who bring
Fire-intimations from the deathless planes
Too vast for souls not born to mate with heaven. ~ Sri Aurobindo, Savitri, The Growth of the Flame,
565:World-creators
Inaudible to our deaf mortal ears
The wide world-rhythms wove their stupendous chant
To which life strives to fit our rhyme-beats here ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul’s Release,
566:Beneath the body’s crust of thickened self
A tardy fervent working in the dark,
The turbid yeast of Nature’s passionate change,
Ferment of the soul’s creation out of mire. ~ Sri Aurobindo, Savitri, The Kingdoms of the Little Life,
567:Radha-krishna
The radiant world of the everlasting Truth
Glimmered like a faint star bordering the night
Above the golden Overmind’s shimmering ridge. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul’s Release,
568:On heights unreached by mind’s most daring soar,
Upon a dangerous edge of failing Time
The soul draws back into its deathless Self;
Man’s knowledge becomes God’s supernal Ray. ~ Sri Aurobindo, Savitri, The Debate of Love and Death,
569:On his long way through Time and Circumstance
The grey-hued riddling nether shadow-Sphinx,
Her dreadful paws upon the swallowing sands,
Awaits him armed with the soul-slaying word: ~ Sri Aurobindo, Savitri, The Vision and the Boon,
570:At the close of the great Night...He whom the spirit alone can perceive, who escapes from the organs of sense, who is without visible parts, Eternal, the soul of all existences, whom none can comprehend, outspread His own splendours. ~ Laws of Manu,
571:My soul’s wide self of living infinite Space
Outlines its body luminous and unborn
    Behind the earth-robe; under the earth-mask grows clear
        The mould of an imperishable face. ~ Sri Aurobindo, Collected Poems, Immortality,
572:My soul’s wide self of living infinite Space
Outlines its body luminous and unborn
    Behind the earth-robe; under the earth-mask grows clear
        The mould of an imperishable face. ~ Sri Aurobindo, Collected Poems, Immortality,
573:The earth's uplook to a remote Unknown
   Is a preface only of the epic climb
   Of human soul from its flat earthly state
   To the discovery of a greater self
   And the far gleam of an eternal Light.
   ~ Sri Aurobindo, Savitri, The Secret Knowledge,
574:This evil Nature housed in human hearts,
A foreign inhabitant, a dangerous guest:
The soul that harbours it it can dislodge,
Expel the householder, possess the house. ~ Sri Aurobindo, Savitri, The Parable of the Search for the Soul,
575:To be first in tune with the Infinite, in harmony with the Divine, and then to be unified with the Infinite, taken into the Divine is its condition of perfect strength and mastery. ~ Sri Aurobindo, The Synthesis Of Yoga, The Soul and Nature,
576:What is soul and in what form does it exist in us?

   The first form of the soul is a spark of light from the Divine. By evolution it becomes an individualised being and then it can take the form it wants.
   ~ The Mother, Words Of The Mother II,
577:A chaos of little sensibilities
Gathered round a small ego’s pin-point head;
In it a sentient creature found its poise,
It moved and lived a breathing, thinking whole. ~ Sri Aurobindo, Savitri, The Parable of the Search for the Soul,
578:A man should hear a little music, read a little poetry, and see a fine picture every day of his life, in order that worldly cares may not obliterate the sense of the beautiful which God has implanted in the human soul.
   ~ Johann Wolfgang von Goethe,
579:It is not one’s personal fitness and worthiness that makes one succeed, but the Mother’s grace and power and the consent of the soul to her grace and the workings of her Force. ~ Sri Aurobindo, Letters on Yoga - II, The Call and the Capacity,
580:Two are the ends of existence, two are the dreams of the Mother:
Heaven unchanging, earth with her time-beats yearn to each other,—
Earth-souls needing the touch of the heavens peace to recapture ~ Sri Aurobindo, Collected Poems, Ahana,
581:We imagine that the soul is in the body, almost a result and derivation from the body; even we so feel it: but it is the body that is in the soul and a result and derivation from the soul. ~ Sri Aurobindo, Essays on the Gita, The Two Natures,
582:...a man should say to his soul every morning, "God has given thee twenty-four treasures; take heed lest thou lose anyone of them, for thou wilt not be able to endure the regret that will follow such loss. ~ Imam al-Ghazali, The Alchemy of Happiness,
583:Heaven had unveiled its lustre in her eyes,
Her feet were moonbeams, her face was a bright sun,
Her smile could persuade a dead lacerated heart
To live again and feel the hands of calm. ~ Sri Aurobindo, Savitri, The Triple Soul-Forces,
584:Death is a stair, a door, a stumbling stride
The soul must take to cross from birth to birth,
A grey defeat pregnant with victory,
A whip to lash us towards our deathless state. ~ Sri Aurobindo, Savitri, The Dream Twilight of the Ideal,
585:Feet (Mother's)
A giant drop of the Bliss unknowable
Overwhelmed his limbs and round his soul became
A fiery ocean of felicity;
He foundered drowned in sweet and burning vasts: ~ Sri Aurobindo, Savitri, The Paradise of the Life-Gods,
586:If Mind is all, renounce the hope of bliss;
If Mind is all, renounce the hope of Truth.
For Mind can never touch the body of Truth
And Mind can never see the soul of God; ~ Sri Aurobindo, Savitri, The Dream Twilight of the Earthly Real,
587:Over all earthly things the soul that is fearless is master,
Only on death he can reckon not whether it comes in the midnight
Treading the couch of Kings in their pride or speeds in the spear-shaft. ~ Sri Aurobindo, Collected Poems, Ilion,
588:All Nature dumbly calls to her alone
To heal with her feet the aching throb of life
And break the seals on the dim soul of man
And kindle her fire in the closed heart of things. ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
589:His fate within him shapes his acts and rules;
Its face and form already are born in him,
Its parentage is in his secret soul ~ Sri Aurobindo, Savitri, The Joy of Union; the Ordeal of the Foreknowledge of Death and the Heart’s Grief and Pain,
590:In the deep place where once the Serpent slept,
There came a grip on Matter’s giant powers
For large utilities in life’s little space;
A firm ground was made for Heaven’s descending might. ~ Sri Aurobindo, Savitri, The Finding of the Soul,
591:Our souls travelling different paths have met in the ages
Each for its work and they cling for an hour to the names of affection,
Then Time’s long waves bear them apart for new forms we shall know not, ~ Sri Aurobindo, Collected Poems, Ilion,
592:The body is the chariot and the senses are the horses of the driving and it is through the bloodstained and mire-sunk ways of the world that Sri Krishna pilots the soul of man to Vaicuntha. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Karmayoga,
593:When people are empty of Christ, a thousand and one other things come and fill them up: jealousies, hatreds, boredom, melancholy, resentment, a worldly outlook, worldly pleasures. Try to fill your soul with Christ so that it's not empty.~ Saint Porphyrios,
594:He saw the Perfect in their starry homes
Wearing the glory of a deathless form,
Lain in the arms of the Eternal’s peace,
Rapt in the heart-beats of God-ecstasy. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul’s Release,
595:Our troubles arise not from the failures of our thoughts alone; they arise largely because we have not given leadership to our hearts. We have not given to our souls the power to direct us in the right way of things. ~ Manly P Hall (Resurrection 1964, p.2),
596:The superman shall wake in mortal man
And manifest the hidden demigod
Or grow into the God-Light and God-Force
Revealing the secret deity in the cave. ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
597:A hidden Bliss is at the root of things.
A mute Delight regards Time’s countless works:
To house God’s joy in things Space gave wide room,
To house God’s joy in self our souls were born. ~ Sri Aurobindo, Savitri, The Debate of Love and Death,
598:We are not mere creatures of the mud, but souls, minds, wills that can know all the mysteries of this and every world and become not only Nature’s pupils but her adepts and masters. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
599:God has to work in the soul in secret and in darkness because if we fully knew what was happening, and what Mystery, transformation, God and Grace will eventually ask of us, we would either try to take charge or stop the whole process. ~ Saint John of the Cross,
600:A conscious soul in the Inconscient’s world,
Hidden behind our thoughts and hopes and dreams,
An indifferent Master signing Nature’s acts
Leaves the vicegerent mind a seeming king. ~ Sri Aurobindo, Savitri, The Parable of the Search for the Soul,
601:O soul, bare not thy kingdom to the foe;
Consent to hide thy royalty of bliss
Lest Time and Fate find out its avenues
And beat with thunderous knock upon thy gates. ~ Sri Aurobindo, Savitri, Nirvana and the Discovery of the All-Negating Absolute,
602:This mind no silence knows nor dreamless sleep,
In the incessant circling of its steps
Thoughts tread for ever through the listening brain;
It toils like a machine and cannot stop. ~ Sri Aurobindo, Savitri, The Parable of the Search for the Soul,
603:Nature and Fate compel his free-will’s choice.
But greater spirits this balance can reverse
And make the soul the artist of its fate. ~ Sri Aurobindo, Savitri, The Joy of Union; the Ordeal of the Foreknowledge of Death and the Heart’s Grief and Pain,
604:"To him who is perfect in meditation salvation is near" is an old saying. Do you know when a man is perfect in meditation? When as soon as he sits to meditate, he is surrounded with the divine atmosphere and his soul communes with the Ineffable. ~ Sri Ramakrishna,
605:A smile came rippling out in her wide eyes,
Its confident felicity’s messenger
As if the first beam of the morning sun
Rippled along two wakened lotus-pools. ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
606:Is not ignoble, but has angel soarings,
Howe’er the nether devil plucks him down.
Still we have souls nor is the mould quite broken
Of that original and faultless plan
Which Adam spoilt. ~ Sri Aurobindo, Collected Plays and Stories, Act III,
607:It is finished, the dread mysterious sacrifice,
Offered by God’s martyred body for the world;
Gethsemane and Calvary are his lot,
He carries the cross on which man’s soul is nailed. ~ Sri Aurobindo, Savitri, The Way of Fate and the Problem of Pain,
608:Man’s house of life holds not the gods alone:
There are occult Shadows, there are tenebrous Powers,
Inhabitants of life’s ominous nether rooms,
A shadowy world’s stupendous denizens. ~ Sri Aurobindo, Savitri, The Parable of the Search for the Soul,
609:Nothing is wholly dead that once had lived;
In dim tunnels of the world’s being and in ours
The old rejected nature still survives;
The corpses of its slain thoughts raise their heads ~ Sri Aurobindo, Savitri, The Parable of the Search for the Soul,
610:The restless nether members tire of peace;
A nostalgia of old little works and joys,
A need to call back small familiar selves,
To tread the accustomed and inferior way, ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul’s Release,
611:When the hour of the Divine draws near
The Mighty Mother shall take birth in Time
And God be born into the human clay
In forms made ready by your human lives. ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
612:Humor was another of the soul's weapons in the fight for self-preservation. It is well known that humor, more than anything else in the human make-up, can afford an aloofness and an ability to rise above any situation, even if only for a few seconds. ~ Viktor Frankl,
613:The kings of evil and the kings of good,
Appellants at the reason’s judgment seat,
Proclaimed the gospel of their opposites,
And all believed themselves spokesmen of God: ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul’s Release,
614:The war of thoughts that fathers the universe,
The clash of forces struggling to prevail
In the tremendous shock that lights a star
As in the building of a grain of dust, ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul’s Release,
615:Where is Truth and when was her footfall heard
Amid the endless clamour of Time’s mart
And which is her voice amid the thousand cries
That cross the listening brain and cheat the soul? ~ Sri Aurobindo, Savitri, The Dream Twilight of the Earthly Real,
616:Wait patient of the brittle bars of form
Making division your delightful means
Of happy oneness rapturously enhanced
By attraction in the throbbing air between. ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
617:Inspiration with her lightning feet,
A sudden messenger from the all-seeing tops,
Traversed the soundless corridors of his mind
Bringing her rhythmic sense of hidden things. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul’s Release,
618:Things always come in the way when one wants to progress in the sadhana, but in the end if one is sincere in one’s aspiration these troubles help to prepare the victory of the soul over all that opposes. ~ Sri Aurobindo, Letters on Yoga - IV, Anger and Violence,
619:All life, all thought, all energising of the faculties, all experiences passive or active, become thenceforward so many shocks which disintegrate the teguments of the soul and remove the obstacles to the inevitable efflorescence.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
620:As climbs a storeyed temple-tower to heaven
Built by the aspiring soul of man to live
Near to his dream of the Invisible.
Infinity calls to it as it dreams and climbs;
Its spire touches the apex of the world; ~ Sri Aurobindo, Savitri, The World-Stair,
621:I bow not to thee, O huge mask of death,
Black lie of night to the cowed soul of man,
Unreal, inescapable end of things,
Thou grim jest played with the immortal spirit. ~ Sri Aurobindo, Savitri, The Journey in Eternal Night and the Voice of the Darkness,
622:Mind is the leader of the body and life,
Mind the thought-driven chariot of the soul
Carrying the luminous wanderer in the night
To vistas of a far uncertain dawn. ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
623:The purpose and law of the birth-series is for the soul in the body to rise from plane to plane and substitute always the rule of the higher for the rule of the lower play even down to the material field. ~ Sri Aurobindo, The Synthesis Of Yoga, Gnosis and Ananda,
624:If people let the government decide what foods they eat and what medicines they take, their bodies will soon be in as sorry a state as are the souls of those who live under tyranny. ~ Thomas Jefferson, paraphrase of Jefferson's statement in Notes on the State of Virginia,
625:Is stronger than Reason, profounder than the Pit,
And the malignancy of hostile Powers
Puts craftily back the clock of destiny
And mightier seems than the eternal Will.
The cosmic evil is too deep to un ~ Sri Aurobindo, Savitri, The Triple Soul-Forces,
626:A soul shall wake in the Inconscient’s house;
The mind shall be God-vision’s tabernacle,
The body intuition’s instrument,
And life a channel for God’s visible power. ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
627:Out and alas! earth’s greatest are earth and they fail in the testing,
Conquered by sorrow and doubt, fate’s hammerers, fires of her furnace.
God in their souls they renounce and submit to their clay and its promptings. ~ Sri Aurobindo, Collected Poems, Ilion,
628:Day came, priest of a sacrifice of joy
Into the worshipping silence of her world;
He carried immortal lustre as his robe,
Trailed heaven like a purple scarf and wore
As his vermilion caste-mark a red sun. ~ Sri Aurobindo, Savitri, The Finding of the Soul,
629:O living power of the incarnate Word,
   All that the Spirit has dreamed thou canst create:
   Thou art the force by which I made the worlds,
   Thou art my vision and my will and voice.
   ~ Sri Aurobindo, Savitri, The Eternal Day The Souls Choice and the Supreme Consummation,
630:To heal the evils and mistakes of Space
And change the tragedy of the ignorant world
Into a Divine Comedy of joy
And the laughter and the rapture of God’s bliss.
The Mother of God is mother of our souls ~ Sri Aurobindo, Collected Poems, The Mother of God,
631:God is one the paths to reach him (religions) are many - just as different rivers, originating in different mountains, traverse different paths, flowing straight or crooked, and at last join the ocean. He is the one Lord of all, the one Soul of all souls. ~ Swami Vivekananda,
632:But not only are vices of the soul voluntary, but those of the body also for some men, whom we accordingly blame; while no one blames those who are ugly by nature, we blame those who are so owing to want of exercise and care. ~ Aristotle, Nicomachean Ethics, Book 3, Chapter 5,
633:Hate was the black archangel of that realm;
It glowed, a sombre jewel in the heart
Burning the soul with its malignant rays,
And wallowed in its fell abysm of might. ~ Sri Aurobindo, Savitri, The World of Falsehood, the Mother of Evil and the Sons of Darkness,
634:Impeccable artists of unerring forms,
Magician builders of sound and rhythmic words,
Wind-haired Gandharvas chanted to the ear
The odes that shape the universal thought, ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
635:In that absolute stillness bare and formidable
There was glimpsed an all-negating Void Supreme
That claimed its mystic Nihil’s sovereign right
To cancel Nature and deny the soul. ~ Sri Aurobindo, Savitri, Nirvana and the Discovery of the All-Negating Absolute,
636:Our will labours permitted by thy will
And without thee an empty roar of storm,
A senseless whirlwind is the Titan’s force
And without thee a snare the strength of gods. ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
637:Within her presence, I had once been used to feeling-trembling-wonder, dissolution; but that was long ago. Still, though my soul, now she was veiled, could not see her directly, by way of hidden force that she could move, I felt the mighty power of old love. ~ Dante Alighieri,
638:But the soul grows concealed within its house;
It gives to the body its strength and magnificence;
It follows aims in an ignorant aimless world,
It lends significance to earth’s meaningless life. ~ Sri Aurobindo, Savitri, The Dream Twilight of the Earthly Real,
639:Soul, my soul
   Soul, my soul, yet ascend crossing the marge of life:
   Mount out far above Time, reach to the golden end
   ... Live there lost in God space, rapturous, vacant, mute,
   Sun-bright, timeless, immense, single and absolute.
   ~ Sri Aurobindo, Collected Poems,
640:The miraculous Nihil, origin of our souls
And source and sum of the vast world’s events,
The womb and grave of thought, a cipher of God,
A zero circle of being’s totality. ~ Sri Aurobindo, Savitri, The Discovery of the Cosmic Spirit and the Cosmic Consciousness,
641:When all thy work in human time is done
The mind of earth shall be a home of light,
The life of earth a tree growing towards heaven,
The body of earth a tabernacle of God. ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
642:"As the hart panteth after the fountains of water, so my soul panteth after Thee, O God! when shall I come and appear before the face of God? My tears have been my bread day and night, while they say to me daily: Where is thy God?" ~ Anonymous, The Bible, Psalm xli, 2 - 4; Douay,
643:What most she needs, what most exceeds her scope,
A Mind unvisited by illusion’s gleams,
A Will expressive of soul’s deity,
A Strength not forced to stumble by its speed,
A Joy that drags not sorrow as its shade. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
644:Above us dwells a superconscient God
Hidden in the mystery of his own light:
Around us is a vast of ignorance
Lit by the uncertain ray of human mind,
Below us sleeps the Inconscient dark and mute. ~ Sri Aurobindo, Savitri, The Parable of the Search for the Soul,
645:Beloved Pan, and all ye other gods who haunt this place, give me beauty in the inward soul; and may the outward and inward man be at one. May I reckon the wise to be the wealthy, and may I have such a quantity of gold as none but the temperate can carry. ~ Plato, Phaedrus, sec. 279,
646:Sown in the black earth of Nature’s trance,
The seed of the Spirit’s blind and huge desire
From which the tree of cosmos was conceived
And spread its magic arms through a dream of space. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul’s Release,
647:To share the suffering of the world I came,
I draw my children’s pangs into my breast.
I am the nurse of the dolour beneath the stars;
I am the soul of all who wailing writhe
Under the ruthless harrow of the Gods. ~ Sri Aurobindo, Savitri, The Triple Soul-Forces,
648:The immobile lips, the great surreal wings,
The visage masked by superconscient Sleep,
The eyes with their closed lids that see all things,
Appeared of the Architect who builds in trance. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul’s Release,
649:Yoga cannot be done in a hurry - it needs many many years. If you are 'pressed for time' it means that you have no intention of doing Yoga - Is it so?

   It is not the soul, but the ego and its pride that feel 'defeat and humiliation'.
   ~ The Mother, Words Of The Mother II, [T2],
650:It is the inner Person that survives death, even as it pre-exists before birth; for this constant survival is a rendering of the eternity of our timeless spirit into the terms of Time. ~ Sri Aurobindo, The Life Divine, Rebirth and Other Worlds; Karma, the Soul and Immortality,
651:Perhaps the heart of God for ever sings
And worlds come throbbing out from every note;
Perhaps His soul sits ever calm and still
And listens to the music rapturously,
Himself adoring, by Himself adored. ~ Sri Aurobindo, Collected Poems, The Meditations of Mandavya,
652:Traveller on plateau and on musing ridge,
As one who sees in the World-Magician’s glass
A miracled imagery of soul-scapes flee
He traversed scenes of an immortal joy
And gazed into abysms of beauty and bliss. ~ Sri Aurobindo, Savitri, The Paradise of the Life-Gods,
653:He found the occult cave, the mystic door
Near to the well of vision in the soul,
And entered where the Wings of Glory brood
In the silent space where all is for ever known. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Spirit’s Freedom and Greatness,
654:She knew herself the Beloved of the Supreme:
These Gods and Goddesses were he and she:
The Mother was she of Beauty and Delight,
The Word in Brahma’s vast creating clasp,
The World-Puissance on almighty Shiva’s lap, ~ Sri Aurobindo, Savitri, The Finding of the Soul,
655:Cosmic existence is not a vast administrative system of universal justice with a cosmic Law of recompense and retribution as its machinery or a divine Legislator and Judge at its centre. ~ Sri Aurobindo, The Life Divine, Rebirth and Other Worlds; Karma, the Soul and Immortality,
656:It is to have the soul free from craving and attachment, but free from the attachment to inaction as well as from the egoistic impulse to action, free from attachment to the forms of virtue as well as from the attraction to sin. ~ Sri Aurobindo, The Synthesis Of Yoga, Renunciation,
657:In the same Upanishad, Agni is invoked for purely moral functions as the purifier from sin, the leader of the soul by the good path to the divine Bliss, and he seems to be identified with the power of the will and responsible for human actions
   ~ Sri Aurobindo, The Secret Of The Veda, [7],
658:All-vision gathered into a single ray,
   As when the eyes stare at an invisible point
   Till through the intensity of one luminous spot
   An apocalypse of a world of images
   Enters into the kingdom of the seer.
   ~ Sri Aurobindo, Savitri, The Yoga of the King The Yoga of the Souls Release,
659:When superman is born as Nature’s king
His presence shall transfigure Matter’s world:
He shall light up Truth’s fire in Nature’s night,
He shall lay upon the earth Truth’s greater law; ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
660:I have found the atoms from which he built the worlds:
The first tremendous cosmic energy
Missioned shall leap to slay my enemy kin,
Expunge a nation or abolish a race,
Death’s silence leave where there was laughter and joy. ~ Sri Aurobindo, Savitri, The Triple Soul-Forces,
661:Contradicted by the human law,
A faith in things that are not and must be
Lives comrade of this world’s delight and pain,
The child of the secret soul’s forbidden desire
Born of its amour with eternity. ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Mind,
662:Yes, there are happy ways near to God's sun;
   But few are they who tread the sunlit path;
   Only the pure in soul can walk in light.
   An exit is shown, a road of hard escape
   From the sorrow and the darkness and the chain;
   ~ Sri Aurobindo, Savitri, The Way of Fate and the Problem of Pain,
663:The Fiend was visible but cloaked in light;
He seemed a helping angel from the skies:
He armed untruth with Scripture and the Law;
He deceived with wisdom, with virtue slew the soul
And led to perdition by the heavenward path. ~ Sri Aurobindo, Savitri, The Descent into Night,
664:The supermind shall claim the world for Light
And thrill with love of God the enamoured heart
And place Light’s crown on Nature’s lifted head
And found Light’s reign on her unshaking base. ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
665:A mightier race shall inhabit the mortal’s world.
On Nature’s luminous tops, on the Spirit’s ground,
The superman shall reign as king of life,
Make earth almost the mate and peer of heaven, ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
666:Knowledge of the way is not enough - one must tread it, or if one cannot do that, allow oneself to be carried along it. The human vital and physical external nature resist to the very end, but if the soul has once heard the call, it arrives, sooner or later. ~ Sri Aurobindo, Letters On Yoga - II,
667:Passed were the pillar-posts of birth and death,
Passed was their little scene of symbol deeds,
Passed were the heavens and hells of their long road;
They had returned into the world’s deep soul.
All now was gathered into pregnant rest ~ Sri Aurobindo, Savitri, The World-Soul,
668:I stand upon earth’s paths of danger and grief
And help the unfortunate and save the doomed.
To the strong I bring the guerdon of their strength,
To the weak I bring the armour of my force;
To men who long I carry their coveted joy: ~ Sri Aurobindo, Savitri, The Triple Soul-Forces,
669:All-vision gathered into a single ray,
As when the eyes stare at an invisible point
Till through the intensity of one luminous spot
An apocalypse of a world of images
Enters into the kingdom of the seer. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul’s Release,
670:All-Knowledge packed into great wordless thoughts
Lodged in the expectant stillness of his depths
A crystal of the ultimate Absolute,
A portion of the inexpressible Truth
Revealed by silence to the silent soul.
~ Sri Aurobindo, Savitri, The Yoga of the King The Yoga of the Souls Release,
671:The idea of organization is the first step, that of interpretation the second. The Master of the Temple, whose grade corresponds to Binah, is sworn to interpret every phenomenon as a particular dealing of God with his soul.
   ~ Aleister Crowley, Liber ABA, Book 4, Magick, Part II, The Cup [T9],
672:When we speak of the efficient cause of the universe, we mean, obviously the active Being,-the Being active and effective everywhere; we mean, then, that universal Intelligence which appears to be the principal faculty of the World-Soul and, as it were, the general form of the universe. ~ Giordano Bruno,
673:Only one doom irreparable treads down the soul of a nation,
Only one downfall endures; ‘tis the ruin of greatness and virtue,
Mourning when Freedom departs from the life and the heart of a people,
Into her room comes creeping the mind of the slave. ~ Sri Aurobindo, Collected Poems, Ilion,
674:He who a god for his kindred,
Lives for the rest without bowels of pity or fellowship, lone-souled,
Scorning the world that he rules, who untamed by the weight of an empire
Holds allies as subjects, subjects as slaves and drives to the battle
Care ~ Sri Aurobindo, Collected Poems, Ilion,
675:His flute with its sweetness ensnaring
Sounds in our ears in the night and our souls of their teguments baring
Hales us out naked and absolute, out to his woodlands eternal,
Out to his moonlit dances, his dalliance sweet and supernal,
And we go st ~ Sri Aurobindo, Collected Poems, Ahana,
676:Raised by some strong hand to breathe heaven-air,
They slide back to the mud from which they climbed;
In the mud of which they are made, whose law they know
They joy in safe return to a friendly base, ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
677:Above them all she stands supporting all,
The sole omnipotent Goddess ever-veiled
Of whom the world is the inscrutable mask;
The ages are the footfalls of her tread,
Their happenings the figure of her thoughts,
And all creation is her endless ac ~ Sri Aurobindo, Savitri, The World-Soul,
678:Our greater self of knowledge waits for us,
A supreme light in the truth-conscious Vast:
It sees from summits beyond thinking mind,
It moves in a splendid air transcending life.
It shall descend and make earth’s life divine. ~ Sri Aurobindo, Savitri, The Parable of the Search for the Soul,
679:The universe was not now this senseless whirl
Borne round inert on an immense machine;
It cast away its grandiose lifeless front,
A mechanism no more or work of Chance,
But a living movement of the body of God. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul’s Release,
680:368. The Vedanta is God's lamp to lead thee out of this night of bondage and egoism; but when the light of Veda has dawned in thy soul, then even that divine lamp thou needest not, for now thou canst walk freely and surely in a high and eternal sunlight.
   ~ Sri Aurobindo, Essays Divine And Human, Karma, [T8],
681:In the silence of the heart God speaks. If you face God in prayer and silence, God will speak to you. Then you will know that you are nothing. It is only when you realize your nothingness, your emptiness, that God can fill you with Himself. Souls of prayer are souls of great silence. ~ Saint Teresa of Calcutta,
682:fruits of the sacrifice :::
   The soul knows that it does not give itself to God in vain; claiming nothing, it yet receives the infinite riches of the divine Power and Presence.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, The Sacrifice, the Triune Path and the Lord of the Sacrifice [109],
683:It showed the riches of the Cave
Where, by the miser traffickers of sense
Unused, guarded beneath Night’s dragon paws,
In folds of velvet darkness draped they sleep
Whose priceless value could have saved the world. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul’s Release,
684:Obeying the Eternal’s deep command
They have built in the material front of things
This wide world-kindergarten of young souls
Where the infant spirit learns through mind and sense
To read the letters of the cosmic script ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Mind,
685:Existence found its truth on Oneness’ breast
And each became the self and space of all.
The great world-rhythms were heart-beats of one Soul,
To feel was a flame-discovery of God,
All mind was a single harp of many strings, ~ Sri Aurobindo, Savitri, The House of the Spirit and the New Creation,
686:The desire for the Divine or for bhakti for the Divine is the one desire which can free one from all the others—at the core it is not a desire, but an aspiration; a soul need, the breath of existence of the inmost being, and as such it cannot be counted among desires, kāmanār madhye nay. ~ Sri Aurobindo, to Dilip,
687:Stolen by the robbers of the Deep,
The golden shekels of the Eternal lie,
Hoarded from touch and view and thought’s desire,
Locked in blind antres of the ignorant flood,
Lest men should find them and be even as Gods. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul’s Release,
688:The mighty wardens of the ascending stair
Who intercede with the all-creating Word,
There waited for the pilgrim heaven-bound soul;
Holding the thousand keys of the Beyond
They proffered their knowledge to the climbing mind ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Mind,
689:How can I make my soul progress?

   To have any action on your soul you must be first conscious of it. And then when you will be conscious of your soul, you will probably find out that instead of you making your soul progress, it is your soul who will help you to progress.
   ~ The Mother, Words Of The Mother II,
690:The voices that an inner listening hears
Conveyed to him their prophet utterances,
And flame-wrapped outbursts of the immortal Word
And flashes of an occult revealing Light
Approached him from the unreachable Secrecy. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul’s Release,
691:I am peace that steals into man’s war-worn breast,
Amid the reign of Hell his acts create
A hostel where Heaven’s messengers can lodge;
I am charity with the kindly hands that bless,
I am silence mid the noisy tramp of life;
I am Knowledge porin ~ Sri Aurobindo, Savitri, The Triple Soul-Forces,
692:Accepting the universe as her body of woe,
The Mother of the seven sorrows bore
The seven stabs that pierced her bleeding heart:
The beauty of sadness lingered on her face,
Her eyes were dim with the ancient stain of tears.
Her heart was riven wi ~ Sri Aurobindo, Savitri, The Triple Soul-Forces,
693:A flaming Serpent rose released from sleep.
It rose billowing its coils and stood erect
And climbing mightily, stormily on its way
It touched her centres with its flaming mouth;
As if a fiery kiss had broken their sleep,
They bloomed and laughed ~ Sri Aurobindo, Savitri, The Finding of the Soul,
694:These Gods and Goddesses were he and she:
The Mother was she of Beauty and Delight,
The Word in Brahma’s vast creating clasp,
The World-Puissance on almighty Shiva’s lap,—
The Master and the Mother of all lives
Watching the worlds their twin reg ~ Sri Aurobindo, Savitri, The Finding of the Soul,
695:To the abiding and eternal is their climb,
To the pure existence everywhere the same,
To the sheer consciousness and the absolute force
And the unimaginable and formless bliss,
To the mirth in Time and the timeless mystery
Of the triune being wh ~ Sri Aurobindo, Savitri, The Finding of the Soul,
696:God's Tread
Once 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, Ahana,
697:How soon is spent
This treasure wasted by the gods on man,
This happy closeness as of soul to soul,
This honey of the body’s companionship,
This heightened joy, this ecstasy in the veins,
This strange illumination of the sense! ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal,
698:In attempting to construct such machines we should not be irreverently usurping His power of creating souls, any more than we are in the procreation of children: rather we are, in either case, instruments of His will providing mansions for the souls that He creates.
   ~ Alan Turing, Computing Machinery and Intelligence,
699:Now I have done with space and my soul is released from the hours.
Saved is my heart from the need of joy, the attraction to sorrow,
Who have escaped from my past and forgotten today and tomorrow;
I have grown vacant and mighty, naked and wide as th ~ Sri Aurobindo, Collected Poems, The Descent of Ahana,
700:Thought lay down in a mighty voicelessness;
   The toiling Thinker widened and grew still,
   Wisdom transcendent touched his quivering heart:
   His soul could sail beyond thought's luminous bar;
   Mind screened no more the shoreless infinite.
   ~ Sri Aurobindo, Savitri, The Yoga of the King The Yoga of the Souls Release,
701:A Tree :::

A tree beside the sandy river-beach
Holds up its topmost boughs
Like fingers towards the skies they cannot reach,
Earth-bound, heaven amorous.

This is the soul of man. Body and brain
Hungry for earth our heavenly flight detain.

~ Sri Aurobindo, Collected Poems,
702:Augoeides is an obscure term meaning luminous body and thought to refer to the planets. Aleister Crowley considered the term to refer to the Holy Guardian Angel of Abramelin; the Atman of Hinduism the Daemon of the ancient Greeks. Robert Lomas associates the term with the Higher Self or soul of the individual
   ~ Wikipedia,
703:Do you realize
that Jesus is there
in the tabernacle
expressly for you-
for you alone? He
burns with the
desire to come into
your heart... don't
listen to the demon,
laugh at him, and
go without fear to
receive the Jesus of
peace and love..." ~ Saint Thérèse of Lisieux, Story of a Soul,
704:A force demoniac lurking in man’s depths
That heaves suppressed by the heart’s human law,
Awed by the calm and sovereign eyes of Thought,
Can in a fire and earthquake of the soul
Arise and, calling to its native night,
Overthrow the reason, occupy the lif ~ Sri Aurobindo, Savitri, The Descent into Night,
705:An essential movement of the Yoga is to draw back from the outward ego sense by which we are identified with the action of mind, life and body and live inwardly in the soul. The liberation from an externalised ego sense is the first step towards the soul's freedom and mastery.
   ~ Sri Aurobindo, The Synthesis Of Yoga, 633 [T7],
706:A schoolman mind had captured life’s large space,
But chose to live in bare and paltry rooms
Parked off from the too vast dangerous universe,
Fearing to lose its soul in the infinite.
Even the Idea’s ample sweep was cut
Into a system, chained to ~ Sri Aurobindo, Savitri, The Entry into the Inner Countries,
707:A stillness absolute, incommunicable,
Meets the sheer self-discovery of the soul;
A wall of stillness shuts it from the world,
A gulf of stillness swallows up the sense
And makes unreal all that mind has known,
All that the labouring senses stil ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
708:But not the utter vision and delight.
A veil is kept, something is still held back,
Lest, captives of the beauty and the joy,
Our souls forget to the Highest to aspire.
In that fair subtle realm behind our own
The form is all, and physical gods are kings.
~ Sri Aurobindo, Savitri, The Kingdom of Subtle Matter,
709:The vague spiritual quest which first began
When worlds broke forth like clusters of fire-flowers,
And great burning thoughts voyaged through the sky of mind
And Time and its aeons crawled across the vasts
And souls emerged into mortality. ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal,
710:But for such vast spiritual change to be,
Out of the mystic cavern in man’s heart
The heavenly Psyche must put off her veil
And step into common nature’s crowded rooms
And stand uncovered in that nature’s front
And rule its thoughts and fill the ~ Sri Aurobindo, Savitri, The Parable of the Search for the Soul,
711:In the prone obscure beginnings of the race
The human grew in the bowed apelike man.
He stood erect, a godlike form and force,
And a soul’s thoughts looked out from earth-born eyes;
Man stood erect, he wore the thinker’s brow:
He looked at heaven ~ Sri Aurobindo, Savitri, The Parable of the Search for the Soul,
712:Sadhana has to be done in the body, it cannot be done by the soul without the body. When the body drops, the soul goes wandering in other worlds—and finally it comes back to another life and another body. Then all the difficulties it had not solved meet i ~ Sri Aurobindo, Letters on Yoga - III, Difficulties of the Path - VII,
713:One must learn to hear and follow the voice of the inmost soul, the direction of the Guru, the command of the Master, the working of the Divine Mother. Whoever clings to the desires and weaknesses of the flesh, the cravings and passions of the vital in it ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - II,
714:Two powers from one original ecstasy born
Pace near but parted in the life of man;
One leans to earth, the other yearns to the skies:
Heaven in its rapture dreams of perfect earth,
Earth in its sorrow dreams of perfect heaven. ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
715:A beginner must look on himself as one setting out to make a garden for his Lord's pleasure, on most unfruitful soil which abounds in weeds. His Majesty roots up the weeds and will put in good plants instead. Let us reckon that this is already done when the soul decides to practice prayer and has begun to do so. ~ Saint Teresa of Avila,
716:The incarnate dual Power shall open God's door,
   Eternal supermind touch earthly Time.
   The superman shall wake in mortal man
   And manifest the hidden demigod
   Or grow into the God-Light and God-Force
   Revealing the secret deity in the cave.
   ~ Sri Aurobindo, Savitri, The Eternal Day The Souls Choice and the Supreme Consummation,
717:In attempting to construct such (artificially intelligent) machines we should not be irreverently usurping His (God's) power of creating souls, any more than we are in the procreation of children,' Turing had advised. 'Rather we are, in either case, instruments of His will providing mansions for the souls that He creates.
   ~ Alan Turing,
718:Who in the Sun-capped Vast cradles his birth:
Hiranyagarbha, author of thoughts and dreams,
Who sees the invisible and hears the sounds
That never visited a mortal ear,
Discoverer of unthought realities
Truer to Truth than all ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
719:In the world of my knowledge and my ignorance
Where God is unseen and only is heard a Name
And knowledge is trapped in the boundaries of mind
And life is hauled in the drag-net of desire
And Matter hides the soul from its own sight, ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
720:THOU whom we must know, understand, realise, absolute Consciousness, eternal Law, Thou who guidest and illuminest us, who movest and inspirest us, grant that these weak souls may be strengthened and those who fear be reassured. To Thee I entrust them, even as I entrust to Thee our entire destiny.
   ~ The Mother, Prayers And Meditations, 127,
721:The sorrow by which Nature’s hunger is fed,
The oestrus which creates with fire of pain,
The fate that punishes virtue with defeat,
The tragedy that destroys long happiness,
The weeping of Love, the quarrel of the Gods,
Ceased in a truth which l ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul’s Release,
722:The gifts of the spirit crowding came to him;
They were his life’s pattern and his privilege.
A pure perception lent its lucent joy:
Its intimate vision waited not to think;
It enveloped all Nature in a single glance,
It looked into the very self of thin ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul’s Release,
723:Nor does he achieve his destiny as the individual Man for the sake of the individual soul alone,—a lonely salvation is not his complete ideal,—but for the world also or rather for God in the world, for God in all as well as above all and not for God solely and separately in one. ~ Sri Aurobindo, The Human Cycle, The Ideal Law of Social Development,
724:O Death, if thou couldst touch the Truth supreme
Thou wouldst grow suddenly wise and cease to be.
If our souls could see and love and clasp God's Truth,
Its infinite radiance would seize our hearts,
Our being in God's image be remade
And earthly life become the life divine.
   ~ Sri Aurobindo, Savitri, The Dream Twilight of the Earthly Real,
725:The architect of the visible world,
At once the art and artist of his works,
Spirit and seer and thinker of things seen,
Virat, who lights his camp-fires in the suns
And the star-entangled ether is his hold,
Expressed himself with Matter for his ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
726:People who are vitally weak do unconsciously and automatically pull on others. ~ Sri Aurobindo, Letters on Yoga - IV: Interactions with Others and the Practice of Yoga
Pull on the Vital
The lame foot of Punishment reaches at last the successful offender. ~ Sri Aurobindo, The Life Divine, Rebirth and Other Worlds; Karma, the Soul and Immortality,
727:The great and secret message of the experiential mystics the world over is that, with the eye of contemplation, Spirit can be seen. With the eye of contemplation, the great Within radiantly unfolds. And in all cases, the eye with which you see God is the same eye with which God sees you: the eye of contemplation. ~ Ken Wilber, Marriage of Sense and Soul, p. 174,
728:Esoterically, the Hanged Man is the human spirit which is suspended from heaven by a single thread. Wisdom, not death, is the reward for this voluntary sacrifice during which the human soul, suspended above the world of illusion, and meditating upon its unreality, is rewarded by the achievement of self-realization. ~ Manly P Hall, The Secret Teachings of All Ages,
729:It is more important to find out the truth about oneself than to find out the truth about heaven and hell, or about many other things which are of less importance and are apart from oneself. However, every man's pursuit is according to his state of evolution, and so each soul is in pursuit of something-but he does not know where it leads him. ~ Hazrat Inayat Khan,
730:They made figures of brass, and tried to induce souls to indwell them. In some accounts we read that they succeeded; Friar Bacon was credited with one such Homunculus; so was Albertus Magnus, and, I think, Paracelsus. "He had, at least, a devil in his long sword 'which taught him all the cunning pranks of past and future mountebanks, ~ Aleister Crowley, Moonchild,
731:All who are not consciously fortified in the path of right are possible victims of these monsters of iniquity; all who are not consciously on the white path, and firmly established in the way of sincerity and truth, are in eternal danger of these Harpies who float like soulless specters on the tide of evolution. ~ Manly P Hall, Magic: A Treatise on Esoteric Ethics,
732:Every soul is engaged in a great work-the labor of personal liberation from the state of ignorance. The world is a great prison; its bars are the Unknown. And each is a prisoner until, at last, he earns the right to tear these bars from their moldering sockets, and pass, illuminated and inspired into the darkness, which becomes lighted by that presence ~ Manly P Hall,
733:Have confidence in the Mother and be sure that the liberation from these things will surely come. What the soul feels is the sign of the spiritual destiny as of the spiritual need. What opposes is a remnant of the nature of the human ignorance. Our help will be there with you fully to overcome it. 27 February 1935
   ~ Sri Aurobindo, The Mother With Letters On The Mother,
734:WILL, KNOWLEDGE and love are the three divine powers in human nature and the life of man, and they point to the three paths by which the human soul rises to the divine. The integrality of them, the union of man with God in all the three, must therefore, as we have seen, be the foundation of an integral Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga, Love and the Triple Path,
735:Saint Michael the Archangel, defend us in battle, be our protection against the wickedness and snares of the devil; may God rebuke him, we humbly pray; and do thou, O Prince of the heavenly host, by the power of God, cast into hell Satan and all the evil spirits who prowl through the world seeking the ruin of souls. Amen. ~ Pope Leo XIII, Leonine Prayers, Prayer to Saint Michael,
736:An absolute supernatural darkness falls
   On man sometimes when he draws near to God:
   An hour arrives when fail all Nature's means;
   Forced out from the protecting Ignorance
   And flung back on his naked primal need,
   He at length must cast from him his surface soul
   And be the ungarbed entity within:
   That hour had fallen now on Savitri.
   ~ Sri Aurobindo, Savitri, The Issue,
737:Every man has in him something divine, something his own, a chance of strength and perfection in however small a sphere, which God offers him to take or refuse. The task is to find it, develop it, use it. The chief aim of education should be to help the growing soul to draw out that in itself which is best and make it perfect for a noble use. ~ Sri Aurobindo, Early Cultural Writings,
738:A cry came of the world's delight to be,
   The grandeur and greatness of its will to live,
   Recall of the soul's adventure into space,
   A traveller through the magic centuries
   And being's labour in Matter's universe,
   Its search for the mystic meaning of its birth
   And joy of high spiritual response,
   ~ Sri Aurobindo, Savitri, The Yoga of the King The Yoga of the Souls Release,
739:The material movements are an exterior notation by which the soul represents its perceptions of certain truths of the Infinite and makes them effective in the terms of Substance. These things are a language, a notation, a hieroglyphic, a system of symbols, not themselves the deepest truest sense of the things they intimate. ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,
740:"I hail thee, almighty and victorious Death,
Thou grandiose Darkness of the Infinite.
O Void that makest room for all to be ...

Thou art my shadow and my instrument.
I have given thee thy awful shape of dread
And thy sharp sword of terror and grief and pain
To force the soul of man to struggle for light"
~ Sri Aurobindo, Savitri, The Dream Twilight of the Earthly Real,
741:When we love a person, we love all that belongs to him; we extend to the children the affection we feel for the parent. Now every Soul is a daughter of the [Godhead]. How can this world be separated from the spiritual world? Those who despise what is so nearly akin to the spiritual world, prove that they know nothing of the spiritual world, except in name. ~ Ken Wilber, Sex Ecology Spirituality,
742: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, [T1],
743:Perhaps the world is an error of our sight,
A trick repeated in each flash of sense,
An unreal mind hallucinates the soul
With a stress-vision of false reality,
Or a dance of Maya veils the void Unborn. ~ Sri Aurobindo, Savitri, The Triple Soul-Forces
Illusion (World)
A great Illusion then has built the stars. ~ Sri Aurobindo, Savitri, The Way of Fate and the Problem of Pain,
744:There is something which unites magic and applied science while separating both from the wisdom of earlier ages. For the wise men of old the cardinal problem had been how to conform the soul to reality, and the solution had been knowledge, self-discipline, and virtue. For magic and applied science alike the problem is how to subdue reality to the wishes of men. ~ C S Lewis, The Abolition of Man (1943),
745:The Mother guides, helps each according to his nature and need, and, where necessary, herself intervenes with her Power enabling the sadhak to withstand the rigours and demands of the Path. She has placed herself - with all the Love, Peace, Knowledge and Consciousness that she is - at the disposal of every aspiring soul that looks for help.
   ~ Sri Aurobindo, The Mother With Letters On The Mother, [T2],
746:It met her as the uncaught inaudible Voice
That speaks for ever from the Unknowable. ~ Sri Aurobindo, Savitri, Nirvana and the Discovery of the All-Negating Absolute
Voice of the unknowable
This void held more than all the teeming worlds,
This blank felt more than all that Time has borne,
This dark knew dumbly, immensely the Unknown. ~ Sri Aurobindo, Savitri, The Finding of the Soul,
747:Not every story has a happy ending, ... but the discoveries of science, the teachings of the heart, and the revelations of the soul all assure us that no human being is ever beyond redemption. The possibility of renewal exists so long as life exists. How to support that possibility in others and in ourselves is the ultimate question. ~ Gabor Mate, In the Realm of Hungry Ghosts: Close Encounters with Addiction,
748:All was abolished save her naked self
And the prostrate yearning of her surrendered heart:
There was no strength in her, no pride of force;
The lofty burning of desire had sunk
Ashamed, a vanity of separate self,
The hope of spiritual greatness fled,
Salvation she asked not nor a heavenly crown:
Humility seemed now too proud a state. ~ Sri Aurobindo, Savitri, The Finding of the Soul,
749:[the nature of the psychic being :::
   It is the very nature of the soul or the psychic being to turn towards the Divine Truth as the sunflower to the sun; it accepts and clings to all that is divine or progressing towards divinity and draws back from all that is a perversion or a denial of it, from all that is false and undivine. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 1, [T2],
750:Without you, without your onslaughts, without your uprootings of us, we should remain all our lives inert, stagnant, puerile, ignorant both of ourselves and of God. You who batter us and then dress our wounds, you who resist us and yield to us, you who wreck and build, you who shackle and liberate, the sap of our souls, the hand of God, the flesh of Christ: it is you, matter, that I bless. ~ Pierre Teilhard de Chardin,
751:Her self was nothing, God alone was all,
   Yet God she knew not but only knew he was.
   A sacred darkness brooded now within,
   The world was a deep darkness great and nude.
   This void held more than all the teeming worlds,
   This blank felt more than all that Time has borne,
   This dark knew dumbly, immensely the Unknown.
   But all was formless, voiceless, infinite.
   ~ Sri Aurobindo, Savitri, The Finding of the Soul,
752:It is when the contact with the psychic being is established that the heart feels this strange heaviness, the heaviness of all that is still in the Nature preventing the complete union with the soul - and this heaviness brings always tears in the eyes - but the tears are sweet and the heaviness itself is sweet if one keeps quiet and concentrated, turning inwards with surrender and confidence.
   ~ The Mother, White Roses,
753:The soul of man is the spark of God. Though this spark is limited on the earth, still God is all-powerful; and by teaching the prayer 'Thy kingdom come, Thy will be done on earth as it is in heaven', the Master has given a key to every soul who repeats this prayer; a key to open that door behind which is the secret of that almighty power and perfect wisdom which raises the soul above all limitations. ~ Hazrat Inayat Khan,
754:Every soul is engaged in a great work-the labor of personal liberation from the state of ignorance. The world is a great prison; its bars are the Unknown. And each is a prisoner until, at last, he earns the right to tear these bars from their moldering sockets, and pass, illuminated and inspired into the darkness, which becomes lighted by that presence ~ Manly P Hall, The Lost Keys of Freemasonry: Or the Secret of Hiram Abiff,
755: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,
756:There is also a third kind of madness, which is possession by the Muses, enters into a delicate and virgin soul, and there inspiring frenzy, awakens lyric....But he, who, not being inspired and having no touch of madness in his soul, comes to the door and thinks he will get into the temple by the help of art--he, I say, and his poetry are not admitted; the sane man is nowhere at all when he enters into rivalry with the madman. ~ Plato,
757:It drew from sight and sound spiritual power,
Made sense a road to reach the intangible:
It thrilled with the supernal influences
That build the substance of life’s deeper soul. ~ Sri Aurobindo, Savitri, The Paradise of the Life-Gods
Building of the Soul
For the most part we are much too busy living and thinking to have leisure to be silent and see. ~ Sri Aurobindo, The Future Poetry, Poetic Vision and the Mantra,
758:
   Pregnant with magic will and change divine.
   The first writhings of the cosmic serpent Force
   Uncoiled from the mystic ring of Matter's trance;
   It raised its head in the warm air of life.
   It could not cast off yet Night's stiffening sleep
   Or wear as yet mind's wonder-flecks and streaks,
   Put on its jewelled hood the crown of soul
   Or stand erect in the blaze of spirit's sun.
   ~ Sri Aurobindo, Savitri, The Growth of the Flame,
759:In researching this problem, I did an extensive data search of several hundred hierarchies, taken from systems theory, ecological science, Kabalah, developmental psychology, Yo-gachara Buddhism, moral development, biological evolution, Vedanta Hinduism, Neo-Confucianism, cosmic and stellar evolution, Hwa Yen, the Neoplatonic corpus-an entire spectrum of premodern, modern, and postmodern nests.
   ~ Ken Wilber, Marriage of Sense and Soul, 1998,
760:By this Yoga we not only seek the Infinite, but we call upon the Infinite to unfold himself in human life. Therefore the Shastra of our Yoga must provide for an infinite liberty in the receptive human soul. A free adaptability in the manner and type of the individual's acceptance of the Universal and Transcendent into himself is the right condition for the full spiritual life in man.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids, 57,
761:But in the Rajayogic Samadhi there are different grades of status, - that in which the mind, though lost to outward objects, still muses, thinks, perceives in the world of thought, that in which the mind is still capable of primary thought-formations and that in which, all out-darting of the mind even within itself having ceased, the soul rises beyond thought into the silence of the Incommunicable and Ineffable.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
762:The Last Invocation

At the last, tenderly,
From the walls of the powerful, fortress'd house,
From the clasp of the knitted locks-from the keep of the well-closed doors,
Let me be wafted.

Let me glide noiselessly forth;
With the key of softness unlock the locks-with a whisper,
Set ope the doors, O Soul!

Tenderly! be not impatient!
(Strong is your hold, O mortal flesh!
Strong is your hold, O love.) ~ Walt Whitman,
763:In a splendid extravagance of the waste of God
Dropped carelessly in creation's spendthrift work,
Left in the chantiers of the bottomless world
And stolen by the robbers of the Deep,
The golden shekels of the Eternal lie,
Hoarded from touch and view and thought's desire,
Locked in blind antres of the ignorant flood,
Lest men should find them and be even as Gods.
~ Sri Aurobindo, Savitri, The Yoga of the King The Yoga of the Souls Release,
764:One who came love and lover and beloved
Eternal, built himself a wonderous field
   And wore the measures of a marvellous dance.
   There in its circles and its magic turns
   Attracted he arrives, repelled he flees.
   In the wild devious promptings of his mind ...
   Repenting, and has laughter and wrath,
   And both are a broken music of the soul
   Which seeks out reconciled its heavenly rhyme.
   ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal,
765:He tore desire up from its bleeding roots
   And offered to the gods the vacant place.
   Thus could he bear the touch immaculate.
   A last and mightiest transformation came.
   His soul was all in front like a great sea
   Flooding the mind and body with its waves;
   His being, spread to embrace the universe,
   United the within and the without To make of life a cosmic harmony,
   An empire of the immanent Divine.
   ~ Sri Aurobindo, Savitri, The House of the Spirit and the New Creation,
766:All that the Light from above asks of us that it may begin its work is a call from the soul and a sufficient point of support in the mind. This support can be reached through an insistent idea of the Divine in the thought, a corresponding will in the dynamic parts, an aspiration, a faith, a need in the heart. Any one of these may lead or predominate, if all cannot move in unison or in an equal rhythm.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, Self-Consecration, 81,
767:To seek the greatest good is to live well, and to live well is nothing other than to love God with the whole heart, the whole soul, and the whole mind: It is therefore obvious that this love must be kept whole and uncorrupt, that is temperance; it should not be overcome with difficulties, that is fortitude, it must not be subservient to anything else, that is justice; it must discriminate among things so as not to be deceived by falsity or fraud, that is prudence. ~ Saint Augustine of Hippo,
768:Just as in the body, eye and ear develop as organs of perception, as senses for bodily processes, so does a man develop in himself soul and spiritual organs of perception through which the soul and spiritual worlds are opened to him. For those who do not have such higher senses, these worlds are dark and silent, just as the bodily world is dark and silent for a being without eyes and ears. ~ Rudolf Steiner, Theosophy: An Introduction to the Spiritual Processes in Human Life and in the Cosmos,
769:One does not say to God, Show your love for me first, shower on me the experience of yourself, satisfy my demand, then I will see whether I can love you so long as you deserve it. It is surely the seeker who must seek and love first, follow the quest, become impassioned for the Sought-then only does the veil move aside and the Light be seen and the Face manifest that alone can satisfy the soul after its long sojourn in the desert
   ~ Sri Aurobindo, Letters On Yoga - II, Sadhana through Love and Devotion,
770: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, The Four Aids, 67,
771:Help yourself during this troubled period by reading holy books. This reading provides excellent food for the soul and conduces to great progress along the path of perfection. By no means is it inferior to what we obtain through prayer and holy meditation. In prayer and meditation it is ourselves who speak to the Lord, while in holy reading it is God who speaks to us. Before beginning to read, raise your mind to the Lord and implore Him to guide your mind Himself, to speak to your heart and move your will. ~ Saint Padre Pio,
772:When a jar is broken, the space that was inside Merges into the space outside. In the same way, my mind has merged in God; To me, there appears no duality.
Truly, there's no jar, no space within; There's no body and no soul encased. Please understand; everything is Brahman. There's no subject, no object, no separate parts.
Everywhere, always, and in everything, Know this: the Self alone exists. Everything, both the Void and the manifested world, Is nothing but my Self; of this I am certain. ~ The Song of the Avadhut,
773:How many nights have you remained awake repeating science and poring over books, and have denied yourself sleep. I do not know what the purpose of it was. If it was attaining worldly ends and securing its vanities, and acquiring its dignities, and surpassing your contemporaries, and such like, woe to you and again woe; but if your purpose in it was the vitalizing of the Law of the Prophet, and the training of your character, and breaking the soul commanding to evil, then blessed are you and again blessed. ~ Abu Hamid al-Ghazali,
774:[Comedies], in the ancient world, were regarded as of a higher rank than tragedy, of a deeper truth, of a more difficult realization, of a sounder structure, and of a revelation more complete. The happy ending of the fairy tale, the myth, and the divine comedy of the soul, is to be read, not as a contradiction, but as a transcendence of the universal tragedy of man.... Tragedy is the shattering of the forms and of our attachments to the forms; comedy, the wild and careless, inexhaustible joy of life invincible. ~ Joseph Campbell,
775:the Divine Personalities :::
   But behind all these and in them he has felt a Divinity who is all these things, a Bringer of Light, a Guide and All-Knower, a Master of Force, A Giver of Bliss, Friend, Helper, Father, Mother, Playmate in the world-game, an absolute Master of his being, his souls Beloved and Lover. All relations known to human personality are there in the souls contact with the Divine; but they rise towards superhuman levels and compel him towards a divine nature.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
776:To read Savitri is to witness a tremendous adventure in the interior realms; to witness and participate in a multidimensional quest. Because Savitri is cast in the mould of epic poetry or mahakavya, the requisite state of mind is one of openness and humility, similar to that of prayer. Each word and each phrase should ring in a 'solitude and an immensity', be heard in the 'listening spaces of the soul' and the 'inner acoustic space', and be seized by the deeper self when the mantric evocations come into effect. ~ Murali Sivaramakrishnan,
777:To live, to love are signs of infinite things,
   Love is a glory from eternity's spheres.
   Abased, disfigured, mocked by baser mights
   That steal his name and shape and ecstasy,
   He is still the Godhead by which all can change.
   A mystery wakes in our inconscient stuff,
   A bliss is born that can remake our life.
   Love dwells in us like an unopened flower
   Awaiting a rapid moment of the soul,
   Or he roams in his charmed sleep mid thoughts and things;
   The child-god is at play, he seeks himself
   ~ Sri Aurobindo, Savitri, Satyavan,
778:The Mantra in other words is a direct and most heightened, an intensest and most divinely burdened rhythmic word which embodies an intuitive and revelatory inspiration and ensouls the mind with the sight and the presence of the very self, the inmost reality of things and with its truth and with the divine soul-forms of it, the Godheads which are born from the living Truth. Or, let us say, it is a supreme rhythmic language which seizes hold upon all that is finite and brings into each the light and voice of its own infinite. ~ Sri Aurobindo, The Future Poetry,
779:The integral Yoga, refusing to rely upon the fragile stuff of mental and moral ideals, puts its whole emphasis in this field on three central dynamic processes -- the development of the true soul or psychic being to take the place of the false soul of desire, the sublimation of human into divine love, the elevation of consciousness from its mental to its spiritual and supramental plane by whose power alone both the soul and the life-force can be utterly delivered from the veils and prevarications of the Ignorance.
   ~ Sri Aurobindo, The Synthesis Of Yoga, [T4],
780:... Poor sorrowful Earth, remember that I am present in thee and lose not hope; each effort, each grief, each joy and each pang, each call of thy heart, each aspiration of thy soul, each renewel of thy seasons, all, all without exception, what seems ugly and what seems to thee beautiful, all infallibly lead thee towards me, who am endless Peace, shadowless Light, perfect Harmony, Certitude, Rest and Supreme Blessedness.
   Hearken, O Earth, to the sublime voice that arises,
   Hearken and take new courage!
   ~ The Mother, Prayers And Meditations, February 5th 1913,
781:it is better to wander :::
   it is a deeper and more seldom heard call; yet to follow it when heard is wisest : even, it is better to wander at the call of ones soul than to go apparently straight with the reason and the outward moral mentoR But It is only when the life turns towards the Divine that the soul can truly come forward and impose its power on the outer members; for, itself a spark of the Divine, to grow in flame towards the Divine is its true life and its very reason of existence.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 1,
782:This Magical Will is the wand in your hand by which the Great Work is accomplished, by which the Daughter is not merely set upon the throne of the Mother, but assumed into the Highest.<Soul is called the Mother, the Holy Guardian Angel is called the Son, and the Natural Soul is called the Daughter. The Son purifies the Daughter by wedding her; she thus becomes the Mother, the uniting of whom with the Father absorbs all into the Crown. ~ Aleister Crowley, Book 4,
783:O Lord, O eternal Master, grant that all this may not be in vain, grant that the inexhaustible torrents of Thy divine Force may spread over the earth and penetrate its troubled atmosphere, the struggling energies, the violent chaos of battling elements; grant that the pure light of Thy Knowledge and the inexhaustible love of Thy Benediction may fill men's hearts, penetrate their souls, illumine their consciousness and, out of this obscurity, out of this sombre, terrible and potent darkness, bring forth the splendour of Thy majestic Presence!
   ~ The Mother, Prayers And Meditations,
784:Now let us return to our beautiful and charming castle and discover how to enter it. This appears incongruous: if this castle is the soul, clearly no one can have to enter it, for it is the person himself: one might as well tell some one to go into a room he is already in! There are, however, very different ways of being in this castle; many souls live in the courtyard of the building where the sentinels stand, neither caring to enter farther, nor to know who dwells in that most delightful place, what is in it and what rooms it contains. ~ Saint Teresa of Avila, The Interior Castle,
785: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,
786:The supramental Yoga is at once an ascent towards God and a descent of Godhead into the embodied nature.
   The ascent can only be achieved by a one-centered all-gathering upward aspiration of the soul and mind and life and body; the descent can only come by a call of the whole being towards the infinite and the eternal Divine. If this call and this aspiration are there, or if by any means they can be born and grow constantly and seize all the nature, then and then only a supramental uplifting and transformation becomes possible.
   ~ Sri Aurobindo, Essays Divine And Human, [T2],
787:the philosophic second period of indifference :::
   There is next a period of high-seated impartiality and indifference in which the soul becomes free from exultation and depression and escapes from the snare of eagerness of joy as from the dark net of the pangs of grief and suffering. All things and persons and forces, all thoughts and feelings and sensations and actions, one's own no less than those of others, are regarded from above by a spirit that remains intact and immutable and is not disturbed by these things.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Equality and the Annihilation of Ego,
788:way of the Integral Yogin :::
   Nor is the seeker of the integral fulfilment permitted to solve too arbitrarily even the conflict of his own inner members. He has to harmonise deliberate knowledge with unquestioning faith; he must conciliate the gentle soul of love with the formidable need of power; the passivity of the soul that lives content in transcendent calm has to be fused with the activity of the divine helper and the divine warrior. ... An all-inclusive concentration is the difficult achievement towards which he must labour.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration, 78,
789:Talk 15.

A question was asked about the Upanishadic passage, "The Supreme Spirit is subtler than the subtlest and larger than the largest."

M.: Even the structure of the atom has been found by the mind. Therefore the mind is subtler than the atom. That which is behind the mind, namely the individual soul, is subtler than the mind.

Further, the Tamil saint Manickavachagar has said of the specks dancing in a beam of sunlight, that if each represents a universe, the whole sunlight will represent the Supreme Being. ~ Sri Ramana Maharshi, Talks with Sri Ramana Maharshi, Sri Ramanasramam,
790:The Good, the True, and the Beautiful, then, are simply the faces of Spirit as it shines in this world. Spirit seen subjectively is Beauty, and I of Spirit. Spirit seen intersubjectively is the Good, the We of Spirit. And Spirit seen objectively is the True, the It of Spirit....And whenever we pause, and enter the quiet, and rest in the utter stillness, we can hear that whispering voice calling to us still: never forgot the Good, and never forgot the True, and never forget the Beautiful, for these are the faces of your own deepest Self, freely shown to you. ~ Ken Wilber, Marriage of Sense and Soul, p. 201,
791:Flatland accepts no interior domain whatsoever, and reintroducing Spirit is the least of our worries. 'Thus our task is not specifically to reintroduce spirituality and somehow attempt to show that modern science is becoming compatible with God. That approach, which is taken by most of the integrative attempts, does not go nearly deep enough in diagnosing the disease, and thus, in my opinion, never really addresses the crucial issues. 'Rather, it is the rehabilitation of the interior in general that opens the possibility of reconciling science and religion.' ~ Ken Wilber, Marriage of Sense and Soul, p. 142.,
792:That status of knowledge is then the aim of this path and indeed of all paths when pursued to their end, to which intellectual discrimination and conception and all concentration and psychological self-knowledge and all seeking by the heart through love and by the senses through beauty and by the will through power and works and by the soul through peace and joy are only keys, avenues, first approaches and beginnings of the ascent which we have to use and to follow till the wide and infinite levels are attained and the divine doors swing open into the infinite Light.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
793:8. Now let us turn at last to our castle with its many mansions. You must not think of a suite of rooms placed in succession, but fix your eyes on the keep, the court inhabited by the King.23' Like the kernel of the palmito,24' from which several rinds must be removed before coming to the eatable part, this principal chamber is surrounded by many others. However large, magnificent, and spacious you imagine this castle to be, you cannot exaggerate it; the capacity of the soul is beyond all our understanding, and the Sun within this palace enlightens every part of it. ~ Saint Teresa of Avila, The Interior Castle,
794:Her mortal members fell back from her soul.
A moment of a secret body's sleep,
Her trance knew not of sun or earth or world;
Thought, time and death were absent from her grasp:
She knew not self, forgotten was Savitri.
All was the violent ocean of a will
Where lived captive to an immense caress,
Possessed in a supreme identity,
Her aim, joy, origin, Satyavan alone.
Her sovereign prisoned in her being's core,
He beat there like a rhythmic heart, - herself
But different still, one loved, enveloped, clasped,
A treasure saved from the collapse of space. ~ Sri Aurobindo, Savitri,
795:People pontificate, Suicide is selfishness. Career churchmen like Pater go a step further and call in a cowardly assault on the living. Oafs argue this specious line for varying reason: to evade fingers of blame, to impress one's audience with one's mental fiber, to vent anger, or just because one lacks the necessary suffering to sympathize. Cowardice is nothing to do with it - suicide takes considerable courage. Japanese have the right idea. No, what's selfish is to demand another to endure an intolerable existence, just to spare families, friends, and enemies a bit of soul-searching.
   ~ David Mitchell, Cloud Atlas,
796:For the conscious appreciation of beauty reaches its height of enlightenment and enjoyment not by analysis of the beauty enjoyed or even by a right and intelligent understanding of it, - these things are only a preliminary clarifying of our first unenlightened sense of the beautiful, - but by an exaltation of the soul in which it opens itself entirely to the light and power and joy of the creation. The soul of beauty in us identifies itself with the soul of beauty in the thing created and feels in appreciation the same divine intoxication and uplifting which the artist felt in creation. ~ Sri Aurobindo, The Human Cycle,
797:It is the devil's greatest triumph when he can deprive us of the joy of the Spirit. He carries fine dust with him in little boxes and scatters it through the cracks in our conscience in order to dim the soul's pure impulses and its luster. But the joy that fills the heart of the spiritual person destroys the deadly poison of the serpent. But if any are gloomy and think that they are abandoned in their sorrow, gloominess will continuously tear at them or else they will waste away in empty diversions. When gloominess takes root, evil grows. If it is not dissolved by tears, permanent damage is done. ~ Saint Francis of Assisi,
798:As gnostic knowledge, will and ananda are a direct instrumentation of spirit and can only be won by growing into the spirit, into divine being, this growth has to be the first aim of our Yoga. The mental being has to enlarge itself into the oneness of the Divine before the Divine will perfect in the soul of the individual its gnostic outflowering. That is the reason why the triple way of knowledge, works and love becomes the key-note of the whole Yoga, for that is the direct means for the soul in mind to rise to its highest intensities where it passes upward into the divine oneness.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
799:Out of the depths I cry to you, O LORD;
O Lord, hear my voice. Let your ears be attentive to my cry for mercy.
If you, O LORD, kept a record of sins, O Lord, who could stand?
But with you there is forgiveness; therefore you are feared.
I wait for the LORD, my soul waits, and in his word I put my hope.
My soul waits for the Lord more than watchmen wait for the morning, more than watchmen wait for the morning.
O Israel, put your hope in the LORD, for with the LORD is unfailing love and with him is full redemption.
He himself will redeem Israel from all their sins. ~ Anonymous, The Bible, Psalm 130
,
800:Purusha and Prakriti in their union and duality arise from the being of Sachchidananda. Self-conscious existence is the essential nature of the Being; that is Sat or Purusha. The Power of self-aware existence, whether drawn into itself or acting in the works of its consciousness and force, its knowledge and its will, Chit and Tapas, Chit and its Shakti,-that is Prakriti. Delight of being, Ananda, is the eternal truth of the union of this conscious being and its conscious force whether absorbed in itself or else deployed in the inseparable duality of its two aspects.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Soul and Nature,
801: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,
802:Vainly the sands of Time have been strewn with the ruins of empires,
Signs that the gods had left, but in vain. For they look for a nation,
One that can conquer itself having conquered the world, but they find none. ~ Sri Aurobindo, Collected Poems: Ilion
Self-conquest
When one conquers a difficulty or goes forward, it creates a right current in the atmosphere. ~ Sri Aurobindo, Letters on Yoga - IV: The Right Attitude towards Difficulties
Self-Conquest
Self-denial is a necessary discipline for the soul of man, because his heart is ignorantly attached. ~ Sri Aurobindo, The Synthesis Of Yoga, Renunciation,
803:sacrifice, the redeeming principle :::
   The law of sacrifice is the common divine action that was thrown out into the world in its beginning as a symbol of the solidarity of the universe. It is by the attraction of this law that a divinising principle, a saving power descends to limit and correct and gradually to eliminate the errors of an egoistic and self-divided creation. This descent, this sacrifice of the Purusha, the Divine Soul, submitting itself to Force and Matter so that it may inform and illuminate them, is the seed of redemption of this world of Inconscience and Ignorance.
   ~ Sri Aurobindo, The Synthesis Of Yoga, 106,
804:For, as I take it, Universal History, the history of what man has accomplished in this world, is at bottom the History of the great Men who have worked here. They were the leaders of men, these great ones; the modellers, patterns, and in a wide sense creators, of whatsoever the general mass of men contrived to do or attain; all things that we see standing accomplished in the world are properly the outer material result, the practical realisation and embodiment, of Thoughts that dwelt in the great Men sent into the world: the soul of the world's history, it may justly be considered, were the history of these.
   ~ Thomas Carlyle, 1966, p. 1,
805:It may yet be said that a logical succession of the states of progress would be very much in this order. First, there is a large turning in which all the natural mental activities proper to the individual nature are taken up or referred to a higher standpoint and dedicated by the soul in us, the psychic being, the priest of the sacrifice, to the divine service; next, there is an attempt at an ascent of the being and a bringing down of the Light and Power proper to some new height of consciousness gained by its upward effort into the whole action of the knowledge.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent Of The Sacrifice - I, [T1],
806:the soul's seemingly magical influence :::
If you have within you a psychic being sufficiently awake to watch over you, to prepare your path, it can draw towards you things which help you, draw people, books, circumstances, all sorts of little coincidences which come to you as though brought by some benevolent will and give you an indication, a help, a support to take decisions and turn you in the right direction. But once you have taken this decision, once you have decided to find the truth of your being, once you start sincerely on the road, everything seems to conspire to help you to advance,
   ~ The Mother, Questions And Answers 1950-1951,
807:Krishna:::
At last I find a meaning of soul's birth
Into this universe terrible and sweet,
I who have felt the hungry heart of earth
Aspiring beyond heaven to Krishna's feet.

I have seen the beauty of immortal eyes,
And heard the passion of the Lover's flute,
And known a deathless ecstasy's surprise
And sorrow in my heart for ever mute.

Nearer and nearer now the music draws,
Life shudders with a strange felicity;
All Nature is a wide enamoured pause
Hoping her lord to touch, to clasp, to be.

For this one moment lived the ages past;
The world now throbs fulfilled in me at last. ~ Sri Aurobindo, Collected Poems,
808:For it is in God alone, by the possession of the Divine only that all the discords of life can be resolved, and therefore the raising of men towards the Divine is in the end the one effective way of helping mankind. All the other activities and realisations of our self-experience have their use and power, but in the end these crowded sidetracks or these lonely paths must circle round to converge into the wideness of the integral way by which the liberated soul transcends all, embraces all and becomes the promise and the power of the fulfilment of all in their manifested being of the Divine.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Soul and Its Liberation, 444, [T1],
809:When a person meditates on these matters and recognizes all the creations, the angels, the spheres, man, and the like, and appreciates the wisdom of the Holy One, blessed be He, in all these creations, he will add to his love for God. His soul will thirst and his flesh will long with love for God, blessed be He.
   He will stand in awe and fear from his humble, lowly, and base [nature] when he compares himself to one of the great and holy bodies, how much more so when comparing himself to the pure forms which are separate from matter and do not share any connection with it. He will see himself as a vessel full of embarrassment and shame, empty and lacking.
   ~ Maimonides,
810:conditions of the psychic opening :::
For the opening of the psychic being, concentration on the Mother and self-offering to her are the direct way. The growth of Bhakti which you feel is the first sign of the psychic development. A sense of the Mother's presence or force or the remembrance of her supporting and strengthening you is the next sign. Eventually, the soul within begins to be active in aspiration and psychic perception guiding the mind to the right thoughts, the vital to the right movements and feelings, showing and rejecting all that has to be put away and turning the whole being in all its movements to the Divine alone. ~ Sri Aurobindo, Letters On Yoga - III,
811:But while it is difficult for man to believe in something unseen within himself, it is easy for him to believe in something which he can image as extraneous to himself. The spiritual progress of most human beings demands an extraneous support, an object of faith outside us. It needs an external image of God; or it needs a human representative, - Incarnation, Prophet or Guru; or it demands both and receives them. For according to the need of the human soul the Divine manifests himself as deity, as human divine or in simple humanity - using that thick disguise, which so successfully conceals the Godhead, for a means of transmission of his guidance. ~ Sri Aurobindo, The Synthesis Of Yoga,
812:Shakespeare said that art is a mirror held up to nature. And that's what it is. The nature is your nature, and all of these wonderful poetic images of mythology are referring to something in you. When your mind is trapped by the image out there so that you never make the reference to yourself, you have misread the image.

The inner world is the world of your requirements and your energies and your structure and your possibilities that meets the outer world. And the outer world is the field of your incarnation. That's where you are. You've got to keep both going. As Novalis said, 'The seat of the soul is there where the inner and outer worlds meet. ~ Joseph Campbell, The Power of Myth,
813:The Divine Worker
I face earth's happenings with an equal soul;
In all are heard Thy steps: Thy unseen feet
Tread Destiny's pathways in my front. Life's whole
Tremendous theorem is Thou complete.
No danger can perturb my spirit's calm:
My acts are Thine; I do Thy works and pass;
Failure is cradled on Thy deathless arm,
Victory is Thy passage mirrored in Fortune's glass.
In this rude combat with the fate of man
Thy smile within my heart makes all my strength;
Thy Force in me labours at its grandiose plan,
Indifferent to the Time-snake's crawling length.
No power can slay my soul; it lives in Thee.
Thy presence is my immortality. ~ Sri Aurobindo, Collected Poems,
814:Noah harkened to the voice of the Lord that is he lived according to the Law, perfecting his soul and enriching his consciousness with the many experiences which result from the mystery of living. As a consequence the "Lord" protects the life of Noah, and brings the Ark at the end to a safe testing place upon the Mount of the illumination, Ararat. Part of the thirty-third degree of Freemasonry includes an interpretation of the symbolism of Noah and his Ark. Considered mystically, the story of the Flood is the wise man's mastery of adversity. It is the philosopher surviving the onslaughts of ignorance. It is the illumined mystic floating safely over the chaos.
   ~ Manly P Hall, How To Understand Your Bible,
815:It is therefore sufficient to start by one of them and find the point at which it meets the other at first parallel lines of advance and melts into them by its own widenings. At the same time a more difficult, complex, wholly powerful process would be to start, as it were, on three lines together, on a triple wheel of soul-poweR But the consideration of this possibility must be postponed till we have seen what are the conditions and means of the Yoga of self-perfection. For we shall see that this also need not be postponed entirely, but a certain preparation of it is part of and a certain initiation into it proceeds by the growth of the divine works, love and knowledge.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
816:To what shore would you cross, O my heart?
there is no traveller before you, there is no road:
Where is the movement, where is the rest, on that shore?
There is no water; no boat, no boatman, is there;
There is not so much as a rope to tow the boat, nor a man to draw it.
No earth, no sky, no time, no thing, is there: no shore, no ford!
There, there is neither body nor mind: and where is the place that shall still the thirst of the soul?
You shall find naught in that emptiness.
Be strong, and enter into your own body: for there your foothold is firm.
Consider it well, O my heart! go not elsewhere,
Kabîr says: 'Put all imaginations away, and stand fast in that which you are. ~ Kabir,
817:As if from Matter's plinth and viewless base
   To a top as viewless, a carved sea of worlds
   Climbing with foam-maned waves to the Supreme
   Ascended towards breadths immeasurable;
   It hoped to soar into the Ineffable's reign:
   A hundred levels raised it to the Unknown.
   So it towered up to heights intangible
   And disappeared in the hushed conscious Vast
   As climbs a storeyed temple-tower to heaven
   Built by the aspiring soul of man to live
   Near to his dream of the Invisible.
   Infinity calls to it as it dreams and climbs;
   Its spire touches the apex of the world;
   Mounting into great voiceless stillnesses
   It marries the earth to screened eternities.
   ~ Sri Aurobindo, Savitri, The World-Stair,
818:[two grappling hooks for the Divine to lay hold upon one's nature]
   As he can use his thinking mind and will to restrain and correct his life impulses, so too he can bring in the action of a still higher luminous mentality aided by the deeper soul in him, the psychic being, and supersede by these greater and purer motive-powers the domination of the vital and sensational force that we call desire. He can entirely master or persuade it and offer it up for transformation to its divine Master. This higher mentality and this deeper soul, the psychic element in mall, are the two grappling hooks by which the Divine can lay hold upon his nature.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration, 79, [T2],
819:Then miracle is made the common rule,
   One mighty deed can change the course of things;
   A lonely thought becomes omnipotent.
   All now seems Nature's massed machinery;
   An endless servitude to material rule
   And long determination's rigid chain,
   Her firm and changeless habits aping Law,
   Her empire of unconscious deft device
   Annul the claim of man's free human will.
   He too is a machine amid machines;
   A piston brain pumps out the shapes of thought,
   A beating heart cuts out emotion's modes;
   An insentient energy fabricates a soul.
   Or the figure of the world reveals the signs
   Of a tied Chance repeating her old steps
   In circles around Matter's binding-posts.
   ~ Sri Aurobindo, Savitri, The Issue,
820:the souls influence through other parts of our being :::
...These are parts of the being under its influence and manifesting something of it. So, very often people enter into contact with these parts and this gives them illuminations, great joy, revelations, and they feel they have found their soul. But it is only the part of the being under its influence, one part or another, for ... I have already said many times that when one enters consciously into contact with one's soul and the union is established, it is over, it can no longer be undone, it is something permanent, constant, which resists everything, and which, at any moment whatever, if referred to can be found... ~ The Mother, Questions And Answers 1955,
821:The realm of the gods is a forgotten dimension of the world we know. And the exploration of that dimension, either willingly or unwillingly, is the whole sense of the deed of the hero. The values and distinctions that in normal life seem important disappear with the terrifying assimilation of the self into what formerly was only otherness. As in the stories of the cannibal ogresses, the fearfulness of this loss of personal individuation can be the whole burden of the transcendental experience for unqualified souls. But the hero-soul goes boldly in-and discovers the hags converted into goddesses and the dragons into the watchdogs of the gods. ~ Joseph Campbell, The Hero with a Thousand Faces, The Crossing of the Return Threshold,
822:Because Thou Art :::

Because Thou art All-beauty and All-bliss,
My soul blind and enamoured yearns for Thee;
It bears thy mystic touch in all that is
And thrills with the burden of that ecstasy.

Behind all eyes I meet Thy secret gaze
And in each voice I hear Thy magic tune:
Thy sweetness haunts my heart through Nature's ways
Nowhere it beats now from Thy snare immune.

It loves Thy body in all living things;
Thy joy is there in every leaf and stone:
The moments bring thee on their fiery wings;
Sight's endless artistry is Thou alone.

Time voyages with Thee upon its prow
And all the futures passionate hope is Thou.
~ Sri Aurobindo, Collected Poems,
823:Thus slowly I lift man's soul nearer the Light.
   But human mind clings to its ignorance
   And to its littleness the human heart
   And to its right to grief the earthly life.
   Only when Eternity takes Time by the hand,
   Only when infinity weds the finite's thought,
   Can man be free from himself and live with God.
   I bring meanwhile the gods upon the earth;
   I bring back hope to the despairing heart;
   I give peace to the humble and the great,
   And shed my grace on the foolish and the wise.
   I shall save earth, if earth consents to be saved.
   Then Love shall at last unwounded tread earth's soil;
   Man's mind shall admit the sovereignty of Truth
   And body bear the immense descent of God."
   ~ Sri Aurobindo, Savitri, The Triple Soul-Forces,
824:Although our fallen minds forget to climb,
   Although our human stuff resists or breaks,
   She keeps her will that hopes to divinise clay;
   Failure cannot repress, defeat o'erthrow;
   Time cannot weary her nor the Void subdue,
   The ages have not made her passion less;
   No victory she admits of Death or Fate.
   Always she drives the soul to new attempt;
   Always her magical infinitude
   Forces to aspire the inert brute elements;
   As one who has all infinity to waste,
   She scatters the seed of the Eternal's strength
   On a half-animate and crumbling mould,
   Plants heaven's delight in the heart's passionate mire,
   Pours godhead's seekings into a bare beast frame,
   Hides immortality in a mask of death.
   ~ Sri Aurobindo, Savitri,
825:It is not one's self, but the band of the spirit's inner enemies that we have to discourage, expel, slay upon the altar of the growth of the spirit; these can be ruthlessly excised, whose names are desire, wrath, inequality, greed, attachment to outward pleasures and pains, the cohort of usurping demons that are the cause of the soul's errors and sufferings. These should be regarded not as part of oneself but as intruders and perverters of our self's real and diviner nature; these have to be sacrificed in the harsher sense of the word, whatever pain in going they may throw by reflection on the consciousness of the seeker.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, The Sacrifice, the Triune Path and the Lord of the Sacrifice [108-109],
826:But his most important capacity is that of developing the powers of the higher principles in himself, a greater power of life, a purer light of mind, the illumination of supermind, the infinite being, consciousness and delight of spirit. By an ascending movement he can develop his human imperfection towards that greater perfection. But whatever his aim, however exalted his aspiration, he has to begin from the law of his present imperfection, to take full account of it and see how it can be converted to the law of a possible perfection. This present law of his being starts from the inconscience of the material universe, an involution of the soul in form and subjection to material nature; and
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Psychology Of Perfection,
827:The soul theoretically is the purview of religion. But in today's society, relatively few people look to religion to truly heal their despair - and for understandable reason. In most ways organized religion has abdicated its role of spiritual comforter, if not through its own malfeasance, the at least through dissociation from the soulfulness at the core of its mission.

Modern psychotherapy has taken up some the slack, and yet it too fails deliver when it doesn the soult necessary to heal our emotional pain. The psychotherapeutic profession has now turned to the pharmaceutical industry to compensate for its frequent lack of effectiveness, yet the pharmaceutical industry lacks the ability to do more about our sadness than to numb it. ~ Marianne Williamson,
828:The human soul's individual liberation and enjoyment of union with the Divine in spiritual being, consciousness and delight must always be the first object of the Yoga; its free enjoyment of the cosmic unity of the Divine becomes a second object; but out of that a third appears, the effectuation of the meaning of the divine unity with all beings by a sympathy and participation in the spiritual purpose of the Divine in humanity. The individual Yoga then turns from its separateness and becomes a part of the collective Yoga of the divine Nature in the human race. The liberated individual being, united with the Divine in self and spirit, becomes in his natural being a self-perfecting instrument for the perfect outflowering of the Divine in humanity.
   ~ Sri Aurobindo,
829:Jordan Peterson's Book List
1. Brave New World - Aldous Huxley
2. 1984 - George Orwell
3. Road To Wigan Pier - George Orwell
4. Crime And Punishment - Fyodor Dostoevsky
5. Demons - Fyodor Dostoevsky
6. Beyond Good And Evil - Friedrich Nietzsche
7. Ordinary Men - Christopher Browning
8. The Painted Bird - Jerzy Kosinski
9. The Rape of Nanking - Iris Chang
10. Gulag Archipelago (Vol. 1, Vol. 2, & Vol. 3) - Aleksandr Solzhenitsyn
11. Man's Search for Meaning - Viktor Frankl
12. Modern Man in Search of A Soul - Carl Jung
13. Maps Of Meaning: The Architecture of Belief - Jordan B. Peterson
14. A History of Religious Ideas (Vol. 1, Vol. 2, Vol. 3) - Mircea Eliade
15. Affective Neuroscience - Jaak Panksepp ~ Jordan Peterson,
830:The books I liked became a Bible from which I drew advice and support; I copied out long passages from them; I memorized new canticles and new litanies, psalms, proverbs, and prophecies, and I sanctified every incident in my life by the recital of these sacred texts. My emotions, my tears, and my hopes were no less sincere on account of that; the words and the cadences, the lines and the verses were not aids to make believe: but they rescued from silent oblivion all those intimate adventures of the spirit that I couldn't speak to anyone about; they created a kind of communion between myself and those twin souls which existed somewhere out of reach; instead of living out my small private existence, I was participating in a great spiritual epic. ~ Simone de Beauvoir,
831:189 - Live within; be not shaken by outward happenings.
190 - Fling not thy alms abroad everywhere in an ostentation of charity; understand and love where thou helpest. Let thy soul grow within thee.
191 - Help the poor while the poor are with thee; but study also and strive that there may be no poor for thy assistance.
To live within in a constant aspiration for the Divine enables us to look at life with a smile and to remain peaceful whatever the outer circumstances may be.
As for the poor, Sri Aurobindo says that to come to their help is good, provided that it is not a vain ostentation of charity, but that it is far nobler to seek a remedy for poverty so that there may be no poor left on earth.
31 October 1969 ~ The Mother, Thoughts And Aphorisms,
832:The surest way towards this integral fulfilment is to find the Master of the secret who dwells within us, open ourselves constantly to the divine Power which is also the divine Wisdom and Love and trust to it to effect the conversion. But it is difficult for the egoistic consciousness to do this at all at the beginning. And, if done at all, it is still difficult to do it perfectly and in every strand of our nature. It is difficult at first because our egoistic habits of thought, of sensation, of feeling block up the avenues by which we can arrive at the perception that is needed. It is difficult afterwards because the faith, the surrender, the courage requisite in this path are not easy to the ego-clouded soul.
   ~ Sri Aurobindo, The Synthesis Of Yoga, [63] [T7],
833:Apotheosised, transfigured by wisdom's touch,
   Her days became a luminous sacrifice;
   An immortal moth in happy and endless fire,
   She burned in his sweet intolerable blaze.
   A captive Life wedded her conqueror.
   In his wide sky she built her world anew;
   She gave to mind's calm pace the motor's speed,
   To thinking a need to live what the soul saw,
   To living an impetus to know and see.
   His splendour grasped her, her puissance to him clung;
   She crowned the Idea a king in purple robes,
   Put her magic serpent sceptre in Thought's grip,
   Made forms his inward vision's rhythmic shapes
   And her acts the living body of his will.
   A flaming thunder, a creator flash,
   His victor Light rode on her deathless Force;
   ~ Sri Aurobindo, Savitri, The Glory and the Fall of Life,
834:the threefold character of the union :::
   The first is the liberation from the Ignorance and identification with the Real and Eternal, moksa, sayujya, which is the characteristic aim of the Yoga of Knowledge. The second, the dwelling of the soul with or in the Divine, samipya, salokya, is the intense hope of all Yoga of love and beatitude, The third, identity in nature, likeness to the Divine, to be perfect as That is perfect, is the highest intention of all Yoga of power and perfection or of divine works and service. The combined completeness of the three together, founded here on a multiple Unity of the self-manifesting Divine, is the complete result of the integral Yoga, the goal of its triple Path and the fruit of its triple sacrifice.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
835:Life's meaning
A mighty life-self with its inner powers
Supports the dwarfish modicum we call life;
It can graft upon our crawl two puissant wings. ~ Sri Aurobindo, Savitri, The Parable of the Search for the Soul,
836:203. God and Nature are like a boy and girl at play and in love. They hide and run from each other when glimpsed so that they may be sought after and chased and captured.
Man is God hiding himself from Nature so that he may possess her by struggle, insistence, violence and surprise. God is universal and transcendent Man hiding himself from his own individuality in the human being.
The animal is Man disguised in a hairy skin and upon four legs; the worm is Man writhing and crawling towards the evolution of his Manhood. Even crude forms of Matter are Man in his inchoate body. All things are Man, the Purusha.
For what do we mean by Man? An uncreated and indestructible soul that has housed itself in a mind and body made of its own elements. ~ Sri Aurobindo, Thoughts And Aphorisms,
837:Our life's uncertain way winds circling on,
Our mind's unquiet search asks always light,
Till they have learned their secret in their source,
In the light of the Timeless and its spaceless home,
In the joy of the Eternal sole and one.
But now the Light supreme is far away:
Our conscious life obeys the Inconscient's laws;
To ignorant purposes and blind desires
Our hearts are moved by an ambiguous force;
Even our mind's conquests wear a battered crown.
A slowly changing order binds our will.
This is our doom until our souls are free.
A mighty Hand then rolls mind's firmaments back,
Infinity takes up the finite's acts
And Nature steps into the eternal Light.
Then only ends this dream of nether life. ~ Sri Aurobindo, Savitri, The Godheads of the Little Life,
838:The Soul watches the ceaselessly changing universe and follows all the fate of all its works: this is its life, and it knows no respite from this care, but is ever labouring to bring about perfection, planning to lead all to an unending state of excellence- like a farmer, first sowing and planting and then constantly setting to rights where rainstorms and long frosts and high gales have played havoc... Well, perhaps even the less good has its contributory value in the All. Perhaps there is no need that everything be good. Contraries may co-operate; and without opposites there could be no ordered Universe: all living beings of the partial realm include contraries. The better elements are compelled into existence and moulded to their function by the Reason-Principle directly
   ~ Plotinus, 2 Ennead 3:16,
839:Maybe the evolutionary sequence really is from matter to body to mind to soul to spirit, each transcending and including, each with a greater depth and greater consciousness and wider embrace. And in the highest reaches of evolution, maybe, just maybe, an individual's consciousness does indeed touch infinity - a total embrace of the entire Kosmos - a Kosmic consciousness that is Spirit awakened to its own true nature. It is at least plausible. And tell me: is that story, sung by mystics and sages the world over, any crazier than the scientific materialism story, which is that the entire sequence is a tale told by an idiot, full of sound and fury, signifying nothing? Listen very carefully: just which of those two stories actually sounds totally insane? ~ Ken Wilber, A Brief History of Everything, p. 38-39,
840:It is only when after long and persistent concentration or by other means the veil of the mind is rent or swept aside, only when a flood of light breaks over the awakened mentality, jyotirmaya brahman, and conception gives place to a knowledge-vision in which the Self is as present, real, concrete as a physical object to the physical eye, that we possess in knowledge; for we have seen. After that revelation, whatever fadings of the light, whatever periods of darkness may afflict the soul, it can never irretrievably lose what it has once held. The experience is inevitably renewed and must become more frequent till it is constant; when and how soon depends on the devotion and persistence with which we insist on the path and besiege by our will or our love the hidden Deity.
   ~ Sri Aurobindo, The Synthesis Of Yoga, [305],
841:Likewise, looking deep within the mind, in the very most interior part of the self, when the mind becomes very, very quiet, and one listens very carefully, in that infinite silence, the soul begins to whisper, and its feather-soft voice takes one far beyond what the mind could ever imagine, beyond anything rationality could possibly tolerate, beyond anything logic can endure. In its gentle whisperings, there are the faintest hints of infinite love, glimmers of a life that time forgot, flashes of a bliss that must not be mentioned, an infinite intersection where the mysteries of eternity breathe life into mortal time, where suffering and pain have forgotten how to pronounce their own names, this secret quiet intersection of time and the very timeless, an intersection called the soul. ~ Ken Wilber, Integral Psychology, p. 106.,
842:Sweet Mother,
   What exactly is the soul or psychic being? And what is meant by the evolution of the psychic being? What is its relation to the Supreme?


   The soul and the psychic being are not exactly the same thing, although their essence is the same.
   The soul is the divine spark that dwells at the centre of each being; it is identical with its Divine Origin; it is the divine in man.
   The psychic being is formed progressively around this divine centre, the soul, in the course of its innumerable lives in the terrestrial evolution, until the time comes when the psychic being, fully formed and wholly awakened, becomes the conscious sheath of the soul around which it is formed. And thus identified with the Divine, it becomes His perfect instrument in the world. 16 July 1960 ~ The Mother, Some Answers From The Mother, 244,
843:THE TRUE STUDENT OF OCCULT SCIENCE
   The White Magician uses none of the powers of the animal world in his work, but rather seeks to transmute the poles of the beast within himself into higher and finer qualities. The White Magician labors entirely with the finer forces of the elemental planes. He is a builder--not a destroyer--and seeks to liberate rather than to dominate his fellow creatures. The White Magician has dedicated his soul to the immortal light, while the Black Magician has sold his for mortal glory. The Grimores of the Middle Ages are filled with chants and charms for the invoking of spirits. History is filled with stories of Black Magicians but the true student of occult science must have nothing to do with these things other than to protect himself against them. ~ Manly P Hall, Magic: A Treatise on Natural Occultism, 28,
844:But, apart from all these necessities, there is the one fundamental necessity of the nature and object of embodied life itself, which is to seek infinite experience on a finite basis; and since the form, the basis by its very organisation limits the possibility of experience, this can only be done by dissolving it and seeking new forms. For the soul, having once limited itself by concentrating on the moment and the field, is driven to seek its infinity again by the principle of succession, by adding moment to moment and thus storing up a Time-experience which it calls its past; in that Time it moves through successive fields, successive experiences or lives, successive accumulations of knowledge, capacity, enjoyment, and all this it holds in subconscious or superconscious memory as its fund of past acquisition in Time.
   ~ Sri Aurobindo, The Life Divine,
845:the soul alone ensures sincerity :::
   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. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 2, 166,
846: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, The World-Stair,
847:The only truth in your other experience - which, you say, seems at the time so true to you, - is that it is hopeless for you or anyone to get out of the inferior consciousness by your or his unaided effort. That is why when you sink into this inferior consciousness, everything seems hopeless to you, because you lose hold for a time of the true consciousness. But the suggestion is untrue, because you have an opening to the Divine and are not bound to remain in the inferior consciousness. When you are in the true consciousness, then you see that everything can be done, even if at present only a slight beginning has been made; but a beginning is enough, once the Force, the Power is there. For the truth is that it can do everything and only time and the soul's aspiration are needed for the entire change and the soul's fulfilment. ~ Sri Aurobindo, Letters On Yoga - IV,
848:what is meant by the psychic :::
What is meant in the terminology of the yoga by the psychic is the soul element in the nature, the pure psyche or divine nucleus which stands behind mind, life and body (it is not the ego) but of which we are only dimly aware. It is a portion of the Divine and permanent from life to life, taking the experience of life through its outer instruments. As this experience grows it manifests a developing psychic personality which insisting always on the good, true and beautiful, finally becomes ready and strong enough to turn the nature towards the Divine. It can then come entirely forward, breaking through the mental, vital and physical screen, govern the instincts and transform the nature. Nature no longer imposes itself on the soul, but the soul, the Purusha, imposes its dictates on the nature. ~ Sri Aurobindo, Letters On Yoga - III,
849:Drink water from the spring where the horse drinks. A horse will never drink bad water.
Make your bed where the cat sleeps.
Eat the fruit that was touched by the worm.
Freely pick the mushrooms on which the insects sit.
Plant your tree where the mole digs.
Build your house where the snake suns itself.
Dig your well where the birds build their nests in hot weather.
Go to sleep and wake up with the chickens and you will reap the golden grain of the day.
Eat more green vegetables, and you will have strong legs and an enduring heart.
Swim more often and you will feel on land like a fish in the water.
Look at the skies more often and not at your feet, and your thoughts will be clear and light.
Keep silent more often, speak less, and silence will reign in your soul, and your spirit will be calm and peaceful.
~ Saint Seraphim of Sarov in Georgia,
850:The power to do nothing, which is quite different from indolence, incapacity or aversion to action and attachment to inaction, is a great power and a great mastery; the power to rest absolutely from action is as necessary for the Jnanayogin as the power to cease absolutely from thought, as the power to remain indefinitely in sheer solitude and silence and as the power of immovable calm. Whoever is not willing to embrace these states is not yet fit for the path that leads towards the highest knowledge; whoever is unable to draw towards them, is as yet unfit for its acquisition.
...
Still, periods of absolute calm, solitude and cessation from works are highly desirable and should be secured as often as possible for that recession of the soul into itself which is indispensable to knowledge.
~ Sri Aurobindo, The Synthesis Of Yoga, The Freedom from Subjection to the Being,
851:It is not enough to devote ourselves by the reading of Scriptures or by the stress of philosophic reasoning to an intellectual understanding of the Divine; for at the end of our long mental labour we might know all that has been said of the Eternal, possess all that can be thought about the Infinite and yet we might not know him at all. This intellectual preparation can indeed be the first stage in a powerful Yoga, but it is not indispensable: it is not a step which all need or can be called upon to take. Yoga would be impossible, except for a very few, if the intellectual figure of knowledge arrived at by the speculative or meditative Reason were its indispensable condition or a binding preliminary. All that the Light from above asks of us that it may begin its work is a call from the soul and a sufficient point of support in the mind.
   ~ Sri Aurobindo, The Synthesis Of Yoga, [T5],
852:It is true that the root of all this evil is the ego-sense and that the seat of the conscious ego-sense is the mind itself; but in reality the conscious mind only reflects an ego already created in the subconscious mind in things, the dumb soul in the stone and the plant which is present in all body and life and only finally delivered into voicefulness and wakefulness but not originally created by the conscious mind. And in this upward procession it is the life-energy which has become the obstinate knot of the ego, it is the desire-mind which refuses to relax the knot even when the intellect and the heart have discovered the cause of their ills and would be glad enough to remove it; for the Prana in them is the Animal who revolts and who obscures and deceives their knowledge and coerces their will by his refusal. ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from the Heart and the Mind,
853:Often he went to the workshop, to encourage the assistant Erich, who continued working at the altar and eagerly awaited his master's return. Sometimes the Abbot unlocked Goldmund's room, where the Mary figure stood, lifted the cloth from the figure carefully and stayed with her awhile. He knew nothing of the figure's origin; Goldmund had never told him Lydia's story. But he felt everything; he saw that the girl's form had long lived in Goldmund's heart. Perhaps he had seduced her, perhaps betrayed and left heR But, truer than the most faithful husband, he had taken her along in his soul, preserving her image until finally, perhaps after many years in which he had never seen her again, he had fashioned this beautiful, touching statue of a girl and captured in her face, her bear­ ing, her hands all the tenderness, admiration, and longing of their love.

   ~ Hermann Hesse, Narcissus and Goldmund,
854:On the exoteric side if necessary the mind should be trained by the study of any well-developed science, such as chemistry, or mathematics. The idea of organization is the first step, that of interpretation the second. The Master of the Temple, whose grade corresponds to Binah, is sworn to interpret every phenomenon as a particular dealing of God with his soul. {85} But even the beginner may attempt this practice with advantage. Either a fact fits in or it does not; if it does not, harmony is broken; and as the Universal harmony cannot be broken, the discord must be in the mind of the student, thus showing that he is not in tune with that Universal choir. Let him then puzzle out first the great facts, then the little; until one summer, when he is bald and lethargic after lunch, he understands and appreciates the existence of flies!
   ~ Aleister Crowley, Liber ABA, Book 4, Part II, The Cup,
855:Ordinarily, the Word from without, representative of the Divine, is needed as an aid in the work of self-unfolding; andit may be either a word from the past or the more powerful word of the living Guru. In some cases this representative wordis only taken as a sort of excuse for the inner power to awakenand manifest; it is, as it were, a concession of the omnipotent andomniscient Divine to the generality of a law that governs Nature The usual agency of this revealing is the Word, the thing heard (sruta ´ ). The Word may come to us from within; it may come to us from without. But in either case, it is only an agency for setting the hidden knowledge to work. The word within maybe the utterance of the inmost soul in us which is always opento the Divine; or it may be the word of the secret and universal Teacher who is seated in the hearts of all.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids,
856:I looked at the jail that secluded me from men and it was no longer by its high walls that I was imprisoned; no, it was Vasudeva who surrounded me. I walked under the branches of the tree in front of my cell but it was not the tree, I knew it was Vasudeva, it was Sri Krishna whom I saw standing there and holding over me his shade. I looked at the bars of my cell, the very grating that did duty for a door and again I saw Vasudeva. It was Narayana who was guarding and standing sentry over me. Or I lay on the coarse blankets that were given me for a couch and felt the arms of Sri Krishna around me, the arms of my Friend and Lover. This was the first use of the deeper vision He gave me. I looked at the prisoners in the jail, the thieves, the murderers, the swindlers, and as I looked at them I saw Vasudeva, it was Narayana whom I found in these darkened souls and misused bodies.
   ~ Sri Aurobindo, Karmayogin,
857:Maheshwari can appear too calm and great and distant for the littleness of earthly nature to approach or contain her, Mahakali too swift and formidable for its weakness to bear; but all turn with joy and longing to Mahalakshmi.
   For she throws the spell of the intoxicating sweetness of the Divine: to be close to her is a profound happiness and to feel her within the heart is to make the existence a rapture and a marvel; grace and charm and tenderness flow from her like the light from the sun and wherever she fixes her wonderful gaze or lets fall of the loveliness of her smile, the soul is seized and made captive and plunged into the depths of an unfathomable bliss.
   Magnetic is the touch of her hands and their occult and delicate influence refines the mind and life and body and where she presses her feet course miraculous streams of an entrancing Ananda.
   ~ Sri Aurobindo, The Mother With Letters On The Mother,
858:
There is no darkness, we only close our eyes
and shut out the Light;
There is no pain, it is only our shrinking
from an intense and unwelcome Delight;
There is no death, it is only our dread of the Life Eternal
that comes back upon us and smites us.
Our senses are tremulous and fearsome
and cling to the empty littlenesses of the surface moment,
they heed not the vast surges of Infinitude
that sweep and pass by.

Calm, calm, my soul! Sink down and deep:
Fashion the crystal bowl of thy heart
with all the serene profundity of the unknown spaces -
And drop by drop will gather there
a bliss immortals only can taste,
And ray by ray will dawn the Light supernal....
Or - be prepared for this too, soul, my soul -
the down-rush of a myriad undyked cataracts,
the sudden bursting of a whole stellar conflagration
March 17, 1935 ~ Nolini Kanta Gupta, , To the Heights,
859:
   Sweet Mother,
   Why has the Divine made His path so difficult? He can make it easier if He wants, can't He?

First of all, one should know that the intellect, the mind, can understand nothing of the Divine, neither what He does nor how He does it and still less why He does it. To know something of the Divine, one has to rise above thought and enter into the psychic consciousness, the consciousness of the soul, or into the spiritual consciousness.
   Those who have had the experience have always said that the difficulties and sufferings of the path are not real, but a creation of human ignorance, and that as soon as one gets out of this ignorance one also gets out of the difficulties, to say nothing of the inalienable state of bliss in which one dwells as soon as one is in conscious contact with the Divine. So according to them, the question has no real basis and cannot be posed. ~ The Mother, Some Answers From The Mother, 21 September 1959,
860:Solitude, the safeguard of mediocrity, is to genius the stern friend, the cold, obscure shelter where moult the wings which will bear it farther than suns and stars. He who should inspire and lead his race must be defended from travelling with the souls of other men, from living, breathing, reading, and writing in the daily, time-worn yoke of their opinions. "In the morning, - solitude;" said Pythagoras; that Nature may speak to the imagination, as she does never in company, and that her favorite may make acquaintance with those divine strengths which disclose themselves to serious and abstracted thought. 'Tis very certain that Plato, Plotinus, Archimedes, Hermes, Newton, Milton, Wordsworth, did not live in a crowd, but descended into it from time to time as benefactors: and the wise instructor will press this point of securing to the young soul in the disposition of time and the arrangements of living, periods and habits of solitude. ~ Ralph Waldo Emerson,
861:The greatest value of the dream-state of Samadhi lies, however, not in these more outward things, but in its power to open up easily higher ranges and powers of thought, emotion, will by which the soul grows in height, range and self-mastery. Especially, withdrawing from the distraction of sensible things, it can, in a perfect power of concentrated self-seclusion, prepare itself by a free reasoning, thought, discrimination or more intimately, more finally, by an ever deeper vision and identification, for access to the Divine, the supreme Self, the transcendent Truth, both in its principles and powers and manifestations and in its highest original Being. Or it can by an absorbed inner joy and emotion, as in a sealed and secluded chamber of the soul, prepare itself for the delight of union with the divine Beloved, the Master of all bliss, rapture and Ananda.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Part Two: The Yoga of Integral Knowledge, Chapter 26, Samadhi, pg. 503,
862:To see, know, become and fulfil this One in our inner selves and in all our outer nature, was always the secret goal and becomes now the conscious purpose of our embodied existence. To be conscious of him in all parts of our being and equally in all that the dividing mind sees as outside our being, is the consummation of the individual consciousness. To be possessed by him and possess him in ourselves and in all things is the term of all empire and mastery. To enjoy him in all experience of passivity and activity, of peace and of power, of unity and of difference is the happiness which the Jiva, the individual soul manifested in the world, is obscurely seeking. This is the entire definition of the aim of integral Yoga; it is the rendering in personal experience of the truth which universal Nature has hidden in herself and which she travails to discover. It is the conversion of the human soul into the divine soul and of natural life into divine living.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
863: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,
864:All that the Light from above asks of us that it may begin its work is a call from the soul and a sufficient point of support in the mind. This support can be reached through an insistent idea of the Divine in the thought, a corresponding will in the dynamic parts, an aspiration, a faith, a need in the heart. Any one of these may lead or predominate, if all cannot move in unison or in an equal rhythm. The idea may be and must in the beginning be inadequate; the aspiration may be narrow and imperfect, the faith poorly illumined or even, as not surely founded on the rock of knowledge, fluctuating, uncertain, easily diminished; often even it may be extinguished and need to be lit again with difficulty like a torch in a windy pass. But if once there is a resolute self-consecration from deep within, if there is an awakening to the souls call, these inadequate things can be a sufficient instrument for the divine purpose.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, Self-Consecration, 81,
865:fruits of the release :::
   For even before complete purification, if the strings of the egoistic heart and mind are already sufficiently frayed and loosened, the Jiva can by a sudden snapping of the main cords escape, ascending like a bird freed into the spaces or widening like a liberated flood into the One and Infinite. There is first a sudden sense of a cosmic consciousness, a casting of oneself into the universal; from that universality one can aspire more easily to the Transcendent. There is a pushing back and rending or a rushing down of the walls that imprisoned our conscious being; there is a loss of all sense of individuality and personality, of all placement in ego, a person definite and definable, but only consciousness, only existence, only peace or bliss; one becomes immortatlity, becomes eternity, becomes infinity. All that is left of the personal soul is a hymn of peace and freedom and bliss vibrating somewhere in the Eternal.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from the Ego, 363,
866:Gaya, the Rishi, prays to Agni, Lord of Tapas, the representative in Nature of the Divine Power that builds the worlds & works in them towards our soul's fulfilment in and beyond heaven - Agni, as játavedas, the self-existent luminosity of knowledge in this Cosmic Force - for Force is only Chitshakti, working power of the Divine Consciousness & therefore Cosmic Force is always self-luminous, all-knowing force. Agni Jatavedas then is the ray of divine knowledge in this embodied state of existence; - he is Adhrigu - the Light in our embodied being. For this reason all action offered by us to Agni as a work of divine tapas becomes in its nature a self-luminous activity guiding itself whether consciously in our minds or super-consciously, guháhitam, to the divine goal. All Tapas is self-effective and God-effective. As Adhrigu, the divine Light in our embodied being, Agni is to bring to us an illumination of knowledge in our mentality which is ojistha, most full of ojas, superabundant ... ~ Sri Aurobindo, Hymns To The Mystic Fire,
867:The magic in a word remains magic even if it is not understood, and loses none of its power. Poems may be understandable or they may not, but they must be good, and they must be real.

From the examples of the algebraic signs on the walls of Kovalevskaia's nursery that had such a decisive influence on the child's fate, and from the example of spells, it is clear we cannot demand of all language: "be easy to understand, like the sign in the street." The speech of higher intelligence, even when it is not understandable, falls like seed into the fertile soil of the soul and only much later, in mysterious ways, does it bring forth its shoots. Does the earth understand the writing of the seeds a farmer scatters on its surface? No. But the grain still ripens in autumn, in response to those seeds. In any case, I certainly do not maintain that every incomprehensible piece of writing is beautiful. I mean only that we must not reject a piece of writing simply because it is incomprehensible to a particular group of readers. ~ Velimir Khlebnikov,
868:7. The Meeting with the Goddess:The ultimate adventure, when all the barriers and ogres have been overcome, is commonly represented as a mystical marriage of the triumphant hero-soul with the Queen Goddess of the World. This is the crisis at the nadir, the zenith, or at the uttermost edge of the earth, at the central point of the cosmos, in the tabernacle of the temple, or within the darkness of the deepest chamber of the heart. The meeting with the goddess (who is incarnate in every woman) is the final test of the talent of the hero to win the boon of love (charity: amor fati), which is life itself enjoyed as the encasement of eternity. And when the adventurer, in this context, is not a youth but a maid, she is the one who, by her qualities, her beauty, or her yearning, is fit to become the consort of an immortal. Then the heavenly husband descends to her and conducts her to his bed-whether she will or not. And if she has shunned him, the scales fall from her eyes; if she has sought him, her desire finds its peace. ~ Joseph Campbell,
869:There is only one thing painful in the beginning to a raw or turbid part of the surface nature; it is the indispensable discipline demanded, the denial necessary for the merging of the incomplete ego. But for that there can be a speedy and enormous compensation in the discovery of a real greater or ultimate completeness in others, in all things, in the cosmic oneness, in the freedom of the transcendent Self and Spirit, in the rapture of the touch of the Divine. Our sacrifice is not a giving without any return or any fruitful acceptance from the other side; it is an interchange between the embodied soul and conscious Nature in us and the eternal Spirit. For even though no return is demanded, yet there is the knowledge deep within us that a marvellous return is inevitable. The soul knows that it does not give itself to God in vain; claiming nothing, it yet receives the infinite riches of the divine Power and Presence.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, The Sacrifice, the Triune Path and the Lord of the Sacrifice [109],
870:This last figure, the White Magician, symbolizes the self-transcending element in the scientist's motivational drive and emotional make-up; his humble immersion into the mysteries of nature, his quest for the harmony of the spheres, the origin of life, the equations of a unified field theory. The conquistadorial urge is derived from a sense of power, the participatory urge from a sense of oceanic wonder. 'Men were first led to the study of natural philosophy', wrote Aristotle, 'as indeed they are today, by wonder.' Maxwell's earliest memory was 'lying on the grass, looking at the sun, and wondering'. Einstein struck the same chord when he wrote that whoever is devoid of the capacity to wonder, 'whoever remains unmoved, whoever cannot contemplate or know the deep shudder of the soul in enchantment, might just as well be dead for he has already closed his eyes upon life'.

This oceanic feeling of wonder is the common source of religious mysticism, of pure science and art for art's sake; it is their common denominator and emotional bond. ~ Arthur Koestler,
871:Yet not for tyrant wrong nor to serve as a sword for our passions
Zeus created our strength, but that earth might have help from her children.
Not of our moulding its gifts to our soul nor were formed by our labour!
When did we make them, where were ~ Sri Aurobindo, Collected Poems: Ilion
Mother-Earth
So when the Eye supreme perceives that we rise up too swiftly,
Drawn towards height but fullness contemning, called by the azure,
Life when we fail in, poor in our base and forgetting our mother,
Back we are hurled to our roots; we recover our sap f ~ Sri Aurobindo, Collected Poems: Ilion
Mother-Earth
Man, repelled by the gulfs within him and shrinking from vastness,
Form of the earth accepts and is glad of the lap of his mother. ~ Sri Aurobindo, Collected Poems: Ilion
Mother-Earth
Man does not act, even most primitively, from fear alone, but from twin motives, fear and desire, fear of things unpleasant and maleficent and desire of things pleasant and beneficent. ~ Sri Aurobindo, The Synthesis Of Yoga, The Motives of Devotion,
872:8. The Woman As Temptress:The crux of the curious difficulty lies in the fact that our conscious views of what life ought to be seldom correspond to what life really is. Generally we refuse to admit within ourselves, or within our friends, the fullness of that pushing, self-protective, malodorous, carnivorous, lecherous fever which is the very nature of the organic cell. Rather, we tend to perfume, whitewash, and reinterpret; meanwhile imagining that all the flies in the ointment, all the hairs in the soup, are the faults of some unpleasant someone else. But when it suddenly dawns on us, or is forced to our attention that everything we think or do is necessarily tainted with the odor of the flesh, then, not uncommonly, there is experienced a moment of revulsion: life, the acts of life, the organs of life, woman in particular as the great symbol of life, become intolerable to the pure, the pure, pure soul. The seeker of the life beyond life must press beyond (the woman), surpass the temptations of her call, and soar to the immaculate ether beyond. ~ Joseph Campbell,
873:O King, thy fate is a transaction done
At every hour between Nature and thy soul
With God for its foreseeing arbiter.
Fate is a balance drawn in Destiny's book.
Man can accept his fate, he can refuse.
Even if the One maintains the unseen decree
He writes thy refusal in thy credit page:
For doom is not a close, a mystic seal.
Arisen from the tragic crash of life,
Arisen from the body's torture and death,
The spirit rises mightier by defeat;
Its godlike wings grow wider with each fall.
Its splendid failures sum to victory.
O man, the events that meet thee on thy road,
Though they smite thy body and soul with joy and grief,
Are not thy fate, - they touch thee awhile and pass;
Even death can cut not short thy spirit's walk:
Thy goal, the road thou choosest are thy fate.
On the altar throwing thy thoughts, thy heart, thy works,
Thy fate is a long sacrifice to the gods
Till they have opened to thee thy secret self
And made thee one with the indwelling God. ~ Sri Aurobindo, Savitri, 06:02 The Way of Fate and the Problem of Pain,
874:Three things you must have, - consciousness, - plasticity and - unreserved surrender.
   For you must be conscious in your mind and soul and heart and life and the very cells of your body, aware of the Mother and her Powers and their working; for although she can and does work in you even in your obscurity and your unconscious parts and moments, it is not the same thing as when you are in an awakened and living communion with her.
   All your nature must be plastic to her touch, - not questioning as the self-sufficient ignorant mind questions and doubts and disputes and is the enemy of its enlightenment and change; not insisting on its own movements as the vital in the man insists and persistently opposes its refractory desires and ill-will to every divine influence; not obstructing and entrenched in incapacity, inertia and tamas as man's physical consciousness obstructs and clinging to the pleasure in smallness and darkness cries out against each touch that disturbs it soulless routine or it dull sloth or its torpid slumber.
   ~ Sri Aurobindo, The Mother With Letters On The Mother, [58],
875:ALL YOGA is in its nature a new birth; it is a birth out of the ordinary, the mentalised material life of man into a higher spiritual consciousness and a greater and diviner being. No Yoga can be successfully undertaken and followed unless there is a strong awakening to the necessity of that larger spiritual existence. The soul that is called to this deep and vast inward change, may arrive in different ways to the initial departure. It may come to it by its own natural development which has been leading it unconsciously towards the awakening; it may reach it through the influence of a religion or the attraction of a philosophy; it may approach it by a slow illumination or leap to it by a sudden touch or shock; it may be pushed or led to it by the pressure of outward circumstances or by an inward necessity, by a single word that breaks the seals of the mind or by long reflection, by the distant example of one who has trod the path or by contact and daily influence. According to the nature and the circumstances the call will come.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration,
876:"Oi, Pampaw," Diogo said as the door to the public hall slid open. "You hear that Eros started talking?"
Miller lifted himself to one elbow.
"Sí," Diogo said. "Whatever that shit is, it started broadcasting. There's even words and shit. I've got a feed. You want a listen?"
No, Miller thought. No, I have seen those corridors. What's happened to those people almost happened to me. I don't want anything to do with that abomination.
"Sure," he said.
Diogo scooped up his own hand terminal and keyed in something. Miller's terminal chimed that it had received the new feed route. "Chica perdída in ops been mixing a bunch of it to bhangra," Diogo said, making a shifting dance move with his hips. "Hard-core, eh?"
Diogo and the other OPA irregulars had breached a high-value research station, faced down one of the most powerful and evil corporations in a history of power and evil. And now they were making music from the screams of the dying. Of the dead. They were dancing to it in the low-rent clubs. What it must be like, Miller thought, to be young and soulless. ~ James S A Corey, Leviathan Wakes,
877:the supreme third period of greater divine equality :::
   If we can pass through these two stages of the inner change without being arrested or fixed in either, we are admitted to a greater divine equality which is capable of a spiritual ardour and tranquil passion of delight, a rapturous, all-understanding and all-possessing equality of the perfected soul, an intense and even wideness and fullness of its being embracing all things. This is the supreme period and the passage to it is through the joy of a total self-giving to the Divine and to the universal Mother. For strength is then crowned by a happy mastery, peace deepens into bliss, the possession of the divine calm is uplifted and made the ground for the possession of the divine movement. But if this greater perfection is to arrive, the soul's impartial high-seatedness looking down from above on the flux of forms and personalities and movements and forces must be modified and change into a new sense of strong and calm submission and a powerful and intense surrender. ...
   ~ Sri Aurobindo, The Synthesis Of Yoga, Equality and the Annihilation of Ego,
878:To enlarge the sense-faculties without the knowledge that would give the old sense-values their right interpretation from the new standpoint might lead to serious disorders and incapacities, might unfit for practical life and for the orderly and disciplined use of the reason. Equally, an enlargement of our mental consciousness out of the experience of the egoistic dualities into an unregulated unity with some form of total consciousness might easily bring about a confusion and incapacity for the active life of humanity in the established order of the world's relativities. This, no doubt, is the root of the injunction imposed in the Gita on the man who has the knowledge not to disturb the life-basis and thought-basis of the ignorant; for, impelled by his example but unable to comprehend the principle of his action, they would lose their own system of values without arriving at a higher foundation.
   Such a disorder and incapacity may be accepted personally and are accepted by many great souls as a temporary passage or as the price to be paid for the entry into a wider existence.
   ~ Sri Aurobindo, The Life Divine,
879:Only by our coming into constant touch with the divine Consciousness and its absolute Truth can some form of the conscious Divine, the dynamic Absolute, take up our earth-existence and transform its strife, stumbling, sufferings and falsities into an image of the supreme Light, Power and Ananda.
   The culmination of the soul's constant touch with the Supreme is that self-giving which we call surrender to the divine Will and immergence of the separated ego in the One who is all. A vast universality of soul and an intense unity with all is the base and fixed condition of the supramental consciousness and spiritual life. In that universality and unity alone can we find the supreme law of the divine manifestation in the life of the embodied spirit; in that alone can we discover the supreme motion and right play of our individual nature. In that alone can all these lower discords resolve themselves into a victorious harmony of the true relations between manifested beings who are portions of the one Godhead and children of one universal Mother. ~ Sri Aurobindo, The Synthesis Of Yoga, Standards of Conduct and Spiritual Freedom, 205,
880: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 Principle of the Integral Yoga, 610 [T3],
881:15. The Crossing of the Return Threshold:The returning hero, to complete his adventure, must survive the impact of the world. Many failures attest to the difficulties of this life-affirmative threshold. The first problem of the returning hero is to accept as real, after an experience of the soul-satisfying vision of fulfillment, the passing joys and sorrows, banalities and noisy obscenities of life. Why re-enter such a world? Why attempt to make plausible, or even interesting, to men and women consumed with passion, the experience of transcendental bliss? As dreams that were momentous by night may seem simply silly in the light of day, so the poet and the prophet can discover themselves playing the idiot before a jury of sober eyes. The easy thing is to commit the whole community to the devil and retire again into the heavenly rock dwelling, close the door, and make it fast. But if some spiritual obstetrician has drawn the shimenawa across the retreat, then the work of representing eternity in time, and perceiving in time eternity, cannot be avoided" The hero returns to the world of common day and must accept it as real. ~ Joseph Campbell,
882:The Lord sees in his omniscience the thing that has to be done. This seeing is his Will, it is a form of creative Power, and that which he sees the all-conscious Mother, one with him, takes into her dynamic self and embodies, and executive Nature-Force carries it out as the mechanism of their omnipotent omniscience.
   But this vision of what is to be and therefore of what is to be done arises out of the very being, pours directly out of the consciousness and delight of existence of the Lord, spontaneously, like light from the Sun. It is not our mortal attempt to see, our difficult arrival at truth of action and motive or just demand of Nature. When the individual soul is entirely at one in its being and knowledge with the Lord and directly in touch with the original Shakti, the transcendent Mother, the supreme Will can then arise in us too in the high divine manner as a thing that must be and is achieved by the spontaneous action of Nature. There is then no desire, no responsibility, no reaction; all takes place in the peace, calm, light, power of the supporting and enveloping and inhabiting Divine. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will, 218,
883: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, The Purified Understanding, 302,
884:One perceives the true nature of existence. One discovers the why and the raison d'être of existence, not by the mind and the scientific pursuit, but by the knowledge of the self and the discovery of one's soul which is all-powerful.

This is the true method for knowing, for understanding and for realising the secrets of Nature, of the universe and the path which leads to the Divine. One can do everything with this realisation, one can know everything and finally become the master of one's existence. Nothing will be impossible … nothing will be left out. One has only to see with another sense which is within us, develop another faculty by a rigourous sadhana, to discover the secrets of all existence. Voilà.

The means are in you, the path opens up more and more, gets clearer and clearer, and with the help which is at your disposal, you have only to make an effort and you shall be crowned with a Knowledge, a Light and an Ananda which surpass all existence. Whether it be to see the functioning of the atom, or to know the process of thought or the flights of imagination or even the unknown … to know oneself is to know all. It is this that one must find. ~ The Mother,
885:Ishwara-Shakti is not quite the same as Purusha-Prakriti; for Purusha and Prakriti are separate powers, but Ishwara and Shakti contain each other. Ishwara is Purusha who contains Prakriti and rules by the power of the Shakti within him. Shakti is Prakriti ensouled by Purusha and acts by the will of the Ishwara which is her own will and whose presence in her movement she carries always with her. The Purusha-Prakriti realisation is of the first utility to the seeker on the Way of Works; for it is the separation of the conscient being and the Energy and the subjection of the being to the mechanism of the Energy that are the efficient cause of our ignorance and imperfection; by this realisation the being can liberate himself from the mechanical action of the nature and become free and arrive at a first spiritual control over the nature. Ishwara-Shakti stands behind the relation of Purusha-Prakriti and its ignorant action and turns it to an evolutionary purpose. The Ishwara-Shakti realisation can bring participation in a higher dynamism and a divine working and a total unity and harmony of the being in a spiritual nature. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will, 216,
886:This Divine Being, Sachchidananda, is at once impersonal and personal: it is an Existence and the origin and foundation of all truths, forces, powers, existences, but it is also the one transcendent Conscious Being and the All-Person of whom all conscious beings are the selves and personalities; for He is their highest Self and the universal indwelling Presence. It is a necessity for the soul in the universe - and therefore the inner trend of the evolutionary Energy and its ultimate intention - to know and to grow into this truth of itself, to become one with the Divine Being, to raise its nature to the Divine Nature, its existence into the Divine Existence, its consciousness into the Divine Consciousness, its delight of being into the divine Delight of Being, and to receive all this into its becoming, to make the becoming an expression of that highest Truth, to be possessed inwardly of the Divine Self and Master of its existence and to be at tthe same time wholly possessed by Him and moved by His Divine Energy and live and act in a complete self-giving and surrender.
   ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence, 688,
887:DEFEAT
Defeat, my Defeat, my solitude and my aloofness;
You are dearer to me than a thousand triumphs,
And sweeter to my heart than all world-glory.
Defeat, my Defeat, my self-knowledge and my defiance,
Through you I know that I am yet young and swift of foot
And not to be trapped by withering laurels.
And in you I have found aloneness
And the joy of being shunned and scorned.
Defeat, my Defeat, my shining sword and shield,
In your eyes I have read
That to be enthroned is to be enslaved,
And to be understood is to be leveled down,
And to be grasped is but to reach one's fullness
And like a ripe fruit to fall and be consumed.
Defeat, my Defeat, my bold companion,
You shall hear my songs and my cries and my silences,
And none but you shall speak to me of the beating of wings,
And urging of seas,
And of mountains that burn in the night,
And you alone shall climb my steep and rocky soul.
Defeat, my Defeat, my deathless courage,
You and I shall laugh together with the storm,
And together we shall dig graves for all that die in us,
And we shall stand in the sun with a will,
And we shall be dangerous. ~ Kahlil Gibran,
888:five schools of yoga :::
   For if, leaving aside the complexities of their particular processes, we fix our regard on the central principle of the chief schools of Yoga still prevalent in India, we find that they arrange themselves in an ascending order which starts from the lowest rung of the ladder, the body, and ascends to the direct contact between the individual soul and the transcendent and universal Self. Hathayoga selects the body and the vital functionings as its instruments of perfection and realisation; its concern is with the gross body. Rajayoga selects the mental being in its different parts as its lever-power; it concentrates on the subtle body. The triple Path of Works, of Love and of Knowledge uses some part of the mental being, will, heart or intellect as a starting-point and seeks by its conversion to arrive at the liberating Truth, Beatitude and Infinity which are the nature of the spiritual life.Its method is a direct commerce between the human Purusha in the individual body and the divine Purusha who dwells in everybody and yet transcends all form and name.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Introduction - The Conditions of the Synthesis, The Systems of Yoga,
889:It proceeds by a personal effort to a conversion through a divine influence and possession; but this divine grace, if we may so call it, is not simply a mysterious flow or touch coming from above, but the all-pervading act of a divine presence which we come to know within as the power of the highest Self and Master of our being entering into the soul and so possessing it that we not only feel it close to us and pressing upon our mortal nature, but live in its law, know that law, possess it as the whole power of our spiritualised nature. The conversion its action will effect is an integral conversion of our ethical being into the Truth and Right of the divine nature, of our intellectual into the illumination of divine knowledge, our emotional into the divine love and unity, our dynamic and volitional into a working of the divine power, our aesthetic into a plenary reception and a creative enjoyment of divine beauty, not excluding even in the end a divine conversion of the vital and physical being. It regards all the previous life as an involuntary and unconscious or half-conscious preparatory growing towards this change and Yoga as the voluntary and conscious
   ~ Sri Aurobindo, The Synthesis Of Yoga,
890: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,
891:Central to shamanism is the perception of an otherworld or series of otherworlds. This type of astral or aetheric dimension containing various powers entities and forces allows real effects to be created in this world. The shaman's soul journeys through this dimension while in ecstatic or drug-induced state of trance. The journey may be undertaken for divinatory knowledge, to cure sickness, to deliver a blow to enemies, or to find game animals. Prospective shamans are usually selected from those with a nervous disposition. They may either be assigned to shamanic instruction or are driven to it by a power present in the shamanic culture. Initiation invokes a journey into the otherworld, a meeting with spirits and a death-rebirth experience. In the deathrebirth experience, the candidate has a vision of his body being dismembered, often by fantastic beings or animal spirits, and then reassembled from the wreckage. The new body invariably contains an extra part often described as an additional bone or an inclusion of magical quartz stones or sometimes an animal spirit. This experience graphically symbolizes the location of the aetheric force field within the body or the addition of various extra powers to it.
   ~ Peter J Carroll, Liber Null,
892:on cultivating equality :::
   For it is certain that so great a result cannot be arrived at immediately and without any previous stages. At first we have to learn to bear the shocks of the world with the central part of our being untouched and silent, even when the surface mind, heart, life are strongly shaken; unmoved there on the bedrock of our life, we must separate the soul watching behind or immune deep within from these outer workings of our nature. Afterwards, extending this calm and steadfastness of the detached soul to its instruments, it will become slowly possible to radiate peace from the luminous centre to the darker peripheries. In this process we may take the passing help of many minor phases; a certain stoicism, a certain calm philosophy, a certain religious exaltation may help us towards some nearness to our aim, or we may call in even less strong and exalted but still useful powers of our mental nature. In the end we must either discard or transform them and arrive instead at an entire equality, a perfect self-existent peace within and even, if we can, a total unassailable, self-poised and spontaneous delight in all our members.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, Self-Surrender in Works - The Way of the Gita, [103-104],
893:The Apsaras are the most beautiful and romantic conception on the lesser plane of Hindu mythology. From the moment that they arose out of the waters of the milky Ocean, robed in ethereal raiment and heavenly adornment, waking melody from a million lyres, the beauty and light of them has transformed the world. They crowd in the sunbeams, they flash and gleam over heaven in the lightnings, they make the azure beauty of the sky; they are the light of sunrise and sunset and the haunting voices of forest and field. They dwell too in the life of the soul; for they are the ideal pursued by the poet through his lines, by the artist shaping his soul on his canvas, by the sculptor seeking a form in the marble; for the joy of their embrace the hero flings his life into the rushing torrent of battle; the sage, musing upon God, sees the shining of their limbs and falls from his white ideal. The delight of life, the beauty of things, the attraction of sensuous beauty, this is what the mystic and romantic side of the Hindu temperament strove to express in the Apsara. The original meaning is everywhere felt as a shining background, but most in the older allegories, especially the strange and romantic legend of Pururavas as we first have it in the Brahmanas and the Vishnoupurana. ~ Sri Aurobindo,
894:Many are God's forms by which he grows in man;
   They stamp his thoughts and deeds with divinity,
   Uplift the stature of the human clay
   Or slowly transmute it into heavens gold.
   He is the Good for which men fight and die,
   He is the war of Right with Titan wrong;
   He is Freedom rising deathless from her pyre;
   He is Valour guarding still the desperate pass
   Or lone and erect on the shattered barricade
   Or a sentinel in the dangerous echoing Night.
   He is the crown of the martyr burned in flame
   And the glad resignation of the saint
   And courage indifferent to the wounds of Time
   And the heros might wrestling with death and fate.
   He is Wisdom incarnate on a glorious throne
   And the calm autocracy of the sages rule.
   He is the high and solitary Thought
   Aloof above the ignorant multitude:
   He is the prophets voice, the sight of the seer.
   He is Beauty, nectar of the passionate soul,
   He is the Truth by which the spirit lives.
   He is the riches of the spiritual Vast
   Poured out in healing streams on indigent Life;
   He is Eternity lured from hour to hour,
   He is infinity in a little space:
   He is immortality in the arms of death.
   These powers I am and at my call they come.
   Thus slowly I lift mans soul nearer the Light.
   ~ Sri Aurobindo, Savitri, The Triple Soul-Forces,
895:Our highest insights must - and should! - sound like stupidities, or possibly crimes, when they come without permission to people whose ears have no affinity for them and were not predestined for them. The distinction between the exoteric and the esoteric, once made by philosophers, was found among the Indians as well as among Greeks, Persians, and Muslims. Basically, it was found everywhere that people believed in an order of rank and not in equality and equal rights. The difference between these terms is not that the exoteric stands outside and sees, values, measures, and judges from this external position rather than from some internal one.What is more essential is that the exoteric sees things up from below - while the esoteric sees them down from above! There are heights of the soul from whose vantage point even tragedy stops having tragic effects; and who would dare to decide whether the collective sight of the world's many woes would necessarily compel and seduce us into a feeling of pity, a feeling that would only serve to double these woes?... What helps feed or nourish the higher type of man must be almost poisonous to a very different and lesser type. The virtues of a base man could indicate vices and weaknesses in a philosopher. ~ Friedrich Nietzsche, Beyond Good and Evil, The Free Spirit,
896:"Who does not understand should either learn, or be silent."
"Perspective is an Art Mathematical which demonstrates the manner and properties of all radiations direct, broken and reflected."
"Neither the circle without the line, nor the line without the point, can be artificially produced. It is, therefore, by virtue of the point and the Monad that all things commence to emerge in principle. That which is affected at the periphery, however large it may be, cannot in any way lack the support of the central point."
"Therefore, the central point which we see in the centre of the hieroglyphic Monad produces the Earth , round which the Sun , the Moon , and the other planets follow their respective paths. The Sun has the supreme dignity , and we represent him by a circle having a visible centre."
There is (gentle reader) nothing (the works of God only set apart) which so much beautifies and adorns the soul and mind of man as does knowledge of the good arts and sciences . Many arts there are which beautify the mind of man; but of all none do more garnish and beautify it than those arts which are called mathematical , unto the knowledge of which no man can attain, without perfect knowledge and instruction of the principles, grounds, and Elements of Geometry." ~ Dr. John Dee, The Hieroglyphic Monad,
897:But before entering into the details of I. A. O. as a magical formula it should be remarked that it is essentially the formula of Yoga or meditation; in fact, of elementary mysticism in all its branches. In beginning a meditation practice, there is always a quiet pleasure, a gentle natural growth; one takes a lively interest in the work; it seems easy; one is quite pleased to have started. This stage represents Isis. Sooner or later it is succeeded by depression-the Dark Night of the Soul, an infinite weariness and detestation of the work. The simplest and easiest acts become almost impossible to perform. Such impotence fills the mind with apprehension and despair. The intensity of this loathing can hardly be understood by any person who has not experienced it. This is the period of Apophis.
   It is followed by the arising not of Isis, but of Osiris. The ancient condition is not restored, but a new and superior condition is created, a condition only rendered possible by the process of death. The Alchemists themselves taught this same truth. The first matter of the work was base and primitive, though 'natural.' After passing through various stages the 'black dragon' appeared; but from this arose the pure and perfect gold
   ~ Aleister Crowley, Liber ABA, Book 4, Magick, Part 3, The Formula of I. A. O. [158-159],
898:The sadhaka of the integral Yoga will make use of all these aids according to his nature; but it is necessary that he should shun their limitations and cast from himself that exclusive tendency of egoistic mind which cries, "My God, my Incarnation, my Prophet, my Guru," and opposes it to all other realisation in a sectarian or a fanatical spirit. All sectarianism, all fanaticism must be shunned; for it is inconsistent with the integrity of the divine realisation.
   On the contrary, the sadhaka of the integral Yoga will not be satisfied until he has included all other names and forms of Deity in his own conception, seen his own Ishta Devata in all others, unified all Avatars in the unity of Him who descends in the Avatar, welded the truth in all teachings into the harmony of the Eternal Wisdom.
   Nor should he forget the aim of these external aids which is to awaken his soul to the Divine within him. Nothing has been finally accomplished if that has not been accomplished. It is not sufficient to worship Krishna, Christ or Buddha without, if there is not the revealing and the formation of the Buddha, the Christ or Krishna in ourselves. And all other aids equally have no other purpose; each is a bridge between man's unconverted state and the revelation of the Divine within him. ~ Sri Aurobindo, The Synthesis Of Yoga,
899:He is the friend, the adviser, helper, saviour in trouble and distress, the defender from enemies, the hero who fights our battles for us or under whose shield we fight, the charioteer, the pilot of our ways. And here we come at once to a closer intimacy; he is the comrade and eternal companion, the playmate of the game of living. But still there is so far a certain division, however pleasant, and friendship is too much limited by the appearance of beneficence. The lover can wound, abandon, be wroth with us, seem to betray, yet our love endures and even grows by these oppositions; they increase the joy of reunion and the joy of possession; through them the lover remains the friend, and all that he does, we find in the end, has been done by the lover and helper of our being for our souls perfection as well as for his joy in us. These contradictions lead to a greater intimacy. He is the father and mother too of our being, its source and protector and its indulgent cherisher and giver of our desires. He is the child born to our desire whom we cherish and rear. All these things the lover takes up; his love in its intimacy and oneness keeps in it the paternal and maternal care and lends itself to our demands upon it. All is unified in that deepest many-sided relation.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Love,
900:Supermind and the human mind are a number of ranges, planes or layers of consciousness - one can regard it in various ways - in which the element or substance of mind and consequently its movements also become more and more illumined and powerful and wide. The Overmind is the highest of these ranges; it is full of lights and powers; but from the point of view of what is above it, it is the line of the soul's turning away from the complete and indivisible knowledge and its descent towards the Ignorance. For although it draws from the Truth, it is here that begins the separation of aspects of the Truth, the forces and their working out as if they were independent truths and this is a process that ends, as one descends to ordinary Mind, Life and Matter, in a complete division, fragmentation, separation from the indivisible Truth above. There is no longer the essential, total, perfectly harmonising and unifying knowledge, or rather knowledge for ever harmonious because for ever one, which is the character of Supermind. In the Supermind mental divisions and oppositions cease, the problems created by our dividing and fragmenting mind disappear and Truth is seen as a luminous whole. In the Overmind there is not yet the actual fall into Ignorance, but the first step is taken which will make the fall inevitable. ~ Sri Aurobindo, Letters On Yoga - I,
901:For this is the other face of the psychic: not only is it joy and sweetness, but also quiet strength, as if it were forever above every possible tragedy - an invulnerable master. In this case, too, the details of a scene can be indelibly engraved. But what passes on to the next life is not so much the details as the essence of the scene: we will be struck by certain repetitive patterns of events or deadlocked situations that have an air of déjà vu and seem surrounded by an aura of fatality - for what has not been overcome in the past returns again and again, each time with a slightly different appearance, but basically always identical, until we confront the old knot and untie it. Such is the law of inner progress. Generally, however, the memory of actual physical circumstances does not remain, because, although our small surface consciousness makes much of them, they are, after all, of little significance. There is even a spontaneous mechanism that erases the profusion of useless past memories, just as those of the present life soon become eradicated. If we glance behind us, without thinking, what is actually left of our present life? A nebulous mass with perhaps two or three outstanding images; all the rest is blotted out. This is likewise the case for the soul and its past lives.
   ~ Satprem, Sri Aurobindo Or The Adventure Of Consciousness,
902:the psychic transformation :::
The soul, the psychic being is in direct touch with the divine Truth, but it is hidden in man by the mind, the vital being and the physical nature. One may practise yoga and get illuminations in the mind and the reason; one may conquer power and luxuriate in all kinds of experiences in the vital; one may establish even surprising physical Siddhis; but if the true soul-power behind does not manifest, if the psychic nature does not come into the front, nothing genuine has been done. In this yoga the psychic being is that which opens the rest of the nature to the true supramental light and finally to the supreme Ananda. Mind can open by itself to its own higher reaches; it can still itself in some kind of static liberation or Nirvana; but the supramental cannot find a sufficient base in a spiritualised mind alone. If the inmost soul is awakened, if there is a new birth out of the mere mental, vital and physical into the psychic consciousness, then this yoga can be done; otherwise (by the sole power of the mind or any other part) it is impossible.... If there is a refusal of the psychic new birth, a refusal to become the child new born from the Mother, owing to attachment to intellectual knowledge or mental ideas or to some vital desire, then there will be a failure in the sadhana. ~ Sri Aurobindo, Letters On Yoga - III,
903:From above to below, the sefirot depict the drama of emanation, the transition from Ein Sof to creation. In the words of Azriel of Gerona, "They constitute the process by which all things come into being and pass away." From below to above, the sefirot constitute a ladder of ascent back to the One. The union of Tif'eret and Shekhinah gives birth to the human soul, and the mystical journey begins with the awareness of this spiritual fact of life. Shekhinah is the opening to the divine: "One who enters must enter through this gate." Once inside, the sefirot are no longer an abstract theological system; they become a map of consciousness. The mystic climbs and probes, discovering dimensions of being. Spiritual and psychological wholeness is achieved by meditating on the qualities of each sefirah, by imitating and integrating the attributes of God. "When you cleave to the sefirot, the divine holy spirit enters into you, into every sensation and every movement." But the path is not easy. Divine will can be harsh: Abraham was commanded to sacrifice Isaac in order to balance love with rigor. From the Other Side, demonic forces threaten and seduce. [The demonic is rooted in the divine]. Contemplatively and psychologically, evil must be encountered, not evaded. By knowing and withstanding the dark underside of wisdom, the spiritual seeker is refined.~ Daniel C Matt, The Essential Kabbalah, 10,
904:the fourth aid, time, kala :::
   The sadhaka who has all these aids is sure of his goal. Even a fall will be for him only a means of rising and death a passage towards fulfilment. For once on this path, birth and death become only processes in the development of his being and the stages of his journey.
   Time is the remaining aid needed for the effectivity of the process. Time presents itself to human effort as an enemy or a friend, as a resistance, a medium or an instrument. But always it is really the instrument of the soul.
   Time is a field of circumstances and forces meeting and working out a resultant progression whose course it measures. To the ego it is a tyrant or a resistance, to the Divine an instrument. Therefore, while our effort is personal, Time appears as a resistance, for it presents to us all the obstruction of the forces that conflict with our own. When the divine working and the personal are combined in our consciousness, it appears as a medium and a condition. When the two become one, it appears as a servant and instrument.
   The ideal attitude of the sadhaka towards Time is to have an endless patience as if he had all eternity for his fulfilment and yet to develop the energy that shall realise now and with an ever-increasing mastery and pressure of rapidity till it reaches the miraculous instantaneousness of the supreme divine Transformation.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids,
905:the one entirely acceptable sacrifice :::
   And the fruit also of the sacrifice of works varies according to the work, according to the intention in the work and according to the spirit that is behind the intention. But all other sacrifices are partial, egoistic, mixed, temporal, incomplete, - even those offered to the highest Powers and Principles keep this character: the result too is partial, limited, temporal, mixed in its reactions, effective only for a minor or intermediate purpose. The one entirely acceptable sacrifice is a last and highest and uttermost self-giving, - it is that surrender made face to face, with devotion and knowledge, freely and without any reserve to One who is at once our immanent Self, the environing constituent All, the Supreme Reality beyond this or any manifestation and, secretly, all these together, concealed everywhere, the immanent Transcendence. For to the soul that wholly gives itself to him, God also gives himself altogether. Only the one who offers his whole nature, finds the Self. Only the one who can give everything, enjoys the Divine All everywhere. Only a supreme self-abandonment attains to the Supreme. Only the sublimation by sacrifice of all that we are, can enable us to embody the Highest and live here in the immanent consciousness of the transcendent Spirit.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, The Sacrifice, the Triune Path and the Lord of the Sacrifice [110],
906:"Listen to Erwin Schroedinger,the Nobel Prize-winning cofounder of quantum mechanics,and how can I convince you that he means this literally?Consciousness is a singular of which the plural is unknown.It is not possible that this unity of knowledge,feelings,and choice which you call your own should have sprung into being from nothingness at a given moment not so long ago;rather,this knowledge,feeling, and choice are essentially eternal and unchangeable and numerically one in all people,nay in all sensitive beings.The conditions for your existence are almost as old as rocks.For thousands of years men have striven and suffered and begotten and women have brought in pain.A hundred years ago (there's the test),another man sat on this spot;like you he gazed with awe and yearning in his heart at the dying light on the glaciers. Like you he was begotten of man and born of woman.He felt pain and brief joy as you do.Was he someone else? Was it not you yourself?WAS IT NOT YOU,YOURSELF? Are you not humanity itself? Do you not touch all things human,because you are it's only Witness? Do you not therefore love the world,and love all people,and love the Kosmos,because you are its only Self? Do you not weep when one person is hurt,do you not cry when one child goes hungry,do you not scream when one soul is tortured? You know you suffer when others suffer.You already know this! "Was it someone else? Was it not you yourself?" ~ Ken Wilber, One Taste, p. 342-343,
907: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.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Self-Perfection, The Principle of the Integral Yoga, 609,
908:If the spirit of divine love can enter, the hardness of the way diminishes, the tension is lightened, there is a sweetness and joy even in the core of difficulty and struggle. The indispensable surrender of all our will and works and activities to the Supreme is indeed only perfect and perfectly effective when it is a surrender of love. All life turned into this cult, all actions done in the love of the Divine and in the love of the world and its creatures seen and felt as the Divine manifested in many disguises become by that very fact part of an integral Yoga.
   It is the inner offering of the heart's adoration, the soul of it in the symbol, the spirit of it in the act, that is the very life of the sacrifice. If this offering is to be complete and universal, then a turning of all our emotions to the Divine is imperative. This is the intensest way of purification for the human heart, more powerful than any ethical or aesthetic catharsis could ever be by its half-power and superficial pressure. A psychic fire within must be lit into which all is thrown with the Divine Name upon it. In that fire all the emotions are compelled to cast off their grosser elements and those that are undivine perversions are burned away and the others discard their insufficiencies, till a spirit of largest love and a stainless divine delight arises out of the flame and smoke and frankincense. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 2, 165, [T2],
909:the first necessity; :::
   The first necessity is to dissolve that central faith and vision in the mind which concentrate it on its development and satisfaction and interests in the old externalised order of things. It is imperative to exchange this surface orientation for the deeper faith and vision which see only the Divine and seek only after the Divine. The next need is to compel all our lower being to pay homage to this new faith and greater vision. All our nature must make an integral surrender; it must offer itself in every part and every movement to that which seems to the unregenerated sensemind so much less real than the material world and its objects. Our whole being - soul, mind, sense, heart, will, life, body - must consecrate all its energies so entirely and in such a way that it shall become a fit vehicle for the Divine. This is no easy task; for everything in the world follows the fixed habit which is to it a law and resists a radical change. And no change can be more radical than the revolution attempted in the integral Yoga. Everything in us has constantly to be called back to the central faith and will and vision. Every thought and impulse has to be reminded in the language of the Upanishad that That is the divine Brahman and not this which men here adore. Every vital fibre has to be persuaded to accept an entire renunciation of all that hitherto represented to it its own existence.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration, 72,
910:The necessary and needful reaction from the collective unconscious expresses itself in archetypally formed ideas. The meeting with oneself is, at first, the meeting with one's own shadow. The shadow is a tight passage, a narrow door, whose painful constriction no one is spared who goes down to the deep well. But one must learn to know oneself in order to know who one is. For what comes after the door is, surprisingly enough, a boundless expanse full of unprecedented uncertainty, with apparently no one inside and no one outside, no above and no below, no here and no there, no mine and no thine, no good and no bad. It is a world of water, where all life floats in suspension; where the realm of the sympathetic system, the soul of everything living, begins; where I am indivisibly this and that; where I experience the other in myself and the other-than-myself experiences me.No, the collective unconscious is anything but an encapsulated personal system; it is sheer objectivity, as wide as the world and open to all the world. There I am the object of every subject, in complete reversal of my ordinary consciousness, where I am always the subject that has an object. There I am utterly one with the world, so much a part of it that I forget all too easily who I really am. ""Lost in oneself"" is a good way of describing this state. But this self is the world, if only a consciousness could see it. That is why we must know who we are. ~ Carl Jung, Archetypes of the Collective Unconscious,
911:Life clung to its seat with cords of gasping breath;
   Lapped was his body by a tenebrous tongue.
   Existence smothered travailed to survive;
   Hope strangled perished in his empty soul,
   Belief and memory abolished died
   And all that helps the spirit in its course.
   There crawled through every tense and aching nerve
   Leaving behind its poignant quaking trail
   A nameless and unutterable fear.
   As a sea nears a victim bound and still,
   The approach alarmed his mind for ever dumb
   Of an implacable eternity
   Of pain inhuman and intolerable.
   This he must bear, his hope of heaven estranged;
   He must ever exist without extinction's peace
   In a slow suffering Time and tortured Space,
   An anguished nothingness his endless state.
   A lifeless vacancy was now his breast,
   And in the place where once was luminous thought,
   Only remained like a pale motionless ghost
   An incapacity for faith and hope
   And the dread conviction of a vanquished soul
   Immortal still but with its godhead lost,
   Self lost and God and touch of happier worlds.
   But he endured, stilled the vain terror, bore
   The smothering coils of agony and affright;
   Then peace returned and the soul's sovereign gaze.
   To the blank horror a calm Light replied:
   Immutable, undying and unborn,
   Mighty and mute the Godhead in him woke
   And faced the pain and danger of the world.
   He mastered the tides of Nature with a look:
   He met with his bare spirit naked Hell.
   ~ Sri Aurobindo, Savitri, The Descent into Night,
912:When, then, by the withdrawal of the centre of consciousness from identification with the mind, life and body, one has discovered ones true self, discovered the oneness of that self with the pure, silent, immutable Brahman, discovered in the immutable, in the Akshara Brahman, that by which the individual being escapes from his own personality into the impersonal, the first movement of the Path of Knowledge has been completed. It is the sole that is absolutely necessary for the traditional aim of the Yoga of Knowledge, for immergence, for escape from cosmic existence, for release into the absolute and ineffable Parabrahman who is beyond all cosmic being. The seeker of this ultimate release may take other realisations on his way, may realise the Lord of the universe, the Purusha who manifests Himself in all creatures, may arrive at the cosmic consciousness, may know and feel his unity with all beings; but these are only stages or circumstances of his journey, results of the unfolding of his soul as it approaches nearer the ineffable goal. To pass beyond them all is his supreme object. When on the other hand, having attained to the freedom and the silence and the peace, we resume possession by the cosmic consciousness of the active as well as the silent Brahman and can securely live in the divine freedom as well as rest in it, we have completed the second movement of the Path by which the integrality of self-knowledge becomes the station of the liberated soul.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
913:9. Atonement with the Father/Abyss:Atonement consists in no more than the abandonment of that self-generated double monster-the dragon thought to be God (superego) and the dragon thought to be Sin (repressed id). But this requires an abandonment of the attachment to ego itself, and that is what is difficult. One must have a faith that the father is merciful, and then a reliance on that mercy. Therewith, the center of belief is transferred outside of the bedeviling god's tight scaly ring, and the dreadful ogres dissolve. It is in this ordeal that the hero may derive hope and assurance from the helpful female figure, by whose magic (pollen charms or power of intercession) he is protected through all the frightening experiences of the father's ego-shattering initiation. For if it is impossible to trust the terrifying father-face, then one's faith must be centered elsewhere (Spider Woman, Blessed Mother); and with that reliance for support, one endures the crisis-only to find, in the end, that the father and mother reflect each other, and are in essence the same. The problem of the hero going to meet the father is to open his soul beyond terror to such a degree that he will be ripe to understand how the sickening and insane tragedies of this vast and ruthless cosmos are completely validated in the majesty of Being. The hero transcends life with its peculiar blind spot and for a moment rises to a glimpse of the source. He beholds the face of the father, understands-and the two are atoned. ~ Joseph Campbell,
914:The Quest
A part, immutable, unseen,
Being, before itself had been,
Became. Like dew a triple queen
Shone as the void uncovered:
The silence of deep height was drawn
A veil across the silver dawn
On holy wings that hovered.
The music of three thoughts became
The beauty, that is one white flame,
The justice that surpasses shame,
The victory, the splendour,
The sacred fountain that is whirled
From depths beyond that older world
A new world to engender.
The kingdom is extended. Night
Dwells, and I contemplate the sight
That is not seeing, but the light
That secretly is kindled,
Though oft-time its most holy fire
Lacks oil, whene'er my own Desire
Before desire has dwindled.
I see the thin web binding me
With thirteen cords of unity
Toward the calm centre of the sea.
(O thou supernal mother!)
The triple light my path divides
To twain and fifty sudden sides
Each perfect as each other.
Now backwards, inwards still my mind
Must track the intangible and blind,
And seeking, shall securely find
Hidden in secret places
Fresh feasts for every soul that strives,
New life for many mystic lives,
And strange new forms and faces.
My mind still searches, and attains
By many days and many pains
To That which Is and Was and reigns
Shadowed in four and ten;
And loses self in sacred lands,
And cries and quickens, and understands
Beyond the first Amen.
~ Aleister Crowley,
915:It is, then, in the highest mind of thought and light and will or it is in the inner heart of deepest feeling and emotion that we must first centre our consciousness, -in either of them or, if we are capable, in both together,- and use that as our leverage to lift the nature wholly towards the Divine. The concentration of an enlightened thought, will and heart turned in unison towards one vast goal of our knowledge, one luminous and infinite source of our action, one imperishable object of our emotion is the starting-point of the Yoga. And the object of our seeking must be the very fount of the Light which is growing in us, the very origin of the Force which we are calling to move our members. our one objective must be the Divine himself to whom, knowingly or unknowingly, something always aspires in our secret nature. There must be a large, many-sided yet single concentration of the thought on the idea, the perception, the vision, the awakening touch, the souls realisation of the one Divine. There must be a flaming concentration of the heart on the All and Eternal -and, when once we have found him, a deep plunging and immersion in the possession and ecstasy of the All-Beautiful. There must be a strong and immovable concentration of the will on the attainment and fulfilment of all that the Divine is and a free and plastic opening of it to all that he intends to manifest in us. This is the triple way of the Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, Self-Consecration, 80 [where to concentrate?],
916:the psychic being :::
   ... it is in the true invisible heart hidden in some luminous cave of the nature: there under some infiltration of the divine Light is our soul, a silent inmost being of which few are even aware; for if all have a soul, few are conscious of their true soul or feel its direct impulse. There dwells the little spark of the Divine which supports this obscure mass of our nature and around it grows the psychic being, the formed soul or the real Man within us. It is as this psychic being in him grows and the movements of the heart reflect its divinations and impulsions that man becomes more and more aware of his soul, ceases to be a superior animal, and, awakening to glimpses of the godhead within him, admits more and more its intimations of a deeper life and consciousness and an impulse towards things divine. It is one of the decisive moments of the integral Yoga when this psychic being liberated, brought out from the veil to the front, can pour the full flood of its divinations, seeings and impulsions on the mind, life and body of man and begin to prepare the upbuilding of divinity in the earthly nature.
   As in the works of knowledge, so in dealing with the workings of the heart, we are obliged to make a preliminary distinction between two categories of movements, those that are either moved by the true soul or aid towards its liberation and rule in the nature and those that are turned to the satisfaction of the unpurified vital nature.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 1, 150,
917:the ruthless sacrifice ::: The vulgar conception of sacrifice is an act of painful self-immolation, austere self-mortification, difficult self-effacement; this kind of sacrifice may go even as far as self-mutilation and self-torture. These things may be temporarily necessary in man's hard endeavor to exceed his natural self; if the egoism in his nature is violent and obstinate, it has to be met sometimes by an answering strong internal repression and counterbalancing violence. But the Gita discourages any excess of violence done to oneself; for the self within is really the Godhead evolving, it is Krishna, the Divine; it has not to be troubled and tortured as the Titans of the world trouble and torture it, but to be increased, fostered, cherished, luminously opened to a divine light and strength and joy and wideness. It is not one's self, but the band of the spirit's inner enemies that we have to discourage, expel, slay upon the alter of the growth of the spirit; these can be ruthlessly excised, whose names are desire, wrath, inequality, greed, attachment to outward pleasures and pains, the cohort of usurping demons that are the cause of the soul's errors and sufferings. These should be regarded not as part of oneself but as intruders and perverters of our self's real and diviner nature; these have to be sacrificed in the harsher sense of the word, whatever pain in going they may thrown by reflection on the consciousness of the seeker.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Sacrifice, The Triune Path and the Lord of the Sacrifice,
918:But what has fixed the modes of Nature? Or who has originated and governs the movements of Force? There is a Consciousness - or a Conscient - behind that is the lord, witness, knower, enjoyer, upholder and source of sanction for her works; this consciousness is Soul or Purusha. Prakriti shapes the action in us; Purusha in her or behind her witnesses, assents, bears and upholds it. Prakriti forms the thought in our minds; Purusha in her or behind her knows the thought and the truth in it. Prakriti determines the result of the action; Purusha in her or behind her enjoys or suffers the consequence. Prakriti forms mind and body, labours over them, develops them; Purusha upholds the formation and evolution and sanctions each step of her works. Prakriti applies the Will-force which works in things and men; Purusha sets that Will-force to work by his vision of that which should be done. This Purusha is not the surface ego, but a silent Self, a source of Power, an originator and receiver of Knowledge behind the ego. Our mental "I" is only a false reflection of this Self, this Power, this Knowledge. This Purusha or supporting Consciousness is therefore the cause, recipient and support of all Nature's works, but he is not himself the doer. Prakriti, NatureForce, in front and Shakti, Conscious-Force, Soul-Force behind her, - for these two are the inner and outer faces of the universal Mother, - account for all that is done in the universe. The universal Mother, Prakriti-Shakti, is the one and only worker. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will, 214,
919:challenge for the Integral Yogin :::
   Nor is the seeker of the integral fulfilment permitted to solve too arbitrarily even the conflict of his own inner members. He has to harmonise deliberate knowledge with unquestioning faith; he must conciliate the gentle soul of love with the formidable need of power; the passivity of the soul that lives content in transcendent calm has to be fused with the activity of the divine helper and the divine warrior. To him as to all seekers of the spirit there are offered for solution the oppositions of the reason, the clinging hold of the senses, the perturbations of the heart, the ambush of the desires, the clog of the physical body; but he has to deal in another fashion with their mutual and internal conflicts and their hindrance to his aim, for he must arrive at an infinitely more difficult perfection in the handling of all this rebel matter. Accepting them as instruments for the divine realisation and manifestation, he has to convert their jangling discords, to enlighten their thick darknesses, to transfigure them separately and all together, harmonising them in themselves and with each other, -- integrally, omitting no grain or strand or vibration, leaving no iota of imperfection anywhere. All exclusive concentration, or even a succession of concentrations of that kind, can be in his complex work only a temporary convenience; it has to be abandoned as soon as its utility is over. An all-inclusive concentration is the difficult achievement towards which he must labour.
   ~ Sri Aurobindo, The Synthesis Of Yoga, 78, [T9],
920: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, 168,
921: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, Concentration, [318],
922:Karma Yoga, the Path of Works; :::
   The Path of Works aims at the dedication of every human activity to the supreme Will. It begins by the renunciation of all egoistic aim for our works, all pursuit of action for an interested aim or for the sake of a worldly result. By this renunciation it so purifies the mind and the will that we become easily conscious of the great universal Energy as the true doer of all our actions and the Lord of that Energy as their ruler and director with the individual as only a mask, an excuse, an instrument or, more positively, a conscious centre of action and phenomenal relation. The choice and direction of the act is more and more consciously left to this supreme Will and this universal Energy. To That our works as well as the results of our works are finally abandoned. The object is the release of the soul from its bondage to appearances and to the reaction of phenomenal activities. Karmayoga is used, like the other paths, to lead to liberation from phenomenal existence and a departure into the Supreme. But here too the exclusive result is not inevitable. The end of the path may be, equally, a perception of the divine in all energies, in all happenings, in all activities, and a free and unegoistic participation of the soul in the cosmic action. So followed it will lead to the elevation of all human will and activity to the divine level, its spiritualisation and the justification of the cosmic labour towards freedom, power and perfection in the human being.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Conditions of the Synthesis, The Systems of Yoga, 39,
923:This ego or "I" is not a lasting truth, much less our essential part; it is only a formation of Nature, a mental form of thought centralisation in the perceiving and discriminating mind, a vital form of the centralisation of feeling and sensation in our parts of life, a form of physical conscious reception centralising substance and function of substance in our bodies. All that we internally are is not ego, but consciousness, soul or spirit. All that we externally and superficiallyare and do is not ego but Nature. An executive cosmic force shapes us and dictates through our temperament and environment and mentality so shaped, through our individualised formulation of the cosmic energies, our actions and their results. Truly, we do not think, will or act but thought occurs in us, will occurs in us, impulse and act occur in us; our ego-sense gathers around itself, refers to itself all this flow of natural activities. It is cosmic Force, it is Nature that forms the thought, imposes the will, imparts the impulse. our body, mind and ego are a wave of that sea of force in action and do not govern it, but by it are governed and directed. The Sadhaka in his progress towards truth and self-knowledge must come to a point where the soul opens its eyes of vision and recognises this truth of ego and this truth of works. He gives up the idea of a mental, vital, physical, "I" that acts or governs action; he recognises that Prakriti, Force of cosmic nature following her fixed modes, is the one and only worker in him and in all things and creatures.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will, 214,
924:These are the conditions of our effort and they point to an ideal which can be expressed in these or in equivalent formulae. To live in God and not in the ego; to move, vastly founded, not in the little egoistic consciousness, but in the consciousness of the All-Soul and the Transcendent. To be perfectly equal in all happenings and to all beings, and to see and feel them as one with oneself and one with the Divine; to feel all in oneself and all in God; to feel God in all, oneself in all. To act in God and not in the ego. And here, first, not to choose action by reference to personal needs and standards, but in obedience to the dictates of the living highest Truth above us. Next, as soon as we are sufficiently founded in the spiritual consciousness, not to act any longer by our separate will or movement, but more and more to allow action to happen and develop under the impulsion and guidance of a divine Will that surpasses us. And last, the supreme result, to be exalted into an identity in knowledge, force, consciousness, act, joy of existence with the Divine Shakti; to feel a dynamic movement not dominated by mortal desire and vital instinct and impulse and illusive mental free-will, but luminously conceived and evolved in an immortal self-delight and an infinite self-knowledge. For this is the action that comes by a conscious subjection and merging of the natural man into the divine Self and eternal Spirit; it is the Spirit that for ever transcends and guides this world-Nature.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, Self-Surrender in Works - The Way of the Gita, [101],
925:the vital
the life-nature made up of desires, sensations, feelings, passions, energies of action, will of desire, reactions of the desire-soul of man and of all that play of possessive and other related instincts, anger, greed, lust, etc., that belong to this field of nature. The vital part of man is a true instrument only when its feelings and tendencies have been purified by the psychic touch and governed by the spiritual light and power. The vital has three main parts:

higher vital
the mental vital and emotional vital taken together. The mental vital gives a mental expression by thought, speech or otherwise to the emotions, desires, passions, sensations or other movements of the vital being; the emotional vital is the seat of various feelings, such as love, joy, sorrow, hatred and the rest.

central vital or vital proper
dynamic, sensational and passionate, it is the seat of the stronger vital longings and reactions, such as ambition, pride, fear, love of fame, attractions and repulsions, desires and passion of various kinds and the field of many vital energies.

lower vital
made up of the smaller movements of human life-desire and life-reactions, it is occupied with small desires and feelings, such as food desire, sexual desire, small likings, dislikings, vanity, quarrels, love of praise, anger at blame, little wishes of all kinds, etc. The material vital is that part of the lower vital turned entirely upon physical things, full of desires and greeds and seekings for pleasure on the physical plane. ~ Integral Yoga; Sri Aurobindo's Teaching and Method of Practice,
926:For invincible reasons of homogeneity and coherence, the fibers of cosmogenesis require to be prolonged in ourselves far more deeply than flesh and bone. We are not being tossed about and drawn along in the vital current merely by the material surface of our being. But like a subtle fluid, space-time, having drowned our bodies, penetrates our soul. It fills it and impregnates it. It mingles with its powers, until the soul soon no longer knows how to distinguish space-time from its own thoughts. Nothing can escape this flux any longer, for those who know how to see, even though it were the summit of our being, because it can only be defined in terms of increases of consciousness. For is not the very act by which the fine point of our mind penetrates the absolute a phenomenon of emergence? In short, recognized at first in a single point of things, then inevitably having spread to the whole of the inorganic and organic volume of matter, whether we like it or not evolution is now starting to invade the psychic zones of the world.... The human discovers that, in the striking words of Julian Huxley, we are nothing else than evolution become conscious of itself. It seems to me that until it is established in this perspective, the modern mind...will always be restless. For it is on this summit and this summit alone that a resting place and illumination await us.... All evolution becomes conscious of itself deep within us.... Not only do we read the secret of its movements in our slightest acts, but to a fundamental extent we hold it in our own hands: responsible for its past and its future. ~ Pierre Teilhard de Chardin, The Phenomenon of Man,
927:Musa Spiritus :::

O Word concealed in the upper fire,
Thou who hast lingered through centuries,
Descend from thy rapt white desire,
Plunging through gold eternities.

Into the gulfs of our nature leap,
Voice of the spaces, call of the Light!
Break the seals of Matter's sleep,
Break the trance of the unseen height.

In the uncertain glow of human mind,
Its waste of unharmonied thronging thoughts,
Carve thy epic mountain-lined
Crowded with deep prophetic grots.

Let thy hue-winged lyrics hover like birds
Over the swirl of the heart's sea.
Touch into sight with thy fire-words
The blind indwelling deity.

O Muse of the Silence, the wideness make
In the unplumbed stillness that hears thy voice,
In the vast mute heavens of the spirit awake
Where thy eagles of Power flame and rejoice.

Out, out with the mind and its candles flares,
Light, light the suns that never die.
For my ear the cry of the seraph stars
And the forms of the Gods for my naked eye!

Let the little troubled life-god within
Cast his veils from the still soul,
His tiger-stripes of virtue and sin,
His clamour and glamour and thole and dole;

All make tranquil, all make free.
Let my heart-beats measure the footsteps of God
As He comes from His timeless infinity
To build in their rapture His burning abode.

Weave from my life His poem of days,
His calm pure dawns and His noons of force.
My acts for the grooves of His chariot-race,
My thoughts for the tramp of His great steeds' course! ~ Sri Aurobindo, Collected Poems,
928: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, The Paradise of the Life-Gods,
929:But in the integral conception the Conscious Soul is the Lord, the Nature-Soul is his executive Energy. Purusha is of the nature of Sat, the being of conscious self-existence pure and infinite; Shakti or Prakriti is of the nature of Chit, - it is power of the Purusha's self-conscious existence, pure and infinite. The relation of the two exists between the poles of rest and action. When the Energy is absorbed in the bliss of conscious self-existence, there is rest; when thePurusha pours itself out in the action of its Energy, there is action, creation and the enjoyment or Ananda of becoming. But if Ananda is the creator and begetter of all becoming, its method is Tapas or force of the Purusha's consciousness dwelling upon its own infinite potentiality in existence and producing from it truths of conception or real Ideas, vijnana, which, proceedingfrom an omniscient and omnipotent Self-existence, have the surety of their own fulfilment and contain in themselves the nature and law of their own becoming in the terms of mind, life and matter. The eventual omnipotence of Tapas and the infallible fulfilment of the Idea are the very foundation of all Yoga. In man we render these terms by Will and Faith, - a will that is eventually self-effective because it is of the substance of Knowledge and a faith that is the reflex in the lower consciousness of a Truth or real Idea yet unrealised in the manifestation. It is this self-certainty of the Idea which is meant by the Gita when it says, yo yac-chraddhah sa eva sah, 'whatever is a man's faith or the sure Idea in him, that he becomes.'
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Conditions of the Synthesis, The Synthesis of the Systems, 43,
930:[God is] The Hindu discipline of spirituality provides for this need of the soul by the conceptions of the Ishta Devata, the Avatar and the Guru. By the Ishta Devata, the chosen deity, is meant, - not some inferior Power, but a name and form of the transcendent and universal Godhead. Almost all religions either have as their base or make use of some such name and form of the Divine. Its necessity for the human soul is evident. God is the All and more than the All. But that which is more than the All, how shall man conceive? And even the All is at first too hard for him; for he himself in his active consciousness is a limited and selective formation and can open himself only to that which is in harmony with his limited nature. There are things in the All which are too hard for his comprehension or seem too terrible to his sensitive emotions and cowering sensations. Or, simply, he cannot conceive as the Divine, cannot approach or cannot recognise something that is too much out of the circle of his ignorant or partial conceptions. It is necessary for him to conceive God in his own image or in some form that is beyond himself but consonant with his highest tendencies and seizable by his feelings or his intelligence. Otherwise it would be difficult for him to come into contact and communion with the Divine.
   Even then his nature calls for a human intermediary so that he may feel the Divine in something entirely close to his own humanity and sensible in a human influence and example. This call is satisfied by the Divine manifest in a human appearance, the Incarnation, the Avatar - Krishna, Christ, Buddha.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids, 65 [T9],
931:science of consciousness, the soul and objective matter :::
   When the ancient thinkers of India set themselves to study the soul of man in themselves and others, they, unlike any other nation or school of early thought, proceeded at once to a process which resembles exactly enough the process adopted by modern science in its study of physical phenomena. For their object was to study, arrange and utilise the forms, forces and working movements of consciousness, just as the modern physical Sciences study, arrange and utilize the forms, forces and working movements of objective Matter. The material with which they had to deal was more subtle, flexible and versatile than the most impalpable forces of which the physical Sciences have become aware; its motions were more elusive, its processes harder to fix; but once grasped and ascertained, the movements of consciousness were found by Vedic psychologists to be in their process and activity as regular, manageable and utilisable as the movements of physical forces. The powers of the soul can be as perfectly handled and as safely, methodically and puissantly directed to practical life-purposes of joy, power and light as the modern power of electricity can be used for human comfort, industrial and locomotive power and physical illumination; but the results to which they give room and effect are more wonderful and momentous than the results of motorpower and electric luminosity. For there is no difference of essential law in the physical and the psychical, but only a difference and undoubtedly a great difference of energy, instrumentation and exact process. ~ Sri Aurobindo, Essays Divine And Human, Towards a True Scientific Psychology, 106,
932:The sign of the immersion of the embodied soul in Prakriti is the limitation of consciousness to the ego. The vivid stamp of this limited consciousness can be seen in a constant inequality of the mind and heart and a confused conflict and disharmony in their varied reactions to the touches of experience. The human reactions sway perpetually between the dualities created by the soul's subjection to Nature and by its often intense but narrow struggle for mastery and enjoyment, a struggle for the most part ineffective. The soul circles in an unending round of Nature's alluring and distressing opposites, success and failure, good fortune and ill fortune, good and evil, sin and virtue, joy and grief, pain and pleasure. It is only when, awaking from its immersion in Prakriti, it perceives its oneness with the One and its oneness with all existences that it can become free from these things and found its right relation to this executive world-Nature. Then it becomes indifferent to her inferior modes, equal-minded to her dualities, capable of mastery and freedom; it is seated above her as the high-throned knower and witness filled with the calm intense unalloyed delight of his own eternal existence. The embodied spirit continues to express its powers in action, but it is no longer involved in ignorance, no longer bound by its works; its actions have no longer a consequence within it, but only a consequence outside in Prakriti. The whole movement of Nature becomes to its experience a rising and falling of waves on the surface that make no difference to its own unfathomable peace, its wide delight, its vast universal equality or its boundless God-existence.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
933:...that personality, like consciousness, life, soul is not a brief-lived stranger in an impersonal Eternity, but contains the very meaning of existence. This fine flower of the cosmic Energy carries in it a forecast of the aim and a hint of the very motive of the universal labour. As an occult vision opens in him, he becomes aware of worlds behind in which consciousness and personality hold an enormous place and assume a premier value; even here in the material world to this occult vision the inconscience of Matter fills with a secret pervading consciousness, its inanimation harbours a vibrant life, its mechanism is the device of an indwelling Intelligence, God and soul are everywhere. Above all stands an infinite conscious Being who is variously self-expressed in all these worlds; impersonality is only a first means of that expression. It is a field of principles and forces, an equal basis of manifestation; but these forces express themselves through beings, have conscious spirits at their head and are the emanation of a One Conscious Being who is their sorce. A multiple innumberable personality expressing that One is the very sense and central aim of the manifestation and if now personality seems to be narrow, fragmentary, restrictive, it is only because it has not opened to its source or flowered into its own divine truth and fullness packing itself with the universal and the infinite. Thus the world-creation is no more an illusion, a fortuitous mechanism, a play that need not have happened, a flux without consequence; it is an intimate dynamism of the conscious and living Eternal.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, The Sacrifice and the Lord of the Sacrifice, 127,
934:[the first aid, shastra, the lotus of the eternal knowledge:]
   The supreme Shastra of the Integral Yoga is the eternal Veda secret in the heart of every thinking and living being. The lotus of the eternal knowledge and the eternal perfection is a bud closed and folded up within us. It opens swiftly or gradually, petal by petal, through successive realisations, once the mind of man begins to turn towards the Eternal, once his heart, no longer compressed and confined by attachment to finite appearances, becomes enamoured, in whatever degree, of the Infinite. All life, all thought, all energising of the faculties, all experiences passive or active, become thenceforward so many shocks which disintegrate the teguments of the soul and remove the obstacles to the inevitable efflorescence. He who chooses the Infinite has been chosen by the Infinite. He has received the divine touch without which there is no awakening, no opening of the spirit; but once it is received, attainment is sure, whether conquered swiftly in the course of one human life or pursued patiently through many stadia of the cycle of existence in the manifested universe.
   Nothing can be taught to the mind which is not already concealed as potential knowledge in the unfolding soul of the creature. So also all perfection of which the outer man is capable, is only a realising of the eternal perfection of the Spirit within him. We know the Divine and become the Divine, because we are That already in our secret nature. All teaching is a revealing, all becoming is an unfolding. Self-attainment is the secret; self-knowledge and an increasing consciousness are the means and the process.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids [53] [T1],
935:We have all a ruling defect, which is for our soul as the umbilical cord of its birth in sin, and it is by this that the enemy can always lay hold upon us: for some it is vanity, for others idleness, for the majority egotism. Let a wicked and crafty mind avail itself of this means and we are lost; we may not go mad or turn idiots, but we become positively alienated, in all the force of the expression - that is, we are subjected to a foreign suggestion. In such a state one dreads instinctively everything that might bring us back to reason, and will not even listen to representations that are opposed to our obsession. Here is one of the most dangerous disorders which can affect the moral nature. The sole remedy for such a bewitchment is to make use of folly itself in order to cure folly, to provide the sufferer with imaginary satisfactions in the opposite order to that wherein he is now lost. Endeavour, for example, to cure an ambitious person by making him desire the glories of heaven - mystic remedy; cure one who is dissolute by true love - natural remedy; obtain honourable successes for a vain person; exhibit unselfishness to the avaricious and procure for them legitimate profit by honourable participation in generous enterprises, etc. Acting in this way upon the moral nature, we may succeed in curing a number of physical maladies, for the moral affects the physical in virtue of the magical axiom: "That which is above is like unto that which is below." This is why the Master said, when speaking of the paralyzed woman: "Satan has bound her." A disease invariably originates in a deficiency or an excess, and ever at the root of a physical evil we shall find a moral disorder. This is an unchanging law of Nature. ~ Eliphas Levi, Transcendental Magic,
936:the second aid, the need for effort and aspiration, utsaha :::
   The development of the experience in its rapidity, its amplitude, the intensity and power of its results, depends primarily, in the beginning of the path and long after, on the aspiration and personal effort of the sadhaka. The process of Yoga is a turning of the human soul from the egoistic state of consciousness absorbed in the outward appearances and attractions of things to a higher state in which the Transcendent and Universal can pour itself into the individiual mould and transform it. The first determining element in the siddhi is, therefore, the intensity of the turning, the force which directs the soul inward. The power of aspiration of the heart, the force of the will, the concentration of the mind, the perseverance and determination of the applied energy are the measure of that intensity. The ideal sadhaka should be able to say in the Biblical phrase, 'My zeal for the Lord has eaten me up.' It is this zeal for the Lord, -utsaha, the zeal of the whole nature for its divine results, vyakulata, the heart's eagerness for the attainment of the Divine, - that devours the ego and breaks up the petty limitations ...
   So long as the contact with the Divine is not in some considerable degree established, so long as there is not some measure of sustained identity, sayujya, the element of personal effort must normally predominate. But in proportion as this contact establishes itself, the sadhaka must become conscious that a force other than his own, a force transcending his egoistic endeavour and capacity, is at work in him and to this Power he learns progressively to submit himself and delivers up to it the charge of his Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids,
937:Here lies the whole importance of the part of the Yoga of Knowledge which we are now considering, the knowledges of those essential principles of Being, those essential modes of self-existence on which the absolute Divine has based its self-manifestation. If the truth of our being is an infinite unity in which alone there is perfect wideness, light, knowledge, power, bliss, and if all our subjection to darkness, ignorance, weakness, sorrow, limitation comes of our viewing existence as a clash of infinitely multiple separate existences, then obviously it is the most practical and concrete and utilitarian as well as the most lofty and philosophical wisdom to find a means by which we can get away from the error and learn to live in the truth. So also, if that One is in its nature a freedom from bondage to this play of qualities which constitute our psychology and if from subjection to that play are born the struggle and discord in which we live, floundering eternally between the two poles of good and evil, virtue and sin, satisfaction and failure, joy and grief, pleasure and pain, then to get beyond the qualities and take our foundation in the settled peace of that which is always beyond them is the only practical wisdom. If attachment to mutable personality is the cause of our self-ignorance, of our discord and quarrel with ourself and with life and with others, and if there is an impersonal One in which no such discord and ignorance and vain and noisy effort exist because it is in eternal identity and harmony with itself, then to arrive in our souls at that impersonality and untroubled oneness of being is the one line and object of human effort to which our reason can consent to give the name of practicality.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
938: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,
939:What your reasoning ignores is that which is absolute or tends towards the absolute in man and his seeking as well as in the Divine - something not to be explained by mental reasoning or vital motive. A motive, but a motive of the soul, not of vital desire; a reason not of the mind, but of the self and spirit. An asking too, but the asking that is the soul's inherent aspiration, not a vital longing. That is what comes up when there is the sheer self-giving, when "I seek you for this, I seek you for that" changes to a sheer "I seek you for you." It is that marvellous and ineffable absolute in the Divine that Krishnaprem means when he says, "Not knowledge nor this nor that, but Krishna."

The pull of that is indeed a categorical imperative, the self in us drawn to the Divine because of the imperative call of its greater Self, the soul ineffably drawn towards the object of its adoration, because it cannot be otherwise, because it is it and He is He. That is all about it.

I have written all that only to explain what we mean whenwe speak of seeking the Divine for himself and not for anything else - so far as it is explicable. Explicable or not, it is one of the most dominant facts of spiritual experience. The call to selfgiving is only an expression of this fact. But this does not mean that I object to your asking for Ananda. Ask for that by all means, so long as to ask for it is a need of any part of your being - for these are the things that lead on towards the Divine so long as the absolute inner call that is there all the time does not push itself to the surface. But it is really that that has drawn from the beginning and is there behind - it is the categorical spiritual imperative, the absolute need of the soul for the Divine. ~ Sri Aurobindo, Letters On Yoga - II, Seeking the Divine,
940:If we accept the Vedic image of the Sun of Truth, - an image which in this experience becomes a reality, - we may compare the action of the Higher Mind to a composed and steady sunshine, the energy of the Illumined Mind beyond it to an outpouring of massive lightnings of flaming sun-stuff. Still beyond can be met a yet greater power of the Truth-Force, an intimate and exact Truth-vision, Truth-thought, Truth-sense, Truth-feeling, Truth-action, to which we can give in a special sense the name of Intuition; for though we have applied that word for want of a better to any supra-intellectual direct way of knowing, yet what we actually know as intuition is only one special movement of self-existent knowledge. This new range is its origin; it imparts to our intuitions something of its own distinct character and is very clearly an intermediary of a greater Truth-Light with which our mind cannot directly communicate. At the source of this Intuition we discover a superconscient cosmic Mind in direct contact with the Supramental Truth-Consciousness, an original intensity determinant of all movements below it and all mental energies, - not Mind as we know it, but an Overmind that covers as with the wide wings of some creative Oversoul this whole lower hemisphere of Knowledge-Ignorance, links it with that greater Truth-Consciousness while yet at the same time with its brilliant golden Lid it veils the face of the greater Truth from our sight, intervening with its flood of infinite possibilities as at once an obstacle and a passage in our seeking of the spiritual law of our existence, its highest aim, its secret Reality. This then is the occult link we were looking for; this is the Power that at once connects and divides the supreme Knowledge and the cosmic Ignorance. ~ Sri Aurobindo, The Life Divine, Supermind Mind and the Overmind Maya, 293,
941:the aim of our yoga :::
   The aim set before our Yoga is nothing less than to hasten this supreme object of our existence here. Its process leaves behind the ordinary tardy method of slow and confused growth through the evolution of Nature. For the natural evolution is at its best an uncertain growth under cover, partly by the pressure of the environment, partly by a groping education and an ill-lighted purposeful effort, an only partially illumined and half-automatic use of opportunities with many blunders and lapses and relapses; a great portion of it is made up of apparent accidents and circumstances and vicissitudes, - though veiling a secret divine intervention and guidance. In Yoga we replace this confused crooked crab-motion by a rapid, conscious and self-directed evolution which is planned to carry us, as far as can be, in a straight line towards the goal set before us. In a certain sense it may be an error to speak of a goal anywhere in a progression which may well be infinite. Still we can conceive of an immediate goal, an ulterior objective beyond our present achievement towards which the soul in man can aspire. There lies before him the possibility of a new birth; there can be an ascent into a higher and wider plane of being and its descent to transform his members. An enlarged and illumined consciousness is possible that shall make of him a liberated spirit and a perfected force - and, if spread beyond the individual, it might even constitute a divine humanity or else a new, a supramental and therefore a superhuman race. It is this new birth that we make our aim: a growth into a divine consciousness is the whole meaning of our Yoga, an integral conversion to divinity not only of the soul but of all the parts of our nature.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Surrender in Works - The Way of the Gita, 89-90,
942:There is the one door in us that sometimes swings open upon the splendour of a truth beyond and, before it shuts again, allows a ray to touch us, - a luminous intimation which, if we have the strength and firmness, we may hold to in our faith and make a starting-point for another play of consciousness than that of the sense-mind, for the play of Intuition. For if we examine carefully, we shall find that Intuition is our first teacher. Intuition always stands veiled behind our mental operations. Intuition brings to man those brilliant messages from the Unknown which are the beginning of his higher knowledge. Reason only comes in afterwards to see what profit it can have of the shining harvest. Intuition gives us that idea of something behind and beyond all that we know and seem to be which pursues man always in contradiction of his lower reason and all his normal experience and impels him to formulate that formless perception in the more positive ideas of God, Immortality, Heaven and the rest by which we strive to express it to the mind. For Intuition is as strong as Nature herself from whose very soul it has sprung and cares nothing for the contradictions of reason or the denials of experience. It knows what is because it is, because itself it is of that and has come from that, and will not yield it to the judgment of what merely becomes and appears. What the Intuition tells us of, is not so much Existence as the Existent, for it proceeds from that one point of light in us which gives it its advantage, that sometimes opened door in our own self-awareness. Ancient Vedanta seized this message of the Intuition and formulated it in the three great declarations of the Upanishads, I am He, Thou art That, O Swetaketu, All this is the Brahman; this Self is the Brahman.
   ~ Sri Aurobindo, The Life Divine, The Methods of Vedantic Knowledge,
943:One can concentrate in any of the three centres which is easiest to the sadhak or gives most result. The power of the concentration in the heart-centre is to open that centre and by the power of aspiration, love, bhakti, surrender remove the veil which covers and conceals the soul and bring forward the soul or psychic being to govern the mind, life and body and turn and open them all-fully-to the Divine, removing all that is opposed to that turning and opening.
   This is what is called in this Yoga the psychic transformation. The power of concentration above the head is to bring peace, silence, liberation from the body sense, the identification with mind and life and open the way for the lower (mental vital-physical) consciousness to rise up to meet the higher Consciousness above and for the powers of the higher (spiritual or divine) Consciousness to descend into mind, life and body. This is what is called in this Yoga the spiritual transformation. If one begins with this movement, then the Power from above has in its descent to open all the centres (including the lowest centre) and to bring out the psychic being; for until that is done there is likely to be much difficulty and struggle of the lower consciousness obstructing, mixing with or even refusing the Divine Action from above. If the psychic being is once active this struggle and these difficulties can be greatly minimised. The power of concentration in the eyebrows is to open the centre there, liberate the inner mind and vision and the inner or Yogic consciousness and its experiences and powers. From here also one can open upwards and act also in the lower centres; but the danger of this process is that one may get shut up in one's mental spiritual formations and not come out of them into the free and integral spiritual experience and knowledge and integral change of the being and nature.
   ~ Sri Aurobindo, Letters On Yoga - II, [where to concentrate?],
944:Shastra is the knowledge and teaching laid down by intuition, experience and wisdom, the science and art and ethic of life, the best standards available to the race. The half-awakened man who leaves the observance of its rule to follow the guidance of his instincts and desires, can get pleasure but not happiness; for the inner happiness can only come by right living. He cannot move to perfection, cannot acquire the highest spiritual status. The law of instinct and desire seems to come first in the animal world, but the manhood of man grows by the pursuit of truth and religion and knowledge and a right life. The Shastra, the recognised Right that he has set up to govern his lower members by his reason and intelligent will, must therefore first be observed and made the authority for conduct and works and for what should or should not be done, till the instinctive desire nature is schooled and abated and put down by the habit of self-control and man is ready first for a freer intelligent self-guidance and then for the highest supreme law and supreme liberty of the spiritual nature.
   For the Shastra in its ordinary aspect is not that spiritual law, although at its loftiest point, when it becomes a science and art of spiritual living, Adhyatma-shastra, - the Gita itself describes its own teaching as the highest and most secret Shastra, - it formulates a rule of the self-transcendence of the sattwic nature and develops the discipline which leads to spiritual transmutation. Yet all Shastra is built on a number of preparatory conditions, dharmas; it is a means, not an end. The supreme end is the freedom of the spirit when abandoning all dharmas the soul turns to God for its sole law of action, acts straight from the divine will and lives in the freedom of the divine nature, not in the Law, but in the Spirit. This is the development of the teaching which is prepared by the next question of Arjuna. ~ Sri Aurobindo, Essays On The Gita,
945:A supreme divine Love is a creative Power and, even though it can exist in itself silent and unchangeable, yet rejoices in external form and expression and is not condemned to be a speechless and bodiless godhead. It has even been said that creation itself was an act of love or at least the building up of a field in which Divine Love could devise its symbols and fulfil itself in act of mutuality and self-giving, and, if not the initial nature of creation, this may well be its ultimate object and motive. It does not so appear now because, even if a Divine Love is there in the world upholding all this evolution of creatures, yet the stuff of life and its action is made up of an egoistic formation, a division, a struggle of life and consciousness to exist and survive in an apparently indifferent, inclement or even hostile world of inanimate and inconscient Matter. In the confusion and obscurity of this struggle all are thrown against each other with a will in each to assert its own existence first and foremost and only secondarily to assert itself in others and very partially for others; for even man's altruism remains essentially egoistic and must be so till the soul finds the secret of the divine Oneness. It is to discover that at its supreme source, to bring it from within and to radiate it out up to the extreme confines of life that is turned the effort of the Yoga. All action, all creation must be turned into a form, a symbol of the cult, the adoration, the sacrifice; it must carry something that makes it bear in it the stamp of a dedication, a reception and translation of the Divine Consciousness, a service of the Beloved, a self-giving, a surrender. This has to be done wherever possible in the outward body and form of the act; it must be done always in its inward emotion and an intentsity that shows it to be an outflow from the soul towards the Eternal.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 2, 164,
946:mastering the lower self and leverage for the march towards the Divine :::
   In proportion as he can thus master and enlighten his lower self, he is man and no longer an animal. When he can begin to replace desire altogether by a still greater enlightened thought and sight and will in touch with the Infinite, consciously subject to a diviner will than his own, linked to a more universal and transcendent knowledge, he has commenced the ascent towards tile superman; he is on his upward march towards the Divine.
   It is, then, in the highest mind of thought and light and will or it is in the inner heart of deepest feeling and emotion that we must first centre our consciousness, -- in either of them or, if we are capable, in both together, -- and use that as our leverage to lift the nature wholly towards the Divine. The concentration of an enlightened thought, will and heart turned in unison towards one vast goal of our knowledge, one luminous and infinite source of our action, one imperishable object of our emotion is the starting-point of the Yoga. And the object of our seeking must be the very fount of the Light which is growing in us, the very origin of the Force which we are calling to move our members. Our one objective must be the Divine himself to whom, knowingly or unknowingly, something always aspires in our secret nature. There must be a large, many-sided yet single concentration of the thought on the idea, the perception, the vision, the awakening touch, the soul's realisation of the one Divine. There must be a flaming concentration of the heart on the All and Eternal and, when once we have found him, a deep plunging and immersion in the possession and ecstasy of the All-Beautiful. There must be a strong and immovable concentration of the will on the attainment and fulfilment of all that the Divine is and a free and plastic opening of it to all that he intends to manifest in us. This is the triple way of the Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration, 80-81,
947:This inner Guide is often veiled at first by the very intensity of our personal effort and by the ego's preoccupation with itself and its aims. As we gain in clarity and the turmoil of egoistic effort gives place to a calmer self-knowledge, we recognise the source of the growing light within us. We recognise it retrospectively as we realise how all our obscure and conflicting movements have been determined towards an end that we only now begin to perceive, how even before our entrance into the path of the Yoga the evolution of our life has been designedly led towards its turning point. For now we begin to understand the sense of our struggles and efforts, successes and failures. At last we are able to seize the meaning of our ordeals and sufferings and can appreciate the help that was given us by all that hurt and resisted and the utility of our very falls and stumblings. We recognise this divine leading afterwards, not retrospectively but immediately, in the moulding of our thoughts by a transcendent Seer, of our will and actions by an all-embracing Power, of our emotional life by an all-attracting and all-assimilating Bliss and Love. We recognise it too in a more personal relation that from the first touched us or at the last seizes us; we feel the eternal presence of a supreme Master, Friend, Lover, Teacher. We recognise it in the essence of our being as that develops into likeness and oneness with a greater and wider existence; for we perceive that this miraculous development is not the result of our own efforts; an eternal Perfection is moulding us into its own image. One who is the Lord or Ishwara of the Yogic philosophies, the Guide in the conscious being ( caitya guru or antaryamin ), the Absolute of the thinker, the Unknowable of the Agnostic, the universal Force of the materialist, the supreme Soul and the supreme Shakti, the One who is differently named and imaged by the religions, is the Master of our Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids, 62 [T1],
948: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, The Supermind and the Yoga of Works, 281,
949:the omnipresent Trinity :::
   In practice three conceptions are necessary before there can be any possibility of Yoga; there must be, as it were, three consenting parties to the effort,-God, Nature and the human soul or, in more abstract language, the Transcendental, the Universal and the Individual. If the individual and Nature are left to themselves, the one is bound to the other and unable to exceed appreciably her lingering march. Something transcendent is needed, free from her and greater, which will act upon us and her, attracting us upward to Itself and securing from her by good grace or by force her consent to the individual ascension. It is this truth which makes necessary to every philosophy of Yoga the conception of the Ishwara, Lord, supreme Soul or supreme Self, towards whom the effort is directed and who gives the illuminating touch and the strength to attain. Equally true is the complementary idea so often enforced by the Yoga of devotion that as the Transcendent is necessary to the individual and sought after by him, so also the individual is necessary in a sense to the Transcendent and sought after by It. If the Bhakta seeks and yearns after Bhagavan, Bhagavan also seeks and yearns after the Bhakta. There can be no Yoga of knowledge without a human seeker of the knowledge, the supreme subject of knowledge and the divine use by the individual of the universal faculties of knowledge; no Yoga of devotion without the human God-lover, the supreme object of love and delight and the divine use by the individual of the universal faculties of spiritual, emotional and aesthetic enjoyment; no Yoga of works without the human worker, the supreme Will, Master of all works and sacrifices, and the divine use by the individual of the universal faculties of power and action. However Monistic maybe our intellectual conception of the highest truth of things, in practice we are compelled to accept this omnipresent Trinity.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Introduction - The Conditions of the Synthesis, The Systems of Yoga,
950:It doesnt interest me what you do for a living. I want to know what you ache for, and if you dare to dream of meeting your hearts longing. It doesnt interest me how old you are. I want to know if you will risk looking like a fool for love, for your dream, for the adventure of being alive. It doesnt interest me what planets are squaring your moon. I want to know if you have touched the center of your own sorrow, if you have been opened by lifes betrayals or have become shriveled and closed from fear of further pain!I want to know if you can sit with pain, mine or your own, without moving to hide it or fade it, or fix it. I want to know if you can be with joy, mine or your own, if you can dance with wildness and let the ecstasy fill you to the tips of your fingers and toes without cautioning us to be careful, to be realistic, to remember the limitations of being human. It doesnt interest me if the story you are telling me is true. I want to know if you can disappoint another to be true to yourself; if you can bear the accusation of betrayal and not betray your own soul; if you can be faithlessand therefore trustworthy. I want to know if you can see beauty even when its not pretty, every day,and if you can source your own life from its presence. I want to know if you can live with failure, yours and mine, and still stand on the edge of the lake and shout to the silver of the full moon, Yes! It doesnt interest me to know where you live or how much money you have. I want to know if you can get up, after the night of grief and despair, weary and bruised to the bone, and do what needs to be done to feed the children. It doesnt interest me who you know or how you came to be here. I want to know if you will stand in the center of the fire with me and not shrink back. It doesnt interest me where or what or with whom you have studied. I want to know what sustains you, from the inside, when all else falls away. I want to know if you can be alone with yourself and if you truly like the company you keep in the empty moments.
   ~ Oriah Mountain Dreamer,
951:The way of integral knowledge supposes that we are intended to arrive at an integral self-fulfilment and the only thing that is to be eliminated is our own unconsciousness, the Ignorance and the results of the Ignorance. Eliminate the falsity of the being which figures as the ego; then our true being can manifest in us. Eliminate the falsity of the life which figures as mere vital craving and the mechanical round of our corporeal existence; our true life in the power of the Godhead and the joy of the Infinite will appear. Eliminate the falsity of the senses with their subjection to material shows and to dual sensations; there is a greater sense in us that can open through these to the Divine in things and divinely reply to it. Eliminate the falsity of the heart with its turbid passions and desires and its dual emotions; a deeper heart in us can open with its divine love for all creatures and its infinite passion and yearning for the responses of the Infinite. Eliminate the falsity of the thought with its imperfect mental constructions, its arrogant assertions and denials, its limited and exclusive concentrations; a greater faculty of knowledge is behind that can open to the true Truth of God and the soul and Nature and the universe. An integral self-fulfilment, - an absolute, a culmination for the experiences of the heart, for its instinct of love, joy, devotion and worship; an absolute, a culmination for the senses, for their pursuit of divine beauty and good and delight in the forms of things; an absolute, a culmination for the life, for its pursuit of works, of divine power, mastery and perfection; an absolute, a culmination beyond its own limits for the thought, for its hunger after truth and light and divine wisdom and knowledge. Not something quite other than themselves from which they are all cast away is the end of these things in our nature, but something supreme in which they at once transcend themselves and find their own absolutes and infinitudes, their harmonies beyond measure.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,
952:I know some individuals who make this their daily practice: starting at the beginning and reading a canto or half a canto every day till they reach the end and then starting at the beginning again, and in that way they have gone through the whole of Savitri many times. When this is done in groups there's really no doubt that by this going through the whole soundbody of the epic from beginning to end aloud, there must be built up a very strong force field of vibrations. It is definitely of benefit to the people who participate in it. But again I would say that the effect or benefit of this sacrifice will be richer to the extent that the reading is done with understanding and above all with soul surrender. It shouldn't become a mere ritual.
Sri Aurobindo's mantric lines, repeated one after the other, will always have their power; but the power will be much greater if the mind can participate, and the will and the heart.
I have also heard of some groups who select one line that seems to have a particular mantric power and then within the group they chant that line many, many times. They concentrate on that one special line, and try to take its vibrations deep into themselves. Again I am sure that this is very beneficial to those who practice it.
In that way the words enter very deeply into the consciousness. There they resonate and do their work, and perhaps not just the surface meaning but the deeper meaning and the deeper vibrations may reveal their full depth to those who undertake this exercise if it is done with self-dedication, with a true aspiration to internalise the heart of the meaning, not just as a mere repetition.
At another end of the spectrum of possible approaches to Savitri, we can say there would be the aesthetic approach, the approach of enjoying it for its poetic beauty. I met a gentleman a couple of months ago, who told me, "We have faith in Sri Aurobindo, but it is so difficult to understand his books. We tried with The Life Divine, we tried with The Synthesis of Yoga but we found them so difficult. ~ collab summer & fall 2011,
953:Nati is the submission of the soul to the will of God; its acceptance of all touches as His touches, of all experience as His play with the soul of man. Nati may be with titiksha, feeling the sorrow but accepting it as God's will, or with udasinata, rising superior to it and regarding joy and sorrow equally as God's working in these lower instruments, or with ananda, receiving everything as the play of Krishna and therefore in itself delightful. The last is the state of the complete Yogin, for by this continual joyous or anandamaya namaskara to God constantly practised we arrive eventually at the entire elimination of grief, pain etc, the entire freedom from the dwandwas, and find the Brahmananda in every smallest, most trivial, most apparently discordant detail of life & experience in this human body. We get rid entirely of fear and suffering; Anandam Brahmano vidvan na bibheti kutaschana. We may have to begin with titiksha and udasinata but it is in this ananda that we must consummate the siddhi of samata. The Yogin receives victory and defeat, success and ill-success, pleasure and pain, honour and disgrace with an equal, a sama ananda, first by buddhi-yoga, separating himself from his habitual mental & nervous reactions & insisting by vichara on the true nature of the experience itself and of his own soul which is secretly anandamaya, full of the sama ananda in all things. He comes to change all the ordinary values of experience; amangala reveals itself to him as mangala, defeat & ill-success as the fulfilment of God's immediate purpose and a step towards ultimate victory, grief and pain as concealed and perverse forms of pleasure. A stage arrives even, when physical pain itself, the hardest thing for material man to bear, changes its nature in experience and becomes physical ananda; but this is only at the end when this human being, imprisoned in matter, subjected to mind, emerges from his subjection, conquers his mind and delivers himself utterly in his body, realising his true anandamaya self in every part of the adhara.
   ~ Sri Aurobindo, Record Of Yoga,
954:Jnana Yoga, the Path of Knowledge; :::
   The Path of Knowledge aims at the realisation of the unique and supreme Self. It proceeds by the method of intellectual reflection, vicara ¯, to right discrimination, viveka. It observes and distinguishes the different elements of our apparent or phenomenal being and rejecting identification with each of them arrives at their exclusion and separation in one common term as constituents of Prakriti, of phenomenal Nature, creations of Maya, the phenomenal consciousness. So it is able to arrive at its right identification with the pure and unique Self which is not mutable or perishable, not determinable by any phenomenon or combination of phenomena. From this point the path, as ordinarily followed, leads to the rejection of the phenomenal worlds from the consciousness as an illusion and the final immergence without return of the individual soul in the Supreme. But this exclusive consummation is not the sole or inevitable result of the Path of Knowledge. For, followed more largely and with a less individual aim, the method of Knowledge may lead to an active conquest of the cosmic existence for the Divine no less than to a transcendence. The point of this departure is the realisation of the supreme Self not only in one's own being but in all beings and, finally, the realisation of even the phenomenal aspects of the world as a play of the divine consciousness and not something entirely alien to its true nature. And on the basis of this realisation a yet further enlargement is possible, the conversion of all forms of knowledge, however mundane, into activities of the divine consciousness utilisable for the perception of the one and unique Object of knowledge both in itself and through the play of its forms and symbols. Such a method might well lead to the elevation of the whole range of human intellect and perception to the divine level, to its spiritualisation and to the justification of the cosmic travail of knowledge in humanity.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Conditions of the Synthesis, The Systems Of Yoga, 38,
955:But usually the representative influence occupies a much larger place in the life of the sadhaka. If the Yoga is guided by a received written Shastra, - some Word from the past which embodies the experience of former Yogins, - it may be practised either by personal effort alone or with the aid of a Guru. The spiritual knowledge is then gained through meditation on the truths that are taught and it is made living and conscious by their realisation in the personal experience; the Yoga proceeds by the results of prescribed methods taught in a Scripture or a tradition and reinforced and illumined by the instructions of the Master. This is a narrower practice, but safe and effective within its limits, because it follows a well-beaten track to a long familiar goal.

For the sadhaka of the integral Yoga it is necessary to remember that no written Shastra, however great its authority or however large its spirit, can be more than a partial expression of the eternal Knowledge. He will use, but never bind himself even by the greatest Scripture. Where the Scripture is profound, wide, catholic, it may exercise upon him an influence for the highest good and of incalculable importance. It may be associated in his experience with his awakening to crowning verities and his realisation of the highest experiences. His Yoga may be governed for a long time by one Scripture or by several successively, - if it is in the line of the great Hindu tradition, by the Gita, for example, the Upanishads, the Veda. Or it may be a good part of his development to include in its material a richly varied experience of the truths of many Scriptures and make the future opulent with all that is best in the past. But in the end he must take his station, or better still, if he can, always and from the beginning he must live in his own soul beyond the limitations of the word that he uses. The Gita itself thus declares that the Yogin in his progress must pass beyond the written Truth, - sabdabrahmativartate - beyond all that he has heard and all that he has yet to hear, - srotavyasya srutasya ca. For he is not the sadhaka of a book or of many books; he is a sadhaka of the Infinite. ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids,
956:And therefore, all of those for whom authentic transformation has deeply unseated their souls must, I believe, wrestle with the profound moral obligation to shout form the heart-perhaps quietly and gently, with tears of reluctance; perhaps with fierce fire and angry wisdom; perhaps with slow and careful analysis; perhaps by unshakable public example-but authentically always and absolutely carries a a demand and duty: you must speak out, to the best of your ability, and shake the spiritual tree, and shine your headlights into the eyes of the complacent. You must let that radical realization rumble through your veins and rattle those around you.
   Alas, if you fail to do so, you are betraying your own authenticity. You are hiding your true estate. You don't want to upset others because you don't want to upset your self. You are acting in bad faith, the taste of a bad infinity.
   Because, you see, the alarming fact is that any realization of depth carries a terrible burden: those who are allowed to see are simultaneously saddled with the obligation to communicate that vision in no uncertain terms: that is the bargain. You were allowed to see the truth under the agreement that you would communicate it to others (that is the ultimate meaning of the bodhisattva vow). And therefore, if you have seen, you simply must speak out. Speak out with compassion, or speak out with angry wisdom, or speak out with skillful means, but speak out you must.
   And this is truly a terrible burden, a horrible burden, because in any case there is no room for timidity. The fact that you might be wrong is simply no excuse: You might be right in your communication, and you might be wrong, but that doesn't matter. What does matter, as Kierkegaard so rudely reminded us, is that only by investing and speaking your vision with passion, can the truth, one way or another, finally penetrate the reluctance of the world. If you are right, or if you are wrong, it is only your passion that will force either to be discovered. It is your duty to promote that discovery-either way-and therefore it is your duty to speak your truth with whatever passion and courage you can find in your heart. You must shout, in whatever way you can. ~ Ken Wilber, One Taste,
957:I know perfectly well that pain and suffering and struggle and excesses of despair are natural - though not inevitable - on the way, - not because they are helps, but because they are imposed on us by the darkness of this human nature out of which we have to struggle into the Light. . . .

The dark path is there and there are many who make like the Christians a gospel of spiritual suffering; many hold it to be the unavoidable price of victory. It may be so under certain circumstances, as it has been in so many lives at least at the beginning, or one may choose to make it so. But then the price has to be paid with resignation, fortitude or a tenacious resilience. I admit that if borne in that way the attacks of the Dark Forces or the ordeals they impose have a meaning. After each victory gained over them, there is then a sensible advance; often they seem to show us the difficulties in ourselves which we have to overcome and to say, "Here you must conquer us and here."

But all the same it is a too dark and difficult way which nobody should follow on whom the necessity does not lie.

In any case one thing can never help and that is to despond always and say, "I am unfit; I am not meant for the Yoga." And worse still are these perilous mental formations such as you are always accepting that you must fare like X (one whose difficulty of exaggerated ambition was quite different from yours) and that you have only six years etc. These are clear formations of the Dark Forces seeking not only to sterilise your aspiration but to lead you away and so prevent your sharing in the fruit of the victory hereafter. I do not know what Krishnaprem has said but his injunction, if you have rightly understood it, is one that cannot stand as valid, since so many have done Yoga relying on tapasya or anything else but not confident of any Divine Grace. It is not that, but the soul's demand for a higher Truth or a higher life that is indispensable. Where that is, the Divine Grace whether believed in or not, will intervene. If you believe, that hastens and facilitates things; if you cannot yet believe, still the soul's aspiration will justify itself with whatever difficulty and struggle. ~ Sri Aurobindo, Letters On Yoga - IV,
958:The Absolute is beyond personality and beyond impersonality, and yet it is both the Impersonal and the supreme Person and all persons. The Absolute is beyond the distinction of unity and multiplicity, and yet it is the One and the innumerable Many in all the universes. It is beyond all limitation by quality and yet it is not limited by a qualityless void but is too all infinite qualities. It is the individual soul and all souls and more of them; it is the formless Brahman and the universe. It is the cosmic and the supracosmic spirit, the supreme Lord, the supreme Self, the supreme Purusha and supreme shakti, the Ever Unborn who is endlessly born, the Infinite who is innumerably finite, the multitudinous One, the complex Simple, the many-sided Single, the Word of the Silence Ineffable, the impersonal omnipresent Person, the Mystery, translucent in highest consciousness to its own spirit, but to a lesser consciousness veiled in its own exceeding light and impenetrable for ever. These things are to the dimensional mind irreconcilable opposites, but to the constant vision and experience of the supramental Truth-Consciousness they are so simply and inevitably the intrinsic nature of each other that even to think of them as contraries is an unimaginable violence. The walls constructed by the measuring and separating Intellect have disappeared and the Truth in its simplicity and beauty appears and reduces all to terms of its harmony and unity and light. Dimensions and distinctions remain but as figures for use, not a separative prison for the self-forgetting Spirit.
2:In the ordinary Yoga of knowledge it is only necessary to recognise two planes of our consciousness, the spiritual and the materialised mental; the pure reason standing between these two views them both, cuts through the illusions of the phenomenal world, exceeds the materialised mental plane, sees the reality of the spiritual; and then the will of the individual Purusha unifying itself with this poise of knowledge rejects the lower and draws back to the supreme plane, dwells there, loses mind and body, sheds life from it and merges itself in the supreme Purusha, is delivered from individual existence. ~ Sri Aurobindo, The Synthesis of Yoga, 2.01 - The Object of Knowledge,
959:What is the ape to a human? A laughing stock or a painful embarrassment. And that is precisely what the human shall be to the overman: a laughing stock or a painful embarrassment.

You have made your way from worm to human, and much in you is still worm. Once you were apes, and even now a human is still more ape than any ape.

But whoever is wisest among you is also just a conflict and a cross between plant and ghost. But do I implore you to become ghosts or plants?

Behold, I teach you the overman!

The overman is the meaning of the earth. Let your will say: the overman shall be the meaning of the earth!

I beseech you, my brothers, remain faithful to the earth and do not believe those who speak to you of extraterrestrial hopes! They are mixers of poisons whether they know it or not.

They are despisers of life, dying off and self-poisoned, of whom the earth is weary: so let them fade away!

Once the sacrilege against God was the greatest sacrilege, but God died, and then all these desecrators died. Now to desecrate the earth is the most terrible thing, and to esteem the bowels of the unfathomable higher than the meaning of the earth!

Once the soul gazed contemptuously at the body, and then such contempt was the highest thing: it wanted the body gaunt, ghastly, starved.

Thus it intended to escape the body and the earth.

Oh this soul was gaunt, ghastly and starved, and cruelty was the lust of this soul!

But you, too, my brothers, tell me: what does your body proclaim about your soul? Is your soul not poverty and filth and a pitiful contentment?

Truly, mankind is a polluted stream. One has to be a sea to take in a polluted stream without becoming unclean.

Behold, I teach you the overman: he is this sea, in him your great contempt can go under.

What is the greatest thing that you can experience? It is the hour of your great contempt. The hour in which even your happiness turns to nausea and likewise your reason and your virtue.

The hour in which you say: 'What matters my happiness? It is poverty and filth, and a pitiful contentment. But my happiness ought to justify existence itself!' ~ Friedrich Nietzsche, Thus Spoke Zarathustra, trans. Fred Kaufmann,
960:The guiding law of spiritual experience can only come by an opening of human consciousness to the Divine Consciousness; there must be the power to receive in us the working and command and dynamic presence of the Divine Shakti and surrender ourselves to her control; it is that surrender and that control which bring the guidance. But the surrender is not sure, there is no absolute certitude of the guidance so long as we are besieged by mind formations and life impulses and instigations of ego which may easily betray us into the hands of a false experience. This danger can only be countered by the opening of a now nine-tenths concealed inmost soul or psychic being that is already there but not commonly active within us. That is the inner light we must liberate; for the light of this inmost soul is our one sure illumination so long as we walk still amidst the siege of the Ignorance and the Truth-consciousness has not taken up the entire control of our Godward endeavour. The working of the Divine Force in us under the conditions of the transition and the light of the psychic being turning us always towards a conscious and seeing obedience to that higher impulsion and away from the demands and instigations of the Forces of the Ignorance, these between them create an ever progressive inner law of our action which continues till the spiritual and supramental can be established in our nature. In the transition there may well be a period in which we take up all life and action and offer them to the Divine for purification, change and deliverance of the truth within them, another period in which we draw back and build a spiritual wall around us admitting through its gates only such activities as consent to undergo the law of the spiritual transformation, a third in which a free and all-embracing action, but with new forms fit for the utter truth of the Spirit, can again be made possible. These things, however, will be decided by no mental rule but in the light of the soul within us and by the ordaining force and progressive guidance of the Divine Power that secretly or overtly first impels, then begins clearly to control and order and finally takes up the whole burden of the Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 1, 138,
961:And for the same reason, because that which we are seeking through beauty is in the end that which we are seeking through religion, the Absolute, the Divine. The search for beauty is only in its beginning a satisfaction in the beauty of form, the beauty which appeals to the physical senses and the vital impressions, impulsions, desires. It is only in the middle a satisfaction in the beauty of the ideas seized, the emotions aroused, the perception of perfect process and harmonious combination. Behind them the soul of beauty in us desires the contact, the revelation, the uplifting delight of an absolute beauty in all things which it feels to be present, but which neither the senses and instincts by themselves can give, though they may be its channels, - for it is suprasensuous, - nor the reason and intelligence, though they too are a channel, - for it is suprarational, supra-intellectual, - but to which through all these veils the soul itself seeks to arrive. When it can get the touch of this universal, absolute beauty, this soul of beauty, this sense of its revelation in any slightest or greatest thing, the beauty of a flower, a form, the beauty and power of a character, an action, an event, a human life, an idea, a stroke of the brush or the chisel or a scintillation of the mind, the colours of a sunset or the grandeur of the tempest, it is then that the sense of beauty in us is really, powerfully, entirely satisfied. It is in truth seeking, as in religion, for the Divine, the All-Beautiful in man, in nature, in life, in thought, in art; for God is Beauty and Delight hidden in the variation of his masks and forms. When, fulfilled in our growing sense and knowledge of beauty and delight in beauty and our power for beauty, we are able to identify ourselves in soul with this Absolute and Divine in all the forms and activities of the world and shape an image of our inner and our outer life in the highest image we can perceive and embody of the All-Beautiful, then the aesthetic being in us who was born for this end, has fulfilled himself and risen to his divine consummation. To find highest beauty is to find God; to reveal, to embody, to create, as we say, highest beauty is to bring out of our souls the living image and power of God. ~ Sri Aurobindo, The Human Cycle, 144,
962:In the Indian spiritual tradition, a heart's devotion to God, called Bhakti, is regarded as the easiest path to the Divine. What is Bhakti? Is it some extravagant religious sentimentalism? Is it inferior to the path of Knowledge? What is the nature of pure and complete spiritual devotion to God and how to realise it?

What Is Devotion?

...bhakti in its fullness is nothing but an entire self-giving. But then all meditation, all tapasya, all means of prayer or mantra must have that as its end... [SABCL, 23:799]

Devotion Is a State of the Heart and Soul

Bhakti is not an experience, it is a state of the heart and soul. It is a state which comes when the psychic being is awake and prominent. [SABCL, 23:776]

...Worship is only the first step on the path of devotion. Where external worship changes into the inner adoration, real Bhakti begins; that deepens into the intensity of divine love; that love leads to the joy of closeness in our relations with the Divine; the joy of closeness passes into the bliss of union. [SABCL, 21:525]

Devotion without Gratitude Is Incomplete

...there is another movement which should constantly accompany devotion. ... That kind of sense of gratitude that the Divine exists; that feeling of a marvelling thankfulness which truly fills you with a sublime joy at the fact that the Divine exists, that there is something in the universe which is the Divine, that it is not just the monstrosity we see, that there is the Divine, the Divine exists. And each time that the least thing puts you either directly or indirectly in contactwith this sublime Reality of divine existence, the heart is filled with so intense, so marvellous a joy, such a gratitude as of all things has the most delightful taste.

There is nothing which gives you a joy equal to that of gratitude. One hears a bird sing, sees a lovely flower, looks at a little child, observes an act of generosity, reads a beautiful sentence, looks at the setting sun, no matter what, suddenly this comes upon you, this kind of emotion-indeed so deep, so intense-that the world manifests the Divine, that there is something behind the world which is the Divine.

So I find that devotion without gratitude is quite incomplete, gratitude must come with devotion. ~ The Mother,
963: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,
964:But this is not always the manner of the commencement. The sadhaka is often led gradually and there is a long space between the first turning of the mind and the full assent of the nature to the thing towards which it turns. There may at first be only a vivid intellectual interest, a forcible attraction towards the idea and some imperfect form of practice. Or perhaps there is an effort not favoured by the whole nature, a decision or a turn imposed by an intellectual influence or dictated by personal affection and admiration for someone who is himself consecrated and devoted to the Highest. In such cases, a long period of preparation may be necessary before there comes the irrevocable consecration; and in some instances it may not come. There may be some advance, there may be a strong effort, even much purification and many experiences other than those that are central or supreme; but the life will either be spent in preparation or, a certain stage having been reached, the mind pushed by an insufficient driving-force may rest content at the limit of the effort possible to it. Or there may even be a recoil to the lower life, - what is called in the ordinary parlance of Yoga a fall from the path. This lapse happens because there is a defect at the very centre. The intellect has been interested, the heart attracted, the will has strung itself to the effort, but the whole nature has not been taken captive by the Divine. It has only acquiesced in the interest, the attraction or the endeavour. There has been an experiment, perhaps even an eager experiment, but not a total self-giving to an imperative need of the soul or to an unforsakable ideal. Even such imperfect Yoga has not been wasted; for no upward effort is made in vain. Even if it fails in the present or arrives only at some preparatory stage or preliminary realisation, it has yet determined the soul's future.

But if we desire to make the most of the opportunity that this life gives us, if we wish to respond adequately to the call we have received and to attain to the goal we have glimpsed, not merely advance a little towards it, it is essential that there should be an entire self-giving. The secret of success in Yoga is to regard it not as one of the aims to be pursued in life, but as the one and only aim, not as an important part of life, but as the whole of life. ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration,
965:complexity of the human constitution :::
   There is another direction in which the ordinary practice of Yoga arrives at a helpful but narrowing simplification which is denied to the Sadhaka of the integral aim. The practice of Yoga brings us face to face with the extraordinary complexity of our own being, the stimulating but also embarrassing multiplicity of our personality, the rich endless confusion of Nature. To the ordinary man who lives upon his own waking surface, ignorant of the self's depths and vastnesses behind the veil, his psychological existence is fairly simple. A small but clamorous company of desires, some imperative intellectual and aesthetic cravings, some tastes, a few ruling or prominent ideas amid a great current of unconnected or ill-connected and mostly trivial thoughts, a number of more or less imperative vital needs, alternations of physical health and disease, a scattered and inconsequent succession of joys and griefs, frequent minor disturbances and vicissitudes and rarer strong searchings and upheavals of mind or body, and through it all Nature, partly with the aid of his thought and will, partly without or in spite of it, arranging these things in some rough practical fashion, some tolerable disorderly order, -- this is the material of his existence. The average human being even now is in his inward existence as crude and undeveloped as was the bygone primitive man in his outward life. But as soon as we go deep within ourselves, -- and Yoga means a plunge into all the multiple profundities of' the soul, -- we find ourselves subjectively, as man in his growth has found himself objectively, surrounded by a whole complex world which we have to know and to conquer.
   The most disconcerting discovery is to find that every part of us -- intellect, will, sense-mind, nervous or desire self, the heart, the body-has each, as it were, its own complex individuality and natural formation independent of the rest; it neither agrees with itself nor with the others nor with the representative ego which is the shadow cast by some central and centralising self on our superficial ignorance. We find that we are composed not of one but many personalities and each has its own demands and differing nature. Our being is a roughly constituted chaos into which we have to introduce the principle of a divine order.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration, 74-75,
966:Imperial Maheshwari is seated in the wideness above the thinking mind and will and sublimates and greatens them into wisdom and largeness or floods with a splendour beyond them. For she is the mighty and wise One who opens us to supramental infinities and the cosmic vastness, to the grandeur of the supreme Light, to a treasure-house of miraculous knowledge, to the measureless movement of the Mother's eternal forces. Tranquil is she and wonderful, great and calm for ever. Nothing can move her because all wisdom is in her; nothing is hidden from her that she chooses to know; she comprehends all things and all beings and their nature and what moves them and the law of the world and its times and how all was and is and must be. A strength is in her that meets everything and masters and none can prevail in the end against her vast intangible wisdom and high tranquil power. Equal, patient, unalterable in her will she deals with men according to their nature and with things and happenings according to their Force and truth that is in them. Partiality she has none, but she follows the decrees of the Supreme and some she raises up and some she casts down or puts away into the darkness. To the wise she gives a greater and more luminous wisdom; those that have vision she admits to her counsels; on the hostile she imposes the consequence of their hostility; the ignorant and foolish she leads them according to their blindness. In each man she answers and handles the different elements of his nature according to their need and their urge and the return they call for, puts on them the required pressure or leaves them to their cherished liberty to prosper in the ways of the Ignorance or to perish. For she is above all, bound by nothing, attached to nothing in the universe. Yet she has more than any other the heart of the universal Mother. For her compassion is endless and inexhaustible; all are to her eyes her children and portions of the One, even the Asura and Rakshasa and Pisacha and those that are revolted and hostile. Even her rejections are only a postponement, even her punishments are a grace. But her compassion does not blind her wisdom or turn her action from the course decreed; for the Truth of things is her one concern, knowledge her centre of power and to build our soul and our nature into the divine Truth her mission and her labour.
   ~ Sri Aurobindo, The Mother With Letters On The Mother, [39],
967:The object of spiritual knowledge is the Supreme, the Divine, the Infinite and the Absolute. This Supreme has its relations to our individual being and its relations to the universe and it transcends both the soul and the universe. Neither the universe nor the individual are what they seem to be, for the report of them which our mind and our senses give us, is, so long as they are unenlightened by a faculty of higher supramental and suprasensuous knowledge, a false report, an imperfect construction, an attenuated and erroneous figure. And yet that which the universe and the individual seem to be is still a figure of what they really are, a figure that points beyond itself to the reality behind it. Truth proceeds by a correction of the values our mind and senses give us, and first by the action of a higher intelligence that enlightens and sets right as far as may be the conclusions of the ignorant sense-mind and limited physical intelligence; that is the method of all human knowledge and science. But beyond it there is a knowledge, a Truth-Consciousness, that exceeds our intellect and brings us into the true light of which it is a refracted ray.
   There the abstract terms of pure reason and the constructions .of the mind disappear or are converted into concrete soul-vision and the tremendous actuality of spiritual experience. This knowledge can turn away to the absolute Eternal and lose vision of the soul and the universe; but it can too see that existence from that Eternal. When that is done, we find that the ignorance of the mind and the senses and all the apparent futilities of human life were not an useless excursion of the conscious being, an otiose blunder. Here they were planned as a rough ground for the self-expression of the Soul that comes from the Infinite, a material foundation for its self-unfolding and self-possessing in the terms of the universe. It is true that in themselves they and all that is here have no significance, and to build separate significances for them is to live in an illusion, Maya; but they have a supreme significance in the Supreme, an absolute Power in the Absolute and it is that that assigns to them and refers to that Truth their present relative values. This is the all-uniting experience that is the foundation of the deepest integral and most intimate self-knowledge and world-knowledge
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge, 293, 11457,
968:But even before that highest approach to identity is achieved, something of the supreme Will can manifest in us as an imperative impulsion, a God-driven action; we then act by a spontaneous self-determining Force but a fuller knowledge of meaning and aim arises only afterwards. Or the impulse to action may come as an inspiration or intuition, but rather in the heart and body than in the mind; here an effective sight enters in but the complete and exact knowledge is still deferred and comes, if at all, lateR But the divine Will may descend too as a luminous single command or a total perception or a continuous current of perception of what is to be done into the will or into the thought or as a direction from above spontaneously fulfilled by the lower members. When the Yoga is imperfect, only some actions can be done in this way, or else a general action may so proceed but only during periods of exaltation and illumination. When the Yoga is perfect, all action becomes of this character. We may indeed distinguish three stages of a growing progress by which, first, the personal will is occasionally or frequently enlightened or moved by a supreme Will or conscious Force beyond it, then constantly replaced and, last, identified and merged in that divine Power-action. The first is the stage when we are still governed by the intellect, heart and senses; these have to seek or wait for the divine inspiration and guidance and do not always find or receive it. The second is the stage when human intelligence is more and more replaced by a high illumined or intuitive spiritualised mind, the external human heart by the inner psychic heart, the senses by a purified and selfless vital force. The third is the stage when we rise even above spiritualised mind to the supramental levels. In all three stages the fundamental character of the liberated action is the same, a spontaneous working of Prakriti no longer through or for the ego but at the will and for the enjoyment of the supreme Purusha. At a higher level this becomes the Truth of the absolute and universal Supreme expressed through the individual soul and worked out consciously through the nature, - no longer through a half-perception and a diminished or distorted effectuation by the stumbling, ignorant and all-deforming energy of lower nature in us but by the all-wise transcendent and universal Mother. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will, 218,
969:reading :::
   Self-Help Reading List:
   James Allen As a Man Thinketh (1904)
   Marcus Aurelius Meditations (2nd Century)
   The Bhagavad-Gita
   The Bible
   Robert Bly Iron John (1990)
   Boethius The Consolation of Philosophy (6thC)
   Alain de Botton How Proust Can Change Your Life (1997)
   William Bridges Transitions: Making Sense of Life's Changes (1980)
   David Brooks The Road to Character (2015)
   Brené Brown Daring Greatly (2012)
   David D Burns The New Mood Therapy (1980)
   Joseph Campbell (with Bill Moyers) The Power of Myth (1988)
   Richard Carlson Don't Sweat The Small Stuff (1997)
   Dale Carnegie How to Win Friends and Influence People (1936)
   Deepak Chopra The Seven Spiritual Laws of Success (1994)
   Clayton Christensen How Will You Measure Your Life? (2012)
   Paulo Coelho The Alchemist (1988)
   Stephen Covey The 7 Habits of Highly Effective People (1989)
   Mihaly Cziksentmihalyi Flow: The Psychology of Optimal Experience (1991)
   The Dalai Lama & Howard Cutler The Art of Happiness (1999)
   The Dhammapada (Buddha's teachings)
   Charles Duhigg The Power of Habit (2011)
   Wayne Dyer Real Magic (1992)
   Ralph Waldo Emerson Self-Reliance (1841)
   Clarissa Pinkola Estes Women Who Run With The Wolves (1996)
   Viktor Frankl Man's Search For Meaning (1959)
   Benjamin Franklin Autobiography (1790)
   Shakti Gawain Creative Visualization (1982)
   Daniel Goleman Emotional Intelligence (1995)
   John Gray Men Are From Mars, Women Are From Venus (1992)
   Louise Hay You Can Heal Your Life (1984)
   James Hillman The Soul's Code: In Search of Character and Calling (1996)
   Susan Jeffers Feel The Fear And Do It Anyway (1987)
   Richard Koch The 80/20 Principle (1998)
   Marie Kondo The Life-Changing Magic of Tidying Up (2014)
   Ellen Langer Mindfulness: Choice and Control in Everyday Life (1989)
   Lao-Tzu Tao-te Ching (The Way of Power)
   Maxwell Maltz Psycho-Cybernetics (1960)
   Abraham Maslow Motivation and Personality (1954)
   Thomas Moore Care of the Soul (1992)
   Joseph Murphy The Power of Your Subconscious Mind (1963)
   Norman Vincent Peale The Power of Positive Thinking (1952)
   M Scott Peck The Road Less Traveled (1990)
   Anthony Robbins Awaken The Giant Within (1991)
   Florence Scovell-Shinn The Game of Life and How To Play It (1923)
   Martin Seligman Learned Optimism (1991)
   Samuel Smiles Self-Help (1859)
   Pierre Teilhard de Chardin The Phenomenon of Man (1955)
   Henry David Thoreau Walden (1854)
   Marianne Williamson A Return To Love (1993)
   ~ Tom Butler-Bowdon, 50 Self-Help,
970:It is your birthday tomorrow?
Yes, Mother.

How old will you be?
Twenty-six, Mother.

I shall see you tomorrow and give you something special. You will see, I am not speaking of anything material- that, I shall give you a card and all that- but of something...You will see, tomorrow, now go home and prepare yourself quietly so that you may be ready to receive it.
Yes, Mother.

You know, my child, what "Bonne Fete" signifies, that is, the birthday we wish here?
Like that, I know what it means, Mother, but not the special significance you want to tell me.

Yes, it is truly a special day in one's life. It is one of those days in the year when the Supreme descends into us- or when we are face to face with the Eternal- one of those days when our soul comes in contact with the Eternal and, if we remain a little conscious, we can feel His Presence within us. If we make a little effort on this day, we accomplish the work of many lives as in a lightning flash. That is why I give so much importance to the birthday- because what one gains in one day is truly something incomparable. And it is for this that I also work to open the consciousness a little towards what is above so that one may come before the Eternal. My child, it is a very, very special day, for it is the day of decision, the day one can unite with the Supreme Consciousness. For the Lord lifts us on this day to the highest region possible so that our soul which is a portion of that Eternal Flame, may be united and identified with its Origin.

This day is truly an opportunity in life. One is so open and so receptive that one can assimilate all that is given. I can do many things, that is why it is important.

It is one of those days when the Lord Himself opens the doors wide for us. It is as though He were inviting us to rekindle more powerfully the flame of aspiration. It is one of those days which He gives us. We too, by our personal effort, could attain to this, but it would be long, hard and not so easy. And this- this is a real chance in life- the day of Grace.

It is an occult phenomenon that occurs invariably, without our knowledge, on this particular day of the year. The soul leaves behind the body and journeys up and up till it merges into the Source in order to replenish itself and absorb from the Supreme Its Power, Light and Ananda and comes down charged for a whole year to pass. Then again and again... it continues like this year after year. ~ The Mother, Sweet Mother, Mona Sarkar,
971:reading :::
   50 Spiritual Classics: List of Books Covered:
   Muhammad Asad - The Road To Mecca (1954)
   St Augustine - Confessions (400)
   Richard Bach - Jonathan Livingston Seagull (1970)
   Black Elk Black - Elk Speaks (1932)
   Richard Maurice Bucke - Cosmic Consciousness (1901)
   Fritjof Capra - The Tao of Physics (1976)
   Carlos Castaneda - Journey to Ixtlan (1972)
   GK Chesterton - St Francis of Assisi (1922)
   Pema Chodron - The Places That Scare You (2001)
   Chuang Tzu - The Book of Chuang Tzu (4th century BCE)
   Ram Dass - Be Here Now (1971)
   Epictetus - Enchiridion (1st century)
   Mohandas Gandhi - An Autobiography: The Story of My Experiments With Truth (1927)
   Al-Ghazzali - The Alchemy of Happiness (1097)
   Kahlil Gibran - The Prophet (1923)
   GI Gurdjieff - Meetings With Remarkable Men (1960)
   Dag Hammarskjold - Markings (1963)
   Abraham Joshua Heschel - The Sabbath (1951)
   Hermann Hesse - Siddartha (1922)
   Aldous Huxley - The Doors of Perception (1954)
   William James - The Varieties of Religious Experience (1902)
   Carl Gustav Jung - Memories, Dreams, Reflections (1955)
   Margery Kempe - The Book of Margery Kempe (1436)
   J Krishnamurti - Think On These Things (1964)
   CS Lewis - The Screwtape Letters (1942)
   Malcolm X - The Autobiography of Malcolm X (1964)
   Daniel C Matt - The Essential Kabbalah (1994)
   Dan Millman - The Way of the Peaceful Warrior (1989)
   W Somerset Maugham - The Razor's Edge (1944)
   Thich Nhat Hanh - The Miracle of Mindfulness (1975)
   Michael Newton - Journey of Souls (1994)
   John O'Donohue - Anam Cara: A Book of Celtic Wisdom (1998)
   Robert M Pirsig - Zen and the Art of Motorcycle Maintenance (1974)
   James Redfield - The Celestine Prophecy (1994)
   Miguel Ruiz - The Four Agreements (1997)
   Helen Schucman & William Thetford - A Course in Miracles (1976)
   Idries Shah - The Way of the Sufi (1968)
   Starhawk - The Spiral Dance: A Rebirth of the Ancient Religion of the Great Goddess (1979)
   Shunryu Suzuki - Zen Mind, Beginner's Mind (1970)
   Emanuel Swedenborg - Heaven and Hell (1758)
   Teresa of Avila - Interior Castle (1570)
   Mother Teresa - A Simple Path (1994)
   Eckhart Tolle - The Power of Now (1998)
   Chogyam Trungpa - Cutting Through Spiritual Materialism (1973)
   Neale Donald Walsch - Conversations With God (1998)
   Rick Warren - The Purpose-Driven Life (2002)
   Simone Weil - Waiting For God (1979)
   Ken Wilber - A Theory of Everything (2000)
   Paramahansa Yogananda - Autobiography of a Yogi (1974)
   Gary Zukav - The Seat of the Soul (1990)
   ~ Tom Butler-Bowdon, 50 Spirital Classics (2017 Edition),
972: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,
973:The preliminary movement of Rajayoga is careful self-discipline by which good habits of mind are substituted for the lawless movements that indulge the lower nervous being. By the practice of truth, by renunciation of all forms of egoistic seeking, by abstention from injury to others, by purity, by constant meditation and inclination to the divine Purusha who is the true lord of the mental kingdom, a pure, clear state of mind and heart is established.
   This is the first step only. Afterwards, the ordinary activities of the mind and sense must be entirely quieted in order that the soul may be free to ascend to higher states of consciousness and acquire the foundation for a perfect freedom and self-mastery. But Rajayoga does not forget that the disabilities of the ordinary mind proceed largely from its subjection to the reactions of the nervous system and the body. It adopts therefore from the Hathayogic system its devices of asana and pranayama, but reduces their multiple and elaborate forms in each case to one simplest and most directly effective process sufficient for its own immediate object. Thus it gets rid of the Hathayogic complexity and cumbrousness while it utilises the swift and powerful efficacy of its methods for the control of the body and the vital functions and for the awakening of that internal dynamism, full of a latent supernormal faculty, typified in Yogic terminology by the kundalini, the coiled and sleeping serpent of Energy within. This done, the system proceeds to the perfect quieting of the restless mind and its elevation to a higher plane through concentration of mental force by the successive stages which lead to the utmost inner concentration or ingathered state of the consciousness which is called Samadhi.
   By Samadhi, in which the mind acquires the capacity of withdrawing from its limited waking activities into freer and higher states of consciousness, Rajayoga serves a double purpose. It compasses a pure mental action liberated from the confusions of the outer consciousness and passes thence to the higher supra-mental planes on which the individual soul enters into its true spiritual existence. But also it acquires the capacity of that free and concentrated energising of consciousness on its object which our philosophy asserts as the primary cosmic energy and the method of divine action upon the world. By this capacity the Yogin, already possessed of the highest supracosmic knowledge and experience in the state of trance, is able in the waking state to acquire directly whatever knowledge and exercise whatever mastery may be useful or necessary to his activities in the objective world.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Conditions of the Synthesis, The Systems of Yoga, 36,
974: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,
975:Mother of Dreams :::

Goddess supreme, Mother of Dream, by thy ivory doors when thou standest,
Who are they then that come down unto men in thy visions that troop, group upon group, down the path of the shadows slanting?
Dream after dream, they flash and they gleam with the flame of the stars still around them;
Shadows at thy side in a darkness ride where the wild fires dance, stars glow and glance and the random meteor glistens;
There are voices that cry to their kin who reply; voices sweet, at the heart they beat and ravish the soul as it listens.

What then are these lands and these golden sands and these seas more radiant than earth can imagine?
Who are those that pace by the purple waves that race to the cliff-bound floor of thy jasper shore under skies in which mystery muses,
Lapped in moonlight not of our night or plunged in sunshine that is not diurnal?
Who are they coming thy Oceans roaming with sails whose strands are not made by hands, an unearthly wind advances?
Why do they join in a mystic line with those on the sands linking hands in strange and stately dances?

Thou in the air, with a flame in thy hair, the whirl of thy wonders watching,
Holdest the night in thy ancient right, Mother divine, hyacinthine, with a girdle of beauty defended.
Sworded with fire, attracting desire, thy tenebrous kingdom thou keepest,
Starry-sweet, with the moon at thy feet, now hidden now seen the clouds between in the gloom and the drift of thy tresses.
Only to those whom thy fancy chose, O thou heart-free, is it given to see thy witchcraft and feel thy caresses.

Open the gate where thy children wait in their world of a beauty undarkened.
High-throned on a cloud, victorious, proud I have espied Maghavan ride when the armies of wind are behind him;
Food has been given for my tasting from heaven and fruit of immortal sweetness;
I have drunk wine of the kingdoms divine and have healed the change of music strange from a lyre which our hands cannot master,
Doors have swung wide in the chambers of pride where the Gods reside and the Apsaras dance in their circles faster and faster.

For thou art she whom we first can see when we pass the bounds of the mortal;
There at the gates of the heavenly states thou hast planted thy wand enchanted over the head of the Yogin waving.
From thee are the dream and the shadows that seem and the fugitive lights that delude us;
Thine is the shade in which visions are made; sped by thy hands from celestial lands come the souls that rejoice for ever.
Into thy dream-worlds we pass or look in thy magic glass, then beyond thee we climb out of Space and Time to the peak of divine endeavour. ~ Sri Aurobindo, Collected Poems,
976:The Mahashakti, the universal Mother, works out whatever is transmitted by her transcendent consciousness from the Supreme and enters into the worlds that she has made; her presence fills and supports them with the divine spirit and the divine all-sustaining force and delight without which they could not exist. That which we call Nature or Prakriti is only her most outward executive aspect; she marshals and arranges the harmony of her forces and processes, impels the operations of Nature and moves among them secret or manifest in all that can be seen or experienced or put into motion of life. Each of the worlds is nothing but one play of the Mahashakti of that system of worlds or universe, who is there as the cosmic Soul and Personality of the transcendent Mother. Each is something that she has seen in her vision, gathered into her heart of beauty and power and created in her Ananda.
   But there are many planes of her creation, many steps of the Divine Shakti. At the summit of this manifestation of which we are a part there are worlds of infinite existence, consciousness, force and bliss over which the Mother stands as the unveiled eternal Power. All beings there live and move in an ineffable completeness and unalterable oneness, because she carries them safe in her arms for ever. Nearer to us are the worlds of a perfect supramental creation in which the Mother is the supramental Mahashakti, a Power of divine omniscient Will and omnipotent Knowledge always apparent in its unfailing works and spontaneously perfect in every process. There all movements are the steps of the Truth; there all beings are souls and powers and bodies of the divine Light; there all experiences are seas and floods and waves of an intense and absolute Ananda. But here where we dwell are the worlds of the Ignorance, worlds of mind and life and body separated in consciousness from their source, of which this earth is a significant centre and its evolution a crucial process. This too with all its obscurity and struggle and imperfection is upheld by the Universal Mother; this too is impelled and guided to its secret aim by the Mahashakti.
   The Mother as the Mahashakti of this triple world of the Ignorance stands in an intermediate plane between the supramental Light, the Truth life, the Truth creation which has to be brought down here and this mounting and descending hierarchy of planes of consciousness that like a double ladder lapse into the nescience of Matter and climb back again through the flowering of life and soul and mind into the infinity of the Spirit. Determining all that shall be in this universe and in the terrestrial evolution by what she sees and feels and pours from her, she stands there... ~ Sri Aurobindo, The Mother With Letters On The Mother,
977:"O Death, thou lookst on an unfinished world
Assailed by thee and of its road unsure,
Peopled by imperfect minds and ignorant lives,
And sayest God is not and all is vain.
How shall the child already be the man?
Because he is infant, shall he never grow?
Because he is ignorant, shall he never learn?
In a small fragile seed a great tree lurks,
In a tiny gene a thinking being is shut;
A little element in a little sperm,
It grows and is a conqueror and a sage.
Then wilt thou spew out, Death, God's mystic truth,
Deny the occult spiritual miracle?
Still wilt thou say there is no spirit, no God?
A mute material Nature wakes and sees;
She has invented speech, unveiled a will.
Something there waits beyond towards which she strives,
Something surrounds her into which she grows:
To uncover the spirit, to change back into God,
To exceed herself is her transcendent task.
In God concealed the world began to be,
Tardily it travels towards manifest God:
Our imperfection towards perfection toils,
The body is the chrysalis of a soul:
The infinite holds the finite in its arms,
Time travels towards revealed eternity.
A miracle structure of the eternal Mage,
Matter its mystery hides from its own eyes,
A scripture written out in cryptic signs,
An occult document of the All-Wonderful's art.
All here bears witness to his secret might,
In all we feel his presence and his power.
A blaze of his sovereign glory is the sun,
A glory is the gold and glimmering moon,
A glory is his dream of purple sky.
A march of his greatness are the wheeling stars.
His laughter of beauty breaks out in green trees,
His moments of beauty triumph in a flower;
The blue sea's chant, the rivulet's wandering voice
Are murmurs falling from the Eternal's harp.
This world is God fulfilled in outwardness.
His ways challenge our reason and our sense;
By blind brute movements of an ignorant Force,
By means we slight as small, obscure or base,
A greatness founded upon little things,
He has built a world in the unknowing Void.
His forms he has massed from infinitesimal dust;
His marvels are built from insignificant things.
If mind is crippled, life untaught and crude,
If brutal masks are there and evil acts,
They are incidents of his vast and varied plot,
His great and dangerous drama's needed steps;
He makes with these and all his passion-play,
A play and yet no play but the deep scheme
Of a transcendent Wisdom finding ways
To meet her Lord in the shadow and the Night:
Above her is the vigil of the stars;
Watched by a solitary Infinitude
She embodies in dumb Matter the Divine,
In symbol minds and lives the Absolute.
~ Sri Aurobindo, Savitri, The Debate of Love and Death,
978:It is then by a transformation of life in its very principle, not by an external manipulation of its phenomena, that the integral Yoga proposes to change it from a troubled and ignorant into a luminous and harmonious movement of Nature. There are three conditions which are indispensable for the achievement of this central inner revolution and new formation; none of them is altogether sufficient in itself, but by their united threefold power the uplifting can be done, the conversion made and completely made. For, first, life as it is is a movement of desire and it has built in us as its centre a desire-soul which refers to itself all the motions of life and puts in them its own troubled hue and pain of an ignorant, half-lit, baffled endeavour: for a divine living, desire must be abolished and replaced by a purer and firmer motive-power, the tormented soul of desire dissolved and in its stead there must emerge the calm, strength, happiness of a true vital being now concealed within us. Next, life as it is is driven or led partly by the impulse of the life-force, partly by a mind which is mostly a servant and abettor of the ignorant life-impulse, but in part also its uneasy and not too luminous or competent guide and mentor; for a divine life the mind and the life-impulse must cease to be anything but instruments and the inmost psychic being must take their place as the leader on the path and the indicator of a divine guidance. Last, life as it is is turned towards the satisfaction of the separative ego; ego must disappear and be replaced by the true spiritual person, the central being, and life itself must be turned towards the fulfilment of the Divine in terrestrial existence; it must feel a Divine Force awaking within it and become an obedient instrumentation of its purpose.
   There is nothing that is not ancient and familiar in the first of these three transforming inner movements; for it has always been one of the principal objects of spiritual discipline. It has been best formulated in the already expressed doctrine of the Gita by which a complete renouncement of desire for the fruits as the motive of action, a complete annulment of desire itself, the complete achievement of a perfect equality are put forward as the normal status of a spiritual being. A perfect spiritual equality is the one true and infallible sign of the cessation of desire, - to be equal-souled to all things, unmoved by joy and sorrow, the pleasant and the unpleasant, success or failure, to look with an equal eye on high and low, friend and enemy, the virtuous and the sinner, to see in all beings the manifold manifestation of the One and in all things the multitudinous play or the slow masked evolution of the embodied Spirit. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 2, 176,
979:The modern distinction is that the poet appeals to the imagination and not to the intellect. But there are many kinds of imagination; the objective imagination which visualises strongly the outward aspects of life and things; the subjective imagination which visualises strongly the mental and emotional impressions they have the power to start in the mind; the imagination which deals in the play of mental fictions and to which we give the name of poetic fancy; the aesthetic imagination which delights in the beauty of words and images for their own sake and sees no farther. All these have their place in poetry, but they only give the poet his materials, they are only the first instruments in the creation of poetic style. The essential poetic imagination does not stop short with even the most subtle reproductions of things external or internal, with the richest or delicatest play of fancy or with the most beautiful colouring of word or image. It is creative, not of either the actual or the fictitious, but of the more and the most real; it sees the spiritual truth of things, - of this truth too there are many gradations, - which may take either the actual or the ideal for its starting-point. The aim of poetry, as of all true art, is neither a photographic or otherwise realistic imitation of Nature, nor a romantic furbishing and painting or idealistic improvement of her image, but an interpretation by the images she herself affords us, not on one but on many planes of her creation, of that which she conceals from us, but is ready, when rightly approached, to reveal.

   This is the true, because the highest and essential aim of poetry; but the human mind arrives at it only by a succession of steps, the first of which seems far enough from its object. It begins by stringing its most obvious and external ideas, feelings and sensations of things on a thread of verse in a sufficient language of no very high quality. But even when it gets to a greater adequacy and effectiveness, it is often no more than a vital, an emotional or an intellectual adequacy and effectiveness. There is a strong vital poetry which powerfully appeals to our sensations and our sense of life, like much of Byron or the less inspired mass of the Elizabethan drama; a strong emotional poetry which stirs our feelings and gives us the sense and active image of the passions; a strong intellectual poetry which satisfies our curiosity about life and its mechanism, or deals with its psychological and other "problems", or shapes for us our thoughts in an effective, striking and often quite resistlessly quotable fashion. All this has its pleasures for the mind and the surface soul in us, and it is certainly quite legitimate to enjoy them and to enjoy them strongly and vividly on our way upward; but if we rest content with these only, we shall never get very high up the hill of the Muses.

   ~ Sri Aurobindo, The Future Poetry,
980:There is one fundamental perception indispensable towards any integral knowledge or many-sided experience of this Infinite. It is to realise the Divine in its essential self and truth unaltered by forms and phenomena. Otherwise we are likely to remain caught in the net of appearances or wander confusedly in a chaotic multitude of cosmic or particular aspects, and if we avoid this confusion, it will be at the price of getting chained to some mental formula or shut up in a limited personal experience. The one secure and all-reconciling truth which is the very foundation of the universe is this that life is the manifestation of an uncreated Self and Spirit, and the key to life's hidden secret is the true relation of this Spirit with its own created existences. There is behind all this life the look of an eternal Being upon its multitudinous becomings; there is around and everywhere in it the envelopment and penetration of a manifestation in time by an unmanifested timeless Eternal. But this knowledge is valueless for Yoga if it is only an intellectual and metaphysical notion void of life and barren of consequence; a mental realisation alone cannot be sufficient for the seeker. For what Yoga searches after is not truth of thought alone or truth of mind alone, but the dynamic truth of a living and revealing spiritual experience. There must awake in us a constant indwelling and enveloping nearness, a vivid perception, a close feeling and communion, a concrete sense and contact of a true and infinite Presence always and everywhere. That Presence must remain with us as the living, pervading Reality in which we and all things exist and move and act, and we must feel it always and everywhere, concrete, visible, inhabiting all things; it must be patent to us as their true Self, tangible as their imperishable Essence, met by us closely as their inmost Spirit. To see, to feel, to sense, to contact in every way and not merely to conceive this Self and Spirit here in all existences and to feel with the same vividness all existences in this Self and Spirit, is the fundamental experience which must englobe all other knowledge. This infinite and eternal Self of things is an omnipresent Reality, one existence everywhere; it is a single unifying presence and not different in different creatures; it can be met, seen or felt in its completeness in each soul or each form in the universe. For its infinity is spiritual and essential and not merely a boundlessness in Space or an endlessness in Time; the Infinite can be felt in an infinitesimal atom or in a second of time as convincingly as in the stretch of the aeons or the stupendous enormity of the intersolar spaces. The knowledge or experience of it can begin anywhere and express itself through anything; for the Divine is in all, and all is the Divine.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, The Sacrifice, the Triune Path and the Lord of the Sacrifice,
981:Concentration is a gathering together of the consciousness and either centralising at one point or turning on a single object, e.g., the Divine; there can be also be a gathered condition throughout the whole being, not at a point. In meditation it is not indispensable to gather like this, one can simply remain with a quiet mind thinking of one subject or observing what comes in the consciousness and dealing with it. ... Of this true consciousness other than the superficial there are two main centres, one in the heart (not the physical heart, but the cardiac centre in the middle of the chest), one in the head. The concentration in the heart opens within and by following this inward opening and going deep one becomes aware of the soul or psychic being, the divine element in the individual. This being unveiled begins to come forward, to govern the nature, to turn it and all its movements towards the Truth, towards the Divine, and to call down into it all that is above. It brings the consciousness of the Presence, the dedication of the being to the Highest and invites the descent into our nature of a greater Force and Consciousness which is waiting above us. To concentrate in the heart centre with the offering of oneself to the Divine and the aspiration for this inward opening and for the Presence in the heart is the first way and, if it can be done, the natural beginning; for its result once obtained makes the spiritual path far more easy and safe than if one begins the other ways.
   That other way is the concentration in the head, in the mental centre. This, if it brings about the silence of the surface mind, opens up an inner, larger, deeper mind within which is more capable of receiving spiritual experience and spiritual knowledge. But once concentrated here one must open the silent mental consciousness upward and in the end it rises beyond the lid which has so long kept it tied in the body and finds a centre above the head where it is liberated into the Infinite. There it begins to come into contact with the universal Self, the Divine Peace, Light, Power, Knowledge, Bliss, to enter into that and become that, to feel the descent of these things into the nature. To concentrate in the head with the aspiration for quietude in the mind and the realisation of the Self and Divine above is the second way of concentration. It is important, however, to remember that the concentration of the consciousness in the head in only a preparation for its rising to the centre above; otherwise, one may get shut up in one's own mind and its experiences or at best attain only to a reflection of the Truth above instead of rising into the spiritual transcendence to live there. For some the mental concentration is easier, for some the concentration in the heart centre; some are capable of doing both alternatively - but to begin with the heart centre, if one can do it, is the most desirable.
   ~ Sri Aurobindo, Letters On Yoga - II,
982:Zarathustra, however, looked at the people and wondered. Then he spoke thus: Man is a rope stretched between animal and overman - a rope over an abyss. A dangerous crossing, a dangerous on-the-way, a dangerous looking back, a dangerous trembling and stopping. What is great in man is that he is a bridge and not a goal: what can be loved in man is that he is an over-going and a down-going. I love those who know not how to live except as down-goers, for they are the over-goers. I love the great despisers, because they are the great reverers, and arrows of longing for the other shore. I love those who do not first seek a reason beyond the stars for going down and being sacrifices, but sacrifice themselves to the earth, that the earth of the overman may some day arrive. I love him who lives in order to know, and seeks to know in order that the overman may someday live. Thus he seeks his own down-going. I love him who works and invents, that he may build a house for the overman, and prepare for him earth, animal, and plant: for thus he seeks his own down-going. I love him who loves his virtue: for virtue is the will to down-going, and an arrow of longing. I love him who reserves no drop of spirit for himself, but wants to be entirely the spirit of his virtue: thus he walks as spirit over the bridge. I love him who makes his virtue his addiction and destiny: thus, for the sake of his virtue, he is willing to live on, or live no more. I love him who does not desire too many virtues. One virtue is more of a virtue than two, because it is more of a knot for ones destiny to cling to. I love him whose soul squanders itself, who wants no thanks and gives none back: for he always gives, and desires not to preserve himself. I love him who is ashamed when the dice fall in his favor, and who then asks: Am I a dishonest player? - for he is willing to perish. I love him who scatters golden words in front of his deeds, and always does more than he promises: for he seeks his own down-going. I love him who justifies those people of the future, and redeems those of the past: for he is willing to perish by those of the present. I love him who chastens his God, because he loves his God: for he must perish by the wrath of his God. I love him whose soul is deep even in being wounded, and may perish from a small experience: thus goes he gladly over the bridge. I love him whose soul is so overfull that he forgets himself, and all things are in him: thus all things become his down-going. I love him who is of a free spirit and a free heart: thus is his head only the entrails of his heart; his heart, however, drives him to go down. I love all who are like heavy drops falling one by one out of the dark cloud that hangs over man: they herald the coming of the lightning, and perish as heralds. Behold, I am a herald of the lightning, and a heavy drop out of the cloud: the lightning, however, is called overman.
   ~ Friedrich Nietzsche, Thus Spoke Zarathustra,
983:Something happened to you before you were born, and this is what it was:
   STAGE ONE: THE CHIKHAI
   The events of the 49-day Bardo period are divided into three major stages, the Chikhai, the Chonyid, and the Sidpa (in that order). Immediately following physical death, the soul enters the Chikhai, which is simply the state of the immaculate and luminous Dharmakaya, the ultimate Consciousness, the BrahmanAtman. This ultimate state is given, as a gift, to all individuals: they are plunged straight into ultimate reality and exist as the ultimate Dharmakaya. "At this moment," says the Bardo Thotrol, "the first glimpsing of the Bardo of the Clear Light of Reality, which is the Infallible Mind of the Dharmakaya, is experienced by all sentient beings.''110 Or, to put it a different way, the Thotrol tells us that "Thine own consciousness, shining, void, and inseparable from the Great Body of Radiance, hath no birth, nor death, and is the Immutable Light-Buddha Amitabha. Knowing this is sufficient. Recognizing the voidness of thine own intellect to be Buddhahood ... is to keep thyself in the Divine Mind."110 In short, immediately following physical death, the soul is absorbed in and as the ultimate-causal body (if we may treat them together).
   Interspersed with this brief summary of the Bardo Thotrol, I will add my commentaries on involution and on the nature of the Atman project in involution. And we begin by noting that at the start of the Bardo experience, the soul is elevated to the utter heights of Being, to the ultimate state of Oneness-that is, he starts his Bardo career at the top. But, at the top is usually not where he remains, and the Thotrol tells us why. In Evans-Wentz's words, "In the realm of the Clear Light [the highest Chikhai stage] the mentality of a person . . . momentarily enjoys a condition of balance, of perfect equilibrium, and of [ultimate] oneness. Owing to unfamiliarity with such a state, which is an ecstatic state of non-ego, of [causal] consciousness, the . . . average human being lacks the power to function in it; karmic propensities becloud the consciousness-principle with thoughts of personality, of individualized being, of dualism, and, losing equilibrium, the consciousness-principle falls away from the Clear Light."
   The soul falls away from the ultimate Oneness because "karmic propensities cloud consciousness"-"karmic propensities'' means seeking, grasping, desiring; means, in fact, Eros. And as this Erosseeking develops, the state of perfect Oneness starts to "break down" (illusorily). Or, from a different angle, because the individual cannot stand the intensity of pure Oneness ("owing to unfamiliarity with such a state"), he contracts away from it, tries to ''dilute it," tries to extricate himself from Perfect Intensity in Atman. Contracting in the face of infinity, he turns instead to forms of seeking, desire, karma, and grasping, trying to "search out" a state of equilibrium. Contraction and Eros-these karmic propensities couple and conspire to drive the soul away from pure consciousness and downwards into multiplicity, into less intense and less real states of being. ~ Ken Wilber, The Atman Project,
984:The Mother once described the characteristics of the unity-body, of the future supramental body, to a young Ashramite: 'You know, if there is something on that window-sill and if I [in a supramental body] want to take it, I stretch out my hand and it becomes - wow! - long, and I have the thing in my hand without even having to get up from my chair ... Physically, I shall be able to be here and there at the same time. I shall be able to communicate with many people at the same time. To have something in my hand, I'll just have to wish for it. I think about something and I want it and it is already in my hand. With this transformed body I shall be free of the fetters of ignorance, pain, of mortality and unconsciousness. I shall be able to do many things at the same time. The transparent, luminous, strong, light, elastic body won't need any material things to subsist on ... The body can even be lengthened if one wants it to become tall, or shrunk when one wants it to be small, in any circumstances ... There will be all kinds of changes and there will be powers without limit. And it won't be something funny. Of course, I am giving you somewhat childish examples to tease you and to show the difference. 'It will be a true being, perfect in proportion, very, very beautiful and strong, light, luminous or else transparent. It will have a supple and malleable body endowed with extraordinary capacities and able to do everything; a body without age, a creation of the New Consciousness or else a transformed body such as none has ever imagined ... All that is above man will be within its reach. It will be guided by the Truth alone and nothing less. That is what it is and more even than has ever been conceived.'895 This the Mother told in French to Mona Sarkar, who noted it down as faithfully as possible and read it out to her for verification. The supramental body will not only be omnipotent and omniscient, but also omnipresent. And immortal. Not condemned to a never ending monotonous immortality - which, again, is one of our human interpretations of immortality - but for ever existing in an ecstasy of inexhaustible delight in 'the Joy that surpasses all understanding.' Moment after moment, eternity after eternity. For in that state each moment is an eternity and eternity an ever present moment. If gross matter is not capable of being used as a permanent coating of the soul in the present phase of its evolution, then it certainly is not capable of being the covering of the supramental consciousness, to form the body that has, to some extent, been described above. This means that the crux of the process of supramental transformation lies in matter; the supramental world has to become possible in matter, which at present still is gross matter. - Sri Aurobindo and the Mother were supramentalized in their mental and vital, but their enormous problem was the supramentalization of the physical body, consisting of the gross matter of the Earth. As the Mother said: 'It is matter itself that must change so that the Supramental may manifest. A new kind of matter no longer corresponding with Mendeleyev's periodic table of the elements? Is that possible?
   ~ Georges Van Vrekhem,
985: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,
986:But still the greater and wider the moving idea-force behind the consecration, the better for the seeker; his attainment is likely to be fuller and more ample. If we are to attempt an integral Yoga, it will be as well to start with an idea of the Divine that is itself integral. There should be an aspiration in the heart wide enough for a realisation without any narrow limits. Not only should we avoid a sectarian religious outlook, but also all onesided philosophical conceptions which try to shut up the Ineffable in a restricting mental formula. The dynamic conception or impelling sense with which our Yoga can best set out would be naturally the idea, the sense of a conscious all-embracing but all-exceeding Infinite. Our uplook must be to a free, all-powerful, perfect and blissful One and Oneness in which all beings move and live and through which all can meet and become one. This Eternal will be at once personal and impersonal in his self-revelation and touch upon the soul. He is personal because he is the conscious Divine, the infinite Person who casts some broken reflection of himself in the myriad divine and undivine personalities of the universe. He is impersonal because he appears to us as an infinite Existence, Consciousness and Ananda and because he is the fount, base and constituent of all existences and all energies, -the very material of our being and mind and life and body, our spirit and our matter. The thought, concentrating on him, must not merely understand in an intellectual form that he exists, or conceive of him as an abstraction, a logical necessity; it must become a seeing thought able to meet him here as the Inhabitant in all, realise him in ourselves, watch and take hold on the movement of his forces. He is the one Existence: he is the original and universal Delight that constitutes all things and exceeds them: he is the one infinite Consciousness that composes all consciousnesses and informs all their movements; he is the one illimitable Being who sustains all action and experience; his will guides the evolution of things towards their yet unrealised but inevitable aim and plenitude. To him the heart can consecrate itself, approach him as the supreme Beloved, beat and move in him as in a universal sweetness of Love and a living sea of Delight. For his is the secret Joy that supports the soul in all its experiences and maintains even the errant ego in its ordeals and struggles till all sorrow and suffering shall cease. His is the Love and the Bliss of the infinite divine Lover who is drawing all things by their own path towards his happy oneness. On him the Will can unalterably fix as the invisible Power that guides and fulfils it and as the source of its strength. In the impersonality this actuating Power is a self-illumined Force that contains all results and calmly works until it accomplishes, in the personality an all wise and omnipotent Master of the Yoga whom nothing can prevent from leading it to its goal. This is the faith with which the seeker has to begin his seeking and endeavour; for in all his effort here, but most of all in his effort towards the Unseen, mental man must perforce proceed by faith. When the realisation comes, the faith divinely fulfilled and completed will be transformed into an eternal flame of knowledge.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration [83],
987:The supreme Truth aspect which thus manifests itself to us is an eternal and infinite and absolute self-existence, self-awareness, self-delight of being; this bounds all things and secretly supports and pervades all things. This Self-existence reveals itself again in three terms of its essential nature,-self, conscious being or spirit, and God or the Divine Being. The Indian terms are more satisfactory,-Brahman the Reality is Atman, Purusha, Ishwara; for these terms grew from a root of Intuition and, while they have a comprehensive preciseness, are capable of a plastic application which avoids both vagueness in the use and the rigid snare of a too limiting intellectual concept. The Supreme Brahman is that which in Western metaphysics is called the Absolute: but Brahman is at the same time the omnipresent Reality in which all that is relative exists as its forms or its movements; this is an Absolute which takes all relativities in its embrace. [...] Brahman is the Consciousness that knows itself in all that exists; Brahman is the force that sustains the power of God and Titan and Demon, the Force that acts in man and animal and the forms and energies of Nature; Brahman is the Ananda, the secret Bliss of existence which is the ether of our being and without which none could breathe or live. Brahman is the inner Soul in all; it has taken a form in correspondence with each created form which it inhabits. The Lord of Beings is that which is conscious in the conscious being, but he is also the Conscious in inconscient things, the One who is master and in control of the many that are passive in the hands of Force-Nature. He is the Timeless and Time; He is Space and all that is in Space; He is Causality and the cause and the effect: He is the thinker and his thought, the warrior and his courage, the gambler and his dice-throw. All realities and all aspects and all semblances are the Brahman; Brahman is the Absolute, the Transcendent and incommunicable, the Supracosmic Existence that sustains the cosmos, the Cosmic Self that upholds all beings, but It is too the self of each individual: the soul or psychic entity is an eternal portion of the Ishwara; it is his supreme Nature or Consciousness-Force that has become the living being in a world of living beings. The Brahman alone is, and because of It all are, for all are the Brahman; this Reality is the reality of everything that we see in Self and Nature. Brahman, the Ishwara, is all this by his Yoga-Maya, by the power of his Consciousness-Force put out in self-manifestation: he is the Conscious Being, Soul, Spirit, Purusha, and it is by his Nature, the force of his conscious self-existence that he is all things; he is the Ishwara, the omniscient and omnipotent All-ruler, and it is by his Shakti, his conscious Power, that he manifests himself in Time and governs the universe. These and similar statements taken together are all-comprehensive: it is possible for the mind to cut and select, to build a closed system and explain away all that does not fit within it; but it is on the complete and many-sided statement that we must take our stand if we have to acquire an integral knowledge.
   ~ Sri Aurobindo, The Life Divine, Book 02: The Knowledge and the Ignorance - The Spiritual Evolution, Part I, The Infinite Consciousness and the Ignorance Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti [336-337],
988:There is no invariable rule of such suffering. It is not the soul that suffers; the Self is calm and equal to all things and the only sorrow of the psychic being is the sorrow of the resistance of Nature to the Divine Will or the resistance of things and people to the call of the True, the Good and the Beautiful. What is affected by suffering is the vital nature and the body. When the soul draws towards the Divine, there may be a resistance in the mind and the common form of that is denial and doubt - which may create mental and vital suffering. There may again be a resistance in the vital nature whose principal character is desire and the attachment to the objects of desire, and if in this field there is conflict between the soul and the vital nature, between the Divine Attraction and the pull of the Ignorance, then obviously there may be much suffering of the mind and vital parts. The physical consciousness also may offer a resistance which is usually that of a fundamental inertia, an obscurity in the very stuff of the physical, an incomprehension, an inability to respond to the higher consciousness, a habit of helplessly responding to the lower mechanically, even when it does not want to do so; both vital and physical suffering may be the consequence. There is moreover the resistance of the Universal Nature which does not want the being to escape from the Ignorance into the Light. This may take the form of a vehement insistence on the continuation of the old movements, waves of them thrown on the mind and vital and body so that old ideas, impulses, desires, feelings, responses continue even after they are thrown out and rejected, and can return like an invading army from outside, until the whole nature, given to the Divine, refuses to admit them. This is the subjective form of the universal resistance, but it may also take an objective form - opposition, calumny, attacks, persecution, misfortunes of many kinds, adverse conditions and circumstances, pain, illness, assaults from men or forces. There too the possibility of suffering is evident. There are two ways to meet all that - first that of the Self, calm, equality, a spirit, a will, a mind, a vital, a physical consciousness that remain resolutely turned towards the Divine and unshaken by all suggestion of doubt, desire, attachment, depression, sorrow, pain, inertia. This is possible when the inner being awakens, when one becomes conscious of the Self, of the inner mind, the inner vital, the inner physical, for that can more easily attune itself to the divine Will, and then there is a division in the being as if there were two beings, one within, calm, strong, equal, unperturbed, a channel of the Divine Consciousness and Force, one without, still encroached on by the lower Nature; but then the disturbances of the latter become something superficial which are no more than an outer ripple, - until these under the inner pressure fade and sink away and the outer being too remains calm, concentrated, unattackable. There is also the way of the psychic, - when the psychic being comes out in its inherent power, its consecration, adoration, love of the Divine, self-giving, surrender and imposes these on the mind, vital and physical consciousness and compels them to turn all their movements Godward. If the psychic is strong and master...
   ~ Sri Aurobindo, Letters On Yoga - IV, Resistances, Sufferings and Falls, 669,
989:[desire and its divine form:]
   Into all our endeavour upward the lower element of desire will at first naturally enter. For what the enlightened will sees as the thing to be done and pursues as the crown to be conquered, what the heart embraces as the one thing delightful, that in us which feels itself limited and opposed and, because it is limited, craves and struggles, will seek with the troubled passion of an egoistic desire. This craving life-force or desire-soul in us has to be accepted at first, but only in order that it may be transformed. Even from the very beginning it has to be taught to renounce all other desires and concentrate itself on the passion for the Divine. This capital point gained, it has to be aught to desire, not for its own separate sake, but for God in the world and for the Divine in ourselves; it has to fix itself upon no personal spiritual gain, though of all possible spiritual gains we are sure, but on the great work to be done in us and others, on the high coming manifestation which is to be the glorious fulfilment of the Divine in the world, on the Truth that has to be sought and lived and enthroned for eveR But last, most difficult for it, more difficult than to seek with the right object, it has to be taught to seek in the right manner; for it must learn to desire, not in its own egoistic way, but in the way of the Divine. It must insist no longer, as the strong separative will always insists, on its own manner of fulfilment, its own dream of possession, its own idea of the right and the desirable; it must yearn to fulfil a larger and greater Will and consent to wait upon a less interested and ignorant guidance. Thus trained, Desire, that great unquiet harasser and troubler of man and cause of every kind of stumbling, will become fit to be transformed into its divine counterpart. For desire and passion too have their divine forms; there is a pure ecstasy of the soul's seeking beyond all craving and grief, there is a Will of Ananda that sits glorified in the possession of the supreme beatitudes.
   When once the object of concentration has possessed and is possessed by the three master instruments, the thought, the heart and the will,-a consummation fully possible only when the desire-soul in us has submitted to the Divine Law,-the perfection of mind and life and body can be effectively fulfilled in our transmuted nature. This will be done, not for the personal satisfaction of the ego, but that the whole may constitute a fit temple for the Divine Presence, a faultless instrument for the divine work. For that work can be truly performed only when the instrument, consecrated and perfected, has grown fit for a selfless action,-and that will be when personal desire and egoism are abolished, but not the liberated individual. Even when the little ego has been abolished, the true spiritual Person can still remain and God's will and work and delight in him and the spiritual use of his perfection and fulfilment. Our works will then be divine and done divinely; our mind and life and will, devoted to the Divine, will be used to help fulfil in others and in the world that which has been first realised in ourselves,- all that we can manifest of the embodied Unity, Love, Freedom, Strength, Power, Splendour, immortal Joy which is the goal of the Spirit's terrestrial adventure.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration [83] [T1],
990:If this is the truth of works, the first thing the sadhaka has to do is to recoil from the egoistic forms of activity and get rid of the sense of an "I" that acts. He has to see and feel that everything happens in him by the plastic conscious or subconscious or sometimes superconscious automatism of his mental and bodily instruments moved by the forces of spiritual, mental, vital and physical Nature. There is a personality on his surface that chooses and wills, submits and struggles, tries to make good in Nature or prevail over Nature, but this personality is itself a construction of Nature and so dominated, driven, determined by her that it cannot be free. It is a formation or expression of the Self in her, - it is a self of Nature rather than a self of Self, his natural and processive, not his spiritual and permanent being, a temporary constructed personality, not the true immortal Person. It is that Person that he must become. He must succeed in being inwardly quiescent, detach himself as the observer from the outer active personality and learn the play of the cosmic forces in him by standing back from all blinding absorption in its turns and movements. Thus calm, detached, a student of himself and a witness of his nature, he realises that he is the individual soul who observes the works of Nature, accepts tranquilly her results and sanctions or withholds his sanction from the impulse to her acts. At present this soul or Purusha is little more than an acquiescent spectator, influencing perhaps the action and development of the being by the pressure of its veiled consciousness, but for the most part delegating its powers or a fragment of them to the outer personality, - in fact to Nature, for this outer self is not lord but subject to her, anı̄sa; but, once unveiled, it can make its sanction or refusal effective, become the master of the action, dictate sovereignly a change of Nature. Even if for a long time, as the result of fixed association and past storage of energy, the habitual movement takes place independent of the Purusha's assent and even if the sanctioned movement is persistently refused by Nature for want of past habit, still he will discover that in the end his assent or refusal prevails, - slowly with much resistance or quickly with a rapid accommodation of her means and tendencies she modifies herself and her workings in the direction indicated by his inner sight or volition. Thus he learns in place of mental control or egoistic will an inner spiritual control which makes him master of the Nature-forces that work in him and not their unconscious instrument or mechanic slave. Above and around him is the Shakti, the universal Mother and from her he can get all his inmost soul needs and wills if only he has a true knowledge of her ways and a true surrender to the divine Will in her. Finally, he becomes aware of that highest dynamic Self within him and within Nature which is the source of all his seeing and knowing, the source of the sanction, the source of the acceptance, the source of the rejection. This is the Lord, the Supreme, the One-in-all, Ishwara-Shakti, of whom his soul is a portion, a being of that Being and a power of that Power. The rest of our progress depends on our knowledge of the ways in which the Lord of works manifests his Will in the world and in us and executes them through the transcendent and universal Shakti. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will, 216,
991:It is thus by an integralisation of our divided being that the Divine Shakti in the Yoga will proceed to its object; for liberation, perfection, mastery are dependent on this integralisation, since the little wave on the surface cannot control its own movement, much less have any true control over the vast life around it. The Shakti, the power of the Infinite and the Eternal descends within us, works, breaks up our present psychological formations, shatters every wall, widens, liberates, presents us with always newer and greater powers of vision, ideation, perception and newer and greater life-motives, enlarges and newmodels increasingly the soul and its instruments, confronts us with every imperfection in order to convict and destroy it, opens to a greater perfection, does in a brief period the work of many lives or ages so that new births and new vistas open constantly within us. Expansive in her action, she frees the consciousness from confinement in the body; it can go out in trance or sleep or even waking and enter into worlds or other regions of this world and act there or carry back its experience. It spreads out, feeling the body only as a small part of itself, and begins to contain what before contained it; it achieves the cosmic consciousness and extends itself to be commensurate with the universe. It begins to know inwardly and directly and not merely by external observation and contact the forces at play in the world, feels their movement, distinguishes their functioning and can operate immediately upon them as the scientist operates upon physical forces, accept their action and results in our mind, life, body or reject them or modify, change, reshape, create immense new powers and movements in place of the old small functionings of the nature. We begin to perceive the working of the forces of universal Mind and to know how our thoughts are created by that working, separate from within the truth and falsehood of our perceptions, enlarge their field, extend and illumine their significance, become master of our own minds and active to shape the movements of Mind in the world around us. We begin to perceive the flow and surge of the universal life-forces, detect the origin and law of our feelings, emotions, sensations, passions, are free to accept, reject, new-create, open to wider, rise to higher planes of Life-Power. We begin to perceive too the key to the enigma of Matter, follow the interplay of Mind and Life and Consciousness upon it, discover more and more its instrumental and resultant function and detect ultimately the last secret of Matter as a form not merely of Energy but of involved and arrested or unstably fixed and restricted consciousness and begin to see too the possibility of its liberation and plasticity of response to higher Powers, its possibilities for the conscious and no longer the more than half-inconscient incarnation and self-expression of the Spirit. All this and more becomes more and more possible as the working of the Divine Shakti increases in us and, against much resistance or labour to respond of our obscure consciousness, through much struggle and movement of progress and regression and renewed progress necessitated by the work of intensive transformation of a half-inconscient into a conscious substance, moves to a greater purity, truth, height, range. All depends on the psychic awakening in us, the completeness of our response to her and our growing surrender. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 2, 183,
992: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, The Higher and the Lower Knowledge [511] [T1],
993:The Teachings of Some Modern Indian Yogis
Ramana Maharshi
According to Brunton's description of the sadhana he (Brunton) practised under the Maharshi's instructions,1 it is the Overself one has to seek within, but he describes the Overself in a way that is at once the Psychic Being, the Atman and the Ishwara. So it is a little difficult to know what is the exact reading.
*
The methods described in the account [of Ramana Maharshi's technique of self-realisation] are the well-established methods of Jnanayoga - (1) one-pointed concentration followed by thought-suspension, (2) the method of distinguishing or finding out the true self by separating it from mind, life, body (this I have seen described by him [Brunton] more at length in another book) and coming to the pure I behind; this also can disappear into the Impersonal Self. The usual result is a merging in the Atman or Brahman - which is what one would suppose is meant by the Overself, for it is that which is the real Overself. This Brahman or Atman is everywhere, all is in it, it is in all, but it is in all not as an individual being in each but is the same in all - as the Ether is in all. When the merging into the Overself is complete, there is no ego, no distinguishable I, or any formed separative person or personality. All is ekakara - an indivisible and undistinguishable Oneness either free from all formations or carrying all formations in it without being affected - for one can realise it in either way. There is a realisation in which all beings are moving in the one Self and this Self is there stable in all beings; there is another more complete and thoroughgoing in which not only is it so but all are vividly realised as the Self, the Brahman, the Divine. In the former, it is possible to dismiss all beings as creations of Maya, leaving the one Self alone as true - in the other it is easier to regard them as real manifestations of the Self, not as illusions. But one can also regard all beings as souls, independent realities in an eternal Nature dependent upon the One Divine. These are the characteristic realisations of the Overself familiar to the Vedanta. But on the other hand you say that this Overself is realised by the Maharshi as lodged in the heart-centre, and it is described by Brunton as something concealed which when it manifests appears as the real Thinker, source of all action, but now guiding thought and action in the Truth. Now the first description applies to the Purusha in the heart, described by the Gita as the Ishwara situated in the heart and by the Upanishads as the Purusha Antaratma; the second could apply also to the mental Purusha, manomayah. pran.asarı̄ra neta of the Upanishads, the mental Being or Purusha who leads the life and the body. So your question is one which on the data I cannot easily answer. His Overself may be a combination of all these experiences, without any distinction being made or thought necessary between the various aspects. There are a thousand ways of approaching and realising the Divine and each way has its own experiences which have their own truth and stand really on a basis, one in essence but complex in aspects, common to all, but not expressed in the same way by all. There is not much use in discussing these variations; the important thing is to follow one's own way well and thoroughly. In this Yoga, one can realise the psychic being as a portion of the Divine seated in the heart with the Divine supporting it there - this psychic being takes charge of the sadhana and turns the ......
1 The correspondent sent to Sri Aurobindo two paragraphs from Paul Brunton's book A Message from Arunachala (London: Rider & Co., n.d. [1936], pp. 205 - 7). - Ed. ~ Sri Aurobindo, Letters On Yoga - II,
994:The recurring beat that moments God in Time.
Only was missing the sole timeless Word
That carries eternity in its lonely sound,
The Idea self-luminous key to all ideas,
The integer of the Spirit's perfect sum
That equates the unequal All to the equal One,
The single sign interpreting every sign,
The absolute index to the Absolute.

There walled apart by its own innerness
In a mystical barrage of dynamic light
He saw a lone immense high-curved world-pile
Erect like a mountain-chariot of the Gods
Motionless under an inscrutable sky.
As if from Matter's plinth and viewless base
To a top as viewless, a carved sea of worlds
Climbing with foam-maned waves to the Supreme
Ascended towards breadths immeasurable;
It hoped to soar into the Ineffable's reign:
A hundred levels raised it to the Unknown.
So it towered up to heights intangible
And disappeared in the hushed conscious Vast
As climbs a storeyed temple-tower to heaven
Built by the aspiring soul of man to live
Near to his dream of the Invisible.
Infinity calls to it as it dreams and climbs;
Its spire touches the apex of the world;
Mounting into great voiceless stillnesses
It marries the earth to screened eternities.
Amid the many systems of the One
Made by an interpreting creative joy
Alone it points us to our journey back
Out of our long self-loss in Nature's deeps;
Planted on earth it holds in it all realms:
It is a brief compendium of the Vast.
This was the single stair to being's goal.
A summary of the stages of the spirit,
Its copy of the cosmic hierarchies
Refashioned in our secret air of self
A subtle pattern of the universe.
It is within, below, without, above.
Acting upon this visible Nature's scheme
It wakens our earth-matter's heavy doze
To think and feel and to react to joy;
It models in us our diviner parts,
Lifts mortal mind into a greater air,
Makes yearn this life of flesh to intangible aims,
Links the body's death with immortality's call:
Out of the swoon of the Inconscience
It labours towards a superconscient Light.
If earth were all and this were not in her,
Thought could not be nor life-delight's response:
Only material forms could then be her guests
Driven by an inanimate world-force.
Earth by this golden superfluity
Bore thinking man and more than man shall bear;
This higher scheme of being is our cause
And holds the key to our ascending fate;

It calls out of our dense mortality
The conscious spirit nursed in Matter's house.
The living symbol of these conscious planes,
Its influences and godheads of the unseen,
Its unthought logic of Reality's acts
Arisen from the unspoken truth in things,
Have fixed our inner life's slow-scaled degrees.
Its steps are paces of the soul's return
From the deep adventure of material birth,
A ladder of delivering ascent
And rungs that Nature climbs to deity.
Once in the vigil of a deathless gaze
These grades had marked her giant downward plunge,
The wide and prone leap of a godhead's fall.
Our life is a holocaust of the Supreme.
The great World-Mother by her sacrifice
Has made her soul the body of our state;
Accepting sorrow and unconsciousness
Divinity's lapse from its own splendours wove
The many-patterned ground of all we are.
An idol of self is our mortality.
Our earth is a fragment and a residue;
Her power is packed with the stuff of greater worlds
And steeped in their colour-lustres dimmed by her drowse;
An atavism of higher births is hers,
Her sleep is stirred by their buried memories
Recalling the lost spheres from which they fell.
Unsatisfied forces in her bosom move;
They are partners of her greater growing fate
And her return to immortality;
They consent to share her doom of birth and death;
They kindle partial gleams of the All and drive
Her blind laborious spirit to compose
A meagre image of the mighty Whole.
The calm and luminous Intimacy within
~ Sri Aurobindo, Savitri, The World-Stair,
995:In the process of this change there must be by the very necessity of the effort two stages of its working. First, there will be the personal endeavour of the human being, as soon as he becomes aware by his soul, mind, heart of this divine possibility and turns towards it as the true object of life, to prepare himself for it and to get rid of all in him that belongs to a lower working, of all that stands in the way of his opening to the spiritual truth and its power, so as to possess by this liberation his spiritual being and turn all his natural movements into free means of its self-expression. It is by this turn that the self-conscious Yoga aware of its aim begins: there is a new awakening and an upward change of the life motive. So long as there is only an intellectual, ethical and other self-training for the now normal purposes of life which does not travel beyond the ordinary circle of working of mind, life and body, we are still only in the obscure and yet unillumined preparatory Yoga of Nature; we are still in pursuit of only an ordinary human perfection. A spiritual desire of the Divine and of the divine perfection, of a unity with him in all our being and a spiritual perfection in all our nature, is the effective sign of this change, the precursory power of a great integral conversion of our being and living. By personal effort a precursory change, a preliminary conversion can be effected; it amounts to a greater or less spiritualising of our mental motives, our character and temperament, and a mastery, stilling or changed action of the vital and physical life. This converted subjectivity can be made the base of some communion or unity of the soul in mind with the Divine and some partial reflection of the divine nature in the mentality of the human being. That is as far as man can go by his unaided or indirectly aided effort, because that is an effort of mind and mind cannot climb beyond itself permanently: at most it arises to a spiritualised and idealised mentality. If it shoots up beyond that border, it loses hold of itself, loses hold of life, and arrives either at a trance of absorption or a passivity. A greater perfection can only be arrived at by a higher power entering in and taking up the whole action of the being. The second stage of this Yoga will therefore be a persistent giving up of all the action of the nature into the hands of this greater Power, a substitution of its influence, possession and working for the personal effort, until the Divine to whom we aspire becomes the direct master of the Yoga and effects the entire spiritual and ideal conversion of the being. Two rules there are that will diminish the difficulty and obviate the danger. One must reject all that comes from the ego, from vital desire, from the mere mind and its presumptuous reasoning incompetence, all that ministers to these agents of the Ignorance. One must learn to hear and follow the voice of the inmost soul, the direction of the Guru, the command of the Master, the working of the Divine Mother. Whoever clings to the desires and weaknesses of the flesh, the cravings and passions of the vital in its turbulent ignorance, the dictates of his personal mind unsilenced and unillumined by a greater knowledge, cannot find the true inner law and is heaping obstacles in the way of the divine fulfilment. Whoever is able to detect and renounce those obscuring agencies and to discern and follow the true Guide within and without will discover the spiritual law and reach the goal of the Yoga. A radical and total change of consciousness is not only the whole meaning but, in an increasing force and by progressive stages, the whole method of the integral Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Self-Perfection, The Integral Perfection [618],
996:There's an idea in Christianity of the image of God as a Trinity. There's the element of the Father, there's the element of the Son, and there's the element of the Holy Spirit. It's something like the spirit of tradition, human beings as the living incarnation of that tradition, and the spirit in people that makes relationship with the spirit and individuals possible. I'm going to bounce my way quickly through some of the classical, metaphorical attributes of God, so that we kind of have a cloud of notions about what we're talking about, when we return to Genesis 1 and talk about the God who spoke chaos into Being.

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

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

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

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

That's a very well-developed set of poetic metaphors. These are all...what would you say...glimpses of the transcendent ideal. That's the right way of thinking about it. They're glimpses of the transcendent ideal, and all of them have a specific meaning. In part, what we're going to do is go over that meaning, as we continue with this series. What we've got now is a brief description, at least, of what this is. ~ Jordan Peterson, Biblical Series, 1,
997: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, The Principle of the Integral Yoga, 609,
998:All Yoga is a turning of the human mind and the human soul, not yet divine in realisation, but feeling the divine impulse and attraction in it, towards that by which it finds its greater being. Emotionally, the first form which this turning takes must be that of adoration. In ordinary religion this adoration wears the form of external worship and that again develops a most external form of ceremonial worship. This element is ordinarily necessary because the mass of men live in their physical minds, cannot realise anything except by the force of a physical symbol and cannot feel that they are living anything except by the force of a physical action. We might apply here the Tantric gradation of sadhana, which makes the way of the pasu, the herd, the animal or physical being, the lowest stage of its discipline, and say that the purely or predominantly ceremonial adoration is the first step of this lowest part of the way. It is evident that even real religion, - and Yoga is something more than religion, - only begins when this quite outward worship corresponds to something really felt within the mind, some genuine submission, awe or spiritual aspiration, to which it becomes an aid, an outward expression and also a sort of periodical or constant reminder helping to draw back the mind to it from the preoccupations of ordinary life. But so long as it is only an idea of the Godhead to which one renders reverence or homage, we have not yet got to the beginning of Yoga. The aim of Yoga being union, its beginning must always be a seeking after the Divine, a longing after some kind of touch, closeness or possession. When this comes on us, the adoration becomes always primarily an inner worship; we begin to make ourselves a temple of the Divine, our thoughts and feelings a constant prayer of aspiration and seeking, our whole life an external service and worship. It is as this change, this new soul-tendency grows, that the religion of the devotee becomes a Yoga, a growing contact and union. It does not follow that the outward worship will necessarily be dispensed with, but it will increasingly become only a physical expression or outflowing of the inner devotion and adoration, the wave of the soul throwing itself out in speech and symbolic act.
   Adoration, before it turns into an element of the deeper Yoga of devotion, a petal of the flower of love, its homage and self-uplifting to its sun, must bring with it, if it is profound, an increasing consecration of the being to the Divine who is adored. And one element of this consecration must be a self-purifying so as to become fit for the divine contact, or for the entrance of the Divine into the temple of our inner being, or for his selfrevelation in the shrine of the heart. This purifying may be ethical in its character, but it will not be merely the moralist's seeking for the right and blameless action or even, when once we reach the stage of Yoga, an obedience to the law of God as revealed in formal religion; but it will be a throwing away, katharsis, of all that conflicts whether with the idea of the Divine in himself or of the Divine in ourselves. In the former case it becomes in habit of feeling and outer act an imitation of the Divine, in the latter a growing into his likeness in our nature. What inner adoration is to ceremonial worship, this growing into the divine likeness is to the outward ethical life. It culminates in a sort of liberation by likeness to the Divine,1 a liberation from our lower nature and a change into the divine nature.
   Consecration becomes in its fullness a devoting of all our being to the Divine; therefore also of all our thoughts and our works. Here the Yoga takes into itself the essential elements of the Yoga of works and the Yoga of knowledge, but in its own manner and with its own peculiar spirit. It is a sacrifice of life and works to the Divine, but a sacrifice of love more than a tuning of the will to the divine Will. The bhakta offers up his life and all that he is and all that he has and all that he does to the Divine. This surrender may take the ascetic form, as when he leaves the ordinary life of men and devotes his days solely to prayer ~ Sri Aurobindo, The Synthesis Of Yoga, The Way of Devotion, 571 [T1],
999:Although a devout student of the Bible, Paracelsus instinctively adopted the broad patterns of essential learning, as these had been clarified by Pythagoras of Samos and Plato of Athens. Being by nature a mystic as well as a scientist, he also revealed a deep regard for the Neoplatonic philosophy as expounded by Plotinus, Iamblichus, and Proclus. Neo­platonism is therefore an invaluable aid to the interpretation of the Paracelsian doctrine.
   Paracelsus held that true knowledge is attained in two ways, or rather that the pursuit of knowledge is advanced by a two-fold method, the elements of which are completely interdependent. In our present terminology, we can say that these two parts of method are intuition and experience. To Paracelsus, these could never be divided from each other.
   The purpose of intuition is to reveal certain basic ideas which must then be tested and proven by experience. Experience, in turn, not only justifies intuition, but contributes certain additional knowledge by which the impulse to further growth is strengthened and developed. Paracelsus regarded the separation of intuition and experience to be a disaster, leading inevitably to greater error and further disaster. Intuition without experience allows the mind to fall into an abyss of speculation without adequate censorship by practical means. Experience without intuition could never be fruitful because fruitfulness comes not merely from the doing of things, but from the overtones which stimulate creative thought. Further, experience is meaningless unless there is within man the power capable of evaluating happenings and occurrences. The absence of this evaluating factor allows the individual to pass through many kinds of experiences, either misinterpreting them or not inter­ preting them at all. So Paracelsus attempted to explain intuition and how man is able to apprehend that which is not obvious or apparent. Is it possible to prove beyond doubt that the human being is capable of an inward realization of truths or facts without the assistance of the so-called rational faculty?
   According to Paracelsus, intuition was possible because of the existence in nature of a mysterious substance or essence-a universal life force. He gave this many names, but for our purposes, the simplest term will be appropriate. He compared it to light, further reasoning that there are two kinds of light: a visible radiance, which he called brightness, and an invisible radiance, which he called darkness. There is no essential difference between light and darkness. There is a dark light, which appears luminous to the soul but cannot be sensed by the body. There is a visible radiance which seems bright to the senses, but may appear dark to the soul. We must recognize that Paracelsus considered light as pertaining to the nature of being, the total existence from which all separate existences arise. Light not only contains the energy needed to support visible creatures, and the whole broad expanse of creation, but the invisible part of light supports the secret powers and functions of man, particularly intuition. Intuition, therefore, relates to the capacity of the individual to become attuned to the hidden side of life. By light, then, Paracelsus implies much more than the radiance that comes from the sun, a lantern, or a candle. To him, light is the perfect symbol, emblem, or figure of total well-being. Light is the cause of health. Invisible light, no less real if unseen, is the cause of wisdom. As the light of the body gives strength and energy, sustaining growth and development, so the light of the soul bestows understanding, the light of the mind makes wisdom possible, and the light of the spirit confers truth. Therefore, truth, wisdom, understanding, and health are all manifesta­ tions or revelations ot one virtue or power. What health is to the body, morality is to the emotions, virtue to the soul, wisdom to the mind, and reality to the spirit. This total content of living values is contained in every ray of visible light. This ray is only a manifestation upon one level or plane of the total mystery of life. Therefore, when we look at a thing, we either see its objective, physical form, or we apprehend its inner light Everything that lives, lives in light; everything that has an existence, radiates light. All things derive their life from light, and this light, in its root, is life itself. This, indeed, is the light that lighteth every man who cometh into the world. ~ Manly P Hall, Paracelsus,
1000:To arrive then at this settled divine status must be the object of our concentration. The first step in concentration must be always to accustom the discursive mind to a settled unwavering pursuit of a single course of connected thought on a single subject and this it must do undistracted by all lures and alien calls on its attention. Such concentration is common enough in our ordinary life, but it becomes more difficult when we have to do it inwardly without any outward object or action on which to keep the mind; yet this inward concentration is what the seeker of knowledge must effect. Nor must it be merely the consecutive thought of the intellectual thinker, whose only object is to conceive and intellectually link together his conceptions. It is not, except perhaps at first, a process of reasoning that is wanted so much as a dwelling so far as possible on the fruitful essence of the idea which by the insistence of the soul's will upon it must yield up all the facets of its truth. Thus if it be the divine Love that is the subject of concentration, it is on the essence of the idea of God as Love that the mind should concentrate in such a way that the various manifestation of the divine Love should arise luminously, not only to the thought, but in the heart and being and vision of the Sadhaka. The thought may come first and the experience afterwards, but equally the experience may come first and the knowledge arise out of the experience. Afterwards the thing attained has to be dwelt on and more and more held till it becomes a constant experience and finally the Dharma or law of the being.
   This is the process of concentrated meditation; but a more strenuous method is the fixing of the whole mind in concentration on the essence of the idea only, so as to reach not the thought-knowledge or the psychological experience of the subject, but the very essence of the thing behind the idea. In this process thought ceases and passes into the absorbed or ecstatic contemplation of the object or by a merging into it m an inner Samadhi. If this be the process followed, then subsequently the state into which we rise must still be called down to take possession of the lower being, to shed its light, power and bliss on our ordinary consciousness. For otherwise we may possess it, as many do, in the elevated condition or in the inward Samadhi, but we shall lose our hold of it when we awake or descend into the contacts of the world; and this truncated possession is not the aim of an integral Yoga.
   A third process is neither at first to concentrate in a strenuous meditation on the one subject nor in a strenuous contemplation of the one object of thought-vision, but first to still the mind altogether. This may be done by various ways; one is to stand back from the mental action altogether not participating in but simply watching it until, tired of its unsanctioned leaping and running, it falls into an increasing and finally an absolute quiet. Another is to reject the thought-suggestions, to cast them away from the mind whenever they come and firmly hold to the peace of the being which really and always exists behind the trouble and riot of the mind. When this secret peace is unveiled, a great calm settles on the being and there comes usually with it the perception and experience of the all-pervading silent Brahman, everything else at first seeming to be mere form and eidolon. On the basis of this calm everything else may be built up in the knowledge and experience no longer of the external phenomena of things but of the deeper truth of the divine manifestation.
   Ordinarily, once this state is obtained, strenuous concentration will be found no longer necessary. A free concentration of will using thought merely for suggestion and the giving of light to the lower members will take its place. This Will will then insist on the physical being, the vital existence, the heart and the mind remoulding themselves in the forms of the Divine which reveal themselves out of the silent Brahman. By swifter or slower degrees according to the previous preparation and purification of the members, they will be obliged with more or less struggle to obey the law of the will and its thought-suggestion, so that eventually the knowledge of the Divine takes possession of our consciousness on all its planes and the image of the Divine is formed in our human existence even as it was done by the old Vedic Sadhakas. For the integral Yoga this is the most direct and powerful discipline.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Integral Knowledge, Concentration,
1001: Sri Aurobindo writes here: "...Few and brief in their visits are the Bright Ones who are willing or permitted to succour." Why?
(1 "The Way", Cent. Vol. 17, p. 40.)
One must go and ask them! But there is a conclusion, the last sentences give a very clear explanation. It is said: "Nay, then, is immortality a plaything to be given lightly to a child, or the divine life a prize without effort or the crown for a weakling?" This comes back to the question why the adverse forces have the right to interfere, to harass you. But this is precisely the test necessary for your sincerity. If the way were very easy, everybody would start on the way, and if one could reach the goal without any obstacle and without any effort, everybody would reach the goal, and when one has come to the end, the situation would be the same as when one started, there would be no change. That is, the new world would be exactly what the old has been. It is truly not worth the trouble! Evidently a process of elimination is necessary so that only what is capable of manifesting the new life remains. This is the reason and there is no other, this is the best of reasons. And, you see, it is a tempering, it is the ordeal of fire, only that which can stand it remains absolutely pure; when everything has burnt down, there remains only the little ingot of pure gold. And it is like that. What puts things out very much in all this is the religious idea of fault, sin, redemption. But there is no arbitrary decision! On the contrary, for each one it is the best and most favourable conditions which are given. We were saying the other day that it is only his friends whom God treats with severity; you thought it was a joke, but it is true. It is only to those who are full of hope, who will pass through this purifying flame, that the conditions for attaining the maximum result are given. And the human mind is made in such a way that you may test this; when something extremely unpleasant happens to you, you may tell yourself, "Well, this proves I am worth the trouble of being given this difficulty, this proves there is something in me which can resist the difficulty", and you will notice that instead of tormenting yourself, you rejoice - you will be so happy and so strong that even the most unpleasant things will seem to you quite charming! This is a very easy experiment to make. Whatever the circumstance, if your mind is accustomed to look at it as something favourable, it will no longer be unpleasant for you. This is quite well known; as long as the mind refuses to accept a thing, struggles against it, tries to obstruct it, there are torments, difficulties, storms, inner struggles and all suffering. But the minute the mind says, "Good, this is what has to come, it is thus that it must happen", whatever happens, you are content. There are people who have acquired such control of their mind over their body that they feel nothing; I told you this the other day about certain mystics: if they think the suffering inflicted upon them is going to help them cross the stages in a moment and give them a sort of stepping stone to attain the Realisation, the goal they have put before them, union with the Divine, they no longer feel the suffering at all. Their body is as it were galvanised by the mental conception. This has happened very often, it is a very common experience among those who truly have enthusiasm. And after all, if one must for some reason or other leave one's body and take a new one, is it not better to make of one's death something magnificent, joyful, enthusiastic, than to make it a disgusting defeat? Those who cling on, who try by every possible means to delay the end even by a minute or two, who give you an example of frightful anguish, show that they are not conscious of their soul.... After all, it is perhaps a means, isn't it? One can change this accident into a means; if one is conscious one can make a beautiful thing of it, a very beautiful thing, as of everything. And note, those who do not fear it, who are not anxious, who can die without any sordidness are those who never think about it, who are not haunted all the time by this "horror" facing them which they must escape and which they try to push as far away from them as they can. These, when the occasion comes, can lift their head, smile and say, "Here I am."
It is they who have the will to make the best possible use of their life, it is they who say, "I shall remain here as long as it is necessary, to the last second, and I shall not lose one moment to realise my goal"; these, when the necessity comes, put up the best show. Why? - It is very simple, because they live in their ideal, the truth of their ideal; because that is the real thing for them, the very reason of their being, and in all things they can see this ideal, this reason of existence, and never do they come down into the sordidness of material life.
So, the conclusion:
One must never wish for death.
One must never will to die.
One must never be afraid to die.
And in all circumstances one must will to exceed oneself. ~ The Mother, Question and Answers, Volume-4, page no.353-355,
1002:Mother, how to change one's consciousness?
   Naturally, there are many ways, but each person must do it by the means accessible to him; and the indication of the way usually comes spontaneously, through something like an unexpected experience. And for each one, it appears a little differently.
   For instance, one may have the perception of the ordinary consciousness which is extended on the surface, horizontally, and works on a plane which is simultaneously the surface of things and has a contact with the superficial outer side of things, people, circumstances; and then, suddenly, for some reason or other - as I say for each one it is different - there is a shifting upwards, and instead of seeing things horizontally, of being at the same level as they are, you suddenly dominate them and see them from above, in their totality, instead of seeing a small number of things immediately next to yourself; it is as though something were drawing you above and making you see as from a mountain-top or an aeroplane. And instead of seeing each detail and seeing it on its own level, you see the whole as one unity, and from far above.
   There are many ways of having this experience, but it usually comes to you as if by chance, one fine day.
   Or else, one may have an experience which is almost its very opposite but which comes to the same thing. Suddenly one plunges into a depth, one moves away from the thing one perceived, it seems distant, superficial, unimportant; one enters an inner silence or an inner calm or an inward vision of things, a profound feeling, a more intimate perception of circumstances and things, in which all values change. And one becomes aware of a sort of unity, a deep identity which is one in spite of the diverse appearances.
   Or else, suddenly also, the sense of limitation disappears and one enters the perception of a kind of indefinite duration beginningless and endless, of something which has always been and always will be.
   These experiences come to you suddenly in a flash, for a second, a moment in your life, you don't know why or how.... There are other ways, other experiences - they are innumerable, they vary according to people; but with this, with one minute, one second of such an existence, one catches the tail of the thing. So one must remember that, try to relive it, go to the depths of the experience, recall it, aspire, concentrate. This is the startingpoint, the end of the guiding thread, the clue. For all those who are destined to find their inner being, the truth of their being, there is always at least one moment in life when they were no longer the same, perhaps just like a lightning-flash - but that is enough. It indicates the road one should take, it is the door that opens on this path. And so you must pass through the door, and with perseverance and an unfailing steadfastness seek to renew the state which will lead you to something more real and more total.
   Many ways have always been given, but a way you have been taught, a way you have read about in books or heard from a teacher, does not have the effective value of a spontaneous experience which has come without any apparent reason, and which is simply the blossoming of the soul's awakening, one second of contact with your psychic being which shows you the best way for you, the one most within your reach, which you will then have to follow with perseverance to reach the goal - one second which shows you how to start, the beginning.... Some have this in dreams at night; some have it at any odd time: something one sees which awakens in one this new consciousness, something one hears, a beautiful landscape, beautiful music, or else simply a few words one reads, or else the intensity of concentration in some effort - anything at all, there are a thousand reasons and thousands of ways of having it. But, I repeat, all those who are destined to realise have had this at least once in their life. It may be very fleeting, it may have come when they were very young, but always at least once in one's life one has the experience of what true consciousness is. Well, that is the best indication of the path to be followed.
   One may seek within oneself, one may remember, may observe; one must notice what is going on, one must pay attention, that's all. Sometimes, when one sees a generous act, hears of something exceptional, when one witnesses heroism or generosity or greatness of soul, meets someone who shows a special talent or acts in an exceptional and beautiful way, there is a kind of enthusiasm or admiration or gratitude which suddenly awakens in the being and opens the door to a state, a new state of consciousness, a light, a warmth, a joy one did not know before. That too is a way of catching the guiding thread. There are a thousand ways, one has only to be awake and to watch.
   First of all, you must feel the necessity for this change of consciousness, accept the idea that it is this, the path which must lead to the goal; and once you admit the principle, you must be watchful. And you will find, you do find it. And once you have found it, you must start walking without any hesitation.
   Indeed, the starting-point is to observe oneself, not to live in a perpetual nonchalance, a perpetual apathy; one must be attentive.
   ~ The Mother, Questions And Answers 1956, [T6],
1003:What are these operations? They are not mere psychological self-analysis and self-observation. Such analysis, such observation are, like the process of right thought, of immense value and practically indispensable. They may even, if rightly pursued, lead to a right thought of considerable power and effectivity. Like intellectual discrimination by the process of meditative thought they will have an effect of purification; they will lead to self-knowledge of a certain kind and to the setting right of the disorders of the soul and the heart and even of the disorders of the understanding. Self-knowledge of all kinds is on the straight path to the knowledge of the real Self. The Upanishad tells us that the Self-existent has so set the doors of the soul that they turn outwards and most men look outward into the appearances of things; only the rare soul that is ripe for a calm thought and steady wisdom turns its eye inward, sees the Self and attains to immortality. To this turning of the eye inward psychological self-observation and analysis is a great and effective introduction.We can look into the inward of ourselves more easily than we can look into the inward of things external to us because there, in things outside us, we are in the first place embarrassed by the form and secondly we have no natural previous experience of that in them which is other than their physical substance. A purified or tranquillised mind may reflect or a powerful concentration may discover God in the world, the Self in Nature even before it is realised in ourselves, but this is rare and difficult. (2) And it is only in ourselves that we can observe and know the process of the Self in its becoming and follow the process by which it draws back into self-being. Therefore the ancient counsel, know thyself, will always stand as the first word that directs us towards the knowledge. Still, psychological self-knowledge is only the experience of the modes of the Self, it is not the realisation of the Self in its pure being.
   The status of knowledge, then, which Yoga envisages is not merely an intellectual conception or clear discrimination of the truth, nor is it an enlightened psychological experience of the modes of our being. It is a "realisation", in the full sense of the word; it is the making real to ourselves and in ourselves of the Self, the transcendent and universal Divine, and it is the subsequent impossibility of viewing the modes of being except in the light of that Self and in their true aspect as its flux of becoming under the psychical and physical conditions of our world-existence. This realisation consists of three successive movements, internal vision, complete internal experience and identity.
   This internal vision, dr.s.t.i, the power so highly valued by the ancient sages, the power which made a man a Rishi or Kavi and no longer a mere thinker, is a sort of light in the soul by which things unseen become as evident and real to it-to the soul and not merely to the intellect-as do things seen to the physical eye. In the physical world there are always two forms of knowledge, the direct and the indirect, pratyaks.a, of that which is present to the eyes, and paroks.a, of that which is remote from and beyond our vision. When the object is beyond our vision, we are necessarily obliged to arrive at an idea of it by inference, imagination, analogy, by hearing the descriptions of others who have seen it or by studying pictorial or other representations of it if these are available. By putting together all these aids we can indeed arrive at a more or less adequate idea or suggestive image of the object, but we do not realise the thing itself; it is not yet to us the grasped reality, but only our conceptual representation of a reality. But once we have seen it with the eyes,-for no other sense is adequate,-we possess, we realise; it is there secure in our satisfied being, part of ourselves in knowledge. Precisely the same rule holds good of psychical things and of he Self. We may hear clear and luminous teachings about the Self from philosophers or teachers or from ancient writings; we may by thought, inference, imagination, analogy or by any other available means attempt to form a mental figure or conception of it; we may hold firmly that conception in our mind and fix it by an entire and exclusive concentration;3 but we have not yet realised it, we have not seen God. It is only when after long and persistent concentration or by other means the veil of the mind is rent or swept aside, only when a flood of light breaks over the awakened mentality, jyotirmaya brahman, and conception gives place to a knowledge-vision in which the Self is as present, real, concrete as a physical object to the physical eye, that we possess in knowledge; for we have seen. After that revelation, whatever fadings of the light, whatever periods of darkness may afflict the soul, it can never irretrievably lose what it has once held. The experience is inevitably renewed and must become more frequent till it is constant; when and how soon depends on the devotion and persistence with which we insist on the path and besiege by our will or our love the hidden Deity.
   (2) And it is only in ourselves that we can observe and know the 2 In one respect, however, it is easier, because in external things we are not so much hampered by the sense of the limited ego as in ourselves; one obstacle to the realisation of God is therefore removed.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Status of Knowledge,
1004:summary of the entire process of psychic awakening :::
You have asked what is the discipline to be followed in order to convert the mental seeking into a living spiritual experience. The first necessity is the practice of concentration of your consciousness within yourself. The ordinary human mind has an activity on the surface which veils the real Self. But there is another, a hidden consciousness within behind the surface one in which we can become aware of the real Self and of a larger deeper truth of nature, can realise the Self and liberate and transform the nature. To quiet the surface mind and begin to live within is the object of this concentration. Of this true consciousness other then the superficial there are two main centres, one in the heart (not the physical heart, but the cardiac centre in the middle of the chest), one in the head. The concentration in the heart opens within and by following this inward opening and going deep one becomes aware of the soul or psychic being, the divine element in the individual. This being unveiled begins to come forward, to govern the nature, to turn it an d all its movements towards the Truth, towards the Divine, and to call down into it all that is above. It brings the consciousness of the Presence, the dedication of the being to the Highest and invites the descent into our nature of a greater Force and Consciousness which is waiting above us. To concentrate in the heart centre with the offering of oneself to the Divine and the aspiration for this inward opening and for the Presence in the heart is the first way and, if it can be done, the natural beginning; for its result once obtained makes the spiritual path far more easy and safe than if one begins the other way.
   That other way is the concentration in the head, in the mental centre. This, if it brings about the silence of the surface mind, opens up an inner, larger, deeper mind within which is more capable of receiving spiritual experience and spiritual knowledge. But once concentrated here one must open the silent mental consciousness upward to all that is above mind. After a time one feels the consciousness rising upward and it the end it rises beyond the lid which has so long kept it tied in the body and finds a centre above the head where it is liberated into the Infinite. There it behind to come into contact with the universal Self, the Divine Peace, Light, Power, Knowledge, Bliss, to enter into that and become that, to feel the descent of these things into the nature. To concentrate in the head with the aspiration for quietude in the mind and the realisation of the Self and Divine above is the second way of concentration. It is important, however, to remember that the concentration of the consciousness in the head is only a preparation for its rising to the centre above; otherwise, one may get shut up in one's own mind and its experiences or at best attain only to a reflection of the Truth above instead of rising into the spiritual transcendence to live there. For some the mental consciousness is easier, for some the concentration in the heart centre; some are capable of doing both alternatively - but to begin with the heart centre, if one can do it, is the more desirable.
   The other side of the discipline is with regard to the activities of the nature, of the mind, of the life-self or vital, of the physical being. Here the principle is to accord the nature with the inner realisation so that one may not be divided into two discordant parts. There are here several disciplines or processes possible. One is to offer all the activities to the Divine and call for the inner guidance and the taking up of one's nature by a Higher Power. If there is the inward soul-opening, if the psychic being comes forward, then there is no great difficulty - there comes with it a psychic discrimination, a constant intimation, finally a governance which discloses and quietly and patiently removes all imperfections, bring the right mental and vital movements and reshapes the physical consciousness also. Another method is to stand back detached from the movements of the mind, life, physical being, to regard their activities as only a habitual formation of general Nature in the individual imposed on us by past workings, not as any part of our real being; in proportion as one succeeds in this, becomes detached, sees mind and its activities as not oneself, life and its activities as not oneself, the body and its activities as not oneself, one becomes aware of an inner Being within us - inner mental, inner vital, inner physical - silent, calm, unbound, unattached which reflects the true Self above and can be its direct representative; from this inner silent Being proceeds a rejection of all that is to be rejected, an acceptance only of what can be kept and transformed, an inmost Will to perfection or a call to the Divine Power to do at each step what is necessary for the change of the Nature. It can also open mind, life and body to the inmost psychic entity and its guiding influence or its direct guidance. In most cases these two methods emerge and work together and finally fuse into one. But one can being with either, the one that one feels most natural and easy to follow.
   Finally, in all difficulties where personal effort is hampered, the help of the Teacher can intervene and bring above what is needed for the realisation or for the immediate step that is necessary.
   ~ Sri Aurobindo, Letters On Yoga - II, 6, {871},
1005:[an Integral conception of the Divine :::
   But on that which as yet we know not how shall we concentrate? And yet we cannot know the Divine unless we have achieved this concentration of our being upon him. A concentration which culminates in a living realisation and the constant sense of the presence of the One in ourselves and in all of which we are aware, is what we mean in Yoga by knowledge and the effort after knowledge. It is not enough to devote ourselves by the reading of Scriptures or by the stress of philosophical reasoning to an intellectual understanding of the Divine; for at the end of our long mental labour we might know all that has been said of the Eternal, possess all that can be thought about the Infinite and yet we might not know him at all. This intellectual preparation can indeed be the first stage in a powerful Yoga, but it is not indispensable : it is not a step which all need or can be called upon to take. Yoga would be impossible, except for a very few, if the intellectual figure of knowledge arrived at by the speculative or meditative Reason were its indispensable condition or a binding preliminary. All that the Light from above asks of us that it may begin its work is a call from the soul and a sufficient point of support in the mind. This support can be reached through an insistent idea of the Divine in the thought, a corresponding will in the dynamic parts, an aspiration, a faith, a need in the heart. Any one of these may lead or predominate, if all cannot move in unison or in an equal rhythm. The idea may be and must in the beginning be inadequate; the aspiration may be narrow and imperfect, the faith poorly illumined or even, as not surely founded on the rock of knowledge, fluctuating, uncertain, easily diminished; often even it may be extinguished and need to be lit again with difficulty like a torch in a windy pass. But if once there is a resolute self-consecration from deep within, if there is an awakening to the soul's call, these inadequate things can be a sufficient instrument for the divine purpose. Therefore the wise have always been unwilling to limit man's avenues towards God; they would not shut against his entry even the narrowest portal, the lowest and darkest postern, the humblest wicket-gate. Any name, any form, any symbol, any offering has been held to be sufficient if there is the consecration along with it; for the Divine knows himself in the heart of the seeker and accepts the sacrifice.
   But still the greater and wider the moving idea-force behind the consecration, the better for the seeker; his attainment is likely to be fuller and more ample. If we are to attempt an integral Yoga, it will be as well to start with an idea of the Divine that is itself integral. There should be an aspiration in the heart wide enough for a realisation without any narrow limits. Not only should we avoid a sectarian religious outlook, but also all onesided philosophical conceptions which try to shut up the Ineffable in a restricting mental formula. The dynamic conception or impelling sense with which our Yoga can best set out would be naturally the idea, the sense of a conscious all-embracing but all-exceeding Infinite. Our uplook must be to a free, all-powerful, perfect and blissful One and Oneness in which all beings move and live and through which all can meet and become one. This Eternal will be at once personal and impersonal in his self-revelation and touch upon the soul. He is personal because he is the conscious Divine, the infinite Person who casts some broken reflection of himself in the myriad divine and undivine personalities of the universe. He is impersonal because he appears to us as an infinite Existence, Consciousness and Ananda and because he is the fount, base and constituent of all existences and all energies, -the very material of our being and mind and life and body, our spirit and our matter. The thought, concentrating on him, must not merely understand in an intellectual form that he exists, or conceive of him as an abstraction, a logical necessity; it must become a seeing thought able to meet him here as the Inhabitant in all, realise him in ourselves, watch and take hold on the movement of his forces. He is the one Existence: he is the original and universal Delight that constitutes all things and exceeds them: he is the one infinite Consciousness that composes all consciousnesses and informs all their movements; he is the one illimitable Being who sustains all action and experience; his will guides the evolution of things towards their yet unrealised but inevitable aim and plenitude. To him the heart can consecrate itself, approach him as the supreme Beloved, beat and move in him as in a universal sweetness of Love and a living sea of Delight. For his is the secret Joy that supports the soul in all its experiences and maintains even the errant ego in its ordeals and struggles till all sorrow and suffering shall cease. His is the Love and the Bliss of the infinite divine Lover who is drawing all things by their own path towards his happy oneness. On him the Will can unalterably fix as the invisible Power that guides and fulfils it and as the source of its strength. In the impersonality this actuating Power is a self-illumined Force that contains all results and calmly works until it accomplishes, in the personality an all wise and omnipotent Master of the Yoga whom nothing can prevent from leading it to its goal. This is the faith with which the seeker has to begin his seeking and endeavour; for in all his effort here, but most of all in his effort towards the Unseen, mental man must perforce proceed by faith. When the realisation comes, the faith divinely fulfilled and completed will be transformed into an eternal flame of knowledge.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration, 82-83 [T1],
1006: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 th