classes ::: Integral Yoga, attribute, plane, world,
children :::
branches ::: Subconscient
see also :::

Instances - Definitions - Quotes - Chapters - Wordnet - Webgen


object:Subconscient
subject class:Integral Yoga
subject:Integral Yoga
class:attribute
class:plane
class:world
DEF
the subconscient or subconscious of the individual is that submerged part of his being in which there is no waking conscious and coherent thought, will, feeling or organised reaction, but which yet receives obscurely the impressions of all things and stores them up; from it too all sorts of stimuli, of persistent habitual movements can surge up into dream or into the waking state. In the ordinary man the subconscient includes the larger part of the vital being and the physical mind and the secret body-consciousness. It is not to be confused with the subliminal: the subliminal is an inner consciousness larger than our surface existence.


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

TOPICS

AUTH

BOOKS
Letters_On_Yoga
Letters_On_Yoga_I
Letters_On_Yoga_III
Letters_On_Yoga_IV
Life_without_Death
Questions_And_Answers_1950-1951
Questions_And_Answers_1954
Questions_And_Answers_1955
Sri_Aurobindo_or_the_Adventure_of_Consciousness
The_Integral_Yoga
Words_Of_The_Mother_II

IN CHAPTERS TITLE
1951-01-27_-_Sleep_-_desires_-_repression_-_the_subconscient._Dreams_-_the_super-conscient_-_solving_problems._Ladder_of_being_-_samadhi._Phases_of_sleep_-_silence,_true_rest._Vital_body_and_illness.
1951-03-26_-_Losing_all_to_gain_all_-_psychic_being_-_Transforming_the_vital_-_physical_habits_-_the_subconscient_-_Overcoming_difficulties_-_weakness,_an_insincerity_-_to_change_the_world_-_Psychic_source,_flash_of_experience_-_preparation_for_yoga
1954-09-15_-_Parts_of_the_being_-_Thoughts_and_impulses_-_The_subconscient_-_Precise_vocabulary_-_The_Grace_and_difficulties
1960-07-26_-_Mothers_vision_-_looking_up_words_in_the_subconscient
2.3.10_-_The_Subconscient_and_the_Inconscient
3.4.1_-_The_Subconscient_and_the_Integral_Yoga
7.07_-_The_Subconscient

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
0.02_-_Letters_to_a_Sadhak
0.08_-_Letters_to_a_Young_Captain
01.01_-_The_Symbol_Dawn
01.03_-_The_Yoga_of_the_King__The_Yoga_of_the_Souls_Release
01.04_-_The_Poetry_in_the_Making
01.05_-_The_Yoga_of_the_King__The_Yoga_of_the_Spirits_Freedom_and_Greatness
01.09_-_William_Blake:_The_Marriage_of_Heaven_and_Hell
0.10_-_Letters_to_a_Young_Captain
0.11_-_Letters_to_a_Sadhak
0.14_-_Letters_to_a_Sadhak
02.02_-_The_Kingdom_of_Subtle_Matter
02.04_-_The_Kingdoms_of_the_Little_Life
02.05_-_The_Godheads_of_the_Little_Life
02.06_-_Vansittartism
02.07_-_The_Descent_into_Night
02.08_-_The_World_of_Falsehood,_the_Mother_of_Evil_and_the_Sons_of_Darkness
03.01_-_The_Evolution_of_Consciousness
03.03_-_The_Inner_Being_and_the_Outer_Being
03.04_-_The_Vision_and_the_Boon
04.03_-_Consciousness_as_Energy
06.02_-_The_Way_of_Fate_and_the_Problem_of_Pain
07.02_-_The_Parable_of_the_Search_for_the_Soul
07.03_-_The_Entry_into_the_Inner_Countries
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
07.18_-_How_to_get_rid_of_Troublesome_Thoughts
07.32_-_The_Yogic_Centres
08.21_-_Human_Birth
08.30_-_Dealing_with_a_Wrong_Movement
10.03_-_The_Debate_of_Love_and_Death
1.02.4.1_-_The_Worlds_-_Surya
1.02_-_Meeting_the_Master_-_Authors_second_meeting,_March_1921
1.02_-_The_Development_of_Sri_Aurobindos_Thought
1.02_-_The_Doctrine_of_the_Mystics
1.03_-_Self-Surrender_in_Works_-_The_Way_of_The_Gita
1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice
1.04_-_What_Arjuna_Saw_-_the_Dark_Side_of_the_Force
1.05_-_Consciousness
1.05_-_The_Destiny_of_the_Individual
1.06_-_Quieting_the_Vital
1.06_-_The_Desire_to_be
1.07_-_Bridge_across_the_Afterlife
1.07_-_On_Dreams
1.07_-_The_Ego_and_the_Dualities
1.07_-_The_Primary_Data_of_Being
1.07_-_The_Psychic_Center
1.08_-_Attendants
1.08_-_Independence_from_the_Physical
1.08_-_Sri_Aurobindos_Descent_into_Death
1.08_-_The_Methods_of_Vedantic_Knowledge
1.08_-_The_Synthesis_of_Movement
1.09_-_Sleep_and_Death
1.1.02_-_Sachchidananda
1.10_-_Conscious_Force
1.10_-_Laughter_Of_The_Gods
1.10_-_The_Image_of_the_Oceans_and_the_Rivers
1.10_-_Theodicy_-_Nature_Makes_No_Mistakes
1.10_-_The_Yoga_of_the_Intelligent_Will
1.11_-_Delight_of_Existence_-_The_Problem
1.1.2_-_Commentary
1.12_-_Delight_of_Existence_-_The_Solution
1.12_-_Sleep_and_Dreams
1.12_-_The_Superconscient
1.1.3_-_Mental_Difficulties_and_the_Need_of_Quietude
1.13_-_Reason_and_Religion
1.14_-_The_Secret
1.15_-_The_Suprarational_Good
1.15_-_The_Supreme_Truth-Consciousness
1.1.5_-_Thought_and_Knowledge
1.16_-_Man,_A_Transitional_Being
1.17_-_The_Transformation
1.18_-_The_Human_Fathers
1.19_-_Life
1.19_-_The_Victory_of_the_Fathers
1.2.06_-_Rejection
1.2.07_-_Surrender
1.20_-_The_End_of_the_Curve_of_Reason
1.20_-_The_Hound_of_Heaven
1.21_-_The_Ascent_of_Life
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_-_The_Double_Soul_in_Man
1.2.4_-_Speech_and_Yoga
1.24_-_The_Advent_and_Progress_of_the_Spiritual_Age
1.26_-_The_Ascending_Series_of_Substance
1.27_-_The_Sevenfold_Chord_of_Being
1.2_-_Katha_Upanishads
1.4.02_-_The_Divine_Force
1913_11_25p
1914_01_30p
1914_03_09p
1914_03_13p
1914_03_20p
1914_03_23p
1914_06_24p
1951-01-27_-_Sleep_-_desires_-_repression_-_the_subconscient._Dreams_-_the_super-conscient_-_solving_problems._Ladder_of_being_-_samadhi._Phases_of_sleep_-_silence,_true_rest._Vital_body_and_illness.
1951-02-26_-_On_reading_books_-_gossip_-_Discipline_and_realisation_-_Imaginary_stories-_value_of_-_Private_lives_of_big_men_-_relaxation_-_Understanding_others_-_gnostic_consciousness
1951-03-14_-_Plasticity_-_Conditions_for_knowing_the_Divine_Will_-_Illness_-_microbes_-_Fear_-_body-reflexes_-_The_best_possible_happens_-_Theories_of_Creation_-_True_knowledge_-_a_work_to_do_-_the_Ashram
1951-03-22_-_Relativity-_time_-_Consciousness_-_psychic_Witness_-_The_twelve_senses_-_water-divining_-_Instinct_in_animals_-_story_of_Mothers_cat
1951-03-26_-_Losing_all_to_gain_all_-_psychic_being_-_Transforming_the_vital_-_physical_habits_-_the_subconscient_-_Overcoming_difficulties_-_weakness,_an_insincerity_-_to_change_the_world_-_Psychic_source,_flash_of_experience_-_preparation_for_yoga
1951-03-29_-_The_Great_Vehicle_and_The_Little_Vehicle_-_Choosing_ones_family,_country_-_The_vital_being_distorted_-_atavism_-_Sincerity_-_changing_ones_character
1953-08-19
1953-12-30
1954-02-10_-_Study_a_variety_of_subjects_-_Memory_-Memory_of_past_lives_-_Getting_rid_of_unpleasant_thoughts
1954-09-15_-_Parts_of_the_being_-_Thoughts_and_impulses_-_The_subconscient_-_Precise_vocabulary_-_The_Grace_and_difficulties
1954-09-29_-_The_right_spirit_-_The_Divine_comes_first_-_Finding_the_Divine_-_Mistakes_-_Rejecting_impulses_-_Making_the_consciousness_vast_-_Firm_resolution
1955-03-23_-_Procedure_for_rejection_and_transformation_-_Learning_by_heart,_true_understanding_-_Vibrations,_movements_of_the_species_-_A_cat_and_a_Russian_peasant_woman_-_A_cat_doing_yoga
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
1956-01-11_-_Desire_and_self-deception_-_Giving_all_one_is_and_has_-_Sincerity,_more_powerful_than_will_-_Joy_of_progress_Definition_of_youth
1956-01-18_-_Two_sides_of_individual_work_-_Cheerfulness_-_chosen_vessel_of_the_Divine_-_Aspiration,_consciousness,_of_plants,_of_children_-_Being_chosen_by_the_Divine_-_True_hierarchy_-_Perfect_relation_with_the_Divine_-_India_free_in_1915
1957-05-01_-_Sports_competitions,_their_value
1958-07-06
1958-09-10_-_Magic,_occultism,_physical_science
1958-12-24
1959-05-19_-_Ascending_and_Descending_paths
1960-07-26_-_Mothers_vision_-_looking_up_words_in_the_subconscient
1960-09-20
1960-11-05
1960-11-08
1960-11-15
1960-11-26
1961-02-11
1961-02-18
1961-03-14
1961-03-17
1961-04-15
1961-04-18
1961-06-24
1961-07-15
1961-08-02
1961-08-05
1961-10-02
1961-11-07
1962-01-09
1962-01-21
1962-02-27
1962_02_27
1962-05-15
1962-05-31
1962-06-23
1962-07-14
1962-07-25
1962-08-04
1962-10-27
1962-11-03
1962-11-14
1962-12-22
1963-06-08
1963-06-19
1963-07-03
1963-07-27
1963-09-04
1963-10-16
1963-11-20
1963-11-23
1963-12-07_-_supramental_ship
1963-12-11
1963-12-25
1964-02-26
1964-09-18
1964-10-24a
1964-10-24b
1965-03-24
1965-07-10
1965-10-20
1966-01-26
1966-04-30
1966-05-18
1967-01-14
1967-07-15
1967-08-26
1967-09-13
1968-06-15
1969-08-06
1969-11-12
1969_12_29?
1970-07-11
1970-07-18
1970-09-12
1970-09-19
1971-03-17
1971-05-26
1971-12-22
1972-03-08
1972-04-12
1972-04-15
1972-04-26
1972-06-24
1972-07-12
1972-07-19
1972-08-02
1972-10-25
1972-10-28
1972-10-30
1972-11-04
1972-12-20
1973-01-10
1973-02-17
1973-04-30
2.01_-_Indeterminates,_Cosmic_Determinations_and_the_Indeterminable
2.01_-_On_Books
2.02_-_Brahman,_Purusha,_Ishwara_-_Maya,_Prakriti,_Shakti
2.02_-_Indra,_Giver_of_Light
2.03_-_Indra_and_the_Thought-Forces
2.03_-_On_Medicine
2.04_-_On_Art
2.05_-_The_Cosmic_Illusion;_Mind,_Dream_and_Hallucination
2.1.01_-_The_Parts_of_the_Being
2.1.03_-_Man_and_Superman
2.10_-_Knowledge_by_Identity_and_Separative_Knowledge
2.11_-_The_Boundaries_of_the_Ignorance
2.12_-_The_Origin_of_the_Ignorance
2.1.2_-_The_Vital_and_Other_Levels_of_Being
2.13_-_Exclusive_Concentration_of_Consciousness-Force_and_the_Ignorance
2.13_-_On_Psychology
2.1.3_-_Wrong_Movements_of_the_Vital
2.1.4_-_The_Lower_Vital_Being
2.14_-_The_Origin_and_Remedy_of_Falsehood,_Error,_Wrong_and_Evil
2.15_-_Reality_and_the_Integral_Knowledge
2.17_-_December_1938
2.17_-_The_Progress_to_Knowledge_-_God,_Man_and_Nature
2.18_-_January_1939
2.18_-_The_Evolutionary_Process_-_Ascent_and_Integration
2.19_-_Out_of_the_Sevenfold_Ignorance_towards_the_Sevenfold_Knowledge
2.19_-_The_Planes_of_Our_Existence
2.2.02_-_Becoming_Conscious_in_Work
2.2.02_-_Consciousness_and_the_Inconscient
2.2.03_-_The_Science_of_Consciousness
2.2.04_-_Practical_Concerns_in_Work
2.21_-_The_Order_of_the_Worlds
2.22_-_Rebirth_and_Other_Worlds;_Karma,_the_Soul_and_Immortality
2.2.2_-_Sorrow_and_Suffering
2.2.3_-_Depression_and_Despondency
2.23_-_The_Core_of_the_Gita.s_Meaning
2.24_-_The_Evolution_of_the_Spiritual_Man
2.25_-_The_Triple_Transformation
2.26_-_Samadhi
2.26_-_The_Ascent_towards_Supermind
2.2.7.01_-_Some_General_Remarks
2.27_-_The_Gnostic_Being
2.28_-_The_Divine_Life
2.3.01_-_Aspiration_and_Surrender_to_the_Mother
2.3.01_-_The_Planes_or_Worlds_of_Consciousness
2.3.03_-_Integral_Yoga
2.3.03_-_The_Mother's_Presence
2.3.04_-_The_Mother's_Force
2.3.06_-_The_Mind
2.3.07_-_The_Mother_in_Visions,_Dreams_and_Experiences
2.3.07_-_The_Vital_Being_and_Vital_Consciousness
2.3.08_-_The_Mother's_Help_in_Difficulties
2.3.08_-_The_Physical_Consciousness
2.3.10_-_The_Subconscient_and_the_Inconscient
2.3.1.13_-_Inspiration_during_Sleep
2.3.1_-_Ego_and_Its_Forms
2.3.3_-_Anger_and_Violence
2.4.01_-_Divine_Love,_Psychic_Love_and_Human_Love
2.4.2_-_Interactions_with_Others_and_the_Practice_of_Yoga
30.09_-_Lines_of_Tantra_(Charyapada)
30.17_-_Rabindranath,_Traveller_of_the_Infinite
3.04_-_On_Thought_-_III
3.08_-_The_Myster_of_Love
3.1.04_-_Transformation_in_the_Integral_Yoga
3.1.1_-_The_Transformation_of_the_Physical
3.1.2_-_Levels_of_the_Physical_Being
3.1.3_-_Difficulties_of_the_Physical_Being
3.2.04_-_Sankhya_and_Yoga
3.2.1_-_Food
3.2.2_-_Sleep
3.2.3_-_Dreams
3.2.4_-_Sex
33.09_-_Shyampukur
33.10_-_Pondicherry_I
3.3.1_-_Illness_and_Health
3.3.2_-_Doctors_and_Medicines
3.4.01_-_Evolution
3.4.02_-_The_Inconscient
3.4.1_-_The_Subconscient_and_the_Integral_Yoga
3.4.2_-_The_Inconscient_and_the_Integral_Yoga
37.01_-_Yama_-_Nachiketa_(Katha_Upanishad)
3.7.1.02_-_The_Reincarnating_Soul
3.7.1.05_-_The_Significance_of_Rebirth
3.7.1.06_-_The_Ascending_Unity
3.7.1.07_-_Involution_and_Evolution
3.7.1.09_-_Karma_and_Freedom
3.7.2.01_-_The_Foundation
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
4.02_-_Difficulties
4.03_-_The_Psychology_of_Self-Perfection
4.04_-_The_Perfection_of_the_Mental_Being
4.04_-_Weaknesses
4.05_-_The_Instruments_of_the_Spirit
4.07_-_Purification-Intelligence_and_Will
4.09_-_The_Liberation_of_the_Nature
4.10_-_The_Elements_of_Perfection
4.1.1.05_-_The_Central_Process_of_the_Yoga
4.1.2_-_The_Difficulties_of_Human_Nature
4.1.4_-_Resistances,_Sufferings_and_Falls
4.14_-_The_Power_of_the_Instruments
4.16_-_The_Divine_Shakti
4.17_-_The_Action_of_the_Divine_Shakti
4.19_-_The_Nature_of_the_supermind
4.21_-_The_Gradations_of_the_supermind
4.22_-_The_supramental_Thought_and_Knowledge
4.23_-_The_supramental_Instruments_--_Thought-process
4.2.3_-_Vigilance,_Resolution,_Will_and_the_Divine_Help
4.2.4.04_-_The_Psychic_Fire_and_Some_Inner_Visions
4.2.5_-_Dealing_with_Depression_and_Despondency
4.2_-_Karma
4.3.1.04_-_The_Disappearance_of_the_I_Sense
4.3.2_-_Attacks_by_the_Hostile_Forces
4.3.3_-_Dealing_with_Hostile_Attacks
4.3.4_-_Accidents,_Possession,_Madness
4.4.1.01_-_The_Meaning_of_Spiritual_Transformation
4.4.1.03_-_Both_Ascent_and_Descent_Necessary
4.4.1.07_-_Experiences_of_Ascent_and_Descent
5.02_-_Perfection_of_the_Body
5.05_-_Supermind_and_Humanity
5.1.01.1_-_The_Book_of_the_Herald
5.4.01_-_Occult_Knowledge
7.07_-_The_Subconscient
Conversations_with_Sri_Aurobindo
r1914_06_10
r1914_11_28
r1917_03_22
r1918_05_09
r1918_05_13
r1918_05_23
r1919_08_21
r1927_07_30_-_Record_of_Drishti
Talks_With_Sri_Aurobindo_1
Talks_With_Sri_Aurobindo_2
The_Coming_Race_Contents

PRIMARY CLASS

attribute
plane
world
SEE ALSO

SIMILAR TITLES
Subconscient

DEFINITIONS

Subconscient, The::: The subconscious in us is the extreme border of our secret inner existence where it meets the Inconscient, it is a degree of our being in which the Inconscient struggles into a half consciousness; the surface physical consciousness also, when it sinks back from the waking level and retrogresses towards the Inconscient, retires into this intermediate subconscience. Or, from another view-point, this nether part of us may be described as the antechamber of the Inconscient through which its formations rise into our waking or our subliminal being.
   Ref: CWSA Vol. 21-22, Page: 439


subconscient ::: Sri Aurobindo: “In our yoga we mean by the subconscient that quite submerged part of our being in which there is no wakingly conscious and coherent thought, will or feeling or organised reaction, but which yet receives obscurely the impressions of all things and stores them up in itself and from it too all sorts of stimuli, of persistent habitual movements, crudely repeated or disguised in strange forms can surge up into dream or into the waking nature. No, subliminal is a general term used for all parts of the being which are not on the waking surface. Subconscient is very often used in the same sense by European psychologists because they do not know the difference. But when I use the word, I mean always what is below the ordinary physical consciousness, not what is behind it. The inner mental, vital, physical, the psychic are not subconscious in this sense, but they can be spoken of as subliminal.” *The Synthesis of Yoga.

“The subconscient is a concealed and unexpressed inarticulate consciousness which works below all our conscious physical activities. Just as what we call the superconscient is really a higher consciousness above from which things descend into the being, so the subconscient is below the body-consciousness and things come up into the physical, the vital and the mind-nature from there.

Just as the higher consciousness is superconscient to us and supports all our spiritual possibilities and nature, so the subconscient is the basis of our material being and supports all that comes up in the physical nature.” Letters on Yoga

  “That part of us which we can strictly call subconscient because it is below the level of mind and conscious life, inferior and obscure, covers the purely physical and vital elements of our constitution of bodily being, unmentalised, unobserved by the mind, uncontrolled by it in their action. It can be held to include the dumb occult consciousness, dynamic but not sensed by us, which operates in the cells and nerves and all the corporeal stuff and adjusts their life process and automatic responses. It covers also those lowest functionings of submerged sense-mind which are more operative in the animal and in plant life.” *The Life Divine

“The subconscient is a thing of habits and memories and repeats persistently or whenever it can old suppressed reactions, reflexes, mental, vital or physical responses. It must be trained by a still more persistent insistence of the higher parts of the being to give up its old responses and take on the new and true ones.” Letters on Yoga

“About the subconscient — it is the sub-mental base of the being and is made up of impressions, instincts, habitual movements that are stored there. Whatever movement is impressed in it, it keeps. If one impresses the right movement in it, it will keep and send up that. That is why it has to be cleared of old movements before there can be a permanent and total change in the nature. When the higher consciousness is once established in the waking parts, it goes down into the subconscient and changes that also, makes a bedrock of itself there also.” Letters on Yoga

“The sub-conscious is the evolutionary basis in us, it is not the whole of our hidden nature, nor is it the whole origin of what we are. But things can rise from the subconscient and take shape in the conscious parts and much of our smaller vital and physical instincts, movements, habits, character-forms has this source.” Letters on Yoga

“The subconscient is the support of habitual action — it can support good habits as well as bad.” Letters on Yoga

“For the subconscient is the Inconscient in the process of becoming conscious; it is a support and even a root of our inferior parts of being and their movements.” The Life Divine *subconscient’s.


SUBCONSCIENT. ::: That quite submerged part of our being in which there is no wakingly conscious or coherent thought, will or feeling or organised reaction, but which yet receives obscurely the impressions of all things and stores them up in itself and from it too all sorts of stimulii, of persistent habitual movements, crudely repeated or disguised in strange forms can surge up into dream or into the waking nature.

subconscient (the) ::: the subconscient or subconscious of the individual is that submerged part of his being in which there is no waking conscious and coherent thought, will, feeling or organised reaction, but which yet receives obscurely the impressions of all things and stores them up; from it too all sorts of stimuli, of persistent habitual movements can surge up into dream or into the waking state. In the ordinary man the subconscient includes the larger part of the vital being and the physical mind and the secret body-consciousness. It is not to be confused with the subliminal: the subliminal is an inner consciousness larger than our surface existence.



QUOTES [19 / 19 - 45 / 45]


KEYS (10k)

   14 Sri Aurobindo
   4 The Mother
   1 ?

NEW FULL DB (2.4M)

   14 Sri Aurobindo
   5 Anonymous
   4 The Mother
   4 Joseph Murphy

1:The dim subconscient is his cavern base. ~ Sri Aurobindo, Savitri, The Parable of the Search for the Soul,
2:The law of the body arises from the subconscient or inconscient. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
3:In the subconscient knowledge or consciousness is involved in action, for action is the essence of Life. ~ Sri Aurobindo, The Life Divine, 1.08-9,
4: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,
5:For body without mind has not the light,
The rapture of spirit sense, the joy of life;
All then becomes subconscient, tenebrous. ~ Sri Aurobindo, Savitri, The Entry into the Inner Countries,
6:It is only through the individual mind that the mass can arrive at a clear knowledge and creation of the thing it held in its subconscient self. ~ Sri Aurobindo, The Human Cycle, Conditions for the Coming of a Spiritual Age,
7:The subconscient is the Inconscient in the process of becoming conscious; it is a support and even a root of our inferior parts of being and their movements. ~ Sri Aurobindo, The Life Divine, Out of the Sevenfold Ignorance towards the Sevenfold Knowledge,
8:Often our thoughts are finished cosmic wares
Admitted by a silent office gate
And passed through the subconscient’s galleries,
Then issued in Time’s mart as private make. ~ Sri Aurobindo, Savitri, Nirvana and the Discovery of the All-Negating Absolute,
9:Fear is hidden consent. When you are afraid of something, it means that you admit its possibility and thus strengthen its hand. It can be said that it is a subconscient consent. Fear can be overcome in many ways. The ways of courage, faith, knowledge are some of them. ~ The Mother, Words Of The Mother II, 243,
10:Has the subconscient accepted the Higher Consciousness?

   If the subconscient were to accept the Consciousness, it would no longer be the subconscient, it would become consciousness. I think that you mean: has the subconscient submitted to the rule, to the law of the higher Consciousness? This is not done as a whole, for the subconscient is vast and complex; there is a mental subconscient, a vital subconscient, a physical subconscient, a bodily subconscient. We have to wrest the subconscient fragment by fragment from its ignorant and inert...
   ~ The Mother, Words Of The Mother II,
11:There are only three fundamental obstacles that can stand in the way: (1) Absence of faith or insufficient faith. (2) Egoism - the mind clinging to its own ideas, the vital preferring its own desires to a true surrender, the physical adhering to its own habits. (3) Some inertia or fundamental resistance in the consciousness, not willing to change because it is too much of an effort or because it does not want to believe in its own capacity or the power of the Divine - or for some other more subconscient reason. You have to see for yourself which of these it is.
   ~ Sri Aurobindo, Letters On Yoga - III, Difficulties of the Path,
12:Can one learn to control one's subconscient as one controls one's conscious thought?

   It is especially during the body's sleep that one is in contact with the subconscient. In becoming conscious of one's nights, control of the subconscient becomes much easier. The control can become total when the cells become conscious of the Divine in them and when they open themselves voluntarily to His influence. This is what the consciousness that descended on the earth last year is working for. Little by little the subconscient automatism of the body is being replaced by the consciousness of the Divine Presence governing the entire functioning of the body.
   ~ The Mother,
13:Why do you indulge in these exaggerated feelings of remorse and despair when these things come up from the subconscient? They do not help and make it more, not less difficult to eliminate what comes. Such returns of an old nature that is long expelled from the conscious parts of the being always happen in sadhana. It does not at all mean that the nature is unchangeable. Try to recover the inner quietude, draw back from these movements and look at them calmly, reducing them to their true proportions. Your true nature is that in which you have peace and ananda and the love of the Divine. This other is only a fringe of the outer personality which in spite of these returns is destined to drop away as the true being extends and increases. ~ Sri Aurobindo, Letters On Yoga - IV, Dealing with Depression and Despondency,
14:Forgetful of her spirit and her fate.
The impassive skies were neutral, empty, still.
Then something in the inscrutable darkness stirred;
A nameless movement, an unthought Idea
Insistent, dissatisfied, without an aim,
Something that wished but knew not how to be,
Teased the Inconscient to wake Ignorance.
A throe that came and left a quivering trace,
Gave room for an old tired want unfilled,
At peace in its subconscient moonless cave
To raise its head and look for absent light,
Straining closed eyes of vanished memory,
Like one who searches for a bygone self
And only meets the corpse of his desire.
It was as though even in this Nought's profound,
Even in this ultimate dissolution's core,
There lurked an unremembering entity,
Survivor of a slain and buried past
Condemned to resume the effort and the pang,
Reviving in another frustrate world.
~ Sri Aurobindo, Savitri, The Symbol Dawn,
15:Do not be over-eager for experience, - for experiences you can always get, having once broken the barrier between the physical mind and the subtle planes. What you have to aspire for most is the improved quality of the recipient consciousness in you - discrimination in the mind, the unattached impersonal Witness look on all that goes on in you and around you, purity in the vital, calm equanimity, enduring patience, absence of pride and the sense of greatness - and more especially, the development of the psychic being in you - surrender, self-giving, psychic humility, devotion. It is a consciousness made up of these things, cast in this mould that can bear without breaking, stumbling or deviation into error the rush of lights, powers and experiences from the supraphysical planes. An entire perfection in these respects is hardly possible until the whole nature from the highest mind to the subconscient physical is made one in the light that is greater than Mind; but a sufficient foundation and a consciousness always self-observant, vigilant and growing in these things is indispensable
   - for perfect purification is the basis of the perfect siddhi. ~ ?,
16:[the sevenfold ignorance and the integral knowledge:]

   We are ignorant of the Absolute which is the source of all being and becoming; we take partial facts of being, temporal relations of the becoming for the whole truth of existence,-that is the first, the original ignorance. We are ignorant of the spaceless, timeless, immobile and immutable Self; we take the constant mobility and mutation of the cosmic becoming in Time and Space for the whole truth of existence, -that is the second, the cosmic ignorance. We are ignorant of our universal self, the cosmic existence, the cosmic consciousness, our infinite unity with all being and becoming; we take our limited egoistic mentality, vitality, corporeality for our true self and regard everything other than that as not-self,-that is the third, the egoistic ignorance. We are ignorant of our eternal becoming in Time; we take this little life in a small span of Time, in a petty field of Space, for our beginning, our middle and our end,-that is the fourth, the temporal ignorance. Even within this brief temporal becoming we are ignorant of our large and complex being, of that in us which is superconscient, subconscient, intraconscient, circumconscient to our surface becoming; we take that surface becoming with its small selection of overtly mentalised experiences for our whole existence,-that is the fifth, the psychological ignorance. We are ignorant of the true constitution of our becoming; we take the mind or life or body or any two of these or all three for our true principle or the whole account of what we are, losing sight of that which constitutes them and determines by its occult presence and is meant to determine sovereignly by its emergence their operations,-that is the sixth, the constitutional ignorance. As a result of all these ignorances, we miss the true knowledge, government and enjoyment of our life in the world; we are ignorant in our thought, will, sensations, actions, return wrong or imperfect responses at every point to the questionings of the world, wander in a maze of errors and desires, strivings and failures, pain and pleasure, sin and stumbling, follow a crooked road, grope blindly for a changing goal,-that is the seventh, the practical ignorance.

   Our conception of the Ignorance will necessarily determine our conception of the Knowledge and determine, therefore, since our life is the Ignorance at once denying and seeking after the Knowledge, the goal of human effort and the aim of the cosmic endeavour. Integral knowledge will then mean the cancelling of the sevenfold Ignorance by the discovery of what it misses and ignores, a sevenfold self-revelation within our consciousness:- it will mean [1] the knowledge of the Absolute as the origin of all things; [2] the knowledge of the Self, the Spirit, the Being and of the cosmos as the Self's becoming, the becoming of the Being, a manifestation of the Spirit; [3] the knowledge of the world as one with us in the consciousness of our true self, thus cancelling our division from it by the separative idea and life of ego; [4] the knowledge of our psychic entity and its immortal persistence in Time beyond death and earth-existence; [5] the knowledge of our greater and inner existence behind the surface; [6] the knowledge of our mind, life and body in its true relation to the self within and the superconscient spiritual and supramental being above them; [7] the knowledge, finally, of the true harmony and true use of our thought, will and action and a change of all our nature into a conscious expression of the truth of the Spirit, the Self, the Divinity, the integral spiritual Reality.

   But this is not an intellectual knowledge which can be learned and completed in our present mould of consciousness; it must be an experience, a becoming, a change of consciousness, a change of being. This brings in the evolutionary character of the Becoming and the fact that our mental ignorance is only a stage in our evolution. The integral knowledge, then, can only come by an evolution of our being and our nature, and that would seem to signify a slow process in Time such as has accompanied the other evolutionary transformations. But as against that inference there is the fact that the evolution has now become conscious and its method and steps need not be altogether of the same character as when it was subconscious in its process. The integral knowledge, since it must result from a change of consciousness, can be gained by a process in which our will and endeavour have a part, in which they can discover and apply their own steps and method: its growth in us can proceed by a conscious self-transformation. It is necessary then to see what is likely to be the principle of this new process of evolution and what are the movements of the integral knowledge that must necessarily emerge in it,-or, in other words, what is the nature of the consciousness that must be the base of the life divine and how that life may be expected to be formed or to form itself, to materialise or, as one might say, to realise.
   ~ Sri Aurobindo, The Life Divine, pg 680-683 [T1],
17:To what gods shall the sacrifice be offered? Who shall be invoked to manifest and protect in the human being this increasing godhead?

Agni first, for without him the sacrificial flame cannot burn on the altar of the soul. That flame of Agni is the seven-tongued power of the Will, a Force of God instinct with Knowledge. This conscious and forceful will is the immortal guest in our mortality, a pure priest and a divine worker, the mediator between earth and heaven. It carries what we offer to the higher Powers and brings back in return their force and light and joy into our humanity.

Indra, the Puissant next, who is the power of pure Existence self-manifested as the Divine Mind. As Agni is one pole of Force instinct with knowledge that sends its current upward from earth to heaven, so Indra is the other pole of Light instinct with force which descends from heaven to earth. He comes down into our world as the Hero with the shining horses and slays darkness and division with his lightnings, pours down the life-giving heavenly waters, finds in the trace of the hound, Intuition, the lost or hidden illuminations, makes the Sun of Truth mount high in the heaven of our mentality.

Surya, the Sun, is the master of that supreme Truth, - truth of being, truth of knowledge, truth of process and act and movement and functioning. He is therefore the creator or rather the manifester of all things - for creation is out-bringing, expression by the Truth and Will - and the father, fosterer, enlightener of our souls. The illuminations we seek are the herds of this Sun who comes to us in the track of the divine Dawn and releases and reveals in us night-hidden world after world up to the highest Beatitude.

Of that beatitude Soma is the representative deity. The wine of his ecstasy is concealed in the growths of earth, in the waters of existence; even here in our physical being are his immortalising juices and they have to be pressed out and offered to all the gods; for in that strength these shall increase and conquer.

Each of these primary deities has others associated with him who fulfil functions that arise from his own. For if the truth of Surya is to be established firmly in our mortal nature, there are previous conditions that are indispensable; a vast purity and clear wideness destructive of all sin and crooked falsehood, - and this is Varuna; a luminous power of love and comprehension leading and forming into harmony all our thoughts, acts and impulses, - this is Mitra; an immortal puissance of clear-discerning aspiration and endeavour, - this is Aryaman; a happy spontaneity of the right enjoyment of all things dispelling the evil dream of sin and error and suffering, - this is Bhaga. These four are powers of the Truth of Surya. For the whole bliss of Soma to be established perfectly in our nature a happy and enlightened and unmaimed condition of mind, vitality and body are necessary. This condition is given to us by the twin Ashwins; wedded to the daughter of Light, drinkers of honey, bringers of perfect satisfactions, healers of maim and malady they occupy our parts of knowledge and parts of action and prepare our mental, vital and physical being for an easy and victorious ascension.

Indra, the Divine Mind, as the shaper of mental forms has for his assistants, his artisans, the Ribhus, human powers who by the work of sacrifice and their brilliant ascension to the high dwelling-place of the Sun have attained to immortality and help mankind to repeat their achievement. They shape by the mind Indra's horses, the chariot of the Ashwins, the weapons of the Gods, all the means of the journey and the battle. But as giver of the Light of Truth and as Vritra-slayer Indra is aided by the Maruts, who are powers of will and nervous or vital Force that have attained to the light of thought and the voice of self-expression. They are behind all thought and speech as its impellers and they battle towards the Light, Truth and Bliss of the supreme Consciousness.

There are also female energies; for the Deva is both Male and Female and the gods also are either activising souls or passively executive and methodising energies. Aditi, infinite Mother of the Gods, comes first; and there are besides five powers of the Truthconsciousness, - Mahi or Bharati, the vast Word that brings us all things out of the divine source; Ila, the strong primal word of the Truth who gives us its active vision; Saraswati, its streaming current and the word of its inspiration; Sarama, the Intuition, hound of heaven who descends into the cavern of the subconscient and finds there the concealed illuminations; Dakshina, whose function is to discern rightly, dispose the action and the offering and distribute in the sacrifice to each godhead its portion. Each god, too, has his female energy.

All this action and struggle and ascension is supported by Heaven our Father and Earth our Mother Parents of the Gods, who sustain respectively the purely mental and psychic and the physical consciousness. Their large and free scope is the condition of our achievement. Vayu, master of life, links them together by the mid-air, the region of vital force. And there are other deities, - Parjanya, giver of the rain of heaven; Dadhikravan, the divine war-horse, a power of Agni; the mystic Dragon of the Foundations; Trita Aptya who on the third plane of existence consummates our triple being; and more besides.

The development of all these godheads is necessary to our perfection. And that perfection must be attained on all our levels, - in the wideness of earth, our physical being and consciousness; in the full force of vital speed and action and enjoyment and nervous vibration, typified as the Horse which must be brought forward to upbear our endeavour; in the perfect gladness of the heart of emotion and a brilliant heat and clarity of the mind throughout our intellectual and psychical being; in the coming of the supramental Light, the Dawn and the Sun and the shining Mother of the herds, to transform all our existence; for so comes to us the possession of the Truth, by the Truth the admirable surge of the Bliss, in the Bliss infinite Consciousness of absolute being. ~ Sri Aurobindo, Hymns to the Mystic Fire, The Doctrine of the Mystics,
18:Depression, unless one has a strong will, suggests, "This is not worth while, one may have to wait a lifetime." As for enthusiasm, it expects to see the vital transformed overnight: "I am not going to have any difficulty henceforth, I am going to advance rapidly on the path of yoga, I am going to gain the divine consciousness without any difficulty." There are some other difficulties.... One needs a little time, much perseverance. So the vital, after a few hours - perhaps a few days, perhaps a few months - says to itself: "We haven't gone very far with our enthusiasm, has anything been really done? Doesn't this movement leave us just where we were, perhaps worse than we were, a little troubled, a little disturbed? Things are no longer what they were, they are not yet what they ought to be. It is very tiresome, what I am doing." And then, if one pushes a little more, here's this gentleman saying, "Ah, no! I have had enough of it, leave me alone. I don't want to move, I shall stay in my corner, I won't trouble you, but don't bother me!" And so one has not gone very much farther than before.
   This is one of the big obstacles which must be carefully avoided. As soon as there is the least sign of discontentment, of annoyance, the vital must be spoken to in this way, "My friend, you are going to keep calm, you are going to do what you are asked to do, otherwise you will have to deal with me." And to the other, the enthusiast who says, "Everything must be done now, immediately", your reply is, "Calm yourself a little, your energy is excellent, but it must not be spent in five minutes. We shall need it for a long time, keep it carefully and, as it is wanted, I shall call upon your goodwill. You will show that you are full of goodwill, you will obey, you won't grumble, you will not protest, you will not revolt, you will say 'yes, yes', you will make a little sacrifice when asked, you will say 'yes' wholeheartedly."
   So we get started on the path. But the road is very long. Many things happen on the way. Suddenly one thinks one has overcome an obstacle; I say "thinks", because though one has overcome it, it is not totally overcome. I am going to take a very obvious instance, of a very simple observation. Someone has found that his vital is uncontrollable and uncontrolled, that it gets furious for nothing and about nothing. He starts working to teach it not to get carried away, not to flare up, to remain calm and bear the shocks of life without reacting violently. If one does this cheerfully, it goes quite quickly. (Note this well, it is very important: when you have to deal with your vital take care to remain cheerful, otherwise you will get into trouble.) One remains cheerful, that is, when one sees the fury rise, one begins to laugh. Instead of being depressed and saying, "Ah! In spite of all my effort it is beginning all over again", one begins to laugh and says, "Well, well! One hasn't yet seen the end of it. Look now, aren't you ridiculous, you know quite well that you are being ridiculous! Is it worthwhile getting angry?" One gives it this lesson cheerfully. And really, after a while it doesn't get angry again, it is quiet - and one relaxes one's attention. One thinks the difficulty has been overcome, one thinks a result has at last been reached: "My vital does not trouble me any longer, it does not get angry now, everything is going fine." And the next day, one loses one's temper. It is then one must be careful, it is then one must not say, "Here we are, it's no use, I shall never achieve anything, all my efforts are futile; all this is an illusion, it is impossible." On the contrary, one must say, "I wasn't vigilant enough." One must wait long, very long, before one can say, "Ah! It is done and finished." Sometimes one must wait for years, many years....
   I am not saying this to discourage you, but to give you patience and perseverance - for there is a moment when you do arrive. And note that the vital is a small part of your being - a very important part, we have said that it is the dynamism, the realising energy, it is very important; but it is only a small part. And the mind!... which goes wandering, which must be pulled back by all the strings to be kept quiet! You think this can be done overnight? And your body?... You have a weakness, a difficulty, sometimes a small chronic illness, nothing much, but still it is a nuisance, isn't it? You want to get rid of it. You make efforts, you concentrate; you work upon it, establish harmony, and you think it is finished, and then.... Take, for instance, people who have the habit of coughing; they can't control themselves or almost can't. It is not serious but it is bothersome, and there seems to be no reason why it should ever stop. Well, one tells oneself, "I am going to control this." One makes an effort - a yogic effort, not a material one - one brings down consciousness, force, and stops the cough. And one thinks, "The body has forgotten how to cough." And it is a great thing when the body has forgotten, truly one can say, "I am cured." But unfortunately it is not always true, for this goes down into the subconscient and, one day, when the balance of forces is not so well established, when the strength is not the same, it begins again. And one laments, "I believed that it was over! I had succeeded and told myself, 'It is true that spiritual power has an action upon the body, it is true that something can be done', and there! it is not true. And yet it was a small thing, and I who want to conquer immortality! How will I succeed?... For years I have been free from this small thing and here it is beginning anew!" It is then that you must be careful. You must arm yourself with an endless patience and endurance. You do a thing once, ten times, a hundred times, a thousand times if necessary, but you do it till it gets done. And not done only here and there, but everywhere and everywhere at the same time. This is the great problem one sets oneself. That is why, to those who come to tell me very light-heartedly, "I want to do yoga", I reply, "Think it over, one may do the yoga for a number of years without noticing the least result. But if you want to do it, you must persist and persist with such a will that you should be ready to do it for ten lifetimes, a hundred lifetimes if necessary, in order to succeed." I do not say it will be like that, but the attitude must be like that. Nothing must discourage you; for there are all the difficulties of ignorance of the different states of being, to which are added the endless malice and the unbounded cunning of the hostile forces in the world.... They are there, do you know why? They have been.... ~ The Mother, Questions And Answers 1950-1951,
19:So too we can rise to a consciousness above and observe the various parts of our being, inner and outer, mental, vital and physical and the subconscient below all, and act upon one or other or the whole from that higher status. It is possible also to go down from that height or from any height into any of these lower states and take its limited light or its obscurity as our place of working while the rest that we are is either temporarily put away or put behind or else kept as a field of reference from which we can get support, sanction or light and influence or as a status into which we can ascend or recede and from it observe the inferior movements. Or we can plunge into trance, get within ourselves and be conscious there while all outward things are excluded; or we can go beyond even this inner awareness and lose ourselves in some deeper other consciousness or some high superconscience. There is also a pervading equal consciousness into which we can enter and see all ourselves with one enveloping glance or omnipresent awareness one and indivisible. All this which looks strange and abnormal or may seem fantastic to the surface reason acquainted only with our normal status of limited ignorance and its movements divided from our inner higher and total reality, becomes easily intelligible and admissible in the light of the larger reason and logic of the Infinite or by the admission of the greater illimitable powers of the Self, the Spirit in us which is of one essence with the Infinite. ~ Sri Aurobindo, The Life Divine, 1.2.02

*** NEWFULLDB 2.4M ***

1:El poder de la Mente Subconsciente”, de Joseph Murphy. ~ Anonymous
2:The dim subconscient is his cavern base. ~ Sri Aurobindo, Savitri, The Parable of the Search for the Soul,
3:The law of the body arises from the subconscient or inconscient. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
4:Subconscientemente, há muitas pessoas que odeia. – Conscientemente, senhor, conscientemente – corrigiu Yossarian, ~ Joseph Heller
5:El arte es precisamente no emplear demasiados esfuerzos en empujar las cosas desagradables hacia el subconsciente. ~ Jostein Gaarder
6:Mi subconsciente ha emigrado, o se ha quedado muda, o sencillamente se ha caído en redondo y se ha muerto. Estoy paralizada. ~ Anonymous
7:Most of the dreams are in the subconscient or in the vital—they can be useful for the inner progress, if properly understood. ~ The Mother
8:In the subconscient knowledge or consciousness is involved in action, for action is the essence of Life. ~ Sri Aurobindo, The Life Divine, 1.08-9,
9: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,
10:Tu condicionamiento subconsciente determina tu pensamiento; tu pensamiento, tus decisiones, y éstas, tus acciones, que al final determinan tus resultados. ~ T Harv Eker
11:Las mujeres observan de un modo inconsciente mil detalles íntimos, sin saber lo que hacen. Sus subconscientes mezclan esas cositas unas con otras y a eso le llaman intuición. ~ Agatha Christie
12:For body without mind has not the light,
The rapture of spirit sense, the joy of life;
All then becomes subconscient, tenebrous. ~ Sri Aurobindo, Savitri, The Entry into the Inner Countries,
13:(...) também tem assim um jeito de mexer nos brinquinhos de botão de prata enquanto fala, que é indicativo de uma atracção subconsciente em relação a mim, ou de um furo ligeiramente infectado. ~ David Nicholls
14:It is only through the individual mind that the mass can arrive at a clear knowledge and creation of the thing it held in its subconscient self. ~ Sri Aurobindo, The Human Cycle, Conditions for the Coming of a Spiritual Age,
15:Apuesto a que te dijo que fue "el destino el que te trajo aquí", ¿verdad? Creen que son peones en manos de seres superiores, cuando en realidad son peones en manos de sus propias subconscientes, que se han desbocado. ~ Philip K Dick
16:The subconscient is the Inconscient in the process of becoming conscious; it is a support and even a root of our inferior parts of being and their movements. ~ Sri Aurobindo, The Life Divine, Out of the Sevenfold Ignorance towards the Sevenfold Knowledge,
17:Often our thoughts are finished cosmic wares
Admitted by a silent office gate
And passed through the subconscient’s galleries,
Then issued in Time’s mart as private make. ~ Sri Aurobindo, Savitri, Nirvana and the Discovery of the All-Negating Absolute,
18:Fear is hidden consent. When you are afraid of something, it means that you admit its possibility and thus strengthen its hand. It can be said that it is a subconscient consent. Fear can be overcome in many ways. The ways of courage, faith, knowledge are some of them. ~ The Mother, Words Of The Mother II, 243,
19:Cuando se despierte, cada mañana, deposite pensamientos de prosperidad, éxito, riqueza y paz. Concéntrese en estas ideas. Medite en ellas lo más frecuentemente posible. Estos pensamientos constructivos encontrarán su camino como depósitos en el banco de su mente subconsciente y originarán dividendos y prosperidad. ~ Joseph Murphy
20:La verdadera y permanente felicidad podrá penetrar en su vida el día en que tenga una clara conciencia de que puede superar cualquier debilidad; el día en que comprenda que su subconsciente puede solucionar sus problemas, curar su cuerpo y hacerlo prosperar como nunca hubiera imaginado, ni en el mejor de sus sueños. ~ Joseph Murphy
21:Tem um lado mau – o mais forte e o que predominava embora eu tenha tentado esconder por causa de você – nesse lado forte eu sou uma vaca, sou uma cavala livre e que pateia no chão, sou mulher da rua, sou vagabunda – e não uma ‘letrada’. Sei que sou inteligente e que às vezes escondo isso para não ofender os outros com minha inteligência, eu que sou uma subconsciente. ~ Clarice Lispector
22:Si usted ha transmitido conceptos erróneos a su mente subconsciente, la manera segura de superarlos es mediante la reiteración de pensamientos constructivos y armónicos, repetidos frecuentemente, que su mente subconsciente aceptará y que, por consiguiente, formarán nuevos y saludables hábitos de pensamiento y de vida, ya que su mente subconsciente es un caldo de cultivo para el hábito. ~ Joseph Murphy
23:Con este consuelo me metí en la cama y traté de dormirme repitiendo para mis adentros la hora en que quería despertarme, pues sé que el subconsciente, además de desvirtuar nuestra infancia, tergiversar nuestros afectos, recordarnos lo que ansiamos olvidar, revelarnos nuestra abyecta condición y destrozarnos, en suma, la vida, cuando se le antoja y a modo de compensación, hace las veces de despertador. ~ Eduardo Mendoza
24:[Sigmund Freud] era un perfecto cretino. [Estaba] equivocado en las interpretaciones exclusivamente sexuales que daba a los símbolos, los sueños y los secretos ocultos de nuestro subconsciente. ¡Vamos, vamos! Pensar que quien sueñe con la aguja de una catedral o con el obelisco de Trajano en Roma está expresando anhelos relacionados con el órgano viril... ¡ésa no puede ser más que la interpretación de un obseso! ~ Torcuato Luca de Tena
25:E quando alguém se propõe enérgica e sistematicamente um objetivo dentro das possibilidades de um mundo determinado, quando mobilizamos não só as forças conscientes de nossa personalidade, mas as mais poderosas de nosso subconsciente, termina se criando em torno de nós um campo de forças telepáticas que impõe a outros seres a nossa vontade, e inclusive se produzem episódios aparentemente casuais, mas que, a rigor, são determinados por essa força invisível de nosso espírito. ~ Ernesto Sabato
26:Pienso que recreo todo lo sucedido en Budila de una forma demasiado sencilla, que está demasiado clavado en mi mirada por ese subconsciente del que he aprendido a desconfiar siempre debido a su infinita astucia. En esa profundidad hay túneles secretos entre los edificios de mi mente, conductos y manojos de cables de colores, canales de agua fétida, llenos de las deyecciones de mi cerebro. Hay cámaras de escucha y burdeles subterráneos y habitaciones en las que no ha entrado nadie. Y yo, solitario en la ciudad de la superficie, soy el único señor y el único enemigo. ~ Mircea C rt rescu
27:Has the subconscient accepted the Higher Consciousness?

   If the subconscient were to accept the Consciousness, it would no longer be the subconscient, it would become consciousness. I think that you mean: has the subconscient submitted to the rule, to the law of the higher Consciousness? This is not done as a whole, for the subconscient is vast and complex; there is a mental subconscient, a vital subconscient, a physical subconscient, a bodily subconscient. We have to wrest the subconscient fragment by fragment from its ignorant and inert...
   ~ The Mother, Words Of The Mother II,
28:There are only three fundamental obstacles that can stand in the way: (1) Absence of faith or insufficient faith. (2) Egoism - the mind clinging to its own ideas, the vital preferring its own desires to a true surrender, the physical adhering to its own habits. (3) Some inertia or fundamental resistance in the consciousness, not willing to change because it is too much of an effort or because it does not want to believe in its own capacity or the power of the Divine - or for some other more subconscient reason. You have to see for yourself which of these it is.
   ~ Sri Aurobindo, Letters On Yoga - III, Difficulties of the Path,
29:Can one learn to control one's subconscient as one controls one's conscious thought?

   It is especially during the body's sleep that one is in contact with the subconscient. In becoming conscious of one's nights, control of the subconscient becomes much easier. The control can become total when the cells become conscious of the Divine in them and when they open themselves voluntarily to His influence. This is what the consciousness that descended on the earth last year is working for. Little by little the subconscient automatism of the body is being replaced by the consciousness of the Divine Presence governing the entire functioning of the body.
   ~ The Mother,
30:En réalité, la psychanalyse ne peut avoir pour effet que d’amener à la surface, en le rendant clairement conscient, tout le contenu de ces « bas-fonds » de l’être qui forment ce qu’on appelle le « subconscient » ; cet être, d’ailleurs, est déjà psychiquement faible par hypothèse, puisque, s’il en était autrement, il n’éprouverait aucunement le besoin de recourir à un traitement de cette sorte ; il est donc d’autant moins capable de résister à cette « submersion », et il risque fort de sombrer irrémédiablement dans ce chaos de forces ténébreuses imprudemment déchaînées ; si cependant il parvient malgré tout à y échapper, il en gardera du moins, pendant toute sa vie, une empreinte qui sera en lui comme une « souillure » ineffaçable. ~ Ren Gu non
31:que formo una unidad con la inteligencia infinita de mi mente subconsciente, que no conoce obstáculo, dificultad o retraso. Vivo en la promisoria expectativa de lo mejor. Mi mente más profunda responde a mis pensamientos. Sé que la obra del infinito poder de mi mente subconsciente no puede ser obstaculizada. La Inteligencia Infinita siempre concluye con éxito lo que haya comenzado. La sabiduría creadora trabaja a través de mí, llevando todos mis planes e intenciones a su desarrollo. Todo lo que comienzo lo llevo a buen término. Mi finalidad en la vida es prestar un maravilloso servicio y todos aquellos con los que entro en contacto tienen la bendición de lo que tengo que ofrecerles. Todas mis obras llegan a fructificar plenamente en el orden divino”. Repitió esta oración todas las mañanas ~ Joseph Murphy
32:Why do you indulge in these exaggerated feelings of remorse and despair when these things come up from the subconscient? They do not help and make it more, not less difficult to eliminate what comes. Such returns of an old nature that is long expelled from the conscious parts of the being always happen in sadhana. It does not at all mean that the nature is unchangeable. Try to recover the inner quietude, draw back from these movements and look at them calmly, reducing them to their true proportions. Your true nature is that in which you have peace and ananda and the love of the Divine. This other is only a fringe of the outer personality which in spite of these returns is destined to drop away as the true being extends and increases. ~ Sri Aurobindo, Letters On Yoga - IV, Dealing with Depression and Despondency,
33:Permanecí largo rato mirándole, y sentí entonces, lejos aún en mi subconsciente, algo muy singular. Vi que el rostro de Demian no solamente era el de un muchacho, sino el de un hombre, pero me pareció ver todavía algo más: era como si en él hubiera también algo de un rostro de una mujer, y además, por un instante, aquel rostro no me pareció ya viril o infantil, maduro o joven, sino, en cierto modo, milenario; en cierto modo, fuera del tiempo, marcado por edades distintas a la que nosotros vivimos. Los animales pueden presentar ese aspecto, o los árboles, o las estrellas. Yo no lo sabía. No sentí exactamente por entonces esto que ahora describo; pero sí algo semejante. Tampoco supe en forma clara si la figura de Demian me atraía o me repelía. Sólo vi que era distinto de nosotros, que era como un animal, o como un espíritu, o como una pintura; pero distinto, extrañamente distinto de todos nosotros. ~ Hermann Hesse
34:Camino del parque me pregunta Mershawn cómo sabía que el tío tenía enfisema, y le enumero los síntomas visibles que mostraba. Luego le digo:
- Lección de hoy, Mershawn. ¿Quiénes silban?
- ¿Los gilipollas?
- Vale. ¿Quién más?
Mershawn reflexiona un instante.
- La genet que está pensando en algo y que, de manera subliminal, lo asocia a una canción. Como cuando examinas un nervio del undécimo par craneal y empiezas a silbar "Mantén la cabeza erguida".
- Bien - apruebo -. Pero mucha gente también silba porque subconscientemente intenta incrementar la presión de aire en los pulmones, para hacer que pase más oxígeno entre los tejidos.
- No joda.
- Sin joder. ¿Te acuerdas de los enanitos de Blancanieves, que trabajan en la mina?
- Sí, vale.
- Si tienes silicosis, también te dejas el culo silbando.
- La hostia.
- Eso.
Hasta llegar a la esquina me siento como el Profesor Marmoset. ~ Josh Bazell
35:Quantas vezes os tenho ouvido dizer a mesma frase que simboliza todo o absurdo, todo o nada, toda a insciência falada das suas vidas. É aquela frase que usam de qualquer prazer material: «é o que a gente leva desta vida»... Leva onde? leva para onde? leva para quê? Seria triste despertá-los da sombra com uma pergunta como esta... Fala assim um materialista, porque todo o homem que fala assim é, ainda que subconscientemente, materialista. O que é que ele pensa levar da vida, e de que maneira? Para onde leva as costoletas de porco e o vinho tinto e a rapariga casual? Para que céu em que não crê? Para que terra para onde não leva senão a podridão que toda a sua vida foi de latente? Não conheço frase mais trágica nem mais plenamente reveladora da humanidade humana. Assim diriam as plantas se soubessem conhecer que gozam do sol. Assim diriam dos seus prazeres sonâmbulos os bichos inferiores ao homem na expressão de si mesmos. ~ Fernando Pessoa
36:Forgetful of her spirit and her fate.
The impassive skies were neutral, empty, still.
Then something in the inscrutable darkness stirred;
A nameless movement, an unthought Idea
Insistent, dissatisfied, without an aim,
Something that wished but knew not how to be,
Teased the Inconscient to wake Ignorance.
A throe that came and left a quivering trace,
Gave room for an old tired want unfilled,
At peace in its subconscient moonless cave
To raise its head and look for absent light,
Straining closed eyes of vanished memory,
Like one who searches for a bygone self
And only meets the corpse of his desire.
It was as though even in this Nought's profound,
Even in this ultimate dissolution's core,
There lurked an unremembering entity,
Survivor of a slain and buried past
Condemned to resume the effort and the pang,
Reviving in another frustrate world.
~ Sri Aurobindo, Savitri, The Symbol Dawn,
37:Do not be over-eager for experience, - for experiences you can always get, having once broken the barrier between the physical mind and the subtle planes. What you have to aspire for most is the improved quality of the recipient consciousness in you - discrimination in the mind, the unattached impersonal Witness look on all that goes on in you and around you, purity in the vital, calm equanimity, enduring patience, absence of pride and the sense of greatness - and more especially, the development of the psychic being in you - surrender, self-giving, psychic humility, devotion. It is a consciousness made up of these things, cast in this mould that can bear without breaking, stumbling or deviation into error the rush of lights, powers and experiences from the supraphysical planes. An entire perfection in these respects is hardly possible until the whole nature from the highest mind to the subconscient physical is made one in the light that is greater than Mind; but a sufficient foundation and a consciousness always self-observant, vigilant and growing in these things is indispensable
   - for perfect purification is the basis of the perfect siddhi. ~ ?,
38:PROVECHO TUYO Lo primero a tener en cuenta es que el Subconsciente actúa continuamente, jamás descansa. Está activo día y noche, actuemos o no con él. Tu Subconsciente es el constructor de tu cuerpo, pero tú no puedes notarlo ni sentirlo, tú no puedes notar conscientemente esos procesos internos. Ocupa a tu consciente para lograr y tener una vida mejor, y asegúrate de que todos tus pensamientos que tienes normalmente estén basados sobre todo lo que es bello, verdadero, justo y bienhechor. En este mismo instante empieza a creer firmemente, sin ningún lugar a dudas, con una enorme fe, y convencido con todo tu alma y corazón, de que tu consciente alimenta permanentemente a tu Subconsciente, y éste expresa y realiza en forma de hechos y acontecimientos lo que él ha recibido, y que reproduce y expresa siempre lo que es tu forma habitual de pensar, que lo mismo que el agua toma siempre la forma del recipiente que la contiene, el principio vital que está en ti, pasa siempre a través de ti según la naturaleza de tus pensamientos. Afirma siempre que la presencia curativa de tu subconsciente pasa a través de ti, así como la armonía, la paz, la salud, la alegría, la abundancia, el éxito, la felicidad. Cree firmemente que pasa a través de ti, para vivificarte,para inspirarte y para enriquecerte. Él te responderá muy exactamente según tus afirmaciones. Te será dado según tu fe. Algo fundamental que alguna vez hemos oído: «todo lo que tú pidas en la oración, cree firmemente que ya lo has recibido y lo recibirás ~ Anonymous
39:El segundo factor que motiva, asociado con el sexo ilícito, es la satisfacción del ego. La atención de una bella mujer puede provocar de modo veloz el interés de casi cualquier hombre. También las mujeres con frecuencia son vulnerables a esta tentación. El hombre que visita los prostíbulos es a menudo embaucado por este truco del diablo. No considera el hecho de que las prostitutas solo ponen en escena un acto para conseguir su dinero. En su subconsciente él lo sabe, pero no le importa. Quiere que se fijen en él. Le gusta sentirse necesitado. Desea sentirse como un verdadero hombre. Así que ella es un instrumento para adular su ego, haciéndolo sentir bien y viril, todo al mismo tiempo… por supuesto que por un pequeño precio. Aunque sea solo una representación, siempre está dispuesto a pagar, sencillamente por la forma en que ella lo hace sentirse. Para este adicto sexual la prostituta refuerza su pensamiento de grandiosidad, de «ser alguien especial que la gente no comprende». En realidad, muy dentro de sí, él se siente inferior y se compensa por esto aparentando ser más de lo que es. Las palabras serviles de una prostituta tranquilizan por un tiempo su frágil ego. Se siente mejor acerca de sí mismo por un rato. Sin embargo, eso dura poco, porque no cambia los profundos sentimientos de inferioridad que tiene con respecto a su persona. Para un hombre que se siente poco apetecible, una cita con una prostituta de hablar acaramelado es como una salida rápida que eleva su autoestima. El tipo «don Juan», en alguna parte de su pasado, ha llegado a creer de modo erróneo que el seducir mujeres lo hará sentirse mejor con relación a sí mismo. Se imagina que «conquistar» a una mujer convencerá a los demás de cuán deseable debe ser él. Puedo recordar innumerables veces cuando me despertaba con una mujer nueva y me sentía como si estuviese en la cima del mundo. El acto sexual en sí pudo haber sido simplemente mediocre, pero yo había logrado poseer su cuerpo con mis encantos. El mujeriego piensa que es un gran seductor. ~ Anonymous
40:El secuestro neuronal ¿Qué es lo primero que ve usted cuando entra en el despacho de alguien? La respuesta a esa pregunta es la clave de lo que, en ese momento, está movilizando su foco ascendente. Es muy probable que, si sus intereses son de tipo financiero, lo primero que llame su atención sea el gráfico de beneficios de la pantalla del ordenador mientras que, si padece de aracnofobia, se fije en esa polvorienta tela de araña del rincón de la ventana. Esos son ejemplos de decisiones subconscientes de la atención. En todas ellas, la atención se ve capturada cuando los circuitos de la amígdala, centinela cerebral del significado emocional, advierten algo que, por una razón u otra, les resulta significativo (como un insecto de gran tamaño, un rostro enfadado o un bebé) y que evidencia la sintonía del cerebro con ese interés instintivo. [15]La reacción del cerebro medio ascendente es, hablando en términos de tiempo neuronal, mucho más rápida que la respuesta prefrontal descendente; envía señales hacia arriba para activar las vías corticales superiores que, alertando a los centros ejecutivos más lentos, los movilizan para prestar atención. Los mecanismos de atención de nuestro cerebro evolucionaron hace centenares de miles de años para permitirnos sobrevivir en la jungla de garras y dientes en la que las amenazas que acechaban a nuestros ancestros se hallaban dentro de una determinada franja visual, cuyo rango de velocidad iba desde la arremetida de una serpiente al ataque de un tigre. Nosotros hemos heredado el diseño neuronal de aquellos ancestros cuya amígdala fue lo suficientemente rápida como para ayudarlos a esquivar reptiles y tigres. Las serpientes y las arañas, dos especies a las que el cerebro humano está condicionado para responder alarmado, capturan nuestra atención aun cuando sus imágenes no destellen con la suficiente rapidez como para ser conscientes de haberlas visto. Su mera presencia activa los circuitos neuronales ascendentes, enviando una señal de alarma más rápidamente que ante los objetos neutros. Pero, si esas mismas imágenes se presentan a un experto en serpientes o arañas y capturan su atención, no activan ninguna señal de alarma. [16] ~ Daniel Goleman
41:que se me revela es lo que es importante para mí, lo que me incumbe. Toda persona debe preocuparse de sí misma, de convertirse en un todo. Tenemos lecciones que aprender... todos nosotros. Hay que aprenderlas una a una, por orden. Sólo así podremos saber qué necesita la persona que tenemos cerca, qué le falta o qué nos falta a nosotros para ser un todo. Comprenda la naturaleza del yo, del yo verdadero, que es inmortal. Darse cuenta de eso le ayudará a ver siempre las cosas desde la perspectiva adecuada.Conózcase, para poder ver claramente, sin las distorsiones de la mente consciente o del subconsciente. Practique la meditación y la visualización, la observación distanciada, la percepción tranquila, las sensaciones de amor-cariño desde la distancia o el distanciamiento del amor, Cultive ese estado. Conozca sus ideas y sus suposiciones y dese cuenta de que puede que las haya adoptado sin cuestionárselas. Cuando se generaliza estableciendo grupos o tópicos se hace imposible ver a los individuos por sí mismos. Las suposiciones erróneas arraigadas en el pasado, como «los hombres Son unos brutos y unos insensibles» o «las mujeres son demasiado sensibles y emotivas» ocasionan una percepción distorsionada de la realidad. La experiencia tiene mucha más fuerza que las creencias. Aprenda de sus experiencias. Lo que ayuda sin hacer daño tiene valor. Descarte las creencias y los pensamientos caducados. La felicidad nace en el interior de las personas. No depende de cosas externas o de otra gente. Cuando nuestra sensación de seguridad y felicidad depende del comportamiento y los actos de los demás, nos volvemos vulnerables y podemos sufrir con facilidad. Nunca le dé su poder a nadie. Intente no tener demasiado apego a las cosas. En el mundo tridimensional aprendemos gracias a las relaciones, no a las cosas. Todos sabemos que no podemos llevárnoslas con nosotros cuando nos vayamos. Cuando morimos y nuestras almas progresan hasta dimensiones superiores, nos llevamos nuestros comportamientos, nuestras acciones, nuestros pensamientos y nuestro conocimiento. La forma de tratar a los demás en las relaciones es infinitamente más importante que lo que hemos acumulado materialmente.Además, podemos ganar y perder muchos objetos materiales a lo largo de la vida. En la otra vida no nos encontraremos con nuestras posesiones, sino con nuestros seres queridos. Esta idea debería ayudarle a ~ Anonymous
42:[the sevenfold ignorance and the integral knowledge:]

   We are ignorant of the Absolute which is the source of all being and becoming; we take partial facts of being, temporal relations of the becoming for the whole truth of existence,-that is the first, the original ignorance. We are ignorant of the spaceless, timeless, immobile and immutable Self; we take the constant mobility and mutation of the cosmic becoming in Time and Space for the whole truth of existence, -that is the second, the cosmic ignorance. We are ignorant of our universal self, the cosmic existence, the cosmic consciousness, our infinite unity with all being and becoming; we take our limited egoistic mentality, vitality, corporeality for our true self and regard everything other than that as not-self,-that is the third, the egoistic ignorance. We are ignorant of our eternal becoming in Time; we take this little life in a small span of Time, in a petty field of Space, for our beginning, our middle and our end,-that is the fourth, the temporal ignorance. Even within this brief temporal becoming we are ignorant of our large and complex being, of that in us which is superconscient, subconscient, intraconscient, circumconscient to our surface becoming; we take that surface becoming with its small selection of overtly mentalised experiences for our whole existence,-that is the fifth, the psychological ignorance. We are ignorant of the true constitution of our becoming; we take the mind or life or body or any two of these or all three for our true principle or the whole account of what we are, losing sight of that which constitutes them and determines by its occult presence and is meant to determine sovereignly by its emergence their operations,-that is the sixth, the constitutional ignorance. As a result of all these ignorances, we miss the true knowledge, government and enjoyment of our life in the world; we are ignorant in our thought, will, sensations, actions, return wrong or imperfect responses at every point to the questionings of the world, wander in a maze of errors and desires, strivings and failures, pain and pleasure, sin and stumbling, follow a crooked road, grope blindly for a changing goal,-that is the seventh, the practical ignorance.

   Our conception of the Ignorance will necessarily determine our conception of the Knowledge and determine, therefore, since our life is the Ignorance at once denying and seeking after the Knowledge, the goal of human effort and the aim of the cosmic endeavour. Integral knowledge will then mean the cancelling of the sevenfold Ignorance by the discovery of what it misses and ignores, a sevenfold self-revelation within our consciousness:- it will mean [1] the knowledge of the Absolute as the origin of all things; [2] the knowledge of the Self, the Spirit, the Being and of the cosmos as the Self's becoming, the becoming of the Being, a manifestation of the Spirit; [3] the knowledge of the world as one with us in the consciousness of our true self, thus cancelling our division from it by the separative idea and life of ego; [4] the knowledge of our psychic entity and its immortal persistence in Time beyond death and earth-existence; [5] the knowledge of our greater and inner existence behind the surface; [6] the knowledge of our mind, life and body in its true relation to the self within and the superconscient spiritual and supramental being above them; [7] the knowledge, finally, of the true harmony and true use of our thought, will and action and a change of all our nature into a conscious expression of the truth of the Spirit, the Self, the Divinity, the integral spiritual Reality.

   But this is not an intellectual knowledge which can be learned and completed in our present mould of consciousness; it must be an experience, a becoming, a change of consciousness, a change of being. This brings in the evolutionary character of the Becoming and the fact that our mental ignorance is only a stage in our evolution. The integral knowledge, then, can only come by an evolution of our being and our nature, and that would seem to signify a slow process in Time such as has accompanied the other evolutionary transformations. But as against that inference there is the fact that the evolution has now become conscious and its method and steps need not be altogether of the same character as when it was subconscious in its process. The integral knowledge, since it must result from a change of consciousness, can be gained by a process in which our will and endeavour have a part, in which they can discover and apply their own steps and method: its growth in us can proceed by a conscious self-transformation. It is necessary then to see what is likely to be the principle of this new process of evolution and what are the movements of the integral knowledge that must necessarily emerge in it,-or, in other words, what is the nature of the consciousness that must be the base of the life divine and how that life may be expected to be formed or to form itself, to materialise or, as one might say, to realise.
   ~ Sri Aurobindo, The Life Divine, pg 680-683 [T1],
43:To what gods shall the sacrifice be offered? Who shall be invoked to manifest and protect in the human being this increasing godhead?

Agni first, for without him the sacrificial flame cannot burn on the altar of the soul. That flame of Agni is the seven-tongued power of the Will, a Force of God instinct with Knowledge. This conscious and forceful will is the immortal guest in our mortality, a pure priest and a divine worker, the mediator between earth and heaven. It carries what we offer to the higher Powers and brings back in return their force and light and joy into our humanity.

Indra, the Puissant next, who is the power of pure Existence self-manifested as the Divine Mind. As Agni is one pole of Force instinct with knowledge that sends its current upward from earth to heaven, so Indra is the other pole of Light instinct with force which descends from heaven to earth. He comes down into our world as the Hero with the shining horses and slays darkness and division with his lightnings, pours down the life-giving heavenly waters, finds in the trace of the hound, Intuition, the lost or hidden illuminations, makes the Sun of Truth mount high in the heaven of our mentality.

Surya, the Sun, is the master of that supreme Truth, - truth of being, truth of knowledge, truth of process and act and movement and functioning. He is therefore the creator or rather the manifester of all things - for creation is out-bringing, expression by the Truth and Will - and the father, fosterer, enlightener of our souls. The illuminations we seek are the herds of this Sun who comes to us in the track of the divine Dawn and releases and reveals in us night-hidden world after world up to the highest Beatitude.

Of that beatitude Soma is the representative deity. The wine of his ecstasy is concealed in the growths of earth, in the waters of existence; even here in our physical being are his immortalising juices and they have to be pressed out and offered to all the gods; for in that strength these shall increase and conquer.

Each of these primary deities has others associated with him who fulfil functions that arise from his own. For if the truth of Surya is to be established firmly in our mortal nature, there are previous conditions that are indispensable; a vast purity and clear wideness destructive of all sin and crooked falsehood, - and this is Varuna; a luminous power of love and comprehension leading and forming into harmony all our thoughts, acts and impulses, - this is Mitra; an immortal puissance of clear-discerning aspiration and endeavour, - this is Aryaman; a happy spontaneity of the right enjoyment of all things dispelling the evil dream of sin and error and suffering, - this is Bhaga. These four are powers of the Truth of Surya. For the whole bliss of Soma to be established perfectly in our nature a happy and enlightened and unmaimed condition of mind, vitality and body are necessary. This condition is given to us by the twin Ashwins; wedded to the daughter of Light, drinkers of honey, bringers of perfect satisfactions, healers of maim and malady they occupy our parts of knowledge and parts of action and prepare our mental, vital and physical being for an easy and victorious ascension.

Indra, the Divine Mind, as the shaper of mental forms has for his assistants, his artisans, the Ribhus, human powers who by the work of sacrifice and their brilliant ascension to the high dwelling-place of the Sun have attained to immortality and help mankind to repeat their achievement. They shape by the mind Indra's horses, the chariot of the Ashwins, the weapons of the Gods, all the means of the journey and the battle. But as giver of the Light of Truth and as Vritra-slayer Indra is aided by the Maruts, who are powers of will and nervous or vital Force that have attained to the light of thought and the voice of self-expression. They are behind all thought and speech as its impellers and they battle towards the Light, Truth and Bliss of the supreme Consciousness.

There are also female energies; for the Deva is both Male and Female and the gods also are either activising souls or passively executive and methodising energies. Aditi, infinite Mother of the Gods, comes first; and there are besides five powers of the Truthconsciousness, - Mahi or Bharati, the vast Word that brings us all things out of the divine source; Ila, the strong primal word of the Truth who gives us its active vision; Saraswati, its streaming current and the word of its inspiration; Sarama, the Intuition, hound of heaven who descends into the cavern of the subconscient and finds there the concealed illuminations; Dakshina, whose function is to discern rightly, dispose the action and the offering and distribute in the sacrifice to each godhead its portion. Each god, too, has his female energy.

All this action and struggle and ascension is supported by Heaven our Father and Earth our Mother Parents of the Gods, who sustain respectively the purely mental and psychic and the physical consciousness. Their large and free scope is the condition of our achievement. Vayu, master of life, links them together by the mid-air, the region of vital force. And there are other deities, - Parjanya, giver of the rain of heaven; Dadhikravan, the divine war-horse, a power of Agni; the mystic Dragon of the Foundations; Trita Aptya who on the third plane of existence consummates our triple being; and more besides.

The development of all these godheads is necessary to our perfection. And that perfection must be attained on all our levels, - in the wideness of earth, our physical being and consciousness; in the full force of vital speed and action and enjoyment and nervous vibration, typified as the Horse which must be brought forward to upbear our endeavour; in the perfect gladness of the heart of emotion and a brilliant heat and clarity of the mind throughout our intellectual and psychical being; in the coming of the supramental Light, the Dawn and the Sun and the shining Mother of the herds, to transform all our existence; for so comes to us the possession of the Truth, by the Truth the admirable surge of the Bliss, in the Bliss infinite Consciousness of absolute being. ~ Sri Aurobindo, Hymns to the Mystic Fire, The Doctrine of the Mystics,
44:Depression, unless one has a strong will, suggests, "This is not worth while, one may have to wait a lifetime." As for enthusiasm, it expects to see the vital transformed overnight: "I am not going to have any difficulty henceforth, I am going to advance rapidly on the path of yoga, I am going to gain the divine consciousness without any difficulty." There are some other difficulties.... One needs a little time, much perseverance. So the vital, after a few hours - perhaps a few days, perhaps a few months - says to itself: "We haven't gone very far with our enthusiasm, has anything been really done? Doesn't this movement leave us just where we were, perhaps worse than we were, a little troubled, a little disturbed? Things are no longer what they were, they are not yet what they ought to be. It is very tiresome, what I am doing." And then, if one pushes a little more, here's this gentleman saying, "Ah, no! I have had enough of it, leave me alone. I don't want to move, I shall stay in my corner, I won't trouble you, but don't bother me!" And so one has not gone very much farther than before.
   This is one of the big obstacles which must be carefully avoided. As soon as there is the least sign of discontentment, of annoyance, the vital must be spoken to in this way, "My friend, you are going to keep calm, you are going to do what you are asked to do, otherwise you will have to deal with me." And to the other, the enthusiast who says, "Everything must be done now, immediately", your reply is, "Calm yourself a little, your energy is excellent, but it must not be spent in five minutes. We shall need it for a long time, keep it carefully and, as it is wanted, I shall call upon your goodwill. You will show that you are full of goodwill, you will obey, you won't grumble, you will not protest, you will not revolt, you will say 'yes, yes', you will make a little sacrifice when asked, you will say 'yes' wholeheartedly."
   So we get started on the path. But the road is very long. Many things happen on the way. Suddenly one thinks one has overcome an obstacle; I say "thinks", because though one has overcome it, it is not totally overcome. I am going to take a very obvious instance, of a very simple observation. Someone has found that his vital is uncontrollable and uncontrolled, that it gets furious for nothing and about nothing. He starts working to teach it not to get carried away, not to flare up, to remain calm and bear the shocks of life without reacting violently. If one does this cheerfully, it goes quite quickly. (Note this well, it is very important: when you have to deal with your vital take care to remain cheerful, otherwise you will get into trouble.) One remains cheerful, that is, when one sees the fury rise, one begins to laugh. Instead of being depressed and saying, "Ah! In spite of all my effort it is beginning all over again", one begins to laugh and says, "Well, well! One hasn't yet seen the end of it. Look now, aren't you ridiculous, you know quite well that you are being ridiculous! Is it worthwhile getting angry?" One gives it this lesson cheerfully. And really, after a while it doesn't get angry again, it is quiet - and one relaxes one's attention. One thinks the difficulty has been overcome, one thinks a result has at last been reached: "My vital does not trouble me any longer, it does not get angry now, everything is going fine." And the next day, one loses one's temper. It is then one must be careful, it is then one must not say, "Here we are, it's no use, I shall never achieve anything, all my efforts are futile; all this is an illusion, it is impossible." On the contrary, one must say, "I wasn't vigilant enough." One must wait long, very long, before one can say, "Ah! It is done and finished." Sometimes one must wait for years, many years....
   I am not saying this to discourage you, but to give you patience and perseverance - for there is a moment when you do arrive. And note that the vital is a small part of your being - a very important part, we have said that it is the dynamism, the realising energy, it is very important; but it is only a small part. And the mind!... which goes wandering, which must be pulled back by all the strings to be kept quiet! You think this can be done overnight? And your body?... You have a weakness, a difficulty, sometimes a small chronic illness, nothing much, but still it is a nuisance, isn't it? You want to get rid of it. You make efforts, you concentrate; you work upon it, establish harmony, and you think it is finished, and then.... Take, for instance, people who have the habit of coughing; they can't control themselves or almost can't. It is not serious but it is bothersome, and there seems to be no reason why it should ever stop. Well, one tells oneself, "I am going to control this." One makes an effort - a yogic effort, not a material one - one brings down consciousness, force, and stops the cough. And one thinks, "The body has forgotten how to cough." And it is a great thing when the body has forgotten, truly one can say, "I am cured." But unfortunately it is not always true, for this goes down into the subconscient and, one day, when the balance of forces is not so well established, when the strength is not the same, it begins again. And one laments, "I believed that it was over! I had succeeded and told myself, 'It is true that spiritual power has an action upon the body, it is true that something can be done', and there! it is not true. And yet it was a small thing, and I who want to conquer immortality! How will I succeed?... For years I have been free from this small thing and here it is beginning anew!" It is then that you must be careful. You must arm yourself with an endless patience and endurance. You do a thing once, ten times, a hundred times, a thousand times if necessary, but you do it till it gets done. And not done only here and there, but everywhere and everywhere at the same time. This is the great problem one sets oneself. That is why, to those who come to tell me very light-heartedly, "I want to do yoga", I reply, "Think it over, one may do the yoga for a number of years without noticing the least result. But if you want to do it, you must persist and persist with such a will that you should be ready to do it for ten lifetimes, a hundred lifetimes if necessary, in order to succeed." I do not say it will be like that, but the attitude must be like that. Nothing must discourage you; for there are all the difficulties of ignorance of the different states of being, to which are added the endless malice and the unbounded cunning of the hostile forces in the world.... They are there, do you know why? They have been.... ~ The Mother, Questions And Answers 1950-1951,
45: Ilion

Book I: The Book of the Herald



Dawn in her journey eternal compelling the labour of mortals,
Dawn the beginner of things with the night for their rest or their ending,
Pallid and bright-lipped arrived from the mists and the chill of the Euxine.
Earth in the dawn-fire delivered from starry and shadowy vastness
Woke to the wonder of life and its passion and sorrow and beauty,
All on her bosom sustaining, the patient compassionate Mother.
Out of the formless vision of Night with its look on things hidden
Given to the gaze of the azure she lay in her garment of greenness,
Wearing light on her brow. In the dawn-ray lofty and voiceless
Ida climbed with her god-haunted peaks into diamond lustres,
Ida first of the hills with the ranges silent beyond her
Watching the dawn in their giant companies, as since the ages
First began they had watched her, upbearing Time on their summits.
Troas cold on her plain awaited the boon of the sunshine.
There, like a hope through an emerald dream sole-pacing for ever,
Stealing to wideness beyond, crept Simois lame in his currents,
Guiding his argent thread mid the green of the reeds and the grasses.
Headlong, impatient of Space and its boundaries, Time and its slowness,
Xanthus clamoured aloud as he ran to the far-surging waters,
Joining his call to the many-voiced roar of the mighty Aegean,
Answering Oceans limitless cry like a whelp to its parent.
Forests looked up through their rifts, the ravines grew aware of their shadows.
Closer now gliding glimmered the golden feet of the goddess.
Over the hills and the headlands spreading her garment of splendour,
Fateful she came with her eyes impartial looking on all things,
Bringer to man of the day of his fortune and day of his downfall.
Full of her luminous errand, careless of eve and its weeping,
Fateful she paused unconcerned above Ilions mysteried greatness,
Domes like shimmering tongues of the crystal flames of the morning,
Opalesque rhythm-line of tower-tops, notes of the lyre of the sungod.
High over all that a nation had built and its love and its laughter,
Lighting the last time highway and homestead, market and temple,
Looking on men who must die and women destined to sorrow,
Looking on beauty fire must lay low and the sickle of slaughter,
Fateful she lifted the doom-scroll red with the script of the Immortals,
Deep in the invisible air that folds in the race and its morrows
Fixed it, and passed on smiling the smile of the griefless and deathless,
Dealers of death though death they know not, who in the morning
Scatter the seed of the event for the reaping ready at nightfall.
Over the brooding of plains and the agelong trance of the summits
Out of the sun and its spaces she came, pausing tranquil and fatal,
And, at a distance followed by the golden herds of the sungod,
Carried the burden of Light and its riddle and danger to Hellas.
Even as fleets on a chariot divine through the gold streets of ether,
Swiftly when Life fleets, invisibly changing the arc of the soul-drift,
And, with the choice that has chanced or the fate man has called and now suffers
Weighted, the moment travels driving the past towards the future,
Only its face and its feet are seen, not the burden it carries.
Weight of the event and its surface we bear, but the meaning is hidden.
Earth sees not; lifes clamour deafens the ear of the spirit:
Man knows not; least knows the messenger chosen for the summons.
Only he listens to the voice of his thoughts, his hearts ignorant whisper,
Whistle of winds in the tree-tops of Time and the rustle of Nature.
Now too the messenger hastened driving the car of the errand:
Even while dawn was a gleam in the east, he had cried to his coursers.
Half yet awake in lights turrets started the scouts of the morning
Hearing the jar of the wheels and the throb of the hooves exultation,
Hooves of the horses of Greece as they galloped to Phrygian Troya.
Proudly they trampled through Xanthus thwarting the foam of his anger,
Whinnying high as in scorn crossed Simois tangled currents,
Xanthus reed-girdled twin, the gentle and sluggard river.
One and unarmed in the car was the driver; grey was he, shrunken,
Worn with his decades. To Pergama cinctured with strength Cyclopean
Old and alone he arrived, insignificant, feeblest of mortals,
Carrying Fate in his helpless hands and the doom of an empire.
Ilion, couchant, saw him arrive from the sea and the darkness.
Heard mid the faint slow stirrings of life in the sleep of the city,
Rapid there neared a running of feet, and the cry of the summons
Beat round the doors that guarded the domes of the splendour of Priam.
Wardens charged with the night, ye who stand in Laomedons gateway,
Waken the Ilian kings. Talthybius, herald of Argos,
Parleying stands at the portals of Troy in the grey of the dawning.
High and insistent the call. In the dimness and hush of his chamber
Charioted far in his dreams amid visions of glory and terror,
Scenes of a vivider world,though blurred and deformed in the brain-cells,
Vague and inconsequent, there full of colour and beauty and greatness,
Suddenly drawn by the pull of the conscious thread of the earth-bond
And of the needs of Time and the travail assigned in the transience
Warned by his body, Deiphobus, reached in that splendid remoteness,
Touched through the nerve-ways of life that branch to the brain of the dreamer,
Heard the terrestrial call and slumber startled receded
Sliding like dew from the mane of a lion. Reluctant he travelled
Back from the light of the fields beyond death, from the wonderful kingdoms
Where he had wandered a soul among souls in the countries beyond us,
Free from the toil and incertitude, free from the struggle and danger:
Now, compelled, he returned from the respite given to the time-born,
Called to the strife and the wounds of the earth and the burden of daylight.
He from the carven couch upreared his giant stature.
Haste-spurred he laved his eyes and regained earths memories, haste-spurred
Donning apparel and armour strode through the town of his fathers,
Watched by her gods on his way to his fate, towards Pergamas portals.
Nine long years had passed and the tenth now was wearily ending,
Years of the wrath of the gods, and the leaguer still threatened the ramparts
Since through a tranquil morn the ships came past Tenedos sailing
And the first Argive fell slain as he leaped on the Phrygian beaches;
Still the assailants attacked, still fought back the stubborn defenders.
When the reward is withheld and endlessly leng thens the labour,
Weary of fruitless toil grows the transient heart of the mortal.
Weary of battle the invaders warring hearthless and homeless
Prayed to the gods for release and return to the land of their fathers:
Weary of battle the Phrygians beset in their beautiful city
Prayed to the gods for an end of the danger and mortal encounter.
Long had the high-beached ships forgotten their measureless ocean.
Greece seemed old and strange to her children camped on the beaches,
Old like a life long past one remembers hardly believing
But as a dream that has happened, but as the tale of another.
Time with his tardy touch and Nature changing our substance
Slowly had dimmed the faces loved and the scenes once cherished:
Yet was the dream still dear to them longing for wife and for children,
Longing for hearth and glebe in the far-off valleys of Hellas.
Always like waves that swallow the shingles, lapsing, returning,
Tide of the battle, race of the onset relentlessly thundered
Over the Phrygian corn-fields. Trojan wrestled with Argive,
Caria, Lycia, Thrace and the war-lord mighty Achaia
Joined in the clasp of the fight. Death, panic and wounds and disaster,
Glory of conquest and glory of fall, and the empty hearth-side,
Weeping and fortitude, terror and hope and the pang of remembrance,
Anguish of hearts, the lives of the warriors, the strength of the nations
Thrown were like weights into Destinys scales, but the balance wavered
Pressed by invisible hands. For not only the mortal fighters,
Heroes half divine whose names are like stars in remoteness,
Triumphed and failed and were winds or were weeds on the dance of the surges,
But from the peaks of Olympus and shimmering summits of Ida
Gleaming and clanging the gods of the antique ages descended.
Hidden from human knowledge the brilliant shapes of Immortals
Mingled unseen in the mellay, or sometimes, marvellous, maskless,
Forms of undying beauty and power that made tremble the heart-strings
Parting their deathless secrecy crossed through the borders of vision,
Plain as of old to the demigods out of their glory emerging,
Heard by mortal ears and seen by the eyeballs that perish.
Mighty they came from their spaces of freedom and sorrowless splendour.
Sea-vast, trailing the azure hem of his clamorous waters,
Blue-lidded, maned with the Night, Poseidon smote for the future,
Earth-shaker who with his trident releases the coils of the Dragon,
Freeing the forces unborn that are locked in the caverns of Nature.
Calm and unmoved, upholding the Word that is Fate and the order
Fixed in the sight of a Will foreknowing and silent and changeless,
Hera sent by Zeus and Athene lifting his aegis
Guarded the hidden decree. But for Ilion, loud as the surges,
Ares impetuous called to the fire in mens hearts, and his passion
Woke in the shadowy depths the forms of the Titan and demon;
Dumb and coerced by the grip of the gods in the abyss of the being,
Formidable, veiled they sit in the grey subconscient darkness
Watching the sleep of the snake-haired Erinnys. Miracled, haloed,
Seer and magician and prophet who beholds what the thought cannot witness,
Lifting the godhead within us to more than a human endeavour,
Slayer and saviour, thinker and mystic, leaped from his sun-peaks
Guarding in Ilion the wall of his mysteries Delphic Apollo.
Heavens strengths divided swayed in the whirl of the Earth-force.
All that is born and destroyed is reborn in the sweep of the ages;
Life like a decimal ever recurring repeats the old figure;
Goal seems there none for the ball that is chased throughout Time by the Fate-teams;
Evil once ended renews and no issue comes out of living:
Only an Eye unseen can distinguish the thread of its workings.
Such seemed the rule of the pastime of Fate on the plains of the Troad;
All went backwards and forwards tossed in the swing of the death-game.
Vain was the toil of the heroes, the blood of the mighty was squandered,
Spray as of surf on the cliffs when it moans unappeased, unrequited
Age after fruitless age. Day hunted the steps of the nightfall;
Joy succeeded to grief; defeat only greatened the vanquished,
Victory offered an empty delight without guerdon or profit.
End there was none of the effort and end there was none of the failure.
Triumph and agony changing hands in a desperate measure
Faced and turned as a man and a maiden trampling the grasses
Face and turn and they laugh in their joy of the dance and each other.
These were gods and they trampled lives. But though Time is immortal,
Mortal his works are and ways and the anguish ends like the rapture.
Artists of Nature content with their work in the plan of the transience,
Beautiful, deathless, august, the Olympians turned from the carnage,
Leaving the battle already decided, leaving the heroes
Slain in their minds, Troy burned, Greece left to her glory and downfall.
Into their heavens they rose up mighty like eagles ascending
Fanning the world with their wings. As the great to their luminous mansions
Turn from the cry and the strife, forgetting the wounded and fallen,
Calm they repose from their toil and incline to the joy of the banquet,
Watching the feet of the wine-bearers rosily placed on the marble,
Filling their hearts with ease, so they to their sorrowless ether
Passed from the wounded earth and its air that is ploughed with mens anguish;
Calm they reposed and their hearts inclined to the joy and the silence.
Lifted was the burden laid on our wills by their starry presence:
Man was restored to his smallness, the world to its inconscient labour.
Life felt a respite from height, the winds breathed freer delivered;
Light was released from their blaze and the earth was released from their greatness.
But their immortal content from the struggle titanic departed.
Vacant the noise of the battle roared like the sea on the shingles;
Wearily hunted the spears their quarry; strength was disheartened;
Silence increased with the march of the months on the tents of the leaguer.
But not alone on the Achaians the steps of the moments fell heavy;
Slowly the shadow deepened on Ilion mighty and scornful:
Dragging her days went by; in the rear of the hearts of her people
Something that knew what they dared not know and the mind would not utter,
Something that smote at her soul of defiance and beauty and laughter,
Darkened the hours. For Doom in her sombre and giant uprising
Neared, assailing the skies: the sense of her lived in all pastimes;
Time was pursued by unease and a terror woke in the midnight:
Even the ramparts felt her, stones that the gods had erected.
Now no longer she dallied and played, but bounded and hastened,
Seeing before her the end and, imagining massacre calmly,
Laughed and admired the flames and rejoiced in the cry of the captives.
Under her, dead to the watching immortals, Deiphobus hastened
Clanging in arms through the streets of the beautiful insolent city,
Brilliant, a gleaming husk but empty and left by the daemon.
Even as a star long extinguished whose light still travels the spaces,
Seen in its form by men, but itself goes phantom-like fleeting
Void and null and dark through the uncaring infinite vastness,
So now he seemed to the sight that sees all things from the Real.
Timeless its vision of Time creates the hour by things coming.
Borne on a force from the past and no more by a power for the future
Mighty and bright was his body, but shadowy the shape of his spirit
Only an eidolon seemed of the being that had lived in him, fleeting
Vague like a phantom seen by the dim Acherontian waters.
But to the guardian towers that watched over Pergamas gateway
Out of the waking city Deiphobus swiftly arriving
Called, and swinging back the huge gates slowly, reluctant,
Flung Troy wide to the entering Argive. Ilions portals
Parted admitting her destiny, then with a sullen and iron
Cry they closed. Mute, staring, grey like a wolf descended
Old Talthybius, propping his steps on the staff of his errand;
Feeble his body, but fierce still his glance with the fire within him;
Speechless and brooding he gazed on the hated and coveted city.
Suddenly, seeking heaven with her buildings hewn as for Titans,
Marvellous, rhythmic, a child of the gods with marble for raiment,
Smiting the vision with harmony, splendid and mighty and golden,
Ilion stood up around him entrenched in her giant defences.
Strength was uplifted on strength and grandeur supported by grandeur;
Beauty lay in her lap. Remote, hieratic and changeless,
Filled with her deeds and her dreams her gods looked out on the Argive,
Helpless and dumb with his hate as he gazed on her, they too like mortals
Knowing their centuries past, not knowing the morrow before them.
Dire were his eyes upon Troya the beautiful, his face like a doom-mask:
All Greece gazed in them, hated, admired, grew afraid, grew relentless.
But to the Greek Deiphobus cried and he turned from his passion
Fixing his ominous eyes with the god in them straight on the Trojan:
Messenger, voice of Achaia, wherefore confronting the daybreak
Comest thou driving thy car from the sleep of the tents that besiege us?
Fateful, I deem, was the thought that, conceived in the silence of midnight,
Raised up thy aged limbs from the couch of their rest in the stillness,
Thoughts of a mortal but forged by the Will that uses our members
And of its promptings our speech and our acts are the tools and the image.
Oft from the veil and the shadow they leap out like stars in their brightness,
Lights that we think our own, yet they are but tokens and counters,
Signs of the Forces that flow through us serving a Power that is secret.
What in the dawning bringst thou to Troya the mighty and dateless
Now in the ending of Time when the gods are weary of struggle?
Sends Agamemnon challenge or courtesy, Greek, to the Trojans?
High like the northwind answered the voice of the doom from Achaia:
Trojan Deiphobus, daybreak, silence of night and the evening
Sink and arise and even the strong sun rests from his splendour.
Not for the servant is rest nor Time is his, only his death-pyre.
I have not come from the monarch of men or the armoured assembly
Held on the wind-swept marge of the thunder and laughter of ocean.
One in his singleness greater than kings and multitudes sends me.
I am a voice out of Phthia, I am the will of the Hellene.
Peace in my right I bring to you, death in my left hand. Trojan,
Proudly receive them, honour the gifts of the mighty Achilles.
Death accept, if Ate deceives you and Doom is your lover,
Peace if your fate can turn and the god in you chooses to hearken.
Full is my heart and my lips are impatient of speech undelivered.
It was not made for the streets or the market, nor to be uttered
Meanly to common ears, but where counsel and majesty harbour
Far from the crowd in the halls of the great and to wisdom and foresight
Secrecy whispers, there I will speak among Ilions princes.
Envoy, answered the Laomedontian, voice of Achilles,
Vain is the offer of peace that sets out with a threat for its prelude.
Yet will we hear thee. Arise who are fleetest of foot in the gateway,
Thou, Thrasymachus, haste. Let the domes of the mansion of Ilus
Wake to the bruit of the Hellene challenge. Summon Aeneas.
Even as the word sank back into stillness, doffing his mantle
Started to run at the bidding a swift-footed youth of the Trojans
First in the race and the battle, Thrasymachus son of Aretes.
He in the dawn disappeared into swiftness. Deiphobus slowly,
Measuring Fate with his thoughts in the troubled vasts of his spirit,
Back through the stir of the city returned to the house of his fathers,
Taming his mighty stride to the pace infirm of the Argive.
But with the god in his feet Thrasymachus rapidly running
Came to the halls in the youth of the wonderful city by Ilus
Built for the joy of the eye; for he rested from war and, triumphant,
Reigned adored by the prostrate nations. Now when all ended,
Last of its mortal possessors to walk in its flowering gardens,
Great Anchises lay in that luminous house of the ancients
Soothing his restful age, the far-warring victor Anchises,
High Bucoleons son and the father of Rome by a goddess;
Lonely and vagrant once in his boyhood divine upon Ida
White Aphrodite ensnared him and she loosed her ambrosial girdle
Seeking a mortals love. On the threshold Thrasymachus halted
Looking for servant or guard, but felt only a loneness of slumber
Drawing the souls sight within away from its life and things human;
Soundless, unheeding, the vacant corridors fled into darkness.
He to the shades of the house and the dreams of the echoing rafters
Trusted his high-voiced call, and from chambers still dim in their twilight
Strong Aeneas armoured and mantled, leonine striding,
Came, Anchises son; for the dawn had not found him reposing,
But in the night he had left his couch and the clasp of Cresa,
Rising from sleep at the call of his spirit that turned to the waters
Prompted by Fate and his mother who guided him, white Aphrodite.
Still with the impulse of speed Thrasymachus greeted Aeneas:
Hero Aeneas, swift be thy stride to the Ilian hill-top.
Dardanid, haste! for the gods are at work; they have risen with the morning,
Each from his starry couch, and they labour. Doom, we can see it,
Glows on their anvils of destiny, clang we can hear of their hammers.
Something they forge there sitting unknown in the silence eternal,
Whether of evil or good it is they who shall choose who are masters
Calm, unopposed; they are gods and they work out their iron caprices.
Troy is their stage and Argos their background; we are their puppets.
Always our voices are prompted to speech for an end that we know not,
Always we think that we drive, but are driven. Action and impulse,
Yearning and thought are their engines, our will is their shadow and helper.
Now too, deeming he comes with a purpose framed by a mortal,
Shaft of their will they have shot from the bow of the Grecian leaguer,
Lashing themselves at his steeds, Talthybius sent by Achilles.
Busy the gods are always, Thrasymachus son of Aretes,
Weaving Fate on their looms, and yesterday, now and tomorrow
Are but the stands they have made with Space and Time for their timber,
Frame but the dance of their shuttle. What eye unamazed by their workings
Ever can pierce where they dwell and uncover their far-stretching purpose?
Silent they toil, they are hid in the clouds, they are wrapped with the midnight.
Yet to Apollo I pray, the Archer friendly to mortals,
Yet to the rider on Fate I abase myself, wielder of thunder,
Evil and doom to avert from my fatherland. All night Morpheus,
He who with shadowy hands heaps error and truth upon mortals,
Stood at my pillow with images. Dreaming I erred like a phantom
Helpless in Ilions streets with the fire and the foeman around me.
Red was the smoke as it mounted triumphant the house-top of Priam,
Clang of the arms of the Greeks was in Troya, and thwarting the clangour
Voices were crying and calling me over the violent Ocean
Borne by the winds of the West from a land where Hesperus harbours.
Brooding they ceased, for their thoughts grew heavy upon them and voiceless.
Then, in a farewell brief and unthought and unconscious of meaning,
Parting they turned to their tasks and their lives now close but soon severed:
Destined to perish even before his perishing nation,
Back to his watch at the gate sped Thrasymachus rapidly running;
Large of pace and swift, but with eyes absorbed and unseeing,
Driven like a car of the gods by the whip of his thoughts through the highways,
Turned to his mighty future the hero born of a goddess.
One was he chosen to ascend into greatness through fall and disaster,
Loser of his world by the will of a heaven that seemed ruthless and adverse,
Founder of a newer and greater world by daring adventure.
Now, from the citadels rise with the townships crowding below it
High towards a pondering of domes and the mystic Palladium climbing,
Fronted with the morning ray and joined by the winds of the ocean,
Fate-weighed up Troys slope strode musing strong Aeneas.
Under him silent the slumbering roofs of the city of Ilus
Dreamed in the light of the dawn; above watched the citadel, sleepless
Lonely and strong like a goddess white-limbed and bright on a hill-top,
Looking far out at the sea and the foe and the prowling of danger.
Over the brow he mounted and saw the palace of Priam,
Home of the gods of the earth, Laomedons marvellous vision
Held in the thought that accustomed his will to unearthly achievement
And in the blaze of his spirit compelling heaven with its greatness,
Dreamed by the harp of Apollo, a melody caught into marble.
Out of his mind it arose like an epic canto by canto;
Each of its halls was a strophe, its chambers lines of an epode,
Victor chant of Ilions destiny. Absent he entered,
Voiceless with thought, the brilliant megaron crowded with paintings,
Paved with a splendour of marble, and saw Deiphobus seated,
Son of the ancient house by the opulent hearth of his fathers,
And at his side like a shadow the grey and ominous Argive.
Happy of light like a lustrous star when it welcomes the morning,
Brilliant, beautiful, glamoured with gold and a fillet of gem-fire,
Paris, plucked from the song and the lyre by the Grecian challenge,
Came with the joy in his face and his eyes that Fate could not alter.
Ever a child of the dawn at play near a turn of the sun-roads,
Facing destinys look with the careless laugh of a comrade,
He with his vision of delight and beauty brightening the earth-field
Passed through its peril and grief on his way to the ambiguous Shadow.
Last from her chamber of sleep where she lay in the Ilian mansion
Far in the heart of the house with the deep-bosomed daughters of Priam,
Noble and tall and erect in a nimbus of youth and of glory,
Claiming the world and life as a fief of her strength and her courage,
Dawned through a doorway that opened to distant murmurs and laughter,
Capturing the eye like a smile or a sunbeam, Penthesilea.
She from the threshold cried to the herald, crossing the marble,
Regal and fleet, with her voice that was mighty and dire in its sweetness.
What with such speed has impelled from the wind-haunted beaches of Troas,
Herald, thy car though the sun yet hesitates under the mountains?
Comest thou humbler to Troy, Talthybius, now than thou camest
Once when the streams of my East sang low to my ear, not this Ocean
Loud, and I roamed in my mountains uncalled by the voice of Apollo?
Bringest thou dulcet-eyed peace or, sweeter to Penthesilea,
Challenge of war when the spears fall thick on the shields of the fighters,
Lightly the wheels leap onward chanting the anthem of Ares,
Death is at work in his fields and the heart is enamoured of danger?
What says Odysseus, the baffled Ithacan? what Agamemnon?
Are they then weary of war who were rapid and bold and triumphant,
Now that their gods are reluctant, now victory darts not from heaven
Down from the clouds above Ida directing the luminous legions
Armed by Fate, now Pallas forgets, now Poseidon slumbers?
Bronze were their throats to the battle like bugles blaring in chorus;
Mercy they knew not, but shouted and ravened and ran to the slaughter
Eager as hounds when they chase, till a woman met them and stayed them,
Loud my war-shout rang by Scamander. Herald of Argos,
What say the vaunters of Greece to the virgin Penthesilea?
High was the Argives answer confronting the mighty in Troya.
Princes of Pergama, whelps of the lion who roar for the mellay,
Suffer my speech! It shall ring like a spear on the hearts of the mighty.
Blame not the herald; his voice is an impulse, an echo, a channel
Now for the timbrels of peace and now for the drums of the battle.
And I have come from no cautious strength, from no half-hearted speaker,
But from the Phthian. All know him! Proud is his soul as his fortunes,
Swift as his sword and his spear are the speech and the wrath from his bosom.
I am his envoy, herald am I of the conquering Argives.
Has not one heard in the night when the breezes whisper and shudder,
Dire, the voice of a lion unsatisfied, gnawed by his hunger,
Seeking his prey from the gods? For he prowls through the glens of the mountains,
Errs a dangerous gleam in the woodlands, fatal and silent.
So for a while he endures, for a while he seeks and he suffers
Patient yet in his terrible grace as assured of his banquet;
But he has lacked too long and he lifts his head and to heaven
Roars in his wonder, incensed, impatiently. Startled the valleys
Shrink from the dreadful alarum, the cattle gallop to shelter.
Arming the herdsmen cry to each other for comfort and courage.
So Talthybius spoke, as a harper voicing his prelude
Touches his strings to a varied music, seeks for a concord;
Long his strain he prepares. But one broke in on the speaker,
Sweet was his voice like a harps though heard in the front of the onset,
One of the sons of Fate by the people loved whom he ruined,
Leader in counsel and battle, the Priamid, he in his beauty
Carelessly walking who scattered the seeds of Titanic disaster.
Surely thou dreamedst at night and awaking thy dreams have not left thee!
Hast thou not woven thy words to intimidate children in Argos
Sitting alarmed in the shadows who listen pale to their nurses?
Greek, thou art standing in Ilion now and thou facest her princes.
Use not thy words but thy kings. If friendship their honey-breathed burden,
Friendship we clasp from Achilles, but challenge outpace with our challenge
Meeting the foe ere he moves in his will to the clash of encounter.
Such is the way of the Trojans since Phryx by the Hellespont halting
Seated Troy on her hill with the Ocean for comrade and sister.
Shaking in wrath his filleted head Talthybius answered:
Princes, ye speak their words who drive you! Thus said Achilles:
Rise, Talthybius, meet in her spaces the car of the morning;
Challenge her coursers divine as they bound through the plains of the Troad.
Hasten, let not the day wear gold ere thou stand in her ramparts.
Herald charged with my will to a haughty and obstinate nation,
Speak in the palace of Priam the word of the Phthian Achilles.
Freely and not as his vassal who leads, Agamemnon, the Argive,
But as a ruler in Hellas I send thee, king of my nations.
Long I have walked apart from the mellay of gods in the Troad,
Long has my listless spear leaned back on the peace of my tent-side,
Deaf to the talk of the trumpets, the whine of the chariots speeding;
Sole with my heart I have lived, unheeding the Hellene murmur,
Chid when it roared for the hunt the lion pack of the war-god,
Day after day I walked at dawn and in blush of the sunset,
Far by the call of the seas and alone with the gods and my dreaming,
Leaned to the unsatisfied chant of my heart and the rhythms of ocean,
Sung to by hopes that were sweet-lipped and vain. For Polyxenas brothers
Still are the brood of the Titan Laomedon slain in his greatness,
Engines of God unable to bear all the might that they harbour.
Awe they have chid from their hearts, nor our common humanity binds them,
Stay have they none in the gods who approve, giving calmness to mortals:
But like the Titans of old they have hugged to them grandeur and ruin.
Seek then the race self-doomed, the leaders blinded by heaven
Not in the agora swept by the winds of debate and the shoutings
Lion-voiced, huge of the people! In Troyas high-crested mansion
Speak out my word to the hero Deiphobus, head of the mellay,
Paris the racer of doom and the stubborn strength of Aeneas.
Herald of Greece, when thy feet shall be pressed on the gold and the marble,
Rise in the Ilian megaron, curb not the cry of the challenge.
Thus shalt thou say to them striking the ground with the staff of defiance,
Fronting the tempests of war, the insensate, the gamblers with downfall.
Princes of Troy, I have sat in your halls, I have slept in your chambers;
Not in the battle alone as a warrior glad of his foemen,
Glad of the strength that mates with his own, in peace we encountered.
Marvelling I sat in the halls of my enemies, close to the bosoms
Scarred by the dints of my sword and the eyes I had seen through the battle,
Ate rejoicing the food of the East at the tables of Priam
Served by the delicatest hands in the world, by Hecubas daughter,
Or with our souls reconciled in some careless and rapturous midnight
Drank of the sweetness of Phrygian wine, admiring your bodies
Shaped by the gods indeed, and my spirit revolted from hatred,
Softening it yearned in its strings to the beauty and joy of its foemen,
Yearned from the death that oertakes and the flame that cries and desires
Even at the end to save and even on the verge to deliver
Troy and her wonderful works and her sons and her deep-bosomed daughters.
Warned by the gods who reveal to the heart what the mind cannot hearken
Deaf with its thoughts, I offered you friendship, I offered you bridal,
Hellas for comrade, Achilles for brother, the world for enjoyment
Won by my spear. And one heard my call and one turned to my seeking.
Why is it then that the war-cry sinks not to rest by the Xanthus?
We are not voices from Argolis, Lacedaemonian tricksters,
Splendid and subtle and false; we are speakers of truth, we are Hellenes,
Men of the northl and faithful in friendship and noble in anger,
Strong like our fathers of old. But you answered my truth with evasion
Hoping to seize what I will not yield and you flattered your people.
Long have I waited for wisdom to dawn on your violent natures.
Lonely I paced oer the sands by the thousand-throated waters
Praying to Pallas the wise that the doom might turn from your mansions,
Buildings delightful, gracious as rhythms, lyrics in marble,
Works of the transient gods, and I yearned for the end of the war-din
Hoping that Death might relent to the beautiful sons of the Trojans.
Far from the cry of the spears, from the speed and the laughter of axles,
Heavy upon me like iron the intolerable yoke of inaction
Weighed like a load on a runner. The war-cry rose by Scamander;
Xanthus was crossed on a bridge of the fallen, not by Achilles.
Often I stretched out my hand to the spear, for the Trojan beaches
Rang with the voice of Deiphobus shouting and slaying the Argives;
Often my heart like an anxious mother for Greece and her children
Leaped, for the air was full of the leonine roar of Aeneas.
Always the evening fell or the gods protected the Argives.
Then by the moat of the ships, on the hither plain of the Xanthus
New was the voice that climbed through the din and sailed on the breezes,
High, insistent, clear, and it shouted an unknown war-cry
Threatening doom to the peoples. A woman had come in to aid you,
Regal and insolent, fair as the morning and fell as the northwind,
Freed from the distaff who grasps at the sword and she spurns at subjection
Breaking the rule of the gods. She is turbulent, swift in the battle.
Clanging her voice of the swan as a summons to death and disaster,
Fleet-footed, happy and pitiless, laughing she runs to the slaughter;
Strong with the gait that allures she leaps from her car to the slaying,
Dabbles in blood smooth hands like lilies. Europe astonished
Reels from her shock to the Ocean. She is the panic and mellay,
War is her paean, the chariots thunder of Penthesilea.
Doom was her coming, it seems, to the men of the West and their legions;
Ajax sleeps for ever, Meriones lies on the beaches.
One by one they are falling before you, the great in Achaia.
Ever the wounded are borne like the stream of the ants when they forage
Past my ships, and they hush their moans as they near and in silence
Gaze at the legions inactive accusing the fame of Achilles.
Still have I borne with you, waited a little, looked for a summons,
Longing for bridal torches, not flame on the Ilian housetops,
Blood in the chambers of sweetness, the golden amorous city
Swallowed by doom. Not broken I turned from the wrestle Titanic,
Hopeless, weary of toil in the ebb of my glorious spirit,
But from my stress of compassion for doom of the kindred nations,
But for her sake whom my soul desires, for the daughter of Priam.
And for Polyxenas sake I will speak to you yet as your lover
Once ere the Fury, abrupt from Erebus, deaf to your crying,
Mad with the joy of the massacre, seizes on wealth and on women
Calling to Fire as it strides and Ilion sinks into ashes.
Yield; for your doom is impatient. No longer your helpers hasten,
Legions swift to your call; the yoke of your pride and your splendour
Lies not now on the nations of earth as when Fortune desired you,
Strength was your slave and Troya the lioness hungrily roaring
Threatened the western world from her ramparts built by Apollo.
Gladly released from the thraldom they hated, the insolent shackles
Curbing their manhood the peoples arise and they pray for your ruin;
Piled are their altars with gifts; their blessings help the Achaians.
Memnon came, but he sleeps, and the faces swart of his nation
Darken no more like a cloud over thunder and surge of the onset.
Wearily Lycia fights; far fled are the Carian levies.
Thrace retreats to her plains preferring the whistle of stormwinds
Or on the banks of the Strymon to wheel in her Orphean measure,
Not in the revel of swords and fronting the spears of the Hellenes.
Princes of Pergama, open your gates to our Peace who would enter,
Life in her gracious clasp and forgetfulness, grave of earths passions,
Healer of wounds and the past. In a comity equal, Hellenic,
Asia join with Greece, one world from the frozen rivers
Trod by the hooves of the Scythian to farthest undulant Ganges.
Tyndarid Helen resign, the desirable cause of your danger,
Back to Greece that is empty long of her smile and her movements.
Broider with riches her coming, pomp of her slaves and the waggons
Endlessly groaning with gold that arrive with the ransom of nations.
So shall the Fury be pacified, she who exultant from Sparta
Breathed in the sails of the Trojan ravisher helping his oarsmen.
So shall the gods be appeased and the thoughts of their wrath shall be cancelled,
Justice contented trace back her steps and for brands of the burning
Torches delightful shall break into Troy with the swords of the bridal.
I like a bridegroom will seize on your city and clasp and defend her
Safe from the envy of Argos, from Lacedaemonian hatred,
Safe from the hunger of Crete and the Locrians violent rapine.
But if you turn from my voice and you hearken only to Ares
Crying for battle within you deluded by Hera and Pallas,
Swiftly the fierce deaths surges shall close over Troy and her ramparts
Built by the gods shall be stubble and earth to the tread of the Hellene.
For to my tents I return not, I swear it by Zeus and Apollo,
Master of Truth who sits within Delphi fathomless brooding
Sole in the caverns of Nature and hearkens her underground murmur,
Giving my oath to his keeping mute and stern who forgets not,
Not from the panting of Ares toil to repose, from the wrestle
Locked of hope and death in the ruthless clasp of the mellay
Leaving again the Trojan ramparts unmounted, leaving
Greece unavenged, the Aegean a lake and Europe a province.
Choosing from Hellas exile, from Peleus and Deidamia,
Choosing the field for my chamber of sleep and the battle for hearthside
I shall go warring on till Asia enslaved to my footsteps
Feels the tread of the God in my sandal pressed on her bosom.
Rest shall I then when the borders of Greece are fringed with the Ganges;
Thus shall the past pay its Titan ransom and, Fate her balance
Changing, a continent ravished suffer the fortune of Helen.
This I have sworn allying my will to Zeus and Ananke.
So was it spoken, the Phthian challenge. Silent the heroes
Looked back amazed on their past and into the night of their future.
Silent their hearts felt a grasp from gods and had hints of the heavens.
Hush was awhile in the room, as if Fate were trying her balance
Poised on the thoughts of her mortals. At length with a musical laughter
Sweet as the jangling of bells upon anklets leaping in measure
Answered aloud to the gods the virgin Penthesilea.
Long I had heard in my distant realms of the fame of Achilles,
Ignorant still while I played with the ball and ran in the dances
Thinking not ever to war; but I dreamed of the shock of the hero.
So might a poet inland who imagines the rumour of Ocean,
Yearn with his lust for the giant upheaval, the dance as of hill-tops,
Toss of the yellow mane and the tawny march and the voices
Lionlike claiming earth as a prey for the clamorous waters.
So have I longed as I came for the cry and the speed of Achilles.
But he has lurked in his ships, he has sulked like a boy that is angry.
Glad am I now of his soul that arises hungry for battle,
Glad, whether victor I live or defeated travel the shadows.
Once shall my spear have rung on the shield of the Phthian Achilles.
Peace I desire not. I came to a haughty and resolute nation,
Honour and fame they cherish, not life by the gift of a foeman.
Sons of the ancient house on whom Ilion looks as on Titans,
Chiefs whom the world admires, do you fear then the shock of the Phthian?
Gods, it is said, have decided your doom. Are you less in your greatness?
Are you not gods to reverse their decrees or unshaken to suffer?
Memnon is dead and the Carians leave you? Lycia lingers?
But from the streams of my East I have come to you, Penthesilea.
Virgin of Asia, answered Talthybius, doom of a nation
Brought thee to Troy and her haters Olympian shielded thy coming,
Vainly who feedest mens hearts with a hope that the gods have rejected.
Doom in thy sweet voice utters her counsels robed like a woman.
Answered the virgin disdainfully, wroth at the words of the Argive:
Hast thou not ended the errand they gave thee, envoy of Hellas?
Not, do I think, as our counsellor camst thou elected from Argos,
Nor as a lover to Troy hast thou hastened with amorous footing
Hurting thy heart with her frowardness. Hatred and rapine sent thee,
Greed of the Ilian gold and lust of the Phrygian women,
Voice of Achaian aggression! Doom am I truly; let Gnossus
Witness it, Salamis speak of my fatal arrival and Argos
Silent remember her wounds. But the Argive answered the virgin:
Hearken then to the words of the Hellene, Penthesilea.
Virgin to whom earths strongest are corn in the sweep of thy sickle,
Lioness vain of thy bruit who besiegest the paths of the battle!
Art thou not satiate yet? hast thou drunk then so little of slaughter?
Death has ascended thy car; he has chosen thy hand for his harvest.
But I have heard of thy pride and disdain, how thou scornest the Argives
And of thy fate thou complainest that ever averse to thy wishes
Cloisters the Phthian and matches with weaklings Penthesilea.
Not of the Ithacan boar nor the wild-cat littered in Locris
Nor of the sleek-coat Argive wild-bulls sates me the hunting;
So hast thou said, I would bury my spear in the lion of Hellas.
Blind and infatuate, art thou not beautiful, bright as the lightning?
Were not thy limbs made cunningly linking sweetness to sweetness?
Is not thy laughter an arrow surprising hearts imprudent?
Charm is the seal of the gods upon woman. Distaff and girdle,
Work of the jar at the well and the hush of our innermost chambers,
These were appointed thee, but thou hast scorned them, O Titaness, grasping
Rather the shield and the spear. Thou, obeying thy turbulent nature,
Tramplest oer laws that are old to the pleasure thy heart has demanded.
Rather bow to the ancient Gods who are seated and constant.
But for thyself thou passest and what hast thou gained for the aeons
Mingled with men in their works and depriving the age of thy beauty?
Fair art thou, woman, but fair with a bitter and opposite sweetness
Clanging in war when thou matchest thy voice with the shout of assemblies.
Not to this end was thy sweetness made and the joy of thy members,
Not to this rhythm Heaven tuned its pipe in thy throat of enchantment,
Armoured like men to go warring forth and with hardness and fierceness
Mix in the strife and the hate while the varied meaning of Nature
Perishes hurt in its heart and life is emptied of music.
Long have I marked in your world a madness. Monarchs descending
Court the imperious mob of their slaves and their suppliant gesture
Shameless and venal offends the majestic tradition of ages:
Princes plead in the agora; spurred by the tongue of a coward,
Heroes march to an impious war at a priestly bidding.
Gold is sought by the great with the chaffering heart of the trader.
Asia fails and the Gods are abandoning Ida for Hellas.
Why must thou come here to perish, O noble and exquisite virgin,
Here in a cause not thine, in a quarrel remote from thy beauty,
Leaving a land that is lovely and far to be slain among strangers?
Girl, to thy rivers go back and thy hills where the grapes are aspirant.
Trust not a fate that indulges; for all things, Penthesilea,
Break with excess and he is the wisest who walks by a measure.
Yet, if thou wilt, thou shalt meet me today in the shock of the battle:
There will I give thee the fame thou desirest; captive in Hellas,
Men shall point to thee always, smiling and whispering, saying,
This is the woman who fought with the Greeks, overthrowing their heroes;
This is the slayer of Ajax, this is the slave of Achilles.
Then with her musical laughter the fearless Penthesilea:
Well do I hope that Achilles enslaved shall taste of that glory
Or on the Phrygian fields lie slain by the spear of a woman.
But to the herald Achaian the Priamid, leader of Troya:
Rest in the halls of thy foes and ease thy fatigue and thy winters.
Herald, abide till the people have heard and reply to Achilles.
Not as the kings of the West are Ilions princes and archons,
Monarchs of men who drive their nations dumb to the battle.
Not in the palace of Priam and not in the halls of the mighty
Whispered councils prevail and the few dispose of the millions;
But with their nation consulting, feeling the hearts of the commons
Ilions princes march to the war or give peace to their foemen.
Lightning departs from her kings and the thunder returns from her people
Met in the ancient assembly where Ilus founded his columns
And since her famous centuries, names that the ages remember
Leading her, Troya proclaims her decrees to obedient nations.
Ceasing he cried to the thralls of his house and they tended the Argive.
Brought to a chamber of rest in the luminous peace of the mansion,
Grey he sat and endured the food and the wine of his foemen,
Chiding his spirit that murmured within him and gazed undelighted,
Vexed with the endless pomps of Laomedon. Far from those glories
Memory winged it back to a sward half-forgotten, a village
Nestling in leaves and low hills watching it crowned with the sunset.
So for his hour he abode in earths palace of lordliest beauty,
But in its caverns his heart was weary and, hurt by the splendours,
Longed for Greece and the smoke-darkened roof of a cottage in Argos,
Eyes of a woman faded and children crowding the hearthside.
Joyless he rose and eastward expected the sunrise on Ida.
***
~ Sri Aurobindo, 1 - The Book of the Herald


IN CHAPTERS



  212 Integral Yoga
   2 Poetry


  179 Sri Aurobindo
  117 The Mother
   94 Satprem
   15 Nolini Kanta Gupta
   7 A B Purani
   5 George Van Vrekhem
   3 Paul Richard
   2 Nirodbaran


   32 The Life Divine
   29 Letters On Yoga IV
   18 The Synthesis Of Yoga
   16 Savitri
   16 Agenda Vol 13
   13 Essays In Philosophy And Yoga
   13 Agenda Vol 03
   12 Agenda Vol 02
   11 Agenda Vol 04
   9 Sri Aurobindo or the Adventure of Consciousness
   9 Agenda Vol 01
   8 Record of Yoga
   8 Letters On Yoga II
   8 Letters On Yoga I
   7 Prayers And Meditations
   7 Evening Talks With Sri Aurobindo
   6 The Secret Of The Veda
   6 Questions And Answers 1950-1951
   5 The Mother With Letters On The Mother
   5 The Human Cycle
   5 Some Answers From The Mother
   5 Preparing for the Miraculous
   5 Letters On Yoga III
   5 Essays Divine And Human
   4 Collected Works of Nolini Kanta Gupta - Vol 07
   4 Agenda Vol 11
   4 Agenda Vol 08
   4 Agenda Vol 05
   3 Words Of The Mother II
   3 Questions And Answers 1954
   3 Collected Works of Nolini Kanta Gupta - Vol 03
   3 Agenda Vol 12
   3 Agenda Vol 07
   3 Agenda Vol 06
   2 Words Of Long Ago
   2 Twelve Years With Sri Aurobindo
   2 The Integral Yoga
   2 Questions And Answers 1957-1958
   2 Questions And Answers 1956
   2 Questions And Answers 1955
   2 Questions And Answers 1953
   2 On Thoughts And Aphorisms
   2 Letters On Poetry And Art
   2 Kena and Other Upanishads
   2 Essays On The Gita
   2 Collected Works of Nolini Kanta Gupta - Vol 04
   2 Collected Works of Nolini Kanta Gupta - Vol 02
   2 Agenda Vol 10


0.02 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  suggestion that acts in these cases — most often a suggestion
  in the Subconscient mind; but it is made stronger by becoming
  conscious.
  --
  Do you believe it is so easy to strike at the root of a stupidity?
  Stupidities are always rooted deep down in the Subconscient.
  1 July 1932
  --
  in the waking consciousness?
  The movement comes from a Subconscient layer which is not
  allowed to express itself in the daytime.

0.08 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  Sweet Mother,
  What exactly are the Subconscient and the inconscient?
  The inconscient is that part of Nature which is so obscure and

01.01 - The Symbol Dawn, #Savitri, #Sri Aurobindo, #Integral Yoga
  Gave room for an old tired want unfilled,
  At peace in its Subconscient moonless cave
  To raise its head and look for absent light,

01.03 - The Yoga of the King The Yoga of the Souls Release, #Savitri, #Sri Aurobindo, #Integral Yoga
  Tuning the finite to infinity.
  A low muttering rose from the Subconscient caves,
  The stammer of the primal ignorance;
  --
  The treasure was found of a supernal Day.
  In the deep Subconscient glowed her jewel-lamp;
  Lifted, it showed the riches of the Cave

01.04 - The Poetry in the Making, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   Such a stage in human evolution, the advent of Homo Faber, has been a necessity; it has to serve a purpose and it has done admirably its work. Only we have to put it in its proper place. The salvation of an extremely self-conscious age lies in an exceeding and not in a further enhancement or an exclusive concentration of the self-consciousness, nor, of course, in a falling back into the original unconsciousness. It is this shift in the poise of consciousness that has been presaged and prepared by the conscious, the scientific artists of today. Their task is to forge an instrument for a type of poetic or artistic creation completely new, unfamiliar, almost revolutionary which the older mould would find it impossible to render adequately. The yearning of the human consciousness was not to rest satisfied with the familiar and the ordinary, the pressure was for the discovery of other strands, secret stores of truth and reality and beauty. The first discovery was that of the great Unconscious, the dark and mysterious and all-powerful Subconscient. Many of our poets and artists have been influenced by this power, some even sought to enter into that region and become its denizens. But artistic inspiration is an emanation of Light; whatever may be the field of its play, it can have its origin only in the higher spheres, if it is to be truly beautiful and not merely curious and scientific.
  

01.05 - The Yoga of the King The Yoga of the Spirits Freedom and Greatness, #Savitri, #Sri Aurobindo, #Integral Yoga
    Its faces staring into eternity.
    Life in him learned its huge Subconscient rear;
    The little fronts unlocked to the unseen Vasts:

01.09 - William Blake: The Marriage of Heaven and Hell, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   Viewed in this light, Blake's memorable mantra attains a deeper and more momentous significance. For it is not merely Earth the senses and life and Matter that are to be uplifted and affianced to Heaven, but all that remains hidden within the bowels of the Earth, the subterranean regions of man's consciousness, the slimy viscous undergrowths, the darkest horrors and monstrosities that man and nature hide in their Subconscient and inconscient dungeons of material existence, all these have to be laid bare to the solar gaze of Heaven, burnt or transmuted as demanded by the law of that Supreme Will. That is the Hell that has to be recognised, not rejected and thrown away, but taken up purified and transubstantiated into the body of Heaven itself. The hand of the Highest Heaven must extend and touch the Lowest of the lowest elements, transmute it and set it in its rightful place of honour. A mortal body reconstituted into an immemorial fossil, a lump of coal revivified into a flashing carat of diamond-that shows something of the process underlying the nuptials of which we are speaking.
  

0.10 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  eleven years old! It is strange.
  It is atavistic and comes from the Subconscient.
  This instinct is based both on masculine pride, the foolish

0.11 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  *
  Does the Subconscient go on recording during sleep?
  For most people, in their sleep, it is precisely what has been
  recorded in the Subconscient during the day or previously which
  becomes active again and constitutes their dreams.
  --
  How can one keep what You give?
  It does not go away, but enters the Subconscient and continues
  to act.
  --
  
  What should one do to reduce the range of the Subconscient?
  To grow in consciousness is the very aim of life on earth. It is

0.14 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  It is by perfecting our faith in the Divine Grace that we shall
  be able to conquer the defeatism of the Subconscient.
  20 December 1971
  --
  sole means of putting an end to the suffering and misery of the
  physical world which are the cause of Subconscient pessimism.
  It is only in perfect union with the Divine that the consciousness

02.02 - The Kingdom of Subtle Matter, #Savitri, #Sri Aurobindo, #Integral Yoga
  Earth lay, a drudge of sleep, forced to create
  By a Subconscient yearning memory
  Left from a happiness dead before she was born,

02.04 - The Kingdoms of the Little Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  It summons the spirit's sleeping memories
  Up from Subconscient depths beneath Time's foam;
  Oblivious of their flame of happy truth,
  --
  Clutched to her the little she could reach and seize
  And put aside in her Subconscient cave.
  So must the dim being grow in light and force

02.05 - The Godheads of the Little Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  A whisper falls into life's inner ear
  And echoes from the dun Subconscient caves,
  Speech leaps, thought quivers, the heart vibrates, the will

02.06 - Vansittartism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   This is the very core of the matter. Germany stands for a philosophy of life, for a definite mode of human values. That philosophy was slowly developed, elaborated by the German mind, in various degrees and in various ways through various thinkers and theorists and moralists and statesmen, sometimes consciously, sometimes unconsciously. The conception of the State as propounded even by her great philosophers as something self-existent, sacrosanct and almost divineaugust and grim, one has to addis profoundly significant of the type of the Subconscient dynamic in the nation: it strangely reminds one of the state organised by the bee, the ant or the termite. Hitler has only precipitated the idea, given it a concrete, physical and dynamic form. That philosophy in its outlook has been culturally anti-Latin, religiously anti-Christian. Germany cherishes always in her heart the memory of the day when her hero Arminius routed the Roman legions of Varus. Germany stands for a mode of human consciousness that is not in line with the major current of its evolutionary growth: she harks back to something primeval, infra-rational, infra-human.
  

02.07 - The Descent into Night, #Savitri, #Sri Aurobindo, #Integral Yoga
    It scrambled into the pit to dig for truth
    And lighted its search with the Subconscient's flares.
    Thence bubbling rose sullying the upper air,

02.08 - The World of Falsehood, the Mother of Evil and the Sons of Darkness, #Savitri, #Sri Aurobindo, #Integral Yoga
  She groped in his deeps for an invisible Law,
  Fumbled in the dim Subconscient for his mind
  And strove to find a way for spirit to be.
  --
  Where darkness peers from her mattress, grey and nude,
  And stood on the last locked Subconscient's floor
  Where Being slept unconscious of its thoughts

03.01 - The Evolution of Consciousness, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  
  The process of evolution has been the development from and in inconscient Matter of a Subconscient and then a conscious
  Life, of conscious mind first in animal life and then fully in conscious and thinking man, the highest present achievement of evolutionary Nature. The achievement of mental being is at present her highest and tends to be regarded as her final work; but it is possible to conceive a still further step of the evolution: Nature may have in view beyond the imperfect mind of man a consciousness that passes out of the mind's ignorance and possesses truth as its inherent right and nature. There is a truth-consciousness as it is called in the Veda, a supermind, as I have termed it, possessing Knowledge, not having to seek after it and constantly miss it. In one of the Upanishads a being of knowledge is stated to be the next step above the mental being; into that the soul has to rise and through it to attain the perfect bliss of spiritual existence. If that could be achieved as the next evolutionary step of Nature here, then she would be fulfilled and we could conceive of the perfection of life even here, its attainment of a full spiritual living even in this body or it may be in a perfected body. We could even speak of a divine life on earth; our human dream of perfectibility would be accomplished and at the same time the aspiration to a heaven on earth common to several religions and spiritual seers and thinkers.

03.03 - The Inner Being and the Outer Being, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  
  They [the environmental consciousness and the Subconscient] are two quite different things. What is stored in the Subconscient
  - impressions, memories, rise up from there into the conscious parts. In the environmental things are not stored up and fixed, although they move about there. It is full of mobility, a field of vibration or passage of forces.

03.04 - The Vision and the Boon, #Savitri, #Sri Aurobindo, #Integral Yoga
  Tissue and flesh partook beatitude.
  Alight, the dun unplumbed Subconscient caves
  Thrilled with the prescience of her longed-for tread

04.03 - Consciousness as Energy, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   Now this superconsciousness is the true origin of creation, although the apparent and objective creation starts with and is based upon Unconsciousness. All norms and archetypes belong to the superconsciousness; for the sake of material creation they are thrown down or cast as seed into the Unconscious and in this process they undergo a change, a deformation and aberration. All the major themes of dream myths and prehistoric legends which the psychologists claim to have found imbedded in man's Subconscient consciousness are in fact echoes and mirages of great spiritualsuperconscientrealities reflected here below. The theme of the Hero of the Dual Mother (Dark and Fair), of Creation and Sacrifice, these are, according to Jung, dramatisations of some fundamental movements and urges in the dark Subconscient nature. Jung, however, throws a luminous suggestion in characterising the nature of this vast complex. The general sense, Jung says; is that of a movement forward, of a difficult journey, of a pull backward and downward, of yawning abysses that call, of a light that beckons. It is an effort, a travail of what lies imbedded and suppressed to come out into the open, into the normal consciousness and thus release an unhealthy tension, restore a balance in the individual's system. Modern psychology lays great stress upon the integration of personality. Most of the ills that human nature suffers from, they say, are due to this division or schism in it, a suppressed subconsciousness and an expressed consciousness seeking to express a negation of that subconsciousness. Modern psychology teaches that one should dive into the nether regions and face squarely whatever elements are there, help these to follow their natural bent to come up and see the light of the day. Only thus there can be established a unitary movement, an even consistency and an equilibrium throughout the entire consciousness and being.
  

06.02 - The Way of Fate and the Problem of Pain, #Savitri, #Sri Aurobindo, #Integral Yoga
  In the malignant hollows of the world,
  In its Subconscient cavern-passages
  Ambushed they lie waiting their hour to leap,
  --
  Which was thy body's dumb original base;
  Already slept there pain's Subconscient shape:
  A shadow in a shadowy tenebrous womb,
  --
  It made a visible realm out of its dreams,
  It drew its shapes from the Subconscient depths,
  Then turned to look upon the world it had made.

07.02 - The Parable of the Search for the Soul, #Savitri, #Sri Aurobindo, #Integral Yoga
  
  On a dim ocean of Subconscient life
  A formless surface consciousness awoke:
  --
  Even in the tracts of sleep is scant repose;
  He mocks life's steps in strange Subconscient dreams,
  He strays in a subtle realm of symbol scenes,
  --
  The Titan and the Fury and the Djinn
  Lie bound in the Subconscient's cavern pit
  And the Beast grovels in his antre den:
  --
  
  The dim Subconscient is his cavern base.
  
  --
  In the dim gleam of habit's passages,
  In the Subconscient's darkling corridors
  All things are carried by the porter nerves

07.03 - The Entry into the Inner Countries, #Savitri, #Sri Aurobindo, #Integral Yoga
  
  In a narrow passage, the Subconscient's gate,
  She breathed with difficulty and pain and strove
  --
  Across a perilous border line she passed
  Where Life dips into the Subconscient dusk
  Or struggles from Matter into chaos of mind,
  --
  The rapture of spirit sense, the joy of life;
  All then becomes Subconscient, tenebrous,
  Inconscience puts its seal on Nature's page
  --
  Approaching loomed a giant head of Life
  Ungoverned by mind or soul, Subconscient, vast.
  

07.05 - The Finding of the Soul, #Savitri, #Sri Aurobindo, #Integral Yoga
  Forsake their stations in fierce disarray
  And hide their shame in the Subconscient's dusk.
  

07.06 - Nirvana and the Discovery of the All-Negating Absolute, #Savitri, #Sri Aurobindo, #Integral Yoga
  
  The dim Subconscient's incoherent hints
  Laid bare a meaning twisted, deep and strange,
  --
  Admitted by a silent office gate
  And passed through the Subconscient's galleries,
  Then issued in Time's mart as private make.

07.07 - The Discovery of the Cosmic Spirit and the Cosmic Consciousness, #Savitri, #Sri Aurobindo, #Integral Yoga
  
  She was a Subconscient life of tree and flower,
  The outbreak of the honied buds of spring;
  --
  
  Out of Subconscient life she climbed to mind,
  She was thought and the passion of the world's heart,

07.18 - How to get rid of Troublesome Thoughts, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   There is a third method. It is to bring down from above a greater light which is in its nature the very opposite of the thoughts you are dealing with, opposite in a very radical and deep sense; that is to say, if the thoughts that trouble you are obscure and ignorant, especially if they happen to rise from the Subconscient or the inconscient, supported by the mere instincts, then, by calling down the light from above and turning it upon the dark thoughts you can simply dissolve them or transform them, wherever possible. It is the supreme means, but perhaps not within the easy reach of all. But if you succeed in it, not only the thoughts do not come, their very cause is removed. The first method is to turn aside, the second to face and fight, the third to rise above and transform. In the third you are not only cured, but you make a progressa true progress.
   ***

07.32 - The Yogic Centres, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   There are, of course, the seven well-known yoga-centres in the human body. They are, beginning from below, (1) the end of the spine, (2) the lower abdomen, (3) the navel, (4) the heart, (5) the throat, (6) between the eyebrows and (7) the crown of the head. But there are others extending from below the spine which are not so well known. It is true, however, that the centres in the individual being end with the spine; what is below belongs more to the universal nature. There is a centre above and beyond the crown; there is also, on the other side, a centre below and away from under the feet. The yoga-centres are centres of consciousness and energy; they are the sources of the various types and qualities of consciousness and energy they indicate the many planes of consciousness-energy. There are people who actually feel that their force and strength come from below, as if these stream into them like a spring from under the feet. This region from below the spine-end to the feet is that of the Subconscient and what extends further down is the domain of the inconscient. We may distinguish five more centres in this lower or infra-spinal region apart from the spine-end itself (mldhra) (1) the knee, (2) the leg, (3) the feet, (4) the sole of the foot and (5) below the feet. That would make the total number of centres as twelve the mystic number for completeness or integrality.
  
   The centre at the bottom of the spine, which is the basis of the individual consciousness is seen as a serpenta serpent coiled up and asleep, with perhaps just the head sticking up in a very somnolent manner. It represents the normal human consciousness, bottled up, narrow, ignorant, asleep; human energy, too, at this level is obscure and mechanical, extremely limited. The whole energy potential, the consciousness-force is locked up in the physical body consciousness. Now the serpent does not remain asleep forever. It has to wake up, it wakes up. That is to say, man's consciousness awakes, grows and rises upward. The serpent one day shakes its head, lifts it up a little more, begins to sway its hood, as if trying to throw off the sleep and look about. It slowly uncoils itself and rises more and more. It rises and passes through the centres one by one, becomes more and more awake, gathers new light and potency at each centre. Finally, fully awakened, it rises to its full height, erect, straight like a rod, its tail-end at the bottom of the spine and its hood touching the crown of the man's head. The man is then the fully awakened, the perfectly self-conscious man. The movement does not stop there, however; for the serpent presses further on, it strikes with its hood the bottom of the crown and in the end breaks through and passes beyond like a flash of lightning. One need not fear the break through, there is no actual, physical breaking or fracture of the skull. Although it is said that once you have gone over and beyond your head, you are not likely to return, you go for good. In other words, the body does not hold together very long after the experience; it drops and dies. And yet it need not be so, it is not the whole truth. For when you have gone beyond, you can come back too, carrying the superconscient light with you. That is to say, the serpent, now luminous,pure and free energycan enter the body again, this time with its head down and the tail up. It enters blazing, illumining with its superconscient light the centres one by one, giving man richer and richer consciousness, energy and life, transforming the being more and more. The Light comes down easily enough to the heart region; then the difficulty begins, the regions below gradually become darker and denser and it is hard task for the Light to penetrate as it goes further down. If it succeeds in reaching the bottom of the spine, it has achieved something miraculous. But there is a further progress necessary, if man and the world with himis to realise a wholly transformed supraconscient life. In other words, the Light must touch and enter not only the physical stratum of our being but the others too that lie below, the Subconscient and inconscient. That has been till now a sealed dungeon, something impossible to approach and tackle.
  
  --
  
   This consummation is supremely effected when there is the double breaking of the barrier I was speaking about. The first is the piercing of the veil above, when the consciousness rises into the superconscient, takes the human being into the divine being; the second is the rending of the lower veil and the descent of the divine consciousness into the most material, the Subconscient and the inconscient, realising the divine life on earth.
   ***

08.21 - Human Birth, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
  
   So I say, because of the way in which the body is brought into being at present, you have to face innumerable difficulties, coming more or less from the Subconscient, that rise to the surface with which you have to fight if you want to be free entirely and develop normally.
   ***

08.30 - Dealing with a Wrong Movement, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
  
   In the beginning you need a great perseverance in seeking out the thing. For normally when you are in search of these things, the mind comes in and deploys a thousand and one reasons and favourable explanations so that you may not pursue the enquiry. It tells you: "No, it is not your fault at all; it is the circumstances, it is the people, it is things coming from outside, it is this and it is that," all excellent excuses, and if you are not firm in your resolution, you let things go on and you remain where you were; the thing will come back to trouble you again and you have to begin all over once more. But if you have done the operation, everything is done with. Do not trust the mind and its explanations. It might inspire you to say: "Yes, yes, on other occasions it was like that, I admit, I was indeed in the wrong; but this time, I am sure, it is not my fault etc., etc." If you do not deal firmly with your adversary, it will be always there, hiding in the Subconscient, lodged there comfortably, coming up any day you are off your guard. I have seen people cherishing the evil in this way for more than thirty-five years. And if one does not go about it in the right way, there is no reason why the things should not continue life after life. The only safe way then is to do the operation, cost what it may. For it gives you the final relief. I say, when you throw the beam of light upon the spot, it burns, it seres. But you must bear it. You must have the sincerity that does not allow you to draw back, to cover up the place and retire. You must instead throw it wide open, receive the blow straight upon you.
  

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