The All-Pervading

0.00 - INTRODUCTION, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
Born in an orthodox brahmin family, Sri Ramakrishna knew the formalities of worship, its rites and rituals. The innumerable gods and goddesses of the Hindu religion are the human aspects of the indescribable and incomprehensible Spirit, as conceived by the finite human mind. They understand and appreciate human love and emotion, help men to realize their secular and spiritual ideals, and ultimately enable men to attain liberation from the miseries of phenomenal life. The Source of light, intelligence, wisdom, and strength is the One alone from whom comes the fulfilment of desire. Yet, as long as a man is bound by his human limitations, he cannot but worship God through human forms. He must use human symbols. Therefore Hinduism asks the devotees to look on God as the ideal father, the ideal mother, the ideal husband, the ideal son, or the ideal friend. But the name ultimately leads to the Nameless, the form to the Formless, the word to the Silence, the emotion to the serene realization of Peace in Existence-Knowledge-Bliss Absolute. The gods gradually merge in the one God. But until that realization is achieved, the devotee cannot dissociate human factors from his worship. Therefore the Deity is bathed and clothed and decked with ornaments. He is fed and put to sleep. He is propitiated with hymns, songs, and prayers. And there are appropriate rites connected with all these functions. For instance, to secure for himself external purity, the priest bathes himself in holy water and puts on a holy cloth. He purifies the mind and the sense-organs by appropriate meditations. He fortifies the place of worship against evil forces by drawing around it circles of fire and water. He awakens the different spiritual centres of the body and invokes the Supreme Spirit in his heart. Then he transfers the Supreme Spirit to the image before him and worships the image, regarding it no longer as clay or stone, but as the embodiment of Spirit, throbbing with Life and Consciousness. After the worship the Supreme Spirit is recalled from the image to Its true sanctuary, the heart of the priest. The real devotee knows the absurdity of worshipping the Transcendental Reality with material articles — clothing That which pervades the whole universe and the beyond, putting on a pedestal That which cannot be limited by space, feeding That which is disembodied and incorporeal, singing before That whose glory the music of the spheres tries vainly to proclaim. But through these rites the devotee aspires to go ultimately beyond rites and rituals, forms and names, words and praise, and to realize God as The All-Pervading Consciousness.
Hindu priests are thoroughly acquainted with the rites of worship, but few of them are aware of their underlying significance. They move their hands and limbs mechanically, in obedience to the letter of the scriptures, and repeat the holy mantras like parrots. But from the very beginning the inner meaning of these rites was revealed to Sri Ramakrishna. As he sat facing the image, a strange transformation came over his mind. While going through the prescribed ceremonies, he would actually find himself encircled by a wall of fire protecting him and the place of worship from unspiritual vibrations, or he would feel the rising of the mystic Kundalini through the different centres of the body. The glow on his face, his deep absorption, and the intense atmosphere of the temple impressed everyone who saw him worship the Deity.

1.01 - Prayer, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
"He is the Soul of the Universe; He is Immortal; His is the Rulership; He is the All-knowing, The All-Pervading, the Protector of the Universe, the Eternal Ruler. None else is there efficient to govern the world eternally. He who at the beginning of creation projected Brahm (i.e. the universal consciousness), and who delivered the Vedas unto him seeking liberation I go for refuge unto that effulgent One, whose light turns the understanding towards the tman."
Shvetshvatara-Upanishad, VI. 17-18.

1.02.4.1 - The Worlds - Surya, #Isha Upanishad, #unset, #Zen
no longer usurps The All-Pervading soul and the foundation of
consciousness is its own vast totality arranging in itself individualised movements which never lose the consciousness of

1.03 - VISIT TO VIDYASAGAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
MASTER: "As The All-Pervading Spirit He exists in all beings, even in the ant. But the manifestations of His Power are different in different beings; otherwise, how can one person put ten to flight, while another can't face even one? And why do all people respect you? Have you grown a pair horns? (Laughter.) You have more compassion and learning. Therefore people honour you and come to pay you their respects. Don't you agree with me?"
Vidyasagar smiled.

1.05 - Hymns of Bharadwaja, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
mortals sit with obeisance before The All-Pervading Master
of the peoples, the ever-wakeful Fire.

1.06 - Dhyana and Samadhi, #Raja-Yoga, #Swami Vivkenanda, #unset
When, by the previous preparations, it becomes strong and controlled, and has the power of finer perception, the mind should be employed in meditation. This meditation must begin with gross objects and slowly rise to finer and finer, until it becomes objectless. The mind should first be employed in perceiving the external causes of sensations, then the internal motions, and then its own reaction. When it has succeeded in perceiving the external causes of sensations by themselves, the mind will acquire the power of perceiving all fine material existences, all fine bodies and forms. When it can succeed in perceiving the motions inside by themselves, it will gain the control of all mental waves, in itself or in others, even before they have translated themselves into physical energy; and when he will be able to perceive the mental reaction by itself, the Yogi will acquire the knowledge of everything, as every sensible object, and every thought is the result of this reaction. Then will he have seen the very foundations of his mind, and it will be under his perfect control. Different powers will come to the Yogi, and if he yields to the temptations of any one of these, the road to his further progress will be barred. Such is the evil of running after enjoyments. But if he is strong enough to reject even these miraculous powers, he will attain to the goal of Yoga, the complete suppression of the waves in the ocean of the mind. Then the glory of the soul, undisturbed by the distractions of the mind, or motions of the body, will shine in its full effulgence; and the Yogi will find himself as he is and as he always was, the essence of knowledge, the immortal, The All-Pervading.
Samadhi is the property of every human being nay, every animal. From the lowest animal to the highest angel, some time or other, each one will have to come to that state, and then, and then alone, will real religion begin for him. Until then we only struggle towards that stage. There is no difference now between us and those who have no religion, because we have no experience. What is concentration good for, save to bring us to this experience? Each one of the steps to attain Samadhi has been reasoned out, properly adjusted, scientifically organised, and, when faithfully practiced, will surely lead us to the desired end. Then will all sorrows cease, all miseries vanish; the seeds for actions will be burnt, and the soul will be free for ever.

1.075 - Self-Control, Study and Devotion to God, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
Samdhisiddhi varapraidhnt (II.45): The mind gets inclined to samadhi by the love of God. There is an inclination of our entire being to self-absorption, due to the daily adoration of God. Inasmuch as God is universal omnipotent, omniscient and omnipresent a surrender of oneself to God, a daily adoration of God, a worship of God, and a daily thought and feeling and will directed to God will naturally compel the mind to adopt characters which are of the nature of this ideal. There will be, therefore, a mood generated in the mind to sink into itself, rather than move out of itself. Distractions will cease. The contemplation on the nature of The All-Pervading Being is supposed to be the best form of meditation, inclusive of every other means. All objects of meditation are comprehended here, included here. This is the ocean of all things.
If only we can direct the mind to All-Being, the supreme nature of the Almighty, there would be no need of searching for objects of meditation. Everything is here. The result that follows is a resting of the mind in itself, inasmuch as the omnipresence of God prevents the mind from going to objects of sense. That is the first stroke which the contemplation of universality deals to the cravings of sense. The deep feeling for God, Who is everywhere, is an antidote to the restlessness of the senses which ask for things outside. A daily hammering into the mind of the idea of all-existence, omnipresence, will not only withdraw the senses from their objects, energise them and bring joy to them, but will also turn the mind inward and make it visualise the cause of its activities, the purpose of its movements, and its ultimate intentions. Thus, the yoga sutra tells us that Isvara pranidhana, or surrender of oneself to God, is an ultimate method and, finally, it must be regarded as the best of all methods of concentration, meditation and Self-absorption.

1.07 - Jnana Yoga, #Amrita Gita, #Swami Sivananda Saraswati, #Hinduism
27. I am The All-Pervading, Immortal Soul. I am Pure Consciousness. I am Satchidananda Svaroopa. I am witness or Sakshi.These are the formulas for constant meditation and assertion.
28. Equip yourself with the Four Means. Hear the Srutis, reflect and meditate. You will attain Self-realisation.

1.081 - The Application of Pratyahara, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
The omnipresence of the spirit should preclude any kind of withdrawal. Also, there is the doctrine of devotion which recognises the presence of God in everything, and The All-Pervading characteristic of God would not demand a withdrawal of the mind from anything, inasmuch as God is present everywhere. Next, there is a doubt that the abstraction of the mind may mean a kind of psychological introversion, which is what is objected to by psychoanalysts, because the introverted attitude is the opposite of the extroverted one, and it is equally bad as bad as the extroverted attitude. Whether we are tied up inwardly or bound outwardly, it makes no difference anyhow we are bound. And, topping the list there is the painful aspect of it, because it is impossible for the mind not to think of that which it desires. If it is not to think of what it desires, then of what is it to think? What else are we to think what we dont like? We are expecting the mind to wipe out the thought of things from its memory, including even those thoughts which it wants and regards as valuable and worthwhile. What else is it to think, if everything is removed from its memory? All these are the difficulties.
Questions of this type all arise because of an improper grounding in a philosophical background, which is the preparatory stage of the practice of yoga. Yoga is a practical implementation of a doctrine of the universe. An outlook of things is at the background of this very technique. This is what is perhaps meant by the oft-repeated teaching of the Bhagavadgita that yoga should be preceded by samkhya. Here the words yoga and samkhya do not mean the technical classical jargons. They simply mean the theory and the practice. E tebhihit s

1.08 - THE MASTERS BIRTHDAY CELEBRATION AT DAKSHINESWAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
KEDR: "It is said in the Bhagavata that Vysa asked God's forgiveness for his three transgressions. He said: 'O Lord, Thou art formless, but I have thought of Thee in my meditation as endowed with form; Thou art beyond speech, but I have sung Thee hymns; Thou art The All-Pervading Spirit, but I have made pilgrimages to sacred places.
Be gracious, O Lord, and forgive these three transgressions of mine.'"

1.12 - The Significance of Sacrifice, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
Fostered by sacrifice the gods shall give you desired enjoyments; who enjoys their given enjoyments and has not given to them, he is a thief. The good who eat what is left from the sacrifice, are released from all sin; but evil are they and enjoy sin who cook (the food) for their own sake. From food creatures come into being, from rain is the birth of food, from sacrifice comes into being the rain, sacrifice is born of work; work know to be born of Brahman, Brahman is born of the Immutable; therefore is The All-Pervading Brahman established in the sacrifice. He who follows not here the wheel thus set in movement, evil is his being, sensual is his delight, in vain, O Partha, that man lives." Having thus stated the necessity of sacrifice, - we shall see hereafter in what sense we may understand a passage which seems at first sight to convey only a traditional theory of ritualism and the necessity of the ceremonial offering, - Krishna proceeds to state the superiority of the spiritual man to works. "But the man whose delight is in the Self and who is satisfied with the enjoyment of the Self and in the Self he is content, for him there exists no work that needs to be done. He has no object here to be gained by action done and none to be gained by action undone;
The Significance of Sacrifice
--
Obviously, this cannot be the meaning of the Gita, for it would be in contradiction with all the rest of the book. Even in the passage itself, without the illumining interpretation afterwards given to it in the fourth chapter, we have already an indication of a wider sense where it is said that sacrifice is born from work, work from brahman, brahman from the Akshara, and therefore The All-Pervading Brahman, sarvagatam brahma, is established in the sacrifice. The connecting logic of the "therefore" and the repetition of the word brahma are significant; for it shows clearly that the brahman from which all work is born has to be understood with an eye not so much to the current Vedic teaching in which it means the Veda as to a symbolical sense in which the creative Word is identical with The All-Pervading Brahman, the Eternal, the one Self present in all existences, sarvabhutes.u, and present in all the workings of existence. The Veda is the knowledge of the Divine, the Eternal, - "I am He who is to be known in all the books of the Knowledge," vedais ca vedyah.,
Krishna will say in a subsequent chapter; but it is the knowledge of him in the workings of Prakriti, in the workings of the three

1.13 - THE MASTER AND M., #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
MASTER: "Undoubtedly God exists in all beings as The All-Pervading Spirit, but the manifestations of His Power are different in different beings. In some places there is a manifestation of the power of Knowledge; in others, of the power of ignorance. In some places there is a greater manifestation of power than in others. Don't you see that among human beings there are cheats and gamblers, to say nothing of men who are like tigers. I think of them as the 'cheat God', the 'tiger God'."
M. (with a smile): "We should salute them from a distance. If we go near the 'tiger God'

1.15 - The Supreme Truth-Consciousness, #The Life Divine, #Sri Aurobindo, #Integral Yoga
18:We can speak of this new status of The All-Pervading Supermind as a further departure from the unitarian truth of things and from the indivisible consciousness which constitutes inalienably the unity essential to the existence of the cosmos. We can see that pursued a little farther it may become truly Avidya, the great Ignorance which starts from multiplicity as the fundamental reality and in order to travel back to real unity has to commence with the false unity of the ego. We can see also that once the individual centre is accepted as the determining standpoint, as the knower, mental sensation, mental intelligence, mental action of will and all their consequences cannot fail to come into being. But also we have to see that so long as the soul acts in the Supermind, Ignorance has not yet begun; the field of knowledge and action is still the truth-consciousness, the basis is still the unity.
19:For the Self still regards itself as one in all and all things as becomings in itself and of itself; the Lord still knows his Force as himself in act and every being as himself in soul and himself in form; it is still his own being that the Enjoyer enjoys, even though in a multiplicity. The one real change has been an unequal concentration of consciousness and a multiple distribution of force. There is a practical distinction in consciousness, but there is no essential difference of consciousness or true division in its vision of itself. The Truth-consciousness has arrived at a position which prepares our mentality, but is not yet that of our mentality. And it is this that we must study in order to seize Mind at its origin, at the point where it makes its great lapse from the high and vast wideness of the Truth-consciousness into the division and the ignorance. Fortunately, this apprehending Truth-consciousness5 is much more facile to our grasp by its nearness to us, by its foreshadowing of our mental operations than the remoter realisation that we have hitherto been struggling to express in our inadequate language of the intellect. The barrier that has to be crossed is less formidable.

1.18 - The Divine Worker, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
Impersonal from whom all action proceeds without disturbing his peace. The true Sannyasa of action is the reposing of all works on the Brahman. "He who, having abandoned attachment, acts reposing (or founding) his works on the Brahman, brahman.yadhaya karman.i, is not stained by sin even as water clings not to the lotus-leaf." Therefore the Yogins first "do works with the body, mind, understanding, or even merely with the organs of action, abandoning attachment, for self-purification, sangam tyaktvatmasuddhaye. By abandoning attachment to the fruits of works the soul in union with Brahman attains to peace of rapt foundation in Brahman, but the soul not in union is attached to the fruit and bound by the action of desire." The foundation, the purity, the peace once attained, the embodied soul perfectly controlling its nature, having renounced all its actions by the mind, inwardly, not outwardly, "sits in its ninegated city neither doing nor causing to be done." For this soul is the one impersonal Soul in all, The All-Pervading Lord, prabhu, vibhu, who, as the impersonal, neither creates the works of the world, nor the mind's idea of being the doer, na kartr.tvam na karman.i, nor the coupling of works to their fruits, the chain of cause and effect. All that is worked out by the Nature in the man, svabhava, his principle of self-becoming, as the word literally means. The All-Pervading Impersonal accepts neither the sin nor the virtue of any: these are things created by the ignorance in the creature, by his egoism of the doer, by his ignorance of his highest self, by his involution in the operations of Nature, and
186

1.19 - THE MASTER AND HIS INJURED ARM, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
I have no form or fancy; The All-Pervading am I; Eyerywhere I exist, yet I am beyond the senses; Neither salvation am I, nor anything that may be known: I am Pure Knowledge and Bliss: I am iva! I am iva!
Each time Mahima repeated: "I am iva! I am iva!", the Master rejoined with a smile: "Not I! Not I! Thou art Knowledge Absolute."

1.27 - AT DAKSHINESWAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
I bow to Thee, who art One without duality, who dost bestow liberation; I bow to Thee, Brahman, The All-Pervading Attri buteless Reality.
Thou alone art the Refuge, the only Object of adoration; Thou art the only Cause of the universe, the Soul of everything that is; Thou alone art the world's Creator, Thou its Preserver and Destroyer; Thou art the immutable Supreme Lord, the Absolute; Thou art unchanging Consciousness.

1.3 - Mundaka Upanishads, #Kena and Other Upanishads, #Sri Aurobindo, #Integral Yoga
- these, the wise, come to The All-Pervading from every
side, and, uniting themselves with him, enter utterly the

1.400 - 1.450 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
III. The All-Pervading nature of the Name can only be understood when one recognises his 'I'. When one's own name is not recognised, it is impossible to get The All-Pervading Name. When one knows oneself, then one finds the Name everywhere. To see the Name as different from the Named creates illusion. Namdev says, "Ask the Saints."
IV. None can realise the Name by practice of knowledge, meditation or austerity. Surrender yourself first at the feet of the Guru and learn to know that 'I' myself is that Name. After finding the source of that 'I', merge your individuality in that one-ness, which is Self-existent and devoid of all duality. That which pervades beyond dwaita and dwaitatita, that Name has come into the three worlds. The Name is Para Brahman itself, where there is no action arising out of duality.

1.439, #Talks, #Sri Ramana Maharshi, #Hinduism
III. The All-Pervading nature of the Name can only be understood when one recognises his I. When ones own name is not recognised, it is impossible to get The All-Pervading Name. When one knows oneself, then one finds the Name everywhere. To see the Name as different from the Named creates illusion. Namdev says, Ask the Saints.
IV. None can realise the Name by practice of knowledge, meditation or austerity. Surrender yourself first at the feet of the Guru and learn to know that I myself is that Name. After finding the source of that I, merge your individuality in that one-ness, which is Self-existent and devoid of all duality. That which pervades beyond dwaita and dwaitatita, that Name has come into the three worlds. The Name is Para Brahman itself, where there is no action arising out of duality.

1f.lovecraft - The Beast in the Cave, #Lovecraft - Poems, #unset, #Zen
which, as I before mentioned, seemed evident from The All-Pervading and
almost unearthly whiteness so characteristic of the whole anatomy. No

1.kbr - Where do you search me, #Songs of Kabir, #Kabir, #Sufism
Kabir reveals in this verse the various search patterns adopted by mankind. And each one seems to be justifying his chosen method. Some say God will be realized through pilgrimages while some justify the idol worship. Some say He is up in the mountains while some believe that He is in places of worship. Some proclaim prayers and meditation the path, others believe realization through fasting. Many talk about yogic exercises (activity) and renunciation. When Kabir says that God is not in any of these things it does not mean that God is not in any of these but that to find God what one needs is but to believe and have faith, and when one will have faith he will find God in a moments search, for God is with him all the time. In this poem Kabir emphasises The All-Pervading, omniscient, omnipresent qualities of God.

2.01 - Indeterminates, Cosmic Determinations and the Indeterminable, #The Life Divine, #Sri Aurobindo, #Integral Yoga
When men seek after the Immutable, the Indeterminable, the Unmanifest, The All-Pervading, the Unthinkable, the Summit Self, the Immobile, the Permanent, - equal in mind to all, intent on the good of all beings, it is to Me that they come. Gita.3
High beyond the Intelligence is the Great Self, beyond the Great Self is the Unmanifest, beyond the Unmanifest is the Conscious Being. There is nothing beyond the Being, - that is the extreme ultimate, that the supreme goal. Katha Upanishad.4

2.01 - The Two Natures, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
This supreme Prakriti is not merely a presence of the power of spiritual being immanent in cosmic activities. For then it might be only the inactive presence of The All-Pervading Self, immanent in all things or containing them, compelling in a way the world action but not itself active. Nor is this highest Prakriti the avyakta of the Sankhyas, the primary unmanifest seed-state of the manifest active eightfold nature of things, the one productive original force of Prakriti out of which her many instrumental and executive powers evolve. Nor is it sufficient to interpret that idea of avyakta in the Vedantic sense and say that this supreme
Nature is the power involved and inherent in unmanifest Spirit or Self out of which cosmos comes and into which it returns. It is that, but it is much more; for that is only one of its spiritual states. It is the integral conscious-power of the supreme Being,

2.02 - Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti, #The Life Divine, #Sri Aurobindo, #Integral Yoga
It is the might of the Godhead in the world that turns the wheel of Brahman. Him one must know, the supreme Lord of all lords, the supreme Godhead above all godheads. Supreme too is his Shakti and manifold the natural working of her knowledge and her force. One Godhead, occult in all beings, the inner Self of all beings, The All-Pervading, absolute without qualities, the overseer of all actions, the witness, the knower. Swetaswatara Upanishad.5
THERE is then a supreme Reality eternal, absolute and infinite. Because it is absolute and infinite, it is in its essence indeterminable. It is indefinable and inconceivable by finite and defining Mind; it is ineffable by a mind-created speech; it is describable neither by our negations, neti neti, for we cannot limit it by saying it is not this, it is not that, - nor by our affirmations, for we cannot fix it by saying it is this, it is that, iti iti. And yet, though in this way unknowable to us, it is not altogether and in every way unknowable; it is selfevident to itself and, although inexpressible, yet self-evident to a knowledge by identity of which the spiritual being in us must be capable; for that spiritual being is in its essence and its original and intimate reality not other than this Supreme Existence.

2.04 - Concentration, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
9:A third process is neither at first to concentrate in a strenuous meditation on the one subject nor in a strenuous contemplation of the one object of thought-vision, but first to still the mind altogether. This may be done by various ways; one is to stand back from the mental action altogether not participating in but simply watching it until, tired of its unsanctioned leaping and running, it falls into an increasing and finally an absolute quiet. Another is to reject the thought-suggestions, to cast them away from the mind whenever they come and firmly hold to the peace of the being which really and always exists behind the trouble and riot of the mind. When this secret peace is unveiled, a great calm settles on the being and there comes usually with it the perception and experience of The All-Pervading silent Brahman, everything else at first seeming to be mere form and eidolon. On the basis of this calm everything else may be built up in the knowledge and experience no longer of the external phenomena of things but of the deeper truth of the divine manifestation.
10:Ordinarily, once this state is obtained, strenuous concentration will be found no longer necessary. A free concentration of will310 using thought merely for suggestion and the giving of light to the lower members will take its place. This Will will then insist on the physical being, the vital existence, the heart and the mind remoulding themselves in the forms of the Divine which reveal themselves out of the silent Brahman. By swifter or slower degrees according to the previous preparation and purification of the members, they will be obliged with more or less struggle to obey the law of the will and its thought-suggestion, so that eventually the knowledge of the Divine takes possession of our consciousness on all its planes and the image of the Divine is formed in our human existence even as it was done by the old Vedic Sadhakas. For the integral Yoga this is the most direct and powerful discipline.

2.05 - The Divine Truth and Way, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
This divine Self contains all existences; all are situated in him, not materially in essence, but in that extended spiritual conception of self-being of which our too rigid notion of a material and etheric space is only a rendering in the terms of the physical mind and senses. In reality all even here is spiritual coexistence, identity and coincidence; but that is a fundamental truth which we cannot apply until we get back to the supreme consciousness. Till then such an idea would only be an intellectual concept to which nothing corresponds in our practical experience. We have to say, then, using these terms of relation in space and time, that the universe and all its beings exist in the divine Self-existent as everything else exists in the spatial primacy of ether. "It is as the great, The All-Pervading aerial principle dwells in the etheric that all existences dwell in Me, that is how you have to conceive of it," says the Teacher here to Arjuna. The universal existence is all-pervading and infinite and the Self-existent too is all-pervading and infinite; but the self-existent infinity is stable, static, immutable, the universal is an all-pervading movement, sarvatragah.. The Self is one, not many; but the universal expresses itself as all existence and is, as it seems, the sum of all existences. One is Being; the other is
Power of Being which moves and creates and acts in the existence of the fundamental, supporting, immutable Spirit. The Self does not dwell in all these existences or in any of them; that is to say, he is not contained by any, - just as the ether here is not contained in any form, though all forms are derived ultimately from the ether. Nor is he contained in or constituted by all existences together - any more than the ether is contained in the mobile extension of the aerial principle or is constituted by the sum of its forms or its forces. But still in the movement also is the Divine; he dwells in the many as the Lord in each being.

2.08 - God in Power of Becoming, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
Yogin, self-creations of this marvellous self-Creator. He is the unborn and The All-Pervading Master of his own innumerable becomings in the universe, ajo vibhuh.; all things are his powers and effectuations in his self-Nature, vibhutis. He is the origin of all they are, their beginning; he is their support in their everchanging status, their middle; he is their end too, the culmination or the disintegration of each created thing in its cessation or its disappearance. He brings them out from his consciousness and is hidden in them, he withdraws them into his consciousness and they are hidden in him for a time or for ever. What is apparent to us is only a power of becoming of the One: what disappears from our sense and vision is effect of that power of becoming of the One. All classes, genera, species, individuals are such vibhutis. But since it is through power in his becoming that he is apparent to us, he is especially apparent in whatever is of a pre-eminent value or seems to act with a powerful and pre-eminent force. And therefore in each kind of being we can see him most in those in whom the power of nature of that kind reaches its highest, its leading, its most effectively selfrevealing manifestation. These are in a special sense Vibhutis.
Yet the highest power and manifestation is only a very partial revelation of the Infinite; even the whole universe is informed by only one degree of his greatness, illumined by one ray of his splendour, glorious with a faint hint of his delight and beauty.

2.08 - The Release from the Heart and the Mind, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
But the ascending soul has to separate itself not only from the life in the body but from the action of the life-energy in the mind; it has to make the mind say as the representative of the Purusha "I am not the Life; the Life is not the self of the Purusha, it is only a working and only one working of prakriti." The characteristics of Life are action and movement, a reaching out to absorb and assimilate what is external to the individual and a principle of satisfaction or dissatisfaction In what it seizes upon or what comes to it, which is associated with The All-Pervading phenomenon of attraction and repulsion. These three things are everywhere in Nature because Life is everywhere in Nature. But in us mental beings they are all given a mental value according to the mind which perceives and accepts them. They take the form of action, of desire and of liking and disliking, pleasure and pain. The Prana is everywhere in us supporting not only the action of our body, but of our sense-mind, our emotional mind, our thought-mind; and bringing its own law or Dharma into all these, it confuses, it limits, it throws into discord their right action and creates that impurity of misplacement and that tangled confusion which is the whole evil of our psychological existence. In that confusion one law seems to reign, the law of desire. As the universal Divine Being, all-embracing and all-possessing, acts, moves, enjoys purely for the satisfaction of divine Delight, so the individual life acts, moves, enjoys and suffers predominantly for the satisfaction of desire. Therefore the psychic life-energy presents itself to our experience as a sort of desire-mind, which we have to conquer if we mean to get back to our true self.
Desire is at once the motive of our actions, our lever of accomplishment and the bane of our existence. If our sense-mind, emotional mind, thought-mind could act free from the intrusions and importations of the life-energy, if that energy could be made to obey their right action instead of imposing its own yoke on our existence, all human problems would move harmoniously to their right solution. The proper function of the life-energy is to do what it is bidden by the divine principle in us, to reach to and enjoy what is given to it by that indwelling Divine and not to desire at all. The proper function of the sense-mind is to lie open passively, luminously to the contacts of Life and transmit their sensations and the rasa or right taste and principle of delight in them to the higher function; but interfered with by the attractions and repulsions, the acceptances and refusals, the satisfactions and dissatisfactions, the capacities and incapacities of the life-energy in the body it is, to begin with, limited in its scope and, secondly, forced in these limits to associate itself with all these discords of the life in Matter. It becomes an instrument for pleasure and pain instead of for delight of existence.

2.09 - On Sadhana, #Evening Talks With Sri Aurobindo, #unset, #Zen
In that very silence, in that thought-free condition, we went to Bombay. There I had to give a lecture at the National Union. So, I asked him what I should do. He asked me to pray. But I was absorbed in the Silent Brahman and so I told him I was not in a mood to pray. Then he said he and some others would pray and I should simply go to the meeting and make Namaskar to the audience as Narayana, The All-Pervading Divine, and then a voice would speak through me. I did exactly as he told me. On my way to the meeting somebody gave me a newspaper to read. There was some headline there which caught my eye and left an impression. When I rose to address the meeting the idea flashed across my mind and then all of a sudden something spoke out. That was my second experience from Lele. It also shows that he had the power to give yogic experience to others.
When I was in Bombay, from the balcony of a friend's house, I saw the whole busy movements of Bombay city as a picture in a cinema show all unreal, shadowy. That was a Vedantic experience. Ever since I have maintained that peace of mind, never losing it even in the midst of difficulties. All the speeches that I delivered on my way to Calcutta from Bombay were of the same nature with some mixture of mental work in some parts. Before parting I told Lele: "Now that we shall not be together I should like you to give me instructions about Sadhana." In the meantime I told him of a Mantra that had arisen in my heart. He was giving me instructions when he suddenly stopped and asked me if I could rely absolutely on Him who had given me the Mantra. I said I could always do it. Then Lele said there was no need of instructions. We had then no talk till we reached our destination. Some months later, he came to Calcutta. He asked me if I meditated in the morning and in the evening. I said, "No." Then he thought that some devil had taken possession of me and he began to give me instructions. I did not insult him but I did not act upon his advice. I had received the command from within that a human Guru was not necessary for me. As to meditation, I was not prepared to tell him that I was meditating practically the whole day.

2.11 - WITH THE DEVOTEES IN CALCUTTA, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
MASTER: "That is not altogether true. He is, no doubt, unknowable by this ordinary mind, but He can indeed be known by the pure mind. The mind and intellect become pure the moment they are free from attachment to 'woman and gold'. The pure mind and pure intellect are one and the same. God is known by the pure mind. Didn't the sages and seers of olden times see God? They realized The All-Pervading Consciousness by means of their inner consciousness."
GIRISH (with a smile): "I defeated Narendra in the argument."
--
"But without awakening one's own inner consciousness one cannot realize The All-Pervading Consciousness. How long does a man reason? So long as he has not realized God. But mere words will not do. As for myself, I clearly see that He Himself has become everything. The inner consciousness must be awakened through the grace of God.
Through this awakening a man goes into samdhi. He often forgets that he has a body.
He gets rid of his attachment to 'woman and gold' and does not enjoy any talk unless it is about God. Worldly talk gives him pain. Through the awakening of the inner consciousness one realizes The All-Pervading Consciousness."
The discussion came to a close. Sri Ramakrishna said to M.: "I have observed that a man acquires one kind of knowledge about God through reasoning and another kind through meditation; but he acquires a third kind of Knowledge about God when God reveals Himself to him, His devotee. If God Himself reveals to His devotee the nature of Divine Incarnation-how He plays in human form-, then the devotee doesn't have to, reason about the problem or need an explanation. Do you know what it is like? Suppose a man is in a dark room. He goes on rubbing a match against a match-box and all of a sudden light comes. Likewise, if God gives us this flash of divine light, all our doubts are destroyed. Can one ever know God by mere reasoning?"

2.14 - The Unpacking of God, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy
THE GOD THAT was to come. The Descent of The All-Pervading World Soul. The coming of the Over-human, the Over-Soul, the transpersonal dawn, Homo universalis. And not merely in rare, individual, isolated cases, but as a center of social organizing forces-just as magic and mythic and mental had previously emerged at large and organized cultures around the world according to their basic patterns. The coming of the World Soul, blessing each and all with intuitions of the Over-Soul, joined each and all in the council and communion of all sentient beings, the community of all souls, likewise institutionalized in structures that guard its preciousness the way the worldcentric rationality is now institutionalized and guarded in law and education and government and community. The integration of the physiosphere and biosphere and noosphere in each and every compound individual, not as a theory but as a central identity in consciousness (just as the ego or person is the central identity institutionalized in rational cultures of today).
The coming of the Over-Soul that is the World Soul, touching each and all with its Goodness and its Glory, baptizing each with its Brilliance and its Blessing. The coming of the World Soul, trailing clouds of wonderment, singing songs of liberation, dancing madly and divine in splendor and salvation. The long-sought coming of the World Soul, changing every "it" and every "we" and every "I" it touches: in a moment, in the twinkling of an eye, we will be changed, we all will be changed.
--
But as always, we have to make the future that is given to us. And it is my strongest conviction that the Descent of The All-Pervading World Soul is facilitated, or hindered, to precisely the degree that we unpack its intuition adequately.
As we have seen, all depth must be interpreted. And how we interpret depth is crucially important for the birth of that depth itself. New depth allows us new interpretations; the new interpretations cocreate and give birth to that depth, help unpack that depth. Unpacking the depth is the emergence of that depth.
--
And so there we stand now, at rationality, poised on the edge of transrational perception, a scientia visionis that is bringing here and there, but ever more clearly, to all sorts of people in all sorts of places, powerful glimmers of a true Descent of The All-Pervading World Soul.

2.16 - VISIT TO NANDA BOSES HOUSE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
MASTER (sharply): "You all say the same thing. Can all men ever possess power to the same degree? God no doubt dwells in all beings as The All-Pervading Spirit, but the manifestations of His Power are different in different beings.
"Vidysgar, too, said the same thing. He said, 'Has God given some more power and some less?' Thereupon I said to him: 'If there are not different manifestations of His Power, then why have we come to see you? Have you grown two horns on your head?'"

2.18 - SRI RAMAKRISHNA AT SYAMPUKUR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
MASTER (to the doctor): "It is very difficult to understand that God can be a finite human being and at the same time The All-Pervading Soul of the universe. The Absolute and the Relative are His two aspects. How can we say emphatically with our small intelligence that God cannot assume a human form? Can we ever understand all these ideas with our little intellect? Can a oneseer pot hold four seers of milk?
"Therefore one should trust in the words of holy men and great souls, those who have realized God. They constantly think of God, as a lawyer of his lawsuits. Do you believe the story of the crow Bhushandi?"

2.24 - THE MASTERS LOVE FOR HIS DEVOTEES, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
I have no form or fancy; The All-Pervading am I;
Everywhere I exist, yet I am beyond the senses;

2.25 - AFTER THE PASSING AWAY, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
I have no form or fancy; The All-Pervading am I;
Everywhere I exist, yet I am beyond the senses;

2.3.03 - Integral Yoga, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
To become one in our absolute being with the ineffable Divine and in the manifestation a free movement of his being, power, consciousness and self-realising joy, to grow into a divine Truthconsciousness beyond mind, into a Light beyond all human or earthly lights, into a Power to which the greatest strengths of men are a weakness, into the wisdom of an infallible gnosis and the mastery of an unerring and unfailing divinity of Will, into a Bliss beside which all human pleasure is as the broken reflection of a candle-flame to The All-Pervading splendour of an imperishable sun, but all this not for our own sake [but] for the pleasure of the Divine Beloved, this is the goal and the crown of the supramental path of Yoga.
This change is a thing in Nature and not out of Nature; it is not only possible, but for the growing soul inevitable. It is the goal to which Nature in us walks through all this appearance of ignorance, error, suffering and weakness.

2 - Other Hymns to Agni, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
Good, The All-Pervading, to the lord of the journey, to the
earth? What, O Fire, to Rudra the slayer of men?
--
16 Trita the triple born from The All-Pervading Substance.
17 Or, the illumination

3.4.01 - Evolution, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
The theory of evolution has been the key-note of the thought of the nineteenth century. It has not only affected all its science and its thought-attitude, but powerfully influenced its moral temperament, its politics and its society. Without it there could not have been that entire victory of the materialistic notion of life and the universe which has been the general characteristic of the age that is now passing,a victory which for a time even claimed to be definitive,nor such important corollary effects of this great change as the failure of the religious spirit and the breaking-up of religious beliefs. In society and politics it has led to the substitution of the evolutionary for the moral idea of progress and the consequent materialisation of social ideas and social progress, the victory of the economic man over the idealist. The scientific dogma of heredity, the theory of the quite recent emergence of the civilised thinking human animal, the popular notion of The All-Pervading struggle for life and the aid it has given to an exaggerated development of the competitive instinct, the idea of the social organism and the aid it has given to the contrary development of economic socialism and the increasing victory of the organised State or community over the free individual,all these are outflowings from the same source.
The materialistic view of the world is now rapidly collapsing and with it the materialistic statement of the evolution theory must disappear. Modern European thought progresses with a vertiginous rapidity. If it is Teutonic in its fidelity of observation and its tendency to laborious systematisation, it has also another side, Celtic-Hellenic, a side of suppleness, mobility, readiness for rapid change, insatiable curiosity. It does not allow the same thought, the same system to exercise for very long a secure empire; it is in haste to question, to challenge, to reject, to remould, to discover new and opposite truths, to venture upon other experiments. At present this spirit of questioning has not attacked the evolution theory at its centre, but it is visibly preparing to give it a new form and meaning.

4.02 - The Integral Perfection, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
But the integral Yoga founds itself on a conception of the spiritual being as an omnipresent existence, the fullness of which comes not essentially by a transference to other worlds or a cosmic self-extinction, but by a growth out of what we now are phenomenally into the consciousness of the omnipresent reality which we always are in the essence of our being. It substitutes for the form of religious piety its completer spiritual seeking of a divine union. It proceeds by a personal effort to a conversion through a divine influence and possession; but this divine grace, if we may so call it, is not simply a mysterious flow or touch coming from above, but The All-Pervading act of a divine presence which we come to know within as the power of the highest Self and Master of our being entering into the soul and so possessing it that we not only feel it close to us and pressing upon our mortal nature, but live in its law, know that law, possess it as the whole power of our spiritualised nature. The conversion its action will effect is an integral conversion of our ethical being into the Truth and Right of the divine nature, of our intellectual into the illumination of divine knowledge, our emotional into the divine love and unity, our dynamic and volitional into a working of the divine power, our aesthetic into a plenary reception and a creative enjoyment of divine beauty, not excluding even in the end a divine conversion of the vital and physical being. It regards all the previous life as an involuntary and unconscious or half-conscious preparatory growing towards this change and Yoga as the voluntary and conscious effort and realisation of the change, by which all the aim of human existence in all its parts is fulfilled, even while it is transfigured. Admitting the supracosmic truth and life in worlds beyond, it admits too the terrestrial as a continued term of the one existence and a change of individual and communal life on earth as a strain of its divine meaning.
To open oneself to the supracosmic Divine is an essential. condition of this integral perfection; to unite oneself with the universal Divine is another essential condition. Here the Yoga of self-perfection coincides with the Yogas of knowledge, works and devotion; for it is impossible to change the human nature into the divine or to make it an instrument of the divine knowledge, will and joy of existence, unless there is a union with the supreme Being, Consciousness and Bliss and a unity with its universal Self in all things and beings. A wholly separative possession of the divine nature by the human individual, as distinct from a self-withdrawn absorption in it, is not possible. But this unity will not be an inmost spiritual oneness qualified, so long as the human life lasts, by a separative existence in mind, life and body; the full perfection is a possession, through this spiritual unity, of unity too with the universal Mind, the universal Life, the universal Form which are the other constant terms of cosmic being. Moreover, since human life is still accepted as a self-expression of the realised Divine in man, there must be an action of the entire divine nature in our life; and this brings in the need of the supramental conversion which substitutes the native action of spiritual being for the imperfect action of the superficial nature and spiritualises and transfigures its mental, vital and physical parts by the spiritual ideality. These three elements, a union with the supreme Divine, unity with the universal Self, and a supramental life action from this transcendent origin and through this universality, but still with the individual as the soul-channel and natural instrument, constitute the essence of the integral divine perfection of the human being.

9.99 - Glossary, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
Chidakasa: The Akasa, or Space, of Chit, Absolute Consciousness; The All-Pervading Spirit.
Chidananda: The bliss of God-Consciousness.
--
Kha: (Lit, akasa) A symbol of The All-Pervading Consciousness.
khoka: Baby.
--
Nirvana: Final absorption in Brahman, or The All-Pervading Reality, by the annihilation of the individual ego.
nirvikalpa samadhi: The highest tate of samadhi, in which the aspirant realizes his total oneness with Brahman.
--
Virat: The first progeny of Brahman in Hindu cosmology; the Spirit in the form of the universe; The All-Pervading Spirit.
Visalakshi: (Lit., the Large-eyed One) A name of the Divine Mother; also the name of a stream near Kamarpukur.

BOOK I. -- PART III. SCIENCE AND THE SECRET DOCTRINE CONTRASTED, #The Secret Doctrine, #H P Blavatsky, #Theosophy
ponderable matter . . . The second element is The All-Pervading Ether, solar-fire. It is
without weight, substance, form, or colour; it is matter infinitely divisible, and its

Guru Granth Sahib first part, #unset, #Arthur C Clarke, #Fiction
comes to recognize The All-Pervading Soul, and is intuitively absorbed into the Naam.
Without the True Guru, the self-willed manmukhs do not find liberation; they wander around like lunatics.

r1915 05 22, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Krishnadarshana has for some time drawn back into a fuller Ananda Brahma Saguna-Nirguna with the Narayan & Vishnu bhavas contained & the Lilamaya without The All-Pervading expressed Krishna Nama in the rupa.
The violent attack of the old Asiddhi has failed after producing a few fugitive vibrations,an effigies of incipient asamata & non-vijnana.

Sayings of Sri Ramakrishna (text), #Sayings of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
manifestation of The All-Pervading formless Brahman. It may be called in fact Sachchidananda solidified.
As the ice, which is a part and parcel of water, remains in water and afterwards melts into it, so the

Tablets of Baha u llah text, #Tablets of Baha u llah, #Baha u llah, #Baha i
Empedocles, who distinguished himself in philosophy, was a contemporary of David, while Pythagoras lived in the days of Solomon, son of David, and acquired Wisdom from the treasury of prophethood. It is he who claimed to have heard the whispering sound of the heavens and to have attained the station of the angels. In truth thy Lord will clearly set forth all things, if He pleaseth. Verily, He is the Wise, The All-Pervading.
The essence and the fundamentals of philosophy have emanated from the Prophets. That the people differ concerning the inner meanings and mysteries thereof is to be attributed to the divergence of their views and minds. We would fain recount to thee the following: One of the Prophets once was communicating to his people that with which the Omnipotent Lord had inspired Him. Truly, thy Lord is the Inspirer, the Gracious, the Exalted. When the fountain of wisdom and eloquence gushed forth from the wellspring of His utterance and the wine of divine knowledge inebriated those who had sought His threshold, He exclaimed: 'Lo! All are filled with the Spirit.' From among the people there was he who held fast unto this statement and, actuated by his own fancies, conceived the idea that the spirit literally penetrateth or entereth into the body, and through lengthy expositions he advanced proofs to vindicate this concept; and groups of people followed in his footsteps. To mention their names at this point, or to give thee a detailed account thereof, would lead to prolixity, and would depart from the main theme. Verily, thy Lord is the All-Wise, the All-Knowing. There was also he who partook of the choice wine whose seal had been removed by the Key of the Tongue of Him Who is the Revealer of the Verses of thy Lord, the Gracious, the Most Generous.

Talks 151-175, #Talks, #Sri Ramana Maharshi, #Hinduism
M.: Is not the Self already in the Heart? How can The All-Pervading
Self be taken from one place to another?

The Anapanasati Sutta A Practical Guide to Mindfullness of Breathing and Tranquil Wisdom Meditation, #unset, #Arthur C Clarke, #Fiction
is called The All-Pervading joy (Pharana Piti) which can be
felt in all of the higher jhanas [meditation stages]. These are

The Book of Certitude - P2, #The Book of Certitude, #Baha u llah, #Baha i
Were any of the all-embracing Manifestations of God to declare: "I am God!" He verily speaketh the truth, and no doubt attacheth thereto. For it hath been repeatedly demonstrated that through their Revelation, their attributes and names, the Revelation of God, His name and His attributes, are made manifest in the world. Thus, He hath revealed: "Those shafts were God's, not Thine!" 1 And also He saith: "In truth, they who plighted fealty unto thee, really plighted that fealty unto God." 2 And were any of them to voice the utterance: "I am the Messenger of God," He also speaketh the truth, the indubitable truth. Even as He saith: "Muhammad is not the father of any man among you, but He is the Messenger of God." 3 Viewed in this light, they are all but Messengers of that ideal King, that unchangeable Essence. And were they all to proclaim: "I am the Seal of the Prophets," they verily utter but the truth, beyond the faintest shadow of doubt. For they are all but one person, one soul, one spirit, one being, one revelation. They are all the manifestation of the "Beginning" and the "End," the "First" and the "Last," the "Seen" and "Hidden"-all of which pertain to Him Who is the innermost Spirit of Spirits and eternal Essence of Essences. And were they to say: "We are the servants of God," this also is a manifest and indisputable fact. For they have been made manifest in the uttermost state of servitude, a servitude the like of which no man can possibly attain. Thus in moments in which these Essences of being were deeply immersed beneath the oceans of ancient and everlasting holiness, or when they soared to the loftiest summits of divine mysteries, they claimed their utterance to be the Voice of divinity, the Call of God Himself. Were the eye of discernment to be opened, it would recognize that in this very state, they have considered themselves utterly effaced and non-existent in the face of Him Who is The All-Pervading, the Incorruptible. Methinks, they have regarded themselves as utter nothingness, and deemed their mention in that Court an act of blasphemy. For the slightest whispering of self, within such a Court, is an evidence of self-assertion and independent existence. In the eyes of them that have attained unto that Court, such a suggestion is itself a grievous transgression. How much more grievous would it be, were aught else to be mentioned in that Presence, were man's heart, his tongue, his mind, or his soul, to be busied with anyone but the Well-Beloved, were his eyes to behold any countenance other than His beauty, were his ear to be inclined to any melody but His voice, and were his feet to tread any way but His way. 1. Qur'án 8:17.
2. Qur'án 48:10.

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